Kernow Damo Destroys Starmer and the Tories with Memes

According to the right, the left can’t meme. I beg to differ. Kernow Damo is a left-winger, who, as his name suggests, comes from Cornwall – Kernow in Cornish. Over the past couple of days he’s posted some excellent memes from himself and Agitate4Change. tearing apart Starmer’s lack of any principles and the vacuity of his five ‘missions’, as well as the biological level the Tory party is currently at.

Here’s his meme,taken from Agitate4Change, on Starmer threatening to give his five missions the same treatment he gave the principles he claimed to support when he fought the Labour leadership election:

And here’s his real principles.

This is true. According to some Labour insiders, Murdoch was an invisible presence at every cabinet meeting Blair held. And Gordon Brown, you’ll remember, flew to American to visit the Dirty Digger. Murdoch had supporter the Tories, but threw them overboard and switched to Labour, thus incurring the wrath of the doomed John Major. But it was too late by the time Major finally woke up and realised that giving Murdoch a near monopoly on the press gave him too much power. And Blair was all too willing to cave in to his demands in return for the support of his media empire.

Coarse, but accurate. Over the past forty years there’s been a massive transfer of wealth upwards – the rich have got richer, the poor have got poorer, and the Tories and Thatcherism are solidly responsible for all of it.

The Earliest Robot: Philon of Byzantium’s Wine Servant

One of the books I’ve been reading is Luca Beatrice’s Robot: A Visual Atlas from Ancient Greece to Artificial Intelligence (Milan: 24 Ore Culture 2016). This is an encyclopaedic discussion of robots in history, art, film and television, music, fashion and design, books, cartoons and toys and technology. The book’s blurb runs

‘Since ancient Greek times, man has sought to build a copy of himself. It is here, in the invention of the replica of himself, that he has felt closest to God.

From Philon of Byzantium to Isaac Asimov and Philip Dick, the inventor of the Replicants.

From Daft Punk to Kraftwerk, the band that used replica mannequins to perform their songs.

From Fritz Lang’s Metropolis to Her, in which the protagonist falls in love with a computer.

From Astro Boy to the American Marvel comics superheroes and the Japanese characters Mazinger and Steel Jeeg.

And now, in the age of computers, the true robots of our time, those old tin and steel robots have assumed a vintage appeal that makes them even more irresistible.’

Although it’s very comprehensive, there are some glaring omissions. For example, when it comes to bands of real robot musicians, it includes Japan’s Z Machines, but leaves out Germany’s Compressorhead. It also includes some European comics that are obscure to English-speaking audiences, but doesn’t include 2000 AD’s Robusters or ABC Warriors despite the fact that these strips and their characters go back 40 years or so. But there is much that is genuinely new, like the Mutant Waste Company, a British artist’s collective now resident in Italy, who used to build robots out of disused car parts and pieces from scrap yards.

It begins with the first robot believed to have been built, Philon of Byzantium’s automatic servant. It says of this android

‘Designed by an engineer and writer who lived in the 3rd century BC in Byzantium, Philon’s Automatic Servant is the oldest robot in history with human features. Able to serve wine, its structure is composed of several elements: inside, under the tunic, are two containers, one of wine and one of water, connected to the jug by means of air tubes that carry the liquid long the right arm. The left hand, which holds the cup, is connected to a system of levers that regulate the movement of both arms: when the cup is placed on the hand, the left arm descends while the right arms moves to pour the wine mixed with water; as the cup gradually fills, its weight increases and as a result the arm descends until it reaches the lowest level and thus the limit of capacity. The system now comes to a halt, the guest can take his cup, and the arms return to their starting position, ready to begin again. The Automatic Servant is now housed in the Kostas Kotsanas Museum of Ancient Greek Technology in Katakolo, Elis, Greece.’ (p. 16).

And here’s the photograph of the machine on the opposite page.

I’m pretty sure this is a reconstruction, as I imagine the real machine has been lost, although I might be wrong. Anyway, it’s a truly astonishing piece of engineering and shows once again just how sophisticated the engineers and scientists of the ancient world were. The Japanese also created a similar automaton, a mechanical servant girl that carried cups of tea to the guests.

Home Schooling Crackdown: Who Is the Government Really Worried About – Alienated Whites or Muslims?

As some of the great commenters on this blog have pointed out, Simon Webb of History Debunked is a great advocate of home schooling. He makes no secret of this, and talks often about how he home schooled his daughter. He also used to run a blog called ‘Home School Heretic’. A few days ago he posted a piece about how the government was introducing legislation to make home schooling more difficult. He believes, or suggested, that this is a government attempt to enforce ideological conformity on the population by preventing parents from opting out of the official education system. He quoted part of the new legislation, which stated that it was concerned about the home schooling leading to the growth of parallel societies.

Now I do know people, who have home schooled their children because of concerns about the local schools in their area. Their children did really well, got their ‘O’ and ‘A’ Levels and went on to university. As far as I can make out, they share the same values as the rest of mainstream British society. Back a decade and a half or so ago, there was a panic over the growth of Creationism and Intelligent Design. Various atheist and sceptics’ groups were panicking about what they saw as ‘science denialism’. A number of fundamentalist Christian groups also pushed home schooling as a way adults could avoid having their children indoctrinated with evolution and so put on the path to state mandated secularism and atheism. That furore eventually blew over. But a friend, who taught religion, told me that most Creationists were Muslims, as were, I think, most home schoolers. But all you ever heard about on the BBC and the mainstream news was about Christian Creationists. The wording of the document Webb was complaining about suggests to me that the government is really concerned about alienated Muslims taking their children out of school to give them a very conservative upbringing, but dare not say it outright. I’ve had the general impression that Christianity, because it has largely been the religion of the White majority of this country, is now a whipping boy for fears about the growth of radical religious movement in ethnic minorities. Christianity can be criticised without accusations of racism or Islamophobia, and Christians won’t, as a rule, start sending death threats.

For example, the right-wing media and vloggers have been discussing this week the criticism directed at somebody Forbes, the woman now tipped to replace Nicola Sturgeon. Forbes is a church-going Presbyterian with very traditional, social conservative views. She doesn’t approve of sex before marriage, gay marriage or the transgender ideology. And so various newspapers, including the Scum, have been denouncing her as unsuitable for the post of Scots First Minister. The same thing happened to the Lib Dems’ Tim Farron. He went to an evangelical church, which also viewed homosexuality as a sin. He was constantly asked, as no-other politico was, whether he shared their views with the implication that if he did, he shouldn’t be in politics. And the attack on religious individuals now includes gay groups, who disagree with them but maintain their right to hold such opinions. The EDIJester posted a piece this morning, which included the story that the LGB Alliance, a gay advocacy group, had been contacted by the Beeb for their comment. Their chief spokeswomen replied that they disagreed with her beliefs, but religion is a protected characteristic and she has a right to hold them. This was not what the Beeb’s producer wanted to hear. The Alliance was contacted again, and told that they would not be using them in the programme. If this is true, then the Beeb wanted to present it as debate in which Forbes would be denounced for her views by all gay groups.

The BBC has also produced very biased programmes misrepresenting religious issues before. A few years ago I picked up a book about political bias at the Beeb written by a Conservative. It was published during Blair’s government, and presented a convincing case. And one of these was a documentary about the Roman Catholic church’s abstinence-only policy towards contraception in Africa. The programme argued that this was causing Black Africans to suffer unwanted pregnancies and catch AIDS purely because of religious dogma. In fact, the abstinence-only policy, surprisingly, has been successful in cutting down on both. There is a very strong cultural hostility in African society to contraception. Nigel Barley, in his book The Innocent Anthropologist, remarks that there’s a joke that the only thing that will go through the Nigerian postal system and not be interfered with is a packed of condoms. In this environment, where contraception will be refused in any case, it makes sense to stress abstinence. But this conflicted with the received opinions of western liberals, who produced a deliberately deceptive programme.

In the case of Forbes and Farron, all that should be needed to be said is that although they personally may disapprove, they will not interfere in previous legislation. I think Forbes may have said that, but it obviously isn’t enough. But I do wonder if the same questions would be asked if she belonged to a non-Christian religion. I suspect she wouldn’t.

In the meantime, I think Webb can stop fretting. I don’t think the government is really worried about ultra-Conservative right-wingers like him. I think the real, unspoken fear is about Islam.

Robert Reich: America’s Private Healthcare System Is Broken and Medicare for All Is Inevitable

Robert Reich is an American left-wing political commenter and blogger. I think he was an official in one of the Democrat administrations, either Clinton or Obama. But today he posted a message stating that America’s healthcare system was so broken that it’s only a matter of time before Medicare for All is introduced. But, he asks, how many people are going to suffer before this happens?

‘Our healthcare system is a catastrophe. Eventually, we will implement Medicare for All. The question is how much corporate greed and unnecessary suffering we will be forced to endure until that happens.’

‘

I’m sure this is absolutely true. One of my friends trained as a doctor, and he told me that some American hospitals are keeping afloat purely because of government subsidies. But you obviously aren’t going to be told this by the Tories and Blairite Labour, who are determined to promote the lie that private healthcare is more efficient and affordable. A few years ago the American healthcare system almost broke down completely because of demand.

This may be part of the reason why American private healthcare giants like Unum and the rest have been trying to get into Britain’s NHS since they started lobbying Blair in the late 90s.

Bernie was right to demand Medicare for All. The head of the American Green party was a gynaecologist, and she wanted Medicare for All as part of her concern for women’s health. Jeremy Corbyn was right to demand the renationalisation of the health service.

Believe them, not Tory/Blairite lies.

Historical Slavery Commemoration Groups Plans Slavery Museum in Bristol

Bristol was, along with London and Liverpool, one of the major centres of the transatlantic slave trade. According to last Friday’s edition of the local paper, the Bristol Post, for the 24th February 2023, a group of activists and radical historians have put forward plans to turn the former Seaman’s Mission on the city’s harbour into a museum of slavery. The building is owned by the brewery Samuel Smith’s at the moment. They’re intending to sell it, but are demanding £1 million. The museum is the idea of the Abolition Shed collective, who admit that at the moment they don’t have the money for it, but have submitted plans in order to start a public debate about it.

The Collective is composed of the Bristol Radical History Group, the Countering Colston Group and the Long John Silver Trust. They are backed by the architects Marshall & Kendon, who have drawn up the plans for the suggested museum and education centre. The architect’s planning brief said

“The Abolition Shed Collective believe they have an imaginative reuse the historic buildings are crying out for – an Interpretation Centre or Museum for a Memorial to the Victims of Enslavement to be sited nearby – right where this history actually happened in the 17th and 18th centuries.”

“To tell the story of anti-slavery campaigners that, combined with African agency and resistance of the enslaved themselves, brought an end to this heinous crime against humanity. Bristol was the pre-eminent slave trading port in the world between the 1720s and 1740s, and this vital fact is little acknowledged , it was also home to one of the strongest pro-slavery lobbies in the country that did their best to continue the slave-system right up to Emancipation in the 1830s and beyond.”

The group first tried to get a museum set up in the O&M shed building, but the city council sold it to developers. The city’s elected mayor, Marvin Rees, is also unconvinced that the city needs such a museum. The Collective’s Mark Steeds said that the intention was to create a place where people could learn about the city’s past and commemorate its victims.

“This is about getting this issue out there and discussed. We want to start a conversation about Bristol, its history and how we can all acknowledge and learn from it. Too often, whenever there’s a talk about street names and statues, it becomes divisive. What we want to do is have somewhere everyone can go and learn more about about this part of Bristol’s history that is not really told, acknowledged or remembered, ‘he added. (p. 6).

This could be interesting. Bristol’s Black community has long complained that the city is somehow covering its participation in the slave trade. The city’s deputy mayor, Asher Craig, said in a Radio 4 interview a few years ago that she wanted a museum of slavery for Bristol. In practice, when one group came to her with plans for one, she turned them away and told them to find the money elsewhere. The Bristol Cable, a small local paper, has complained that Bristol should have a museum of slavery comparable to those at Liverpool and Nantes. I’m sceptical, because it seems to me that such museums are less commemorative than a form of moral reproach and recrimination by the Black community at Whites, and present slavery as something only White people did to Blacks. But this could be different, if it also talks about the Abolitionist movement in Bristol.

Historical Archaeology, the Congo Museum and Shamanism and the Purge of Offensive Exhibits at the Wellcome Collection

Having looked at the Art Newspaper’s report on the withdrawal of the ‘Medicine Man’ gallery at the Wellcome Museum and its replacement with shamanistic performances by Grace Ndiritu, along with her biography on Wikipedia, I think I now understand what’s happened there. One of the names that leapt out at me reading the Art Newspaper article was Dan Hicks. He was one of the lecturers in the Archaeology and Anthropology Department at Bristol University when I was there. This is going back over a decade, and when I saw him, he was young and hip. I think his speciality is Historical Archaeology, and from what I remember he has co-edited a series of papers about it. Over here, Historical Archaeology is merely that branch of archaeology concerned with monuments and artefacts from historical times, rather than prehistory. Over the Pond, however, it is very definitely ideologically loaded, and concerns itself with colonialism, the oppression of the indigenous peoples, slavery and the emergence of capitalism. And this focus can be very clear in the work of some lecturers and academics. It’s not all like this – some of the historical archaeological research is less left-wing. While doing my Ph.D., one of the papers I consulted was about the building of 18th century Annapolis and how it conformed to 18th century ideas about architecture and society. For example, the buildings were deliberately constructed with large windows so that outsiders could look in. This came from the view that business should be conducted as far as possible in public view, so that public scrutiny would make sure that everything was correct, orderly and legal. Hicks’ doctoral student studied the archaeology of Long Kesh, the Maze Prison, in Ulster. She gave a seminar one lunchtime about her research, and she was very, very good. She presented an excellent case for its preservation and exhibition from a non-sectarian perspective as somewhere that was vital to the heritage of the people of Northern Ireland.

Archaeology has also expanded its scope in recent decades. When most of us think of archaeology, I’m pretty sure it’s of prehistory and ancient civilisations like Egypt, Greece and Rome. But it can also be much more recent, taking in not just the Middle Ages but also recent history up to the Second World War and beyond. One of the lads I knew was studying World War II tank defences around Bristol and Somerset. There was even a pillbox study group, which catalogued and documented the various WWII pillboxes left along the country’s coasts and beaches to protect us from invasion. There has, like Ndiritu at the Wellcome Museum, also been artistic events performed or staged around pieces of archaeology. In one of these in America an historic barn or house was allowed to decay, with photographs taken and finally displayed showing its gradual destruction. When I was there, the archaeology department had been part of a similar project concerning the various objects at Severn Beach, a holiday resort near Bristol. From what I dimly recall, this photographed and decorated such historic monuments as the public benches and decaying boats. This was too ‘arty’ in the pejorative sense for some of the people at the seminar on it I attended. They saw themselves very definitely as scientists. It was too arty for me, and I see myself much more as coming from the arts rather than the sciences.

There was, at the time, a general movement towards drawing different disciplines together, and especially the arts and sciences. Interdisciplinary subjects were in vogue, and there was much talk about overcoming C.P. Snow’s ‘two cultures’ arts and science, in which people from one side of the cultural divide had no knowledge or interest in the other. One such artistic project based in science I read about in New Scientist featured genetically modified organisms. One of these was a cactus, whose DNA had been tinkered with so that instead of prickles, it grew hair. Ndiritu’s performances at the Wellcome Collection come from archaeology and anthropology, rather than genetic engineering, but they are part of the same project of mixing science and art.

Her Wikipedia entries also mentions work at the AfricaMuseum in Belgium. Way back when I was at the Empire and Commonwealth Museum I got material from Belgium about some of their museums looking at their countries imperial history. One of these was a series of artistic projects and performances in the country’s museum about the Belgian Congo. As I’m sure readers are well aware, King Leopold’s personal rule in the Congo is one of the bloodiest holocausts in African history. About 8 million people are supposed to have been murdered by his Force Publique in order to produce rubber for export. I’ve been told that the country tried to forget about it all, until the first years of the 21st century when these events were staged at the museum as part of the confrontation with this infamous period in Belgian history.

There have also been other archaeological and anthropological events and displays in which indigenous peoples have performed their religious rituals. A few years ago, if I recall correctly, there was one where Amerindian shamans performed their people’s rites. When the exhibit is of those peoples, then it is only fair to include the people themselves. I think this is what was going on in the Wellcome Museum with Ndiritu and her shamanism. It looks like it’s an attempt by indigenous African culture to claim a proper place in the exhibit as a counterpoint to western rationalism.

This does not mean, however, that it should be free from criticism or that such criticism is right-wing. The decolonisation movement does indeed have as its goal the decentring of western science and historiography. It goes far beyond the usual explanation about including overlooked non-western and indigenous perspectives. The ‘Science Must Fall’ movement really existed. And some of the critical of modern postcolonial theory are left-wing feminists. Asian feminists, for example, have complained that they are given no support by western postmodern feminists in their struggle against their cultures’ own restrictions on women, because postcolonialism is only interested in such problems if they are caused by the West. This is described by Bricmont and Sokal in their 90’s attack on Postmodernism, Intellectual Impostures. And Sokal is, or was, very much a man of the left. He was a physicist who gave up his career to teach maths in Nicaragua under the left-wing Sandinista regime.

I also wonder how this all fits with Edward Said’s critique of western views of the east, Orientalism. His book was a polemic arguing that the west since ancient Greece had regarded the east as the Other, and produced images to justify its conquest and domination. Western travellers and explorers had therefore presented it as backward, irrational and feminine and somehow unchanging. But Nditiru’s performances are based on the non-scientific irrational and traditional, which are now presented as positive. This is indeed a challenge to the view of magic in indigenous cultures that I remember from my childhood. I can remember watching a BBC documentary about African shamanism when I was in my early teens, in which the voiceover concluded that while western science had succeeded in discovering so much about the world and made so many advances, while magic had reached an end and could produce no such advances. The great British scientist and broadcaster, Jacob Bronowski, said something similar in his TV series and book, The Ascent of Man. He looked at the traditional culture of one of Iran’s nomadic people, and considered that it similarly locked them in a stifling, unchanging world. Bronowski was no man of the right. He was a member of the Fabian Society at a time when that actually meant something, before it was taken over by the Blairites.

I am also very much aware of the crisis that has affected many indigenous society with the collapse of their world of meaning through contact with western modernity and the legacy of colonialism and imperialism. But there are also dangers in idealising indigenous societies. I mentioned in my previous article that in Nigeria, priests from one of the country’s pagan religions had been involved in the acquisition of slaves, and that a South African anthropologist had attempted to defend muti human sacrifice at a convention in this country, as well as witchcraft and witch hunting in Africa. Those aspects of indigenous religion and spirituality shouldn’t be ignored. I am not saying they should be stressed to restore the old image of Africa as a backward continent needing western civilisation, but not all the continent’s ills should be ascribed to western rationalism either. Hence it should be perfectly legitimate to question this latest policy by the Wellcome Museum, regardless of whether one is politically right or left.

Grace Ndiritu – Artistic Shaman

Here’s a bit more information that might explain what’s going on at the Wellcome Collection. Webb on his offending video put up a link to the Wikipedia page about Grace Ndiritu – not Enduritu, as I spelled her name – which states that she is indeed an artist and shaman, whose worked with a number of important museums.

‘Grace Ndiritu (born June, 1982) is a British-Kenyan visual artist. In 2009, her art was on display at the Metropolitan Museum of Art collection in New York. This gained her a place in Phaidon’s The 21st Century Art Book published in 2014 and Time magazine in 2020. She is a member of BAFTA and also the winner of The Jarman Film Award 2022  in association with Film London.’

‘In 2012, Ndiritu began creating a new body of works under the title Healing The Museum. It came out of a need to re-introduce non-rational methodologies such as shamanism to re-activate the “sacredness” of art spaces. Ndiritu believes that most modern art institutions are out of sync with their audiences’ everyday experiences and the widespread socio-economical and political changes that have taken place globally in the recent decades, have further eroded the relationship between museums and their audiences and she believes museums are dying. Ndiritu sees shamanism as a way to re-activate the dying art space as a space for sharing, participation and ethics. From prehistoric to modern times the shaman was not only the group healer and facilitator of peace but also the creative; the artist.

In 2019 Ndiritu led a group of museum directors, academics, activists and artists, in a reading group with meditation at the controversial AfricaMuseum in Tervuren, Belgium, as part of conference Everything Passes Except the Past organized by Goethe Institut, on the restitution of objects and human remains from Europe back to Congo.

Ndiritu declared that 2020 was The Year of Black Healing. In honor of this, she led a year long programme of exhibitions, performances and talks in collaboration with institutions across the world, which was featured on The Sunday Times radio show with Mariella Frostrup and Elephant magazine.^]‘

‘Since 2013 Ndiritu has been doing shamanic performances as part of her visual art practice, as a result of her training in esoteric studies such as shamanism, which she began over 16 years ago. In 2017 she was invited to give a talk on her work at Fondation Ricard in Paris, alongside other renown speakers such as Carolyn Christov-Bakargiev – director of Documenta 13 art exhibition and Fabrice Hergott – director of Musée d’Art Moderne de la ville de Paris.

She has also written essays about museums and exhibition making Healing The Museum (2016), Ways of Seeing: A New Museum Story for Planet Earth (2017) and Institutional Racism & Spiritual Practice in the art world (2019). Her most ambitious shamanic performance to date A Meal For My Ancestors: Healing The Museum, included staff members of the U.N., NATO and EU parliament, activists, and refugees at Thalielab, Brussels (2018).A briefing paper on climate change and refugees directly inspired by the performance, written by one of the participants, has now been published by the EU Parliament Research Services (May 2018).To date Ndiritu’s performances have taken place at Fundacion Tapies, Barcelona (2017),Laboratoires d’Aubervilliers, Paris (2016), Glasgow School of Art (2015), Galveston Artist Residency Garden, Texas (2015), Museum of Modern Art, Warsaw (2014), Musee Chasse & Nature, Paris (2013), Centre Pompidou, Paris (2013).’

See: https://en.wikipedia.org/wiki/Grace_Ndiritu

The Wellcome Collection and Its Purge of ‘Racist’, ‘Sexist’ and ‘Ableist’ Artefacts

Some of the great commenters on this blog have criticised an article I put up a few days about a video posted by our favourite YouTube (non)historian, Simon Webb, in which he attacks what he considers to be the ‘woke’ destruction of the Wellcome Collection by its new director, Melanie Keen. Keen has removed from display objects she considered to be ‘racist’, ‘sexist’ and ‘ableist’, and according to Webb, they’ve been replaced with one Eruditu, a female shaman. A number of the commenters have questioned whether Webb was telling the truth, particularly as they were unable to find any reference to Eruditu. However, it is true that Keen has indeed taken down objects and material that is considered problematic from the ‘Medicine Man’ gallery. The Art Newspaper published this piece on it by Tom Seymour on 28th November last year, ‘London’s Wellcome Collection accused of cultural vandalism after closing ‘racist, sexist and ableist’ display of artefacts ‘ The piece is subtitled ‘The institution asks “What’s a museum for?” as it shuts display devoted to objects amassed by its founder’. It begins

‘The Wellcome Collection, the London museum run by the Wellcome Trust, is to permanently close a curated display of medical artefacts amassed by its founder on the basis that it “perpetuates a version of medical history that is based on racist, sexist and ableist theories.”

The announcement, made on 26 November, pertains to a permanent display in the Wellcome Collection, a museum on the Euston Road, London, which opened in 2007. The display had been on show for the last 15 years, and was titled Medicine Man, a reference to its founder, Henry Wellcome, who died in 1936.

The exhibition was closed, permanently, on 27 November. The future usage of the artefacts remains unknown at this stage.

The decision has been met with dismay by some members of the museum community and the wider public who have likened it to cultural vandalism.

Medicine Man showed a selection of curated artefacts from the collection of Henry Wellcome, the founder of the trust and an American pharmaceutical entrepreneur whose company, Burroughs Wellcome & Company, eventually merged with other pharmaceutical organisations to form the modern-day drugs behemoth GlaxoSmithKline.

Wellcome amassed more than one million items relating to the history of medicine throughout the course of his life. The Wellcome Collection was founded as a place to display his collection, which he left to the trust in his will, to a visiting public for free. He also founded the Wellcome Trust, a registered UK charity that focuses on biomedical research. The charity is the largest in the UK, with assets of £36bn. The trust is credited with key findings in the development of drugs that combat the spread of certain cancers, as well as HIV.

Henry Wellcome’s collection was vast and varied. The Medicine Man display included the possessions of famous historical figures: visitors could view a toothbrush used by the French military commander Napoleon Bonaparte, shoes owned by the social reformer Florence Nightingale, the death mask worn by the British prime minister Benjamin Disraeli and the skull-handled walking stick of the Victorian naturalist Charles Darwin, founder of the theory of evolution, who saw the stick as a ‘memento mori’—a reminder of human mortality.

On show was also ephemera used by less ennobled people, like the good-luck charms and amulets carried by British, Russian and Japanese soldiers during the Second World War. Or an illustration, originally created for British news magazine Sphere, showing British soldiers being treated at a field hospital in Verdun, France, during the First World War.

But some of the artefacts in Henry Wellcome’s collection, as well as the way they were was displayed in the museum was, from the off, “problematic,” museum staff have said.

“The story we told was that of a man with enormous wealth, power and privilege,” the museum said in the course of a Twitter thread published last week. The thread opened with the question: “What’s the point of museums? Truthfully, we’re asking ourselves the same question.”

In a series of tweets and pictures, the museum made direct reference to a series of artefacts that it felt were racist. These includes a 1916 painting by Harold Copping titled A Medical Missionary Attending to a Sick African, which depicts an African person kneeling in front of a white missionary.

“The result was a collection that told a global story of health and medicine in which disabled people, Black people, Indigenous peoples and people of colour were exoticised, marginalised and exploited—or even missed out altogether,” the thread read.

The closure of the display “marks a significant turning point, as we prepare to transform how our collections are presented,” the Wellcome Collection said in a statement on their website. The collection is now embarking on “a major project that will amplify the voices of those who have been previously erased or marginalised from museums, bringing their stories of health and humanity to the heart of our galleries,” it said.’

See https://www.theartnewspaper.com/2022/11/28/wellcome-collection-accused-of-cultural-vandalism-after-closing-racist-sexist-and-ableist-display-of-artefacts

There have also been accusations of institutional racism within the museum itself and especially racist behaviour and microaggressions against Black staff.

It therefore seems to me that there has been a purge of material for the ideological reasons stated by Webb. I’ll try and look further into the new display with the modern shaman, Eruditu. If this does exist, it may be that the museum is staging it as a corrective to what it sees as the Eurocentric bias of the previous display.

Robert Boyle and the Possibility of Spirits on Other Planets and Stars

This might interest any readers of this blog with an interest in mysticism and history. I’ve been reading, off and on, Tony McAleavy’s The Last Witch Craze: John Aubrey, the Royal Society and the Witches (Amberley: 2022). This is about how individual members of the Royal Society, set up to advance science, and the 17th century naturalist and biographer John Aubrey, investigated cases of witchcraft scientifically as part of a project to combat the threat of atheism. They were afraid that the rise of the new mechanical philosophy denied the existence of disembodied spirits and so led to atheism. But this in turn could be challenged by properly investigated cases of witchcraft, hauntings and what would now be considered poltergeists, supported by the testimony of reliable multiple witnesses.

Aubrey himself, the author of Brief Lives, a series of potted biographies of the great men of his time, and books on the natural history and customs of his native Wiltshire and other counties, was a practising ritual magicians, though also friends with Thomas Hobbes, who denied the existence of the supernatural and was suspected of atheism. The Royal Society had no corporate opinion on witchcraft, but individual members were staunch believers, writing and publishing books about it. One of these was Robert Boyle, whose book The Sceptical Chymist, founded the modern science of chemistry. Boyle was deeply Christian, and left a legacy to fund an annual sermon preaching Christianity against atheism. But as a scientist and man of faith, he was also interested in the possibility of the existence of disembodied spirits on other worlds and stars, and the theological implications of their existence.

‘Robert Boyle thought a lot about the supernatural. Not only was he sure about the reality of angels and demons, he also speculated on the possible existence of enormous numbers of spirits of other types, ‘an inestimable multitude of Spiritual Beings , of various kinds.’ Distant planets and stars might contain alien spirits about which we know nothing. There could be spirits inhabiting ‘all the Celestial Globes (very many of which do vastly exceed ours in bulk)’. This raised, for Boyle, interesting theological questions. Angels and demons were known to be saved or damned, respectively, but in other worlds there might be spirits who were still being tested by God, just as Adam and Eve were tested in the Garden of Eden.’ (p. 69).

There’s a link, or a chain of belief here with the Swedenborgians of the 18th century, who believed that the planets were inhabited and that they could travel to them in spirit and communicate with their inhabitants during seances. I think they also believed that people also travelled to these worlds and made their homes on them after death. Some of the Spiritualist mediums believed this. And Evans-Wentz records the view of an elderly Irish mystic in his book, The Fairy Faith in the Celtic Countries, that the fairies were an old race come from the stars.

And this also continues into the UFO phenomenon. I am not going to start a debate over whether all alien encounters are mystical in nature rather than encounters with real, nuts and bolts craft, whether alien spaceships or secret terrestrial aircraft. But there have been UFO encounters which do seem to be either hallucinatory or mystical in nature. One Australian woman was abducted and examined in an alien spacecraft on a deserted road one night. When she was taken back there by a member of an Ozzie UFO investigation group, she had another such experience. But she was still physically present with the investigator in his car, and no UFO was visible. Other experiencers have said that there abduction was an astral or out of body experience, rather than physical. Sceptics have suggested that UFO abduction experiences can be explained by Temporal Lobe Epilepsy. Some no doubt can, but others have occurred to seemingly normal individuals with no history of such a neurological illness.

I therefore wonder if Boyle was right after all, and this type of alien encounters are with disembodied alien spirits, which our brains interpret as physical alien beings in real nuts and bolts craft in order to make it comprehensible.

Wellcome Museum Purges Display on History of Medicine to Include African Shaman – A Piece of Cultural Relativism That Will Also Damage Blacks

This comes from a piece our favourite YouTube historian, Simon Webb, put up on History Debunked a few days ago. He was attacking the new policy towards the museum that has come in with its new director, a woman whose degree is in the arts. Before, according to Webb, the museum was excellent, covering the history of western medicine in rigorous detail and including displays of operating theatres. Much of this, however, has been junked because the new director has deemed it ableist, racist and colonialist. The gallery to its founder, Wellcome himself, has also gone because he did not hold the current, mandatory beliefs. In their stead a gallery has erected containing two photographs showing the horrors of colonial experimentation on Black Africans along with one Mrs Eruditu, a self-professed African shaman, who conducts healing ceremonies and will counsel visitors to the gallery traumatised by the pictures. Webb calls her a witchdoctor, and describes her as completely mad, as she believes inanimate objects also possess consciousness. She doesn’t like the British Museum and the Egyptology displays, because the exhibits there have told her that they want to be underground. Nor does she approve of the display of a Native American totem pole in the Musee Nationale in France, as this has told her psychically that it wants to be out in the open air. Webb states, quite correctly, that western medicine has produced amazing advances in combating disease and extending the human life span. This new policy is a direct attack on that.

I think Webb, if he’s right about the Museum’s new policy, and he seems to be, has an excellent point here. He views it, no doubt, as another attack on western culture in the name of anti-racism, anti-imperialism and post-colonialism. He is, unfortunately, also very likely right about this. There have been pieces on YouTube by other right-wingers attacking the current policies of the Museums Association, which are all about this. I’ve got a feeling that Manchester Museum has also fallen to these new policies, and that they are also reviewing their collections as a result. But this policy is also harming Black and particularly Black African advancement in ways which the founders of the ‘Science Must Fall’ movement, which is ultimately at the heart of this, probably don’t understand.

The ‘Science Must Fall’ movement was a South African campaign to decentre western science because it rejected indigenous knowledges about the world rooted in myth and legend. There was a video on YouTube of a student debate in one of the South African universities, in which a Black female student urged her White comrades to decolonise their minds and accept that tribal rainmakers could indeed make it rain. People are welcome to whatever mystical or religious beliefs they choose, providing these don’t break the law. But they are separate. Back in the 90s, the late Stephen Jay Gould, a biologist and palaeontologist, attempted to end the war between science and religious by stating that there were No Overlapping Magisteria (NOMA). Science dealt with fact, and religion with issues of meaning and values. Of course, militant atheists of the Dawkins type disagreed and thought that it was a capitulation to unreason. Gould’s wrong in that religion and science do overlap, but as a general point I think it’s fair. Science and religion, as a general rule, are separate.

I am also sure that the new director is right, and that Blacks were experimented on by surgeons and doctors in the past. It certainly happened in America, where one of the great surgeons of the 19th century experiment on Black women without anaesthetic. I read somewhere that H.G. Wells was partly inspired to write The Island of Dr. Moreau by accounts of a German doctor experimenting on Black Africans. But you have to be very careful in making such judgements. A while ago I provoked an angry reply in a piece I had written for the Journal of the British Interplanetary Society. I was talking about the history of medicine in the context of space exploration. One of the books I had consulted for the piece described one particular pioneering doctor of tropical medicine as a quack for his theories and treatment of diseases. Unfortunately for me, one of the other senior members of the Society knew him, and wrote to me stating that he was a dedicated, humane man of science. The problem was that he was facing completely new diseases unknown in the west and which nobody knew how to treat. This is a good point, and I wrote to the aggrieved gentleman apologising for the inadvertent smear and issued a correction to the Journal. I wonder if some of the other pioneering doctors and surgeons, whose work has similarly fallen into disfavour, were like the man I mentioned – a sincere medical man, working in the unknown.

Underlying the attempts to decentre western science are two related attitudes. One is the fact that many displaced, colonised peoples have been harmed by the destruction of their own, indigenous world view. This has left them without meaning, resulting in alcoholism and drug addiction in many indigenous communities like the Amerindians in the Americas and Aboriginal Australians. The other is the belief in the Noble Savage, in which indigenous communities like them are somehow better, and more noble than moral than White, western society. The attempts to decentre western science and include indigenous myth and religion are attempts to restore dignity to these colonised peoples.

But African paganism also has its dark side. The priests of one of the cults in Nigeria were actively involved in the slave trade, to the point where the Nigerian equivalent of the saying that someone has been sold down the river literally translates as they ‘have been stolen by the Oracle’. There is also a widespread belief in witches and witch hunting all across the continent. Many of the accused, as in the pre-modern west are women, and some of the trials are just as deadly. In one Nigerian ritual, the accused woman is given the Calabar Bean, a poisonous vegetable. If she doesn’t vomit it out quickly, she’ll die, and so be judged a witch. There have also been professional witch hunters of the same stripe as the infamous Witchfinder General, Matthew Hopkins, of Civil War England. Way back in the 19th century one of the Zulu kings went on a witch-hunting campaign. Witchsmellers, the indigenous Zulu witch hunters, were engaged and duly pointed the finger at a number of suspects, who were duly executed. A European official talked to the king, and said this all looked very dubious, and wondered if the witchsmellers were right in their accusations. The king laughed, said he wondered too, and had all one hundred of them executed as frauds.

And then there’s muti, which is really sinister. This is the sacrifice of humans, often young children, for their body parts, which are sold to the sorcerer’s clients to bring them good luck. I put up a piece I found on one of the YouTube channels about the amazing efforts of a Black British woman against it in Uganda. But it also appeared in Britain back in the early part of this century. The cops dragged the spine of a murdered boy, Adam, wrapped in various pieces of coloured cloth out of the Thames. The cloth’s colours were those of the muti cult, and it looked like child, probably 12 years old, had been sacrificed. And some African anthropologists have defended such murders. A little while ago one of them presented such a paper at an anthropological conference in Manchester. They claimed that these sacrifices were morally acceptable because Africans had a collective morality that saw that the sacrifice of an individual could benefit the community. Bear in mind that we are talking about the murder of children, whose body parts, including their genitals, are considered most effective if they have been hacked off while the victim was still alive. I believe that the anthropologist presenting the paper was asked to leave.

Indigenous African religion has also been the tool of White supremacist governments to keep Black Africans firmly in their very subordinate place. A few decades ago, a Zulu shaman, Credo Mutwa, had a book published in this country, in which he explained his mystical beliefs and practises. From what I’ve read, it was a mixture of native Zulu lore and western occultism, aimed at the New Age crowd. It was reviewed by the sceptical UFO magazine, Magonia, who were very scathing. Mutwa, they claimed, had been a stooge of the Apartheid South African government during their retribalisation campaign. This stressed the indigenous, separate identities of the various South African tribes, who by then had become a Black proletariat. The intention was to keep the Black population divided so they were too weak to successfully challenge the Apartheid government.

Magonia have also several times stated that these books extolling the joys of indigenous life without western science and technology are all aimed at westerners, who have no intention of living like their ancestors did. I think it’s a fair point. The satirist Alan Coren expressed similar sentiments, set in a European context, in one of his pieces for Punch back in the 1970s. It’s about a very middle class, academic couple, who take over a French village and undo centuries of civilisation in order to return to them to what they see as the inhabitants’ natural, pre-Christian, pre-scientific state. But they themselves have no intention of rejecting scientific modernity. The piece ends with one of them stating he intends to write a paper on it. I think the same mindset is at work here.

As for Eruditu’s beliefs about the British museum and its exhibits, this is just animism, pure and simple, the belief that every rock and object has a soul. But I’ve heard very different things about the unhappy state of some of the exhibits. I’ve got a strong interest in psychical research, and a few weeks ago went to an online meeting about ghosts and hauntings in the British Museum. The Egyptology section has something of a cult as some of the visitors there are worshippers, who leave offerings. One spiritualist visitor, a medium, is supposed to have said that the mummies like being on display, as they feel they have a role to teach, but are frustrated at not being able to communicate with the living. This, of course, is completely the opposite of what Eruditu has said, and you can take or leave either or both depending on your attitude to mysticism. I many people are unhappy about the dead being excavated and put on display in museums, and don’t need a mystic to tell them this. But Egypt is certainly one of the great, founding civilisations of humanity, and Egyptology has massively extended our knowledge of the human past and this civilisation’s undeniable achievements and contribution.

Back to Africa. Way back in the 1980s I read an article by a Black African historian, a Muslim, who had presented his own series on the continent’s history on the Beeb. He lamented the fact that the west’s scientific and technological knowledge, inherited from ancient Greece and Rome, was not being transmitted to Africa. He’s right. After all, India and China have made massive strides in development this century because they have embraced science and technology. Sun Yat-Sen, the Chinese revolutionary who founded the Kuomintang, said at the beginning of his movement that ‘We say hello to Mr Science and Mr Democracy’. Sadly, democracy in China got left behind, but science has been taken up with a vengeance so that the country is now a centre of serious technological innovation in space and robotics. And it was helped in this by the early translators of western scientific texts, who referred to it not as western science, but as ‘the new science’. Something similar may well be needed in Africa.

This attempt to decentre and stigmatise western science and medicine has the potential to seriously harm Black advancement. I do think that there is a genuine potential for science and technology in Africa that is currently untapped and stifled. And Webb complained a few months or perhaps a year ago about a piece in New Scientist, in which a Black, female scientist called for more Blacks in lab coats. This movement, which sees Blacks and other indigenous peoples as non-scientific, runs counter to that. It reminds me of some of the scathing criticisms of non-western cultures by the early orientalists, who felt that these peoples would not be capable of assimilating western culture.

And I dare say the promoters of this movement would accuse me of racism, but I am afraid that there are real dangers of encouraging the dark side of African religion and spirituality through an uncritical acceptance of such shamanism.

If Webb is right, then the new director has not only ruined a once great museum, but she’s part of a larger movement that poses a threat to the whole tradition of the Enlightenment, a movement that genuinely endangers scientific advancement for some of the world’s peoples, who most need it.