Archive for the ‘Anthropology’ Category

Salvador Dali Wanted Materialist Religion to Destroy Christianity and Enslave Non-Whites

September 1, 2022

The Torygraph has published a piece today revealing that a letter has come to light from the Surrealist painter Salvador Dali from the 1930s, in which he reveals just what an anti-Christian, fascist sympathiser he really was. It dates from 1935. Dali had already been suspended from the Surrealists the year before because of comments praising Hitler, amongst other things. In a nasty bit of social snobbery he said that the train crashes he most enjoyed were those in which only third-class passengers were killed. The Torygraph article also states that in another letter in which he claimed that one of the reasons why he was expelled from the Surrealists 1939 was his positive view of the lynchings in America. He loved Hitler, was fascinated by the Swastika and apparently thought the Nazi party were an example of Surrealism in action.

Uggh. Pass the sick bag!

The Torygraph article begins

Salvador Dalí wanted to enslave races he considered inferior and establish a new “sadistic” world religion, a newly-discovered letter has revealed. 

In the letter, which was written by Dalí in 1935, the artist proposed the enslavement of “all the coloured races” as part of a new world order that would be “anti-Christian and materialistic, based on the progress of science”. 

“The domination or submission to slavery of all the coloured races” could be possible, Dalí wrote, “if all whites united fanatically”. He also insisted on the need for “human sacrifices”. 

As Europe was threatened by the fascist regimes of Hitler in Germany and Mussolini in Italy, Dalí’s letter to André Breton, the French writer and co-founder of the surrealist movement, speaks of the need for “new hierarchies, more brutal and strict than ever before” to “annihilate” Christianity. 

“I believe that we surrealists are finally turning into priests,” Dalí wrote.

Scornful of Christianity’s “altruism”, he added: “We don’t want happiness for ‘all’ men, rather the happiness of some to the detriment of others”. 

The letter was recently discovered in the digitalised personal archive of Sebastià Gasch, an art critic from Barcelona who died in 1982. It was published on Thursday by Spain’s El Pais newspaper.’

For the complete article, go to: https://www.msn.com/en-gb/entertainment/music/salvador-dali-wanted-to-enslave-non-white-races-and-create-new-sadistic-religion-letter-reveals/ar-AA11lIAc?ocid=msedgdhp&pc=U531&cvid=6310a88ab5f4477185b311aaebce1ed5

Dali scarpered to American during the War, returning afterwards to Spain as a supporter of the Fascist leader, General Franco.

Dali was a great artist but a revolting human being. He was greedy for fame and money, which is why some of the other Spanish Surrealists nicknamed him ‘Avida Dollars’. Malcolm McLaren presented a programme on him on Radio 4 a few years ago, in which he compared the publicity-hungry, media-savvy Dali with contemporary British artists like Damian Hurst and Tracey Emin. Well, Dali did share with Hurst, Emin and the rest of the Young British Artists the urge to shock as well as the pursuit of fame and cash, but YBAs, for all their excesses can never be accused of Nazism. Dali also wasn’t averse to selling his friends out to the authorities. Dali emigrated to America with Luis Bunuel, who also hailed from Catalonia. The two had worked together on the Surrealist films Un Chien Andalou and L’Age d’Or, both now regarded as classics of cinema. Surrealism was a mixture of Freudianism and Marxism, and many of the Surrealists were members of the Communist party. Bunuel was one of them. On arrival in the Land of the Free, Dali snitched that Bunuel was a commie to the FBI, and made little effort to excuse himself for doing so when Bunuel confronted him on his betrayal. Bunuel himself emigrated to Mexico where he continued to make Surrealist, anti-Christian films.

I’m fascinated by the Surrealists and love Dali’s art, but the man himself is quite a different matter. I can well believe, despite his later conversion to the Catholicism, that at heart he was an atheist with a hatred of the religion to which he nominally belonged. I didn’t realise he was so racist, however. This was definitely against the Surrealist ethos, which was firmly against imperialism, but patronised the world’s indigenous peoples as seeing their art and culture based as based on the Freudian unconscious. This was the respectable scientific view at the time, but modern anthropologists have rejected it. Instead they see indigenous art and culture as the products of centuries or millennia of conscious intellectual development and no more based on the irrational or Freudian unconscious than our own.

As one of the best known of the Surrealists, Dali is a fascinating figure and he painted some of the greatest works of 20th century art. But as this letter shows, he was in many ways a squalid human being.

Activist Annie Ikpa Talks about Fighting Child Sacrifice in Uganda

August 18, 2022

This is a video that some readers of this blog may find difficult to watch. It’s from LADBible, which is a YouTube channel which interviews people involved in extreme, often violent and criminal issues. For example, among other people they’ve interviewed are Holocaust survivors, African survivors of genocide, paedophile hunters and criminals. In this video, Black British activist Annie Ikpa describes how she got involved in framing legislation against child sacrifice in Uganda.

Ikpa had originally wanted to pursue a career in the editing and production side of film and television. She was invited to go to Uganda to investigate this issue for herself. She’s part Nigerian, and her grandfather was a traditional healer, but she wasn’t expecting the horrors she came across in that part of Africa. She describes two case, one in which a security guard rescued a baby girl from being sacrificed by a witchdoctor on a construction site. The witchdoctor had already spread the magical herbs about the child when the security guard spotted him and rescued the kid. The other incident was when the uncle of a part of boys lured them out of the family house to go on a shopping trip. Once they were away from the home, he cut off one of the lad’s head and genitals in front of the other child, who fortunately was able to escape. She explains that these sacrifices are performed to bring luck and success to private clients commissioning them.

She also explains that while there are laws against child sacrifice in Uganda, they aren’t sufficiently strong enough to act as a deterrent. She talks about children being kept in cages to have pieces cut off them bit by bit to act as sacrifices. But if the witchdoctors are caught doing this, they aren’t prosecuted for child sacrifice, but simply for kidnapping which has a lower sentence.

She describes how she spent seven years helping to frame legislation against it, and the process by which such legislation has to be prepared so it can be passed on to an MP to present it to the Uganda parliament. She managed to get to parliament to do so with minutes to spare just days before parliament went into recess for the end of the parliamentary year. If it hadn’t been passed, she would have had to spend two or three years doing the whole process over again. But fortunately, her bill was passed.

Ikpa is clearly an exceptionally intelligent and motivated woman, and the horrors she’s seen have clearly affected her. Several times in the interview she wipes away tears. The comments on the YouTube site for this video hail her as a true heroine, someone who should be held for public admiration instead of vapid celebs like the Kardashians. Absolutely! I would hope that she’s also been invited to speak in schools, to inspire children to get involved with politics and show them how they can change society around the world for the better.

The child sacrifice she’s talking about is muti. Way back around 2004 there was an instance of it in this country, when the torso of a young man, simply called ‘Adam’, was fished out of the Thames. It had been wrapped in cloth of various colours in a way that suggested very strongly that the lad had been killed and dismembered as part of this black magic ritual. As well as Uganda, it’s also practised in South Africa. A few years I read a piece in a book about the archaeology of death about how a South African anthropologist had tried to justify it at an academic gathering in this country. He declared it was somehow acceptable because South African indigenous culture recognised that some individuals had to suffer for the benefit of the rest of the community. I think others weren’t impressed, and he was shown the door.

But this incident shows the problems of cultural relativism at their most extreme. If there are no objective moral values and every culture is as valid as any other, then horrific and barbaric practices like this are perfectly justified and may not be criticised by outsiders. One of the criticisms of Postcolonial Theory is that it never criticises the traditional culture of the colonised societies, only the actions of the colonisers. Way back in the ’90s, when postmodernism was gathering strength, Indian feminists strong objected to this attitude because the western, postmodernist activists who were so loud in denouncing western racism were silent or even sided with the traditional groups in Indian society keeping women in their traditional roles and low status.

I am also reminded of a clip that went round the net a few years ago of a debate about decolonising the curriculum at a South African university. A Black female student was shown being very upset and offended by the refusal of her White comrades and western science to accept that traditional African rainmakers could actually make it rain. There are several reasons why the girl was wrong. Firstly, science deals with phenomena that can be tested experimentally, and that are therefore repeatable. The supernatural falls outside, and so is properly the subject of religion and metaphysics, not science. Another objection is that when she urged her White listeners to ‘decolonise’ their minds, she was acting as a colonist in her turn by trying to force her culture’s beliefs on them. But this also shows another major problem with Postcolonial theory. It rejects facts, reason and logic, because these are western concepts that are alien to Black and indigenous ways of thinking. These instead stress intuition, myth, legend and ‘lived experience’. The danger is that if you adopt this attitude, then you open the way to those wishing us to just accept barbaric practices like human sacrifice.

It isn’t just Africa, however, where there’s been a revival of human sacrifice. It’s also reappeared in India, where a young girl was also brutally murdered. Driving the return of this horror is the poverty created by neoliberalism that has encouraged desperately poor communities to turn to the dark side of the occult.

regardless of the social and economic forces behind child sacrifice in Africa and elsewhere, this young woman is indeed a heroine for standing up and fighting it when so many others wouldn’t. And LADBible has pinned at the top of their comments section a piece stating that she has opened a JustGiving for people who want to donate to the struggle against it. This is at justgiving.com/annieikpa

Did Barbados and Jamaica Really Appeal to Us to Take their Workers to Prevent a Political Crisis?

August 8, 2022

Here’s another unusual claim from Simon Webb of History Debunked about the origins of the first wave of Caribbean immigration here in the 1940s and 50s, if some of the great readers of this blog will indulge me talking about him once again. I know how he and his very right-wing views really annoy some people. This morning Webb put up a video repeating the claim once again that the Windrush migrants hadn’t been invited by the British government, but instead took advantage of the cheap cabins available on the Empire Windrush to come to Britain to seek work. He then moved from this claim to discuss the advertisements London Transport had placed in the Caribbean for men willing to work as bus drivers over here. Citing the Runnymede Commission and something they say on their website, to which he provides a link, Webb claimed that this had been done, not because Britain needed the Labour but for the benefit of the Barbadian and Jamaican authorities. At this period in the 1950s, there had been high unemployment and civil unrest in those colonies, and the British government had made the appeal for workers their to relieve the political pressure by taking the hotheads to Britain. He also stated that the West Indian nurses that came over here were intended simply to study, then go back to their own countries taking their skills with them.

I’m not an expert on immigration or immigration policy, and this occurred well before I was born. But history matters, even when some of the claims about it come from people like Simon Webb. I always understood that there was a labour shortage, and that some sort of appeal for commonwealth workers had been made. Though this wasn’t necessarily for Black workers. I therefore left this comment on the video:

‘I’ve seen several stories in the press about the appeal for West Indian workers to come to Britain. Yasmin Alibhai-Brown in the Independent a decade or so ago claimed that the British government had put out such a call, but that five Labour MPs had joined the opposition in voting against it. Another version I’ve heard is that the British government had put out a call for commonwealth workers, but were expecting them to come from the White colonies like Australia, New Zealand and Canada. They weren’t expecting the mass influx of Black and Asian migrants. Is there any way to get to the bottom of these stories and see whether they’re truth or myth?’

Webb claims that the story that Caribbean immigrants were invited here is a myth created by Blacks a little while ago, and uncritically adopted by Whites because it made them feel ‘warm and fuzzy’. But from pieces like Alibhai-Brown’s in the press, it seems to me that some kind of appeal had been made. I suspect that you would have to read through a lot of books and documents looking for the truth of these claims. However, I do wonder if any of the readers or commenters here know anything about this issue and so may be able to correct or refute it.

Some of the comments to Webb’s video are interesting as personal reminiscences of meeting Caribbean immigrants and hearing from them why they came here, as well as seeing films in the Caribbean advertising for workers.

53supermojo said:

‘n 1964/5 I went to Football Matches and stood generally in the same place and by same people at every game. Amongst them were a group of Bus Drivers and Conductors from Barbados. Sometimes they came to the Match in their work Clothing , having worked the Morning Shift. They were all friendly and well mannered. They told my older Cousin and his Workmates, that they came here because they were unemployed , they saw advert in local newspaper for people to come and work here. So someone must have known about that in Home Office ? They said they had been here for 3 to 4 years at time and moved from London Area up to West Midlands , they lived in ‘ Digs ‘ and had Girlfriends. If they are still here , they would be in their late 80s or 90s now !’

Gary Dennis commented

‘My parents and many of her friends and associates from Jamaica recalled seeing what that called ‘propaganda’ films encouraging them to come to Britain. It painted a romantic and quant image of Britain, which did exists but not for most people. If you know any elderly Caribbean people ask them about these films and adverts. When Jamaicans came they actually had not intent of staying beyond five year, they wanted to make a bit of money then go back. Life was not as they expected and most were unable to leave and therefore settled in and made the best of it. My suspicion was that my parents generation had been ‘invited’ – or more perhaps more accurately ‘an opening made’ – to undercut the cost of local labour. I believe this was the origin of racial tension but I have no evidence. I remember reading an article in Lobster Magazine where Harold MacMillan was heard to have said in conversation that he didn’t expect so many to come. I began to question the need for immigrants from the Caribbean when I began to take an interest in basic economics and started to question the premise that there was not enough labour available after the second world war. Obviously many people died but I understand that women had already taken up much of the slack in the workforce. I don’t claim to know the truth but there are some of us descendants of immigrants that also question the official narratives about immigration. We need to remember that some of these countries were British territories and these policies and actions would have been arrangements between Parliament and the Governor Generals of the countries and I suspect that the trigger for the movement of immigrants originates from these parties with Barbados only having got it’s independence in 1966 and Jamaica in 1962; well after Windrush. Jamaica had turned violent because of militant unionism during the 1930s and 40s escalating significantly in the 60s so I suspect the worry expressed by the governments was less to do with the welfare of the locals but the stability of the territory. The European Coal Community also took advantage of massive movements of cheap labour after the second world war. Is cheap labour the common theme here?’

I’ve heard that many migrants from what is now Pakistan and India also originally came here to work for a very limited time before going back to their home countries. It was chain migration, in which one set of migrants would move in after the last set had returned. According to this view, the great surge in Black and Asian immigration came after Powell’s ‘Rivers of Blood’ speech and the imposition of limits on immigration by Ted Heath, as there was a rush of people to come to this country before the gates were closed. So many migrants from south Asia came here with the intention of making enough money to go back to Pakistan or India again that one ethnographic study of the British Asian community I’ve come across was called The Myth of Return.

As for women taking on male jobs during the War, I understood that there was the expectation that after the War women would return to their domestic role, just as they did after World War II, and that this is largely what happened until the rise of second wave feminism in the 1960s.

Also interesting is this comment from david c:

‘Back in the 60’s, I worked at a well known clothing company, who were praised for their charitable efforts to give employment, to about 300 people from Mauritius, with an agreement from their government, so they could work in the basement of the shop, making clothes. Nobody mentioned that they were being paid about 50% less than the the rest of us.’

This looks like a nasty bit of exploitation under the cover of humanitarianism, which makes you wonder what else was going on.

My Objections to the Removal of the African Statue on Stroud’s Town Clock

April 21, 2022

More iconoclasm driven by current sensitivities over historic slavery and contemporary racism. The local news for the Bristol, Gloucestershire, Somerset and Wiltshire area, Points West, reported that Stroud council was expected to vote for the removal of the statue of an African from the town clock. I’m not surprised, as there were demands last year from a local anti-racist group, Stroud Against Racism, demanding its removal, and I really thought it had been taken down already. Stroud’s a small town in Gloucestershire, whose historic economy I always thought was based on the Cotswold wool trade rather than something more sinister. Stroud Against Racism seems to be a group of mainly young Black people, led by a local artist, who’ve had terrible personal experiences of racism in the town. In an interview on BBC local news, it seemed that they particularly resented the figure as representation of the racist attitudes they’d experienced. They assumed it was a slave and demanded its removal, with one young Black woman complaining about the statue’s grotesque features which she obviously felt were an insulting caricature.

The African ‘Slave’ Figure on Stroud Town Clock

While I entirely sympathise with them for the abuse they suffered as victims of racism and appreciate why they would want the statue removed, I believe it is profoundly mistaken. Firstly, while the local news has been describing the statue as a slave, there’s no evidence that connects it directly to slavery and the slave trade. They know the name of the clockmaker, and that’s it. No evidence has been presented to suggest he had any connection with the slave trade or slavery at all. Further more, there are no marks on the statue to suggest slavery. There are no chains or manacles, as seen in this image of Black African slaves captured by a group of Arab slavers below.

Arab Slave Coffle

Nor does the figure look like the poor souls on sale in this 19th century picture of an American slave market.

American Slave Market

It looks far more like African chief and his people, shown making a treaty with British officers in this painting from 1815, following the abolition of the slave trade in the British Empire in 1807.

British Officer Meeting African Chiefs to Make a treaty, 1815

As Europe expanded to colonise and establish trading links with the outside world from the 15th century onwards, so Blacks and other indigenous peoples began to enter European art. Sometimes they were depicted as servants and slaves, but at other times simply as symbols of the exotic. See this picture of the 17th century painting, Vanitas, by Jaques de Gheyn.

Jacques de Gheyn, Vanitas, 17th century

The statue also looks somewhat like the depictions of a Black Brazilian family by the `17th century Dutch artist, Albert Eckhout, between 1641-3. These are part of a series of 8 paintings commissioned by the Dutch governor of Nassau, intended to be anthropological studies of Brazil’s non-White peoples.

Blacks also appear as decorations on the musical instruments of the time. For example, negro heads often adorned the pegboxes of citterns, a 17th century ancestor of the guitar. It therefore seems to me that the statue of the Black African on Stroud’s clock is not that of a slave, but simply of the sculptor’s idea of an indigenous Black African. The modelling isn’t very good, but I suspect this is less due to any animosity on the part of the sculptor than simple lack of artistic training or skill. It’s more an example of folk art, rather than that of someone with a proper academic artistic education.

I therefore think that it’s wrong to assume that the Stroud figure is a slave. The assumption that it is seems to be a result of the general attack on anything vaguely connected to historic slavery and the slave trade following the mass protests in support of Black Lives Matter. It also seems to be directly influenced by the toppling of Edward Colston’s statue in Bristol, further to the south.

In fact, I believe that rather than suggesting Black degradation and slavery, the statue could be seen in a far more positive light as showing Stroud proudly embracing Blacks as trading partners as well as symbols of exoticism and prosperity.

No! The Pakistani Grooming Gangs Have Nothing to Do with Traditional Islamic Sex-Slavery

March 26, 2022

Okay, I’ll admit it. One of the reasons I bought Jonathan A.C. Brown’s Slavery & Islam was to see if there was any truth in the allegation by Tommy Robinson, the EDL and related anti-Islam groups that the Pakistani grooming gangs based their abuse in Islamic sex slavery. And reading his book, it seems very strongly that the answer it ‘no’.

Part of their argument comes from the revival of slave-concubinage by ISIS in the sale of the Yezidi women and girls in Iraq as sex slaves. But this also shocked the Muslim world. Islamic abolitionism began in the 19th century. It was prompted by the abolitionist movement in Christian Europe and America, but was no less sincere for that. Muslim abolitionists have demanded the abolition of slaves for a variety of reasons. Sometimes it was simple political expediency, for others it was a genuine revulsion at forced servitude. For these Muslims took their cue from the sharia’s assumption that slavery is humanity’s default state, as Adam and Eve were both free. Again, similar views were held by Christians in Europe, such as the Lollards in the 15th century. ‘When Adam delved and Eve span, who was then the gentleman?’, for example. While the Quran and the sharia permits slavery, it is heavily regulated. Muslim abolitionists and anti-slavery activists see this as looking forward to final extinction of slavery and the condition when everyone shall be free. ISIS caused widespread outrage amongst nearly all Muslims because it was particularly extreme. It went much further in its reactionary attitudes than al-Qaeda. Which doesn’t mean that there weren’t already Salafists interested in enslaving infidel women. During the war in Bosnia a number of foreign Muslims wishing to fight to the defend the Muslims there inquired of a Saudi salafist preacher if they could enslave Serb women for concubines. He told them ‘no’, for the simple reason that it would make Islam look bad. This is feeble and nasty, but it’s something, I suppose. It shows that the Salafists wanted to revive sex slavery before ISIS, but they were very much a minority.

Brown states that slave-concubinage was very common in Islam. The mothers of the sultans and rulers of many Islamic states were slave concubines, and these could wield great power. Some of these women were highly educated and powerful, endowing grand mosques and other civic buildings. During the 17th century the Turkish empire entered a period of decadence, called by Turkish historians the ‘Sultanate of Women’ as the various slave-concubines vied with each other to promote their sons and rule through them.

Brown admits that the status and treatment of slave concubines could vary enormously. Some were beloved partners, mourned bitterly on their deaths by their husbands. Some could be highly educated in the arts and sciences, and the slave-concubines of the elite often felt that they had the same rights as free wives. There were also laws protecting them. A slave-concubine who became pregnant with her master’s child could not be sold, the child was free under Islamic law and the slave-concubine was manumitted after her master’s death. Other slave-concubines were treated much worse, but it does seem that they could invoke the law to protect them. Brown cites one case where slave-woman prosecuted her master because he had forced her to have sex with him and his brother. She had become pregnant and they had beaten her to abort the child. The qadi ruled in her favour. This is like the grooming gangs and they way they exploited their White female victims, including getting them pregnant and forcing them to have abortions. Rather than rooted in Islam, however, it just seems a product of ordinary, banal human evil, of a type that many Muslims, even in the Middle Ages, found abhorrent.

Brown also mentions a case from 13th century Damascus when a singing-girl sued her master for trying to force her into prostitution. Again the judge ruled in her favour, and demanded that she be sold. I realise that these are individual cases, and we don’t know how many other cases there were where women were successfully exploited, especially over such a wide cultural area. But it does show that at least in certain times and places slave women could invoke legal protection against such exploitation.

As for the grooming gangs themselves, they started their predation before the emergence of ISIS and were not practicing Muslims. They didn’t attend their local mosques, and I don’t think they prayed or read the Quran. This was recognised by one of the intellectuals in the EDL, who recommended instead that anti-Muslim activists should look instead to explanations in the ‘islamicate’, the underlying systems of attitudes, customs and values that guide everyday Muslim life but aren’t a formal part of the religion.

I think the motives behind the grooming gangs were racist as well as sexual, and they certainly have parallels to slavery, but it’s the exploitation of enslaved Black women by their master on the plantations in North and South America, rather than the Islamic world. Yasmin Alibhai-Brown, when she was still worth reading, wrote a report for the Committee for Racial Equality in the 990s noting that a bitter anti-White racism existed in some parts of the Black and Asian communities. She was also appalled at the way Asians looked down on White women and the sexual freedom they enjoyed as immoral. She was not alone. One of the sketches on the Asian comedy show, Goodness Gracious Me, was a skit of the Country and Western song, ’30 Ways to Leave Your Lover’. This was about the stifling relationship Asian men could have with their mothers, titled ’30 Ways to Leave Your Mother’. Sung by Sanjeev Bhaskar, one of the lines was ‘She says that White girl’s just a whore’. Similar attitudes to western White women were recorded in the chapter on a Moroccan immigrant worker in the Netherlands in the book Struggle and Survival in the Middle East. The victims of the Pakistani grooming gangs were racially as well as sexually abused, and it looks like it came from a racist attitude towards the gora, a derogatory Asian terms for Whites, rather than anything in formal Islam.

And the parallels with the sexual exploitation of Black women in plantation slavery are very strong. The planters exploited their slaves because they were in their power, and could do as they liked. Western paedophiles have also exploited children in care homes, because they’re particularly vulnerable, sometimes sending them out to service their friends or political connections. But this was also opposite to the sexual restraint and high standards of chastity and purity required in relationships with respectable White women. While I was working at the Empire and Commonwealth Museum, I found a fascinating book on Brazilian slavery and racial attitudes by a Brazilian anthropologist. He noted that in traditional White Portuguese Brazilian culture sexual attitudes were extremely puritanical. Sex was supposed to be between husband and wife and solely for procreation. And you definitely weren’t supposed to enjoy it. There was a type of counterpane that was supposed to be placed between husband and wife, with a hole in it to allow them to do the deed, but not get any pleasure from it. Faced with these restrictions, the planters turned instead to exploiting their slaves for sex.

I got the impression that sexual attitudes amongst the Asian community in Britain are similarly puritanical. Sex is supposed to occur solely in marriage, which is frequently arranged. There have been honour killing of women for defying their families’ demands regarding marriage partners or for pursuing western-style relationships with people outside their religion. Like Whites or Hindus. In this situation, it does not seem remotely surprising to me that some Asians see White girls and women as suitable targets for sexual abuse and exploitation. After all, White women are all whores anyway and they deserve it. The same attitudes that motivated White planter to abuse enslaved Black women, because Blacks are racially inferior and highly sexed.

The grooming gangs therefore aren’t a product of Islam, except perhaps in the most general way as the product of Pakistani sexual puritanism and anti-White racism. But what annoys me about the scandal is not only that it was known about and covered up for 20 years or more, but that the authorities and the left are still trying to deny that anti-White racism played a part. This seems partly a fear of provoking anti-Asian racism among Whites in turn. Simon Webb of History Debunked put up a video about a report on the grooming gangs, which didn’t once mention what race or ethnicity they belonged to. This is wrong. All racism has to be seen as equally poisonous, whether it’s White, Black, Asian or whatever.

If White silence against anti-Black racism is violence, then so is silence when it comes to the racist abuse of Whites. And the left should be tackling that as well, rather than leave it to be exploited by the likes of Tommy Robinson.

Banned by Brent/Lambeth – Willard Price’s Cannibal Adventure

February 12, 2022

Published by Hodder & Stoughton at Sevenoaks, Kent, in 1974, Cannibal Adventure was one of a series of children’s adventure books by Willard Price. It’s heroes were a pair of boys, who sailed around the world on a Yacht visiting exotic places like Africa, Polynesia and South America. The blurb for the book runs

‘A Willard Price Adventure story, about Hal and Roger and their amazing adventures in search of wild animals for the world’s zoos.

Hal and Roger themselves in a village of cannibals in New Guinea, but the native tribes and the animals the brothers want to catch are less dangerous than an old enemy who arrives secretly and is bent on revenge.’

I read it when I was at junior school, way back in the 1970s when one of the children’s shows on TV during the summer holidays was Daktari, about a vet treating animals in Africa. One of these poor afflicted creatures was Clarence, the cross-eyed lion. It was based on, or inspired by, an earlier film about a White doctor or anthropologist working with an African people and learning to respect their ways and he and his son make friends with the locals. I read a number of the Willard Price books, as did some of my friends at school. We liked the exotic locations, the animals and the different peoples the heroes encountered on their journeys.

But Cannibal Adventure was one of the many books that earned the ire of Bernie Grant in his crusade against anything he thought was even vaguely racist. And so it was put on their Index Librorum Prohibitorum, declared to be racist, and removed from the local libraries.

The 70s were a much more racist, or openly racist time than today, and I can understand why Grant and his minions would be sensitive about it. One of the nasty stereotypes about Blacks is that they are all cannibals living in mud huts, wearing grass skirts and with bones through their noses. Another children’s book from the same period on making costumes for parties includes a page or two on how to make just such a costume, along with others for less controversial figures like Frankenstein, Dracula and the man with another face on the back of his head and entirely different outfit pointing the same way on the rear half of his body. Some of the racist abuse Blacks have suffered has been based very much on the Cannibal stereotype.

But I read the book and didn’t think it was at all racist. Some indigenous Papuan tribes were cannibals, eating the flesh of their enemies. One tribe suffered from a degenerative neurological disease, Koro, related to Creuzfeld-Jacob and Mad Cow Disease because of their traditional custom of eating human brains. There were also at the time tribes that had still not been contacted by the outside world, while many Papuans still wore their traditional tribal costume. When the Papuan parliament was opened in the early 1980s by Prince Charles, the chiefs attending the ceremony flew in wearing pretty much the outfit sported by the Black gent on the cover.

The book was also careful to present the indigenous friends of the two lads as intelligent, dignified people despite their Stone Age lifestyle. They had a skull hut, where they kept the revered skulls of their ancestors. Again, this is based on fact, and I’m not going to sneer at it because the ancient Celts were also head-hunters. French archaeologists in Lyon, the ancient Lugdonensis, found a skull temple. It’s the carving of a monster, between whose front paws are a couple of circular indentations to hold human heads. On Anglesey in the 1980s British archaeologists also found the remains of a human skull in what was also probably a ritual site or temple. Cuts on the bone showed that the face had been cut off, probably for the priest or shaman to wear. Despite this, Price stated that the local people weren’t superstitious savages. They didn’t know what glass was, but they knew it wasn’t spirits, and so called it something like ‘transparent stone’. If I remember correctly, they were presented in a positive light, at least relatively for the time.

Lambeth and Brent’s zeal for banning books enraged some on the left as well as the right. Martin Barker, the author of Comics: Ideology and Power, which defends comics from attacks from both the left and right, rails in his final chapter against the new censorship, all the more so because it’s being done by the left and he was a man of the left. It was this bigotry and intolerance by those London councils that partly influenced my decision not to vote for Dawn Butler as deputy leader of the Labour party when a hustings was held here in Bristol. She made it clear she was going to come down hard on racism. I thought of some of the stupid things Lambeth and Brent got up to, and wondered if she was going to follow the same pattern of hurling specious accusations of racism against anyone who didn’t follow her definition of it.

Now, nearly fifty years after the book’s publication, there are the same kind of people demanding the censorship and cancellation of others for what they see as racism, sexism, homophobia, transphobia and so on. Sometimes they’re right, but sometimes it’s the accusers themselves who are narrow and bigoted. And I firmly believe that children should have their imaginations stimulated through literature, escapism and the exotic as well as the real and the socially conscious. On a related topic, I notice that American Evangelical Christians are also screaming about the Harry Potter books’ promoting the occult again, despite the fact that they are very definitely well within the tradition of children’s fantasy.

Thomas – or was it Heinrich? – Mann said about the Nazi book burnings ‘When you burn books, you also burn people’. Well, I think it’s perfectly acceptable to burn some books, like those advocating paedophilia. And some books are definitely evil works of genuine racist propaganda, like The Protocols of the Elders of Zion. Others are just innocent, but express the attitudes of their time. Or don’t find the very narrow ideological parameters of the censors. Of these, I strongly urge you to use your own judgement.

And don’t let anti-racist fanatics ban ordinary, decent books like those of the fanatics on the extreme right.

Cheikh Anta Diop, the Victorians and Adolf Hitler on the Fundamental Importance of Race

January 28, 2022

Yesterday I put up review of Stephen Howe’s excellent Afrocentrism: Mythical Pasts and Imagined Homes, which traces the history of the movement and examines its ideas and the major figures within the movement. Afrocentrism considers that the ancient Egyptians were Black, and that their civilisation was the basis for western culture, which Whites stole. They also believe that there are major psychological differences between Whites and Blacks. Africans are also believed to have a single philosophy, and to have been able to make great advances in science, religion and politics through their distinct racial constitution. Race is held to be of fundamental importance affecting all aspects of life, culture and civilisation. Cheikh Anta Diop, one of the major figures in the movement and one whom Howe respects, despite his views, stated

‘All of humanity’s historical and social relations, from the beginnings of time right up to the nineteenth century, were ethnic relations, founded in phenotype…. humanity has been governed essentially in its development by these ethnic confrontations.’ (171).

Howe makes the point that Afrocentrism is strongly influenced by 19th century views of ancient Egypt and Africans. These were themselves the products of colonial administrators and anthropologists steeped in 19th century anti-Black racism. It’s just that they reverse this racism so that Blacks, instead of Whites, are the superior race. He points out that much Afrocentric writing has a curiously old-fashioned ring. Diop’s statement above is an example of this, as it is very much in line with the attitudes of 19th century White imperialists. For example, Benjamin Disraeli said ‘No man will treat with indifference the principle of race. It is the key to history’. ( Peter Vansittart, Voices 1870-1914 (Jonathan Cape 1984) 81).

Hitler believed that all civilisation and culture had been created by White ‘Aryans’. He therefore stated in Mein Kampf that ‘It is the duty of the national State to see to it that a History of the World is eventually written, in which the question of Race occupies a prominent position’. (Adolf Hitler, My Struggle (London: The Paternoster Library 1933) 166).

As for the exaggerated and grotesquely distorted claims made by the Afrocentrists and other Black activists about the importance and achievements of Black scientists, these are also comparable to Hitler’s own ideas about science and race. He also wrote in Mein Kampf

‘The national State will look upon science as a means for increasing national pride. Not only world-history, but also the history of civilisation, must be taught from this point of view. An inventor should appear great not merely as an inventor, but even more so as a fellow-countryman. Admiration of any great deed must be combined with pride because the fortunate doer of it is a member of our own nation. We must extract the greatest from the mass of great names in German history and place them before the youth in so impressive a fashion that they may become the pillars of an unshakable nationalist sentiment.’ (168)

Thus a movement that has the laudable ambition of challenging racism merely becomes another form of it.

A Thorough Critique of Afrocentric Pseudo-History, Psychology, and Science

January 27, 2022

Stephen Howe, Afrocentrism: Mythical Pasts and Imagined Homes (London: Verso 1998)

This is another excellent book I’ve been reading lately. I first came across in it an excellent review by the Black British writer, Caryl Phillips in the Financial Times at the time it was published, though it’s only now I’ve actually got round to ordering a copy and reading it. Afrocentrism is a set of inter-related, pseudo-academic disciplines based on the claim that the ancient Egyptians were Black and are the unacknowledged source of White western culture, which was stolen from them. Not only were the Egyptians themselves Black, but they may also have derived their culture and achievements in turn from the peoples further to the south, the Nubians and Ethiopians. Some Afrocentrists claim that Greece, Rome and Carthage were originally Black ancient Egyptian colonies and that the original peoples of the British isles were also Black. Some push this claim of Black African primacy even further, claiming that ancient Egyptians travelled to the Americas before Columbus, where they founded the Olmec culture. The ancient peoples of Asia too, the Indians, Thais, Chinese and Japanese were also Black. At the same time ancient Egypt expanded to colonise Africa, where it was also responsible for the major cultural, artistic and architectural achievements. Where these coexisted with alleged brutality and barbarism, as in West Africa, which had a highly sophisticated art alongside human sacrifice, this was due to biological degeneration from the original Egyptian herrenvolk.

Black Americans are held to be part of a single Black race and culture with Black Africans, and Afrocentric scholars are active trying to trace authentic African survivals in the speech, culture and psychology of Black America. There is supposed to be a single Black character and psychology and a distinct Black philosophy. At the same time, ,Afrocentric scholars believe that the Egyptians were masters of political theory and science, which can similarly be grotesquely exaggerated. Some of them claim that the ancient Egyptians knew about quantum physics and gravity and that the Tanzanians had semi-conductors. At the same time they are active researching and promoting various Blacks figures they believe were great scientists. Again, these figures, who could, like Benjamin Banneker, be genuinely impressive in their real lives, and their achievements are often wildly exaggerated.

Unsurprisingly there’s much racism mixed up with this. There’s a bitter hatred of Whites, as well as, Jews and Arabs. One Afrocentric writers claims the latter has been attempting to destroy African civilisation and enslave its peoples for 5,000 years. Which is quite incredible, considering that I think the Muslim Arabs only conquered north Africa in the 7th/8th century AD. There’s also a bitter hatred of homosexuality and strong rejection of feminism. In the early 1960s one Afrocentric group insisted that female members should show their submissiveness by crossing their arms and lowering their heads when one of the men passed them. There’s also an insistence on traditional family structures. At the same time, some believe that Blacks are intellectually and emotionally superior to Whites because of the greater amount of the melanin pigment in their brains.

At their heart, this is an attempt to compensate for the massive racial oppression and disparagement Blacks and their civilisations have suffered over the centuries, far more than any other ethnic group. Yet much Afrocentric scholarship is based on the severely dated writings of 19th and early 20th century European colonial officials and anthropologists, as well as other White writers, who definitely believed that Blacks were inferior. For example, Afrocentric scholars assert that, while Whites and Europeans are logical and rational, Blacks are emotional and intuitive. Which is very much like the old imperialist claim that Blacks were inferior because they weren’t rational and logical. The claim that ancient Egyptians were responsible for the colonisation of Africa and every advance made by the peoples of the continent also derives from 19th and early 20th century White sources. The only difference is that those writers believed that the Egyptians were part of a superior, ‘Hamitic’, White civilisation. And also mixed up with it are various occult, Masonic and New Age ideas. Some of these derive from Albert Churchward, a freemason, who believed that there was a war going on between freemasonry and socialism, and only the former could defend civilisation from the Red Menace. Other figures in the New Age part of the Afrocentric movement include Credo Mutwa, a genuine Zulu shaman, honest guv, and apologist for the South African apartheid state.

Howe’s book traces the history of these ideas, some of which have been around for longer than I thought. I was aware that the claim that the ancient Egyptians were Black and therefore equal to or superior to White civilisation began in the 19th century. I was surprised, however, to find that Black Americans, largely clergymen, were making the claims as early as the 1820s. He carefully distinguishes between those writers, like the Senegalese mathematician and nuclear physicist Cheikh Anta Diop, who, while wrong, nevertheless were diligent researchers and produced significant insights, and others who were far less impressive. Some of the latter can only be described as cranks, like the female Afrocentrist who claims that nearly everything, including Christmas trees, are representations of the Black male genitals. Some of the most virulently anti-White racist material comes from White writers, such as the assertion that Whites are inferior because we’re all descended from the Neanderthals, who are given a whole series of unpleasant traits. Some Afrocentrists seem to have set up their own Stalinist ‘cult of personality’. Molefi Asante, for example, has his own academic department and institute, who members and scholars always pay generous tribute to him for guiding them on their intellectual quest, and largely don’t say anything that wasn’t already said by the master. Quite a number give themselves impressive African names, meaning things like ‘Bearer of Enlightenment’, and a number have also claimed to have been African princes or holy men. Their real identities and backgrounds, however, tend to be much more prosaic. He also notes the connection and major differences with other major figures in Black scholarship and anti-racist campaigning, like Franz Fanon and W.E.B. DuBois, and the French Caribbean Negritude movement.

There are some significant difference between the scholars discussed here. Cheikh Anta Diop believed that ancient Egypt was the source of western culture and I think he wanted Greek and Latin replaced as languages by ancient Egyptian. But while his thinking was highly racialised, he wasn’t a racist. He wanted Blacks to join the global community of peoples as equals. He also believed that civilisation was cyclical, and that as Europeans supposedly took their ideas from Africa, so Africans should now learn from Europeans. Others were definitely racist, such as the speaker at the first Black History Month in 1986 who seemed to advocate shooting Whites, although he couldn’t tell his audience when, where and whom. In the case of Marcus Garvey’s son, this went into pure Black Nazism. When Jamaica celebrated Garvey’s birth in the 1970s, his son called for Garvey’s movement to become a Black National Socialism, because Africa also needs its lebensraum.

Among the researchers and writers examined and critiqued is Martin Bernal, the White author of Black Athena. This caused a major stir when it was published in the 1980s, possibly because, as Bernal himself suggested, he was White. Bernal was able to assemble a massive amount of information and was extensively criticised at the time. But he was also controversial because he believed that ancient Greece was also strongly influenced by the Semitic peoples, specifically the Phoenicians and the Jews. This was in fact based on contemporary Israeli scholarship, and was itself highly controversial. As a result, some of the criticisms of him and his work have a very nasty element of anti-Semitism.

The book is a thorough examination and demolition of Afrocentric scholarship with considerable sympathy for the genuine achievements of Black scholars, some of whom have made very trenchant criticisms. One Ghanaian or Nigerian philosopher lampooned the claim that there is a single, African philosophy based around a transcendent life force. In a spoof article he argued that the English, and therefore all westerners, venerated the mystic force ING, because English verbs often ended in ‘ing’, like ‘doing’ or ‘being’. In fact the claim that there is a single African philosophy comes from Tempels, a Belgian Roman Catholic priest, who only researched a single Bantu tribe, and the anthropologist Griaule and his Dogon informant, Ogotommeli. The latter two have become notorious because of their books’ claim that the Dogon had an advanced knowledge of astronomy. They knew that the planets circled the Sun in ellipses, and that Sirius had an invisible companion star. For R.K.G. Temple in the 1970s, it was because they’d been visited by aliens. For the Melanists, it was because they had intuitive knowledge of it through their pineal gland. Howe suggests that Ogotommeli probably knew about it from visiting colonial officials with an interest in the subject, and made the claim that all this was known to the Dogon as a way of pulling this arrogant colonial anthropologist’s leg.

The book also argues that Afrocentric views of Africa are themselves also damaging. They present the continent as a static, unfied culture, which has never suffered war and conflict between its peoples before the advent of Europeans. In fact it’s a continent of many different peoples and cultures. There’s no evidence that it was ever colonised by the ancient Egyptians. Only six ancient Egyptian artefacts have been found outside Egypt and Nubia. And rather than the ancient Egyptians introducing agriculture to the rest of Africa, there is evidence that it was independently discovered in six different places on the continent. As for the assertion that ancient Egyptian hieroglyphs are the source for various African writing systems, such as the Vai of Liberia, some of these are known to have been invented by specific individuals in the 18th and 19th centuries. Some African peoples are happy to promote the idea that they are descendants of the ancient Egyptians, while others very definitely are not. The problem here is that Afrocentrist claims of Egyptian primacy are obscuring the real achievements of Africa and its peoples.

As for the question of the racial origins of the ancient Egyptians, the book notes that this is a subject of near to Zero interest to professional, mainstream Egyptologists. A number of academics books and journals he surveys make no mention of it. When one does, it is simply to say that it is a distraction from the real issues Egyptologists want to examine. Genetic and craniological examination, however, suggest that the ancient Egyptians were racially identical to other peoples in that part of Africa. They show genetic links to the peoples of Neolithic Europe, the Middle East and India, and lesser genetic connections to the peoples further south. The Egyptian scholars themselves, however, see themselves as racially mixed and there was an argument at a conference in Cairo when the Black Americans insisted that they were Black. I also find some of the Afro-centrists’ concern to establish the racial identity of the Nubians rather odd. One Afrocentric writer hoped that one day science would be able to reconstruct the features of the Nubian pharaoh Taharqa from its skull fragments, and that these would show he was Black. I found this quite puzzling, as I’ve always assumed that the Nubians were Black. In fact I’ve never seen anything said to the contrary. When TV documentaries refer to Egypt’s Black pharaohs, they usually refer to the period when the country was conquered and ruled by Nubian kings. I honestly don’t know who these people are that assert that the Nubians were White, unless it’s some of the White writers the Afro-centrists have discovered in their search for suitable sources.

This pseudo-scholarship is spreading massively. The book notes the large number of university departments teaching it, as well as college and private schools and the torrent of books published, some of them also aimed at schools. It’s alarming that such pseudo-scholarship has become so widespread. And rather than liberating, as Afrocentric scholars believe, he makes the point that the subject is deeply racist, drawing on the same sources as White racists.

But rather than be angered by it, he finds it immensely sad.

Quinn Discusses Possible Screen Adaption of ‘Hyperion’

November 9, 2021

This interesting little snippet comes from the ‘Quinn’s Ideas’ YouTube channel. Quinn’s a Black American fantasy/ SF writer and graphic novelist with a taste for galaxy-spanning SF that tackles the big metaphysical ideas, like power, responsibility, suffering, the nature of humanity and the possibility of alien life and truly sentient AI. He’s a big fan of Frank Herbert’s classic Dune, which has now been filmed by Denis Villeneuve and has been playing in cinemas around the country. Quinn’s put up a series of videos about Dune, which are well worth watching, as well as other great SF works like Asimov’s Foundation. In this video he talks about the news that there are plans to adapt Dan Simmon’s Hyperion, but it’s not known yet whether this would be for the cinema or TV. He hopes it’s TV.

Hyperion is another of his favourite books, and he’s also posted videos about it. It, too, is another SF classic. It set in a future in which humanity has expanded throughout the galaxy, united into a type of interstellar UN called the Hegemony. Outside the Hegemony are the Oustlers, a society of nomadic humans, who have adapted themselves to space, who attack and raid vulnerable Hegemony worlds. Also outside the Hegemony is the Technocore, a society of intelligent AIs, who rebelled against their human creators centuries ago and fled into space. Their whereabouts is unknown, but they have established apparently friendly relations with humanity offering advice and technology. Earth was destroyed hundreds of years ago by accident in an attempt to create an artificial Black Hole. Although the humans have FTL spaceships, these are still quite slow compared to the cosmic spaces they traverse, so that it can take months or years to travel from one planet to another. These transit times are offset for the crew and passengers of such ships through a form of relativistic time dilation, so that the subjective time they experience in flight is shorter than that in the outside universe. A more immediate form of travel are the Farcasters, technological portals that allow the user to pass instantaneously across space from one world to another.

Hyperion itself is a sparsely populated agricultural world, threatened with attack from Oustlers. It is home to the mysterious Time Tombs, strange monuments that have appeared to have travelled backwards in time. Haunting them is the Shrike, a gigantic humanoid killing machine, whose body is a mass of cruel spikes and blades. In this future, Christianity has declined to the point where it’s a minor sect that survives on only a few worlds. Among the new religions that have replaced it is the Church of the Final Atonement, centred around the Shrike. Six pilgrims are periodically selected to go to Hyperion, journey to the Tombs and meet the Shrike. It is believed that although the creature will kill five of them, it will grant the wish of the survivor. The novel follows six pilgrims, who entertain each other by telling their stories on their way to meet the creature.

The pilgrims include a former Roman Catholic priest, sent to investigate the disappearance of a fellow former cleric while conducting an anthropological study of the Bikura, a mysterious human tribe; a female gumshoe from a heavy gravity world, investigating the murder of the biological and cybernetic reconstruction of the poet Keats; a Jewish academic from a farming world, desperately seeking a cure for his daughter’s condition. An archaeologist investigating the Time Tombs, she has started to age backwards after a mysterious event until she reaches infancy. There is also a noted galactic poet and writer of trash historical fantasies about the last days of Earth, a Palestinian Martian colonel and a Templar master. The Templars are another new religion, which worships trees, and the Templars have converted some of the vast trees on their homeworld into spacecraft.

The book’s influenced not just by Keat’s poem ‘Hyperion’, but also by Chaucer’s Canterbury Tales. I therefore think Quinn’s right in that it would be better as a TV adaptation, as each tale could constitute an individual episode within the overarching story. At the heart of the book is the problem of evil, how the universe can contain such immense pain and suffering. It’s an issue that has challenged philosophers and theologians down the centuries. Hyperion is a Science Fictional attempt to examine the problem, as exemplified by the Shrike.

Hyperion was the first in a series of novels completing the story: The Fall of Hyperion, Endymion and the Rise of Endymion, all of which I found similarly worth reading. It would be great if Hyperion was adapted for screen, but I’m afraid that, like some of the Dune adaptations, some of the central ideas which make the book an SF classic might be lost. If, that is, the book’s ever adapted at all. Things seem rather tenuous and it may all come to nothing. We shall have to wait and see.

Have Scientists Recovered Fragments of Dinosaur DNA?

November 4, 2021

I found this fascinating little video on Russian science vlogger Anton Petrov’s YouTube channel. Petrov, who characteristically greets his viewers with the phrase, ‘Hello, wonderful person’ usually covers astronomy and space, but frequently branches out into other areas like biology. In this video, he discusses a scientific paper that claims that fragments of DNA have been recovered from a small dinosaur, Caudipteryx. This was a creature about the size and shape of a chicken, and it’s one of the dinosaur fossils found in the Jehol beds of China.

The possibility that dinosaur genetic material may have survived clearly brings us into Jurassic Park territory, and Petrov says that he was so amazed and excited by the movie that it was one of the things that caused him to become a scientist. He originally wanted to be a palaeontologist, and studied a bit of geology and went on digs. He makes a joke about how the viewers will now have to imagine the Jurassic Park music playing in the background. Why can’t they have it for real? Copyright, he sighs, it’s always copyright.

It’s a controversial claim, and one he says will have scientists arguing for some time to come. DNA begins to break down soon after death. It has a half-life of 521 years, meaning that after that period of time, half the DNA in a creature’s remains will have vanished. And all of it will be gone after about 6 million years. However, DNA from Greenland plants has been recovered from 800,000 years ago, showing that the country was warmer and greener than it is now. Fragments of DNA from Neanderthal people have been recovered from 100,000 years ago, showing that DNA can survive quite long periods. In the case of the Caudipteryx dinosaur, some of the DNA may have turned into silicates, which may have preserved the rest. The scientists were able to discover the DNA through using the same process of chemical staining that is used to find it elsewhere. It does seem likely that they have discovered individual cells in the animal’s fossil, which is itself a major advance.

It’s an interesting possibility, but I don’t think we have to be afraid of scientists recreating the dinosaurs to create a new theme park just yet. I think the DNA is far too fragmentary for that. I can remember there being similar controversies about the recovery of Neanderthal DNA, which is far more recent. That said, there are people, who’d like to bring back the mammoths by combining ancient mammoth DNA with modern elephants, and there are considerable ethical and environmental issues about this. Not to mention the scientific problems of finding enough surviving mammoth DNA and being able to combine this successfully with its modern, surviving relative.