Archive for the ‘Judaism’ Category

Tolerant Muslim Preaching and Complaints of Misrepresentation in ‘Among the Mosques’

June 25, 2022

I’ve started reading Ed Hussein’s Among the Mosques, his account of his journey through Muslim Britain looking at its culture, differences, and values. He did so by going to the mosques and other Muslim cultural and religious centres in Dewsbury, Manchester, Blackburn, Bradford, Birmingham, Cardiff, Belfast, Edinburgh, Glasgow and London. While there, he met and talked to ordinary local people as well as the worshippers at the mosques, hearing their views and concerns. It was met with a storm of controversy when it came out because he talked about the conversations he’d had with Whites,, who’d suffered from racism, bullying and assault from Muslims in their areas. This was angrily denied, and a people went on Twitter to claim that the area he was talking about wasn’t Muslim but a posh White district. But the critics were talking about a different area from that visited by Hussein, and the book states this. The controversy seems to show the inability of some on the left to deal with the reality of anti-White racism by ethnic minorities.

But I don’t think the book does present a biased image of British Islam. Yes, in some areas, such as Dewsbury, the Islam practised – Deobandi – is austere and based on a theology of cultural separatism, in which Muslims are called to create and maintain a separate cultural and religious identity in preparation for the emergence of the caliphate. In other areas and mosques, the preaching and observance is more relaxed. Manchester’s Central Mosque is Barelwi, a sect based on the teachings of a 13th century Indian Sufi preacher. Their worship includes music, song and dance and the imam’s address was about interfaith tolerance as shown by Mohammed’s example.

Hussein writes

‘The imam continues to develop his theme of the need to change and improve ourselves based on our love for the Prophet. He encourages us to study the life of the Prophet Mohammed and how he acted towards people, even his enemies. Each time his name is mentioned the congregation again kiss their thumbs. The imam talks about the Prophet’s compassion, his kindness to his enemies, his message of co-existence with the Jews, Christians and pagans in seventh century Medina.

‘Are we such model citizens? Do we make our Prophet proud? he asks rhetorically, raising his hands with an exaggerated shrug like an Italian.

He quotes:

Qad ja’akun nur. Certainly a light has come to you.

That light is the prophet and the Qur’an, asserts the imam. ‘Are we radiating this light? Do our neighbours and friends in this country see us as carriers of love? The Prophet is shifa, he is healing. Has he healed our lives?’ (p. 46.) This isn’t that far from the various Anglican and other Christian clergymen in this country also preaching about the need for tolerance and love to heal ‘broken Britain’.

Earlier in the chapter he meets with a Muslim woman, Faiza, and her husband, who has come to the meeting as a chaperone as Muslim women may not meet strange men unaccompanied. She wears the niqub, and tells Hussein that she has reported three of her work colleagues to the HR department because they think she’s an extremist for doing so. She also talks about how the Muslim community in Manchester has been misrepresented thanks to the wretched suicide bomber at the Ariane Grande concert.

”One of the suicide bombers, Salman Abedi, was from a mosque in Didsbury here in Manchester,’ Faiza explains, adding in exasperation: ‘We have almost seventy mosques in this city. Yes, twenty-nine innocent kids died. And over a hundred were injured. For what crime?’ she shrugs. ‘One suicide bomber – one salafi – caused the incident, but what about the hundreds of Muslim taxi drivers who immediately took the injured to hospital? The drivers didn’t charge for this, but just offered their compassion and help. And why do we forget all the Muslim doctors and nurses at the hospital>’ Faiza is speaking passionately but intelligently.’ (p. 38). Elsewhere in the chapter he describes how all the mosques in the area condemned the bombing, but this wasn’t reported in the press coverage. And other Muslims tell him that they tried to warn the authorities six times about Abedi but were ignored. It’s a familiar story I’ve heard about other Muslim extremists – the congregation at the local mosque were worried, and attempted to alert the authorities only to be ignored.

I haven’t finished the book yet, but it seems to me that Hussein is trying to present a fair picture of British Islam. Islam, like most other religious, isn’t a monolith but composed of a number of sects, which may differ considerably in their theology and practise. Indeed, the title of one book we had in the library at College on Islam was The Sectarian Milieu. There are serious issues and challenges from some of the more austere sects, which reject mainstream cultural values and integration. And Muslims are like everyone else – human beings -, and so may have their own prejudices and biases. And some are no doubt racist thugs and bullies, just like some Whites.

These issues have to be squarely addressed, not denied, or distorted so that all British Muslims become tainted due to the actions of violent extremists. If we don’t do this, then it’ll be left to the real bigots and Islamophobes like Tommy Robinson and the EDL.

A Black American Intellectual’s Attack on Official Attitudes on Race

June 19, 2022

Thomas Sowell, Intellectuals and Race (New York: Basic Books 2013)

Thomas Sowell is himself a Black American intellectual. A former Marxist, he wrote an excellent book on Marxism which I’ve used on this blog, before crossing the floor to become a conservative. According to the blurb on the back flap, he is the Rose and Milton Friedman Senior Fellow for Public Policy at the Hoover Institution, Stanford University. That’s the same Milton Friedman, I presume, who backed General Pinochet’s Fascist regime in Chile because only a Fascist regime could introduce the free market reforms and abolition of the welfare state Friedman wanted against the wishes of the workers. The same Milton Friedman whose monetarism was considered so daft by economics lecturers in the 1970s that they simply didn’t bother discussing or refuting them. The same Friedman who caused consternation in Tory ranks in the late 1980s when he announced that his policies were a failure.

Race and IQ in the views of the Progressives

The book is a survey of official attitudes to race, intelligence and social, economic and intellectual achievement from the Progressive era around the close of the 19th century and the beginning of the 20th up to the late 20th century and today. These two periods had markedly different attitudes towards race, and especially its supposed links to intelligence. During the Progressive era, senior academics, intellectuals, politicians and policy makers followed the social Darwinist dogmas of their day and believed that race defined intelligence. They believe in a racial hierarchy of peoples, with Nordic Whites at the top, southern Europeans below them, Black Africans below them and right at the bottom aboriginal Australians. This led to brutal, callous and genocidal attitudes towards race. Francis Galton, Darwin’s cousin, declared that ‘we should not be sentimental about the gradual extinction of inferior races’. They were particularly worried about the decline in superior Nordic immigrants from Europe and mass immigration from the supposedly inferior peoples from southern Europe. Hence they were keen to impose legislation limiting the arrival of the latter. They were also afraid that intellectual inferior Whites from the lower orders would also outbreed their more intelligent social superiors, and so imposed legislation providing for their sterilisation and isolation. These men weren’t cranks. They included leading academics from America’s best universities, and politicians like American presidents Theodore Roosevelt and Woodrow Wilson. Most of the examples Sowell gives were on the political left. They believed in conservation, state intervention, publicly owned utilities and strong trade unions. He does, however, mention that over here in Britain eugenics’ supporters included Ernest Beveridge, H.G. Wells and Conservatives like Winston Churchill.

The American authorities thus initiated a programme of IQ testing, the results of which do appear to show that they were right about the average IQ of certain racial groups at the time. But many of the groups whose IQ scores were low have gone on to achieve considerable social and economic success. Blacks had an average IQ of 85, but other immigrant groups like Greeks, various Slavic peoples also had IQs in the low 80s, while Spanish immigrants had an average IQ, on these tests, of 77. These low-scoring peoples also included eastern European Jews, which is astonishing given the massive uplift of the Jewish community and their prominence in academia. As for the Chinese, who believers in the Bell Curve consider are superior to Whites in intelligence, they were found to have an IQ of 98. Interestingly, Blacks from the northern US scored higher on IQ tests than southern Whites. This racist ideology had a direct effect on Black employability. Under Wilson, various state departments, such as the post office, began to sack their Black workers. But not all of those who believed in the link between race and IQ were monsters. One psychologist stated that he took 3 sessions with a child before administering the test. He believed the children he saw were more intelligent than the tests showed. he therefore spent time getting them used to him. In the first three sessions he let them play, drawing on the blackboard, making things with clay. It was at the fourth session he administered the test. Using this technique, the children’s test scores went up by 8 points. This psychiatrist still believed that this was a small amount, but it is roughly half of the 15 per cent average difference between Black and White IQs. The link between IQ and race was later discredited when another psychiatrist issued damning criticisms against it, one of which was that the tests were not often not administered in a language the subjects, often immigrants, understood. The same psychiatrist also did not believe that Blacks were incapable of being educated, but thought that they could achieve much more given better teaching methods.

General Rise in IQ

He also notes that IQs generally are rising, and that no-one really knows the true range of the Black IQ, or even that of the human race as a whole. The reason why average IQs have always remained at 100 is that they’ve been periodically renormed to keep 100 as the average level. If they weren’t, and psychiatrists continued using the same standards, then the average Black IQ would 104. As for the range of Black intelligence, he cites the example of a nine year old girl, who by one set of tests had an IQ of 140, and 200 by another set. Unfortunately, his scepticism towards racial differences in IQ does not extend to the Bell Curve, whose authors and work he defends. He notes that they state in the book that there isn’t enough evidence to decide one way or another if IQ is affected by race.

But IQ alone does not explain why some groups outperform others, even when their intelligence is exactly the same. For example, Chinese with an IQ of 100 perform at the same level in jobs, education and so on, as Whites with IQs of 120 or so.

Culture and Historic Environment as the Determining Factors in Ethnic Skills and Performance

Sowell believes that the performance of ethnic groups depends on the environment in which these groups historically lived and their traditional culture. These create skills which have allowed minority groups the world over to achieve prominence in business and academia, such as the Germans in Latvia and Bohemia, the Jews in eastern Europe, and the Chinese in Indonesia and Malaysia. These groups have often prospered despite immense persecution, like the Jews. For example, Italian immigrants to the US and Australia were dirt poor. But they always repaid their debts, hence a separate bank was set up in California, the Bank of Italy, was set up to cater to them. This bank eventually became the Bank of Italy. At the same time there was a marked disparity between the achievements of Jewish and Italian kids at school. The two groups lived in the same areas and attended the same schools. But Jews did much better than Italians. Why? Sowell puts this down to different cultural attitudes towards education. Even the poorest Jews had a respect for learning, while there was a hostility to it in the Italian south, from which many of the latter migrants came. When there Italian government introduced compulsory schooling, there were riots, and attacks on teachers and schools. He takes issue with some of these groups now being described as ‘privileged’. A survey of different races in Toronto declared that the Japanese were the most privileged people in the city. But the Japanese owe their success to their own efforts, not privilege. They were also subjected to restrictive legislation and were interned during the Second World War for far longer in Canada than in the US. He is also highly sceptical that racism accounts for the poor performance of American Blacks. While they’re often the last to be hired, and the first to be fired, the next in line for sacking are Whites. Asians are the last to go, and perform better generally than Whites, even in White owned companies. But this is not mentioned in discussions about race, as it would cast doubt about the poor performance of Blacks being solely due to White racial prejudice.

White Racism as the Cause for Black Marginalisation

And it’s White racial prejudice which is the dominant explanation for Blacks lagging behind Whites and the rest of society today. This began with Gunnar Murdal’s 1944 book, An American Dilemma, which claimed that this was due to ‘confused and contradictory’ attitudes among Whites. But Sowell considers this an insufficient explanation, as American Blacks made their greatest progress, both professionally, economically and educationally, during the period before the Civil Rights Act, when racism and overt discrimination was far more acute. He also describes how White racial attitudes changed over time. For example, from 1840 to 1890 some areas were remarkably racially tolerant. In these cities, Whites and Blacks lived in the same areas. As time went on, Blacks not only exercised their right to vote, but also were elected themselves in areas where the majority of voters were White. There were no zoning regulations and the communities weren’t segregated. Sowell believes this was because the Black communities that had moved north in this period had become acculturated and had the same values and standards of behaviour as their White neighbours. This changed with mass Black migration from the south. Sowell draws on observers to the south, like Alexis de Toqueville, Frederick Olmsted and others, to argue that there is a common southern culture, shared by Blacks and Whites, and ultimately coming from the British immigrants that settled those areas. This culture rejects education in favour of aggressive masculinity., The new Black migrants had none of cultural values of the previous Black arrivals,. Crime rates shot up, dismaying the traditional Black citizens as well as Whites. As a result, these communities introduced zoning laws segregating the two colours.

As time went on, the Progressives called themselves liberals, and the explanation for Black underachievement and poverty changed from intelligence to White racism. The solution for these ills, as proposed by the intellectuals, is multiculturalism. Blacks are to be given greater access to academic places through preferential treatment that allows them to get into universities with lower grades than White applicants. At the same time, the features of Black culture that are holding the Black community back are either excused or simply denied as well as the racist attacks by Black gangs on Whites and Asians. Multiculturalism, according to Sowell, is not only not working, it is actually positively harmful.

Affirmative Action Holding Blacks Back Educationally

The book argues that, contrary to the claims made by some educationalists, there doesn’t need to be a ‘critical mass’ of Blacks in a class to get the bright Black students to do better. What works instead is when bright blacks are put in with Whites at the same intellectual level. As for university admissions, much harm is being done through mismatching Black applicants with the wrong colleges. Elite American universities are giving places to Black students, who without such preferential placements would have gone instead to second tier universities. These students find it difficult to keep up, and drop out. The second tier universities, denied a pool of applicants from these aspiring Blacks, offer places instead to Blacks, who would have gone to third tier institutions. And these two drop out, all the way down the line. This is a controversial assertion, and has been argued against, though the professors doing so have not made their research available to scrutiny by others. The book instead to the academic results achieved by the University of California when they dropped giving such preferential placements. There were drops in admissions at the some campuses, but of the Blacks who attended, more passed with better grades. He also argues from the example of Amhurst College that teaching Black history and insisting on Black culture also isn’t necessary for Blacks to get ahead. Amhurst was a Black only college that sent a small but significant number of students on to Stanford. Alumni from the college have said that they were taught Black history as it affect America, like slavery and abolition. But beyond that, it wasn’t taught and there was no interest in it. They said they knew about as much about Africa as they knew about Finland.

He also criticises such academic preferential programmes on the grounds that they don’t work for the poor who really need them. Instead the places offered go to members of the upper classes of the groups targeted. In America, that means the children of lawyers and businessmen. And it’s the same with the Indian version of affirmative action.

The Decline of Black Communities Following the ‘White Racism’ Explanation

Sowell also gets angry about how multiculturalism has led to the decline of life in Black communities. Anything done by Whites for Blacks is immediately suspected of being for some sinister, racist purpose. When a subsidized housing project was built in Harlem in the 1960s, writer James Baldwin declared that it showed how much Whites hated Blacks. That was why people were urinating in the lifts, smashing anything they could, and fornicating in the playground. Sowell argues that there was never a time when this would have been acceptable, and it didn’t occur before the ’60s and White racism became the explanation for everything. He cites the memoirs of other former residents of Harlem, who say that when they lived there, none of this vandalism and loutish behaviour occurred. He cites Theodore Dalrymple, one of the columnists in the Spectator, who declared that the same destructiveness is found among lower class Whites in Britain. They can’t blame racism, so it must come from a common attitude of resentment fostered by the post-60s intelligentsia.

He also argues that most Blacks were against the race riots of the 60s, citing polling data. One of the polls showed that 58 per cent of Blacks thought the riots were harmful for them. But the rioting was excused by the media, which claimed that the anger that fuelled it was quite rightly felt by all Blacks. Sowell is concerned and angry at the way Black culture is being dragged down to the lowest common denominator of rioters, criminals and vandals. He suggests that Black underperformance in schools comes from a resentment of intelligent, academically able Blacks by other students, who will attempt to stop them from achieving. And the same attitude, according to Dalrymple, exists among White Brits. From my own experiences at school forty years ago, I think Sowell has a point. There is a resentment among some Blacks and some Whites, not all, against anybody, who seems to be doing better than them, and they will bully them. For Sowell, this clearly harms the Black community when middle class Blacks feel compelled to emulate the poor behaviour of their less-achieving classmates.

Multiculturalism Preventing Blacks from Acquiring Social Skills Leading to Achievement

This attitude prevents Black Americans from acquiring the same civic qualities and skills that other groups have in their progress upward through society. For example, German Jews were highly acculturated, compared to more recent immigrants from eastern Europe. They took it upon themselves to educate and uplift them. As a result, eastern European Jews from Romania and elsewhere were told to learn English, speak without vulgarity ‘and learn the uses of soap’. Two Black newspapers in one of America’s northern cities advised Black arrivals not to dump their rubbish in the yard or the passage by their houses, watch their language, and not to talk too loudly on the tramcars. In other words, to act couth. Sowell doesn’t mention it, but similar attitudes were impressed on the British working class during the 19th and early 20th century as part of the culture of working class respectability.

Again, there’s a similar example from Britain. In the 1980s or 1990s, according to the Independent, the head of education in one of the northern towns had lost her job following accusations of racism by the Pakistani community. She’d been concerned at the way they took their children out of schools to send to Pakistan for three months at a time. This was damaging their educations. But the Pakistani community denounced her as racist, and had her sacked. It was over a decade before the council realised she was right and had the courage to reverse the policy.

Multiculturalism Creating Anti-White Racism and Violence

And then there’s the racial animosity produced by multiculturalism and its attitude that all Black America’s problems are due to White racism. This has led to racist mob attacks by Blacks against Whites and Asians, but they aren’t reported. In one, where a gang of Blacks attacked a White girl and 10 others, the cops when they arrived weren’t interested in taking down their statements or particulars, but told them simply to go home. As for a girl left bleeding from a punch, they laughed at her and joked ‘White girl bleed a lot’, which became the title of a book arguing that there was more violence by Blacks against Whites than the reverse. When these attacks occur, the race of the attackers is never identified. They are just unspecified ‘youths’. And if the details are given, then racism as a motive is both denied and justified. After a White woman was gangraped in Central Park by Blacks, a New York Times hack declared that racism wasn’t a cause, but it was part of their motivation as resentment against their treatment by White society. At the same time, a White academic has redefined racism so that it depends on power and privilege, as a way of denying Blacks can be racist.

Something very much like this has happened in Britain. Back at the end of the 20th century and the beginning of this one, Whites were briefly the ethnic group suffering most racist assaults. And it was noted that the number of racist murders of Whites was nearly at the same level as the White racist murder of Blacks. And then there were the Asian grooming gangs, were allowed to get away with their predations for 20 years because the police and authorities were afraid of being accused of racism. And there have been the same accusations of the media cover-up of racist assaults and murders of Whites.

Another White academic felt that it was only right that young Whites should be denied places under academic preference schemes, considering how he had benefited from White privilege. Sowell states that he was therefore punishing someone younger, who had nothing to do with it, for something he himself had done. He makes the point that these decision are not about abstract people, but affect real individuals.

Slavery

He also discusses slavery, which is now held to be simply a case of Whites enslaving Blacks. But it has existed all over the world, from the days of the Roman Empire onwards. Before the arrival of Europeans, Africans enslaved other Africans, and there were more slaves in India than in the whole of the USA, and slavery was also extensive in China and southeast Asia. White Europeans were also enslaved by the Barbary pirates. Before the technology existed to transport slaves en masse, most civilisations enslaved people of their own race. As for racist lynchings, fewer Blacks were lynched in American history than Armenians were killed by Turks, or Ibo tribesmen by Nigerians in one year.

The Racism Industry and Its Assault on Business

He is also critical of what he terms the race industry and particularly the American equivalent of the Equal Opportunities Commission/ Equalities and Human Rights Commission. This prosecutes companies for not employing the correct number of ethnic employees according to demographic statistics, leading to long, expensive cases costing millions of dollars which drag out over the years from court to court. And this is despite no individual actually claiming they were subjected to racism by that corporation. Few companies can afford this process, and so they settle out of court. While this technically means that no offence has been made, it is taken by the department as an admission of guilt and a victory for them.

And what also infuriates Sowell is that none of the intellectuals, who ever pushed these policies, whether it is the racism and genetic determinism of the Progressive era or contemporary multiculturalism, ever has to take the consequences of their views. But academics, news people, politicians and educators will pay the price if they speak out against these orthodoxies. But intellectuals, meanwhile, promote these views with impunity, seeing themselves as the anointed on the side of the angels.

Sowell’s Right-Wing Bias

The book has a clear conservative bias. It’s no accident that Sowell marks out the Progressives as the promoters of social Darwinism, despite the same views being held by the right. Big businessmen during the Silver Age of the 19th century used social Darwinist arguments to oppose welfare and safety at work legislation. It was no use passing these laws, they argued, because the poor would never really benefit and would instead become a burden on society while outbreeding their brighter, more successful social superiors. But American conservatives are now using past racism to discredit anything left-wing. Previous generations of left-wingers were supposedly racist, so you shouldn’t back their policies today. It’s pure guilt by association. He likewise blames the expansion of the welfare state for the decline of the Black family, and argues that Black employment fell as a result of minimum wage laws passed in the 1930s. The motive of some of those arguing for them was that they were needed to prevent Chinese workers undercutting Whites. But this did happen, and resulted in race riots against the Chinese in 1909 in Britain. Then a number of companies sacked their White workers and replaced them with Chinese, causing the riots and racist attacks on Chinese people. After this, the firms sacked the Chinese workers and rehired the Whites. As for minimum wage laws today, these are desperately needed whether the workers are White, Black, Brown, Yellow or whatever. Without them the mass poverty we’re already seeing thanks to neoliberalism and the war in Ukraine will become particularly acute.

Decline of Marriage Not Due to Welfare State

I also disagree with his statement that the decline of marriage and the two-parent family among Black Americans is due to the welfare state or its expansion. I’m sure he’s right that this occurred in America about the same time as LBJ passed the welfare legislation of the late 60s, but as Sowell himself says, correlation is not causation. In Britain the marriage rate declined as a result of the sexual revolution of the 60s, but only really got going in the 1970s,, several decades after the introduction of the welfare state by Clement Attlee’s Labour government in 1948. The decline of marriage as an institution might have been aided by the socially liberal legislation passed by Roy Jenkins in the 1960s, which made divorce much easier, but I think it has far more to do with a changing attitude towards sexual morality than greater welfare provision. At least over here in Britain.

Racial Tensions Increasing

But I do think he has a point about multiculturalism and the way it is leading to greater racial tensions. At one point in the book he states that in the 30s, 40s and 50s Whites would go into Harlem for entertainment and parties. This rings true, if only because this was the heyday of some of the great Jazz musicians and their orchestras – Louis Armstrong, Dizzy Gillespie, Howlin’ Wolf, Duke Ellington. Yeah, I know, some of these were really in New Orleans, while Howling Wolf was in Chicago. At the end of a good evening’s fun, people were even able to sleep in Central Park unmolested. I believe that as well, as I’ve read interviews with various writers – I think one of them was veteran journalist of UFOs and the weird John Keel – who have done so.

And I do believe that attributing all of Black America’s problems to racism is making the situation worse. Note here that Sowell doesn’t deny racism existed or exists now. He just doesn’t believe that it’s the ultimate cause of Black America’s dire situation, not when other groups have suffered the same persecution, started out with the same low IQ scores, but have managed to rise and prosper like Jews, Asians and the Chinese. And here the book becomes a warning. Throughout history the resentment of the success of one ethnic group by the others, from the Czechs’ resentment of the Sudetenland Germans, to the Chinese in southeast Asia and Malaya, the Indians and Sinhalese in Sri Lanka, and the Jews in eastern Europe, has resulted in terrible official persecution and ethnic cleansing. Here he could have added the White farmers in Zimbabwe, attacked, beaten and murdered by Robert Mugabe’s thugs. These tensions have been exacerbated by versions of affirmative action. This suggestion also contains another veiled criticism of socialism, as the resentments he criticise also apply to those at the bottom of society against those at the top, and he is very much against redistributive economics. But redistributive economics through a strong welfare state in Britain has meant that there hasn’t been the level of grinding poverty that there is in the US, where the living standards of some parts are worse than some developing countries. This may be one of the reasons why the crime rate here in Britain and Europe has traditionally been lower than the US. People traditionally haven’t been as desperate. Quite apart from the fact that if social tensions in America and Britain have got worse, it’s because of an increasing gap between the rich and everyone else, so that ordinary Americans and Brits don’t feel that the system is rewarding them as it should for their hard work.

Critical Race Theory as an Explanation for the Failure of Affirmative Action Programmes

Sowell states that these affirmative actions programmes were, in many cases, only supposed to be temporary. But they have always been renewed. We’ve had positive discrimination in Britain for forty years now, ever since riots of 1981/2. These were also supposed to be only temporary. I think the intention was that after Blacks gained proper demographic representation proportional to the White majority, the situation would become self-sustaining. The programmes could be discontinued because Blacks would no longer need such official help. But this hasn’t happened. Blacks still lag behind, and have been particularly hard hit by austerity and the banking crisis.

I think this is one reason why the radical left is pushing Critical Race Theory and White privilege, even though some of this is obvious nonsense. CRT holds that the level of racism is the same today as 100 years ago. It’s just better hidden. But I doubt that very, very much. At the same time, all Whites are racist and benefit from the privilege of having White skin. But this is also not true, as shown by the White vagrants you can see on the streets and the very fact that many of the BLM protesters were White. There is institutional racism, but I don’t think it can be held to be the source of all the Black community’s problems. And I do fear that the belief that White racism is responsible for Black poverty and marginalisation is just increasing racial tensions. CRT and White privilege seem to me to be a desperate attempt to explain why previous anti-racism policies haven’t worked, and making even more dubious claims. Sowell states that the supporters of multiculturalism never give any supporting evidence for their views, and are never asked for any. It’s just assumed they’re right. The Black Tory MP, Kemi Badenoch, has today been reported as stating that the concentration on race is resulting in greater segregation. She may well have a point.

Perhaps now’s the time that multiculturalism and its accusations of racism as the cause of Black poverty and marginalisation should be questioned.

The Lotus Eaters Read Out Detransitioners’ Harrowing Stories of Pain and Regret

June 14, 2022

Readers and followers of this blog know very well how I feel about Sargon of Gasbag and the Lotus Eaters. He and they are arch-Conservative reactionaries, fully in support of the Brexit that has wrecked British trade and the agreement that has so far kept the fragile peace in Ulster. They’re fully behind privatisation, but refuse to believe that the Tories are selling off the NHS – even though it’s right under their noses – because they don’t see how anyone would want to buy it. They’re also strongly anti-feminist, believing in traditional sex roles and that a woman’s place is in the home. Sargon himself did much to destroy UKIP, simply by joining it under Gerald Batten’s fuhrership. When he did so, a number of local UKIP parties either disaffiliated from the national party or simply dissolved, and a large proportion of their membership, who weren’t racists, walked away. When this happened, I put up an angry video from one such Kipper who was absolutely livid about Sargon and other figures on the populist right, like Count Dankula and Paul Joseph Watson joining. I also utterly despise their attitude. I find them smug, complacent, and resent the way they continue to push the smear that Jeremy Corbyn and his supporters are anti-Semites. Corbyn wasn’t, and we’re not. Especially not the Jewish brothers and sisters who have been abused, smeared and purged simply because the fanatically pro-Israel right hates them condemning Israel’s decades-long ethnic cleansing of the Palestinians. As for the Lotus Eaters’ libertarianism, all their arguments in favour of this daft ideology were answer over a century ago by writers like T.H. Green, who supported the New Liberalism of the late 19th and early 20th centuries.

But I have to give Carl Benjamin and his mates credit where credit’s due. On some issues, such as the transgender debate, I think they’re right, or mostly so. Now I shall repeat: I do not support discrimination against, abuse, violence or persecution of people simply because of their sexuality or gender presentation. But there are very serious issues regarding trans ideology, the Queer Theory that informs it, and the medical-industrial complex that supports it. Quite apart from the dangers it poses to women’s sport, dignity and safety. Such as the danger to women in prisons when they are jailed with biological men, often brutal sex criminals, simply because the man identifies as a woman.

And one of the major issues is that there are powerful commercial and ideological incentives to push young people who feel dissatisfied or alienated from their birth gender towards transition. I believe that some people genuinely suffer from these issues, and have benefited from transition. My problem is not with that. My problem is with the attitude that has now emerged among gay and transgender activists that such problems are automatically a reflection of a permanent sexual identity among those suffering them. An identity which it is forbidden to question or to treat with anything but support and affirmation. According to academic research, 60%-85% of teens suffering from gender dysphoria grow out of it. The majority of them becoming gay men or women, but otherwise happy and secure in their sexual identity. And the process of transition itself also carries serious health risks. As has been admitted, puberty blockers like Lupron are not reversible, and their long term effects are unknown. The cross-gender hormones given to those making the transition can damage the heart and other organs, as well as reduce bone density. And the sex-change surgery itself may create complications that require additional surgery to correct.

Medical transition can be immensely profitable for the doctors, surgeons and clinics performing it. In Britain, I believe, there are only a small number of NHS clinics performing such treatment and so there have sprung up a number of private clinics to take over the slack. And private healthcare is all about profit. Decades ago the Beeb broadcast a documentary about the American private healthcare system, revealing the immense number of unnecessary operations that were carried out, simply because they made money for the private hospitals and surgeons. Something like this may be going on here as well.

There is a small but growing number of ‘detransitioners’. These are transpeople, who bitterly regret their decision, and are seeking as far as possible to return to their birth sex. I say small, but that’s in comparison to the people now deciding that they want to transition to the opposite gender. The online detransitioner community numbers about 20,000. Which to me is a lot.

Here Sargon and his co-host read out their stories of deep regret, and as Sargon himself says, it’s harrowing stuff. Most of the stories come from women who transitioned to men, though there is one from a man, who transitioned to a woman. They were all very young when they started to transition, some about 18 and 20 years old. One former woman says that she was 16. All the detransitioners are repelled by their new bodies and regret the loss of their natural, biological gender. One detrans woman says that she is in mourning for it. And at least one of them has serious health issues, including having to sleep for 14 hours a day, because of the treatment.

Transitioning has worked for some, but not these. This is why I strongly believe that when it comes to such radical and life-changing treatment and surgery, the greatest care should be taken to ensure that this is genuinely and absolutely appropriate for the patient.

This is why I strongly oppose the affirmation model and the attempts by trans activists to outlaw conversion therapy for trans people. Because there is the real danger that it is an attempt to ban really appropriate psychiatric treatment for people, who will be harmed, not helped, by transitioning.

The Black Prof Who Proposed a Trans-Time Radio

May 31, 2022

Simon Webb of History Debunked put up a video yesterday asking if Black people wrote about anything other than race. He contrasted a book, Don’t Touch My Hair, written by a young Black woman studying at the School of Oriental and African Studies, with pop-science books written by Richard Feynman and Michio Kaku. He argued that there were other ethnic groups who had suffered just as much as Blacks, but these nevertheless wrote about something other than race and racism. It’s a good question, as Black Conservatives like Thomas Sowell have argued that Black people have taken the wrong road to improving themselves. He states that rather than being intent on taking political power, they should instead of have concentrated on raising their economic status through building business, education and so on, as the Jews, Chinese and other ethnicities have done. In the case of the Jews, there’s clearly a large amount of Jewish literature about anti-Semitism, but also about other subjects. Hilary Mantel’s Wolf Hall, for example, is about Henry VIII’s minister Thomas Cromwell.

I’m no expert at all on Black literature, but there are a couple of Black SF writers: Samuel Delaney and Octavia Butler, and looking through Waterstone’s the other year a found Dark Matters, an anthology of Black SF. I don’t know how much SF written by Black authors concerns racial issues. I got the impression that it was a significant theme in Butler’s work, though this also includes alien contact and genetic engineering. Delaney’s bisexual, and his novels also cover gay issues, though at least one is about an immortal wandering a devastated Earth.

At the moment there are very few Black scientists, which the discipline is trying to change. However, I do remember that way back in the 1990s, at about the same time the remake of H.G. Wells’ The Time Machine came out, a Black American lecturer at a Community College was in the scientific news for his proposal for a type of time machine. This used a supercooled gas to create an Einstein-Podolsky-Rosen condensate. This is a weird type of plasma in which the ions in the gas all behave as single one. The ideo was to start the ionised gas whirling in one direction, and then send an electron into it travelling in the opposite. Stars and Black Holes are so massive that they drag space-time around after them when they revolve. This is why Einstein’s Theory of Relativity and its predictions about the way gravity distorts the fabric of space-time has been useful in predicting the orbit of Mercury, the closest planet to the Sun. One of the suggestions for achieving real time travel is that a spacecraft could travel in the wrong direction against the rotation of a Black Hole and thus against the direction of the bits of space-time it’s pulling with it, and so travel into the past that way. The scientist suggested that if you suddenly saw two electrons in the condensate, it would mean that the electron had travelled from the future back into the past, where it joined itself. The experiment and its proposer were featured in New Scientist and there was even a programme on Channel 4 about it and the Time Machine film, looking forward to a future in which we in the present could communicate across time with the future. The experiment was due to be taken into space for testing aboard one of the space shuttles, but I think the shuttle that carried it was one of those that disastrously blew up, thus leading to a cancellation of the programme.

I’m not sure that a cross-time telephone would be a good idea. It raises awkward questions of predestination. If history cannot be changed, how would humanity cope with the news from the future about crimes, wars and disasters yet to happen, but which we would be unable to avert? And if history could be changed, this could lead to chaos with messages coming back to us from the future, which would affect the present and thus their past. One solution to this is that if we attempt to change the past, it leads to the creation of an alternative universe following the consequences of the change while the first universe continues with its set progression to an immutable future. Gregory Benford used this in his book, Timescape, about a physicist receiving messages from the future through one of his experiments, warning him and the rest of humanity of an ecological disaster that would destroy Civilisation As We Know It. The messages have been sent by his future self, and in that future civilisation is indeed collapsing and leads to the hero, his friends and family taking refuge in a farmhouse as society prepares to collapse. In the other, alternative time path, he is able to convince the world that the messages are genuine and persuade the world to use the techniques sent back to him and his colleagues to destroy the algae blooms devastating Earth and humanity is saved. I read in a book on the SF pulp magazine, Astounding, and its editor John W. Campbell, and most prominent writers Robert A. Heinlein, Isaac Asimov and L. Ron Hubbard, that Benford had indeed been researching the possibility of time travelling radiation, dubbed Tau radiation in the novel, so I think the book may have been based on his own research. Since the shuttle explosion, nothing’s been heard of the real, cross-time communication experiment. If it had gone ahead and worked, the prof who invented it would have got a Nobel prize, no problem, and the world would have been very different.

But the point here is, beyond the issues raised by time travel, that a Black academic certainly was actively pursuing something that didn’t have anything to do with race. And while I dare say that race and racism is an issue that informs much Black SF, it isn’t the only issue. I also recall a video I found on YouTube contrasting the situation today, where the arts are being increasingly defined and compartmentalised by race, with that in the 1960 when Black writer James Baldwin published one of his novels. The characters in the book were mostly White, and the book was praised by the critics as a great piece of modern literature. Baldwin was praised as a great novelist in his own, individual right, and not as a great Black novelist. He was praised for his literary skills, rather than simply because of his race. This is one of the reasons Sowell and other Black Conservatives don’t like books by Black authors being promoted and included in the canon of great works simply because of their race. They want talented Black writers and artists to be respected because of their individual merits, and are afraid that they will have their deserved reputations tarnished because of more mediocre literature promoted simply because of the authors’ race.

You may also remember that a little while ago, BBC 4 showed a 4-part series, the Lost Civilisations of Africa, fronted by a Black academic. I think he was an art historian, rather than archaeologist, but he sported the Indiana Jones-style hat. Going through my local branch of Blackwells, when it still existed, I found the book that accompanied the series. Now I realise that it could be argued that this was about race, as the presenter was discussing Black civilisations, just as another Black presented did in another programme about the African city of Timbuktu and its wealth of medieval philosophical and scientific literature. But these programmes are no more about race than a White presenter talking about the general history of Britain and Europe, or a Chinese presenter talking about the history of his country.

It seems clear to me that Black people are capable, and certainly have written about other matters quite apart from race. It simply appears that way at the moment because of the way anti-Black racism has become one of the dominant contemporary issues following Black Lives Matter and the rise to prominence of Critical Race Theory.

Incidentally, BBC 4 is one of the BBC channels about to be culled due to cost-cutting measures. I’m not surprised, as it’s devoted to highbrow subjects like history, archaeology, literature and the arts. I can’t say I’ve watched much of it, but I do remember that it has broadcast programmes like The Lost Civilisations of Africa, as well as a number of other programmes about the Lost Civilisations of South and Central America. There was also one fascinating programme on historic maps and what they told you about the attitudes and politics of the time they were made and who made them. I’m afraid the cancellation of this channels represents another attack on high culture and serious arts programming, in order to appease the Beeb’s right-wing critics who want it privatised anyway. It’s an assault on genuine Reithian values by people who would like to keep this country uneducated and uniformed in the name of making TV another conduit for Thatcherite propaganda, delivered by Rupert Murdoch.

A History of Racism in the Islamic Middle East

May 27, 2022

Bernard Lewis, Race and Slavery in the Middle East: An Historical Enquiry (Oxford: OUP 1990).

Bernard Lewis is a veteran scholar of Islam, and this book is an examination of the emergence and development of predominantly Muslim Arab racism in the Middle East. The book is a reworking of two previous studies from the 1970s, one of which was first published in French. It started off as part of an academic examination of intolerance, concentrating on religious bigotry. Lewis, however, believed that issue had been solved and so moved on to racial intolerance. Unfortunately, as the past fifty years have unfortunately shown, religious hatred and bigotry has certainly not died out, as shown here in Britain with the sectarian violence in Ulster.

Arab Ethnic Identity Before Colour Prejudice

Islam is viewed as an anti-racist religion, and the Qur’an states categorically that Blacks and Whites are both equal and should be treated as such. This admirable attitude was maintained by its theologians and jurists. However, with the emergence and expansion of the Islamic empires this began to change and prejudice and racism, based initially in ethnic differences and then on skin colour, emerged. The book argues that the pre-Islamic and early Islamic Arabs, like the other nations around them, had a strong sense of their own superiority against those of the surrounding peoples. This was based on ethnicity, not colour. A variety of colours were used to describe the variations in human complexion, and were used in relative rather than absolute terms. Thus the Arabs saw themselves as black compared to the ‘red’ Persians, but white compared to the Black peoples of Africa. As the new Arab ruling class intermarried with the peoples they had conquered, so there developed an attitude which saw Arabs of mixed descent as inferior, leading to dynastic conflicts between those of pure and mixed race. Muslim Arabs also saw themselves as superior to converts to Islam from the indigenous peoples of the Islamic empire, and a set of rules developed to enforce the converts’ inferior social status. At the same time, the Arabs formed various explanations based on the environment for the ethnic differences they observed among different peoples. An Iraqi writer believed that Whites had been undercooked in the womb due to the coldness of the environment they occupied. Blacks, on the other hand, were overcooked. The Iraqi people, however, were brown and mentally and physically superior to the other two races.

Development of Anti-Black Prejudice

As Islam expanded into sub-Saharan Africa anti-Black racism developed. This did not initially exist, not least because Ethiopia had been one of the major superpowers in the Arabian peninsula with a superior culture. Muslims also respected the Abyssinians for giving sanctuary to many of Mohammed’s followers during their persecution by the Meccan pagans. Over time, however, an attitude of contempt and racial superiority emerged towards Blacks. This racism even extended towards highly regarded Black Arabic poets and the governors of provinces, who were reproached and vilified for their colour by their enemies. Here Arab racist views of Blacks is nearly identical to those of White European racists. They were seen as lazy, ugly, stupid and lustful. The prurient view of Black women as boiling with sexual desire mirrors the racist attitude towards Jewish women amongst western anti-Semites. On the other hand, Blacks were also seen as strong, loyal, generous and merry. They also had excellent rhythm. Although both Whites and Blacks were enslaved, White slaves had a higher status and different terms were used to describe them. White slaves were mawlana, literally, ‘owned’. Only Black slaves were described as slaves, abid, a term that is still used to mean Black people in parts of the Arab world today.

The expansion of the European states and empires effectively cut off or severely diminished the supply of White slaves, and as a consequence the value of Black slaves began to rise. Unable to afford White slaves and concubines from Europe and the Caucasus, the peoples of the Middle East turned instead to Abyssinians and the Zanj, Black Africans from further south. Abyssinians in particular were prized for their beauty and other qualities, and its from this period that the Arab taste for the beauty of Black Africans rather than Whites developed. And as anti-Black racism developed, so Muslims scholars and authors wrote pieces defending Blacks from racism, not least because many of Mohammed’s Companions had been Black and the emergence of powerful Muslim kingdoms in Africa.

Islamic Slavery and Slave Armies

Islamic slavery was comparatively milder and more enlightened than western slavery. Although technically slaves could not own property and were disbarred from giving evidence in court, there was limitations on the punishments that could be inflicted on them. Muslims were urged to treat their slaves humanely and manumission was praised as a noble act. It was particularly recommended for the expiation of particular sins. At the same time Islam permitted contracts to be made between master and slave allowing the slave to save enough money to purchase his freedom at an agreed date. There were stories of particular Muslims who freed their slaves even in circumstances where punishment would have been expected. One master freed a female slave after she asked him why he was still alive, as she had been trying to poison him for a year. Slaves could rise to high office. The viziers and other chief dignitaries of the Ottoman empire were slaves. Slaves were used to staff Muslim armies, and there were separate regiments for White and Blacks slaves. Sometimes this resulted in battles between the two, as during the dynastic battles where one side used Black soldiers and the other White. The mamlukes, the Egyptian warriors who ruled Egypt and who expelled the Crusaders and stopped the Mongols conquering the Middle East, were White slaves. They were freed after completing their military training and their leaders preferred to purchase other slaves for training as their successors rather than pass on their position to their own children.

Islam’s acceptance and regulation of slavery, like Judaism, Christianity and other religions, as well as the views of ancient philosophers like Aristotle, also meant that there was opposition to its abolition. Muslim defenders of slavery produced the same arguments as their Christian counterparts, including the argument that Blacks and other infidels were better off enslaved as it introduced them to a superior civilisation. When a 19th century British consul inquired of the king of Morocco what steps he was taking regarding slavery and the slave trade, he was politely informed that all the legislation was based on the Qur’an and sharia and that there was no intention of banning slavery as it was permitted by Islam. Indeed, the Ottoman province of the Hijaz, the area around the holy cities of Mecca and Medina, was exempt from the Ottoman ban on slavery and the slave trade after the ulema and nobles declared it to be an attack on Islam, along with legislation allowing women to go in public without the veil. The Turks were declared to be apostates, who could be killed and their children enslaved. Many of the pilgrims to Mecca came with a number of slaves, who acted as living sources of funding. When the pilgrim needed more money, he sold one or two of them.

The Myth of Muslim Non-Racism

In the last two chapters, Lewis discusses the emergence of the view of Islam as completely non-racist and that its slavery was benign. He argues that this was largely the creation of western scholars reacting to the horrors of New World slavery during the American Civil War. Christian missionaries also contributed to this myth. They attempted to explain their failure to make converts by arguing that it was due to Black African revulsion against harsh western slavery. In fact it was due to differences of colour. Islam spread because it was promoted by Black African preachers, rather than White westerners. Particularly influential in the creation of this myth was Edward Blydon, a Black West Indian who was educated in Liberia by the missionaries. He became convinced that Islam was more suited to the needs of Black people, and his books also stressed White guilt, contrasting it with Muslim tolerance. Lewis also believes that the myth is also due to a widespread feeling of guilt among western Whites, which he sees as the modern counterpart to Kipling’s White man’s burden.

Along with the text of the book itself are extensive notes and a documentary appendix containing texts including a Muslim discussion on national character, the rights of slaves and diplomatic correspondence and observations on the 19th century slave trade.

Race and Slavery Compared with Brown’s Slavery & Islam

This book should ideally be read alongside Jonathan A.C. Brown’s Slavery & Islam, as the two present contrasting views of slavery and racism in Islam. Brown is a White, American academic and convert to Islam. While he condemns slavery totally, his book presents a much more positive view of Islamic slavery compared with western servitude and even the conditions endured by 19th century free European workers. He also extensively discusses Islamic abolition and the voices for it, while Lewis lays more stress on Muslim opposition. Brown recognises the existence of racism in the Islamic world, but also emphasises Muslim anti-racist texts like The Excellence of the Negroes. But as Lewis points out, these texts also show the opposite, that there was racism and bigotry in the Muslim world.

Lewis also recognises that Muslim slaves generally enjoyed good conditions and were treated well. However, the real brutality was inflicted on them during the journey from their place of capture to the Islamic heartlands. He also suggests that this relatively benign image may be due to bias in the information available. Most Muslim slaves were domestic servants, unlike the mass of slave labouring on the plantations in America. There were gangs of slaves working cotton plantations and employed in mining and public works, and these laboured in appalling conditions. It may also be that there were more slaves working in agriculture than recognised, because the majority of the information available comes from the towns, and so ignore what may have been the harsher treatment in the countryside.

He also discusses the absence of descendants of the Black slaves, except for a few pockets, in the modern Middle East. David Starkey in an interview for GB News claimed it was because the Muslim slave masters killed any babies born by their slaves. I don’t know where he got this idea. Lewis doesn’t mention such atrocities. He instead suggests that it may have been due to the castration of large numbers of boys to serve as eunuchs in the harems. The other slaves were forbidden to marry and have sex, except for female slaves purchased for that purpose. Slaves were also particularly vulnerable to disease, and so an epidemic lasting five years could carry off an entire generation.

Importance of the Book for an Examination of Contemporary Racial Politics

I was interested in reading this book because of the comparative lack of information on slavery and racism in Islam, despite the existence of books like Islam’s Black Slaves. Lewis in his introduction states that researching the issue may be difficult and dangerous, as it can be interpreted as hostility rather than a genuinely disinterested investigation. I think there needs to be more awareness of the history of Muslim slavery and Islam. For one reason, it explains the emergence of the slave markets in that part of Libya now occupied by the Islamists. It also needs to be more widely known because, I believe, the emphasis on western historic slavery and racism can present a distorted image in which the west is held to be uniquely responsible for these evils.

Riley Claims Rowling Abused for Opposition to Anti-Semitism, Not Trans

May 23, 2022

I really do wonder what goes on in the mind of Countdown numbers person Rachel Riley. Yes, she’s another fanatical supporter of Israel who can’t tell the difference between anti-Zionism – which is opposition to an ideology – and anti-Semitism, which is simply racial hatred of Jews. But her hatred of anti-Zionists, or indeed, of any critic of Israel’s barbarous treatment of the Palestinians, has now grown so fervent that sometimes she speaks utter nonsense. As when she accused the Durham Miner’s band of being some kind of SS Nazi organisation because they played Hava Nagila at the close of the miners’ gala, just as they did every year. Even a brief knowledge of real Fascism and Nazism is enough to dispel that. One of the first things Hitler did was smash the trade unions, replacing them with a much weaker, pro-management substitute, the Deutsche Arbeitsfront. Mussolini tried to win over the established socialist trade unions after banning the socialist parties. When he couldn’t, he banned them and made it compulsory for Italian workers to join the Fascist trade unions. The black trade unions which formed part of the MSI, the Italian neo-Fascist party after the war, were anti-socialist and supplied blackleg labour during strikes. In Britain, the opposition to Oswald Mosley and the BUF included the Communists and trade unions, as well, of course, of self-respecting Jews and Irish. And Ken Livingstone, in his 1987 Livingstone’s Labour, describes how bog-standard, ordinary mineworkers and the unions objected to the employment of former Nazis by the Coal Board after they offered their services to British intelligence.

Examining some of her statements, I find myself using the same advice Private Eye gave its readers when reviewing the books written by Jacob Rees-Mogg’s esteemed pater. You read it very carefully, and then turned it round 180o, and bingo! You’d reached the right conclusion.

Last week Riley raised her head to claim that J.K. Rowling had suffered horrendous abuse and vilification, not because she didn’t believe that transwomen were women, but because she was opposed to ‘Corbyn and anti-Semitism’. Well, it’s true that she did issue various statements over the net attacking Corbyn as an anti-Semite. She also accused Mike of being an anti-Semite and a Holocaust denier. All this told me is that, whatever her strengths as a novelist, she was credulous in this regard and believed everything she read in the papers.

Rowling has come under fire for many of her views. The anti-immigration Alex Belfield types attacked her for defending asylum-seekers and the channel migrants. They demanded that if she was that in favour of them, she should put a few up in her multi-million pound mansion. They can’t make the same accusation of Benedict Cumberbatch, of course, because he has indeed taken one of them in.

But most of the abuse Rowling’s suffered came from a tweet she made a few years ago, in which she told her trans readers that they should dress how they want, sleep with whoever would have them, live their best lives, but that transwomen weren’t women. Not a hateful statement at all, as far as I can see. But because of this she was immediately accused of hating transpeople and wanting to kill them. Since then there were moves to exclude her from the documentary marking 20 years since the Harry Potter movies, and trans activists telling the world to read her books but ignore the fact that she wrote them. In all of this, I haven’t seen any evidence of anti-Semitism from her trans critics and opponents. In fact, I don’t recall seeing any evidence of anti-Semitism from trans rights activists at all. Rather the opposite. Maria MacLachlan, who posts her gender critical videos on the Peak Trans channel on YouTube, has one in which she refutes the accusation that ‘TERFs’ – Trans Exclusionary Radical Feminists – are right-wing. Among the tweets she shows which make this accusation is one that says that ‘Terfs are Nazis, literal Nazis’. Which is utter nonsense. Many, if not most, gender critical feminists come from the radical left and are utterly opposed to racism, which includes anti-Semitism and Jew hatred. As for the trans rights activists, in all of their abuse I don’t think I’ve seen one that mentions Jews, let alone expresses anti-Semitism views. As far as I can make out, Rowling’s trans opponents are simply opposed to her refusal to accept their dogma that transwomen are women. And I have to say that her criticisms of Corbyn and the Labour were so long ago that I’d forgotten them until Riley reminded me of them.

Riley’s talking nonsense. I don’t know if she made this ridiculous accusation because her hatred of Corbyn has now become so intense and obsessive that he’s living rent-free in her head, or whether Starmer’s position as head of the Labour party is now so shaky that she’s somehow afraid Corbyn will come back. But she’s talking arrant bilge regardless, bilge which deserves to be refuted along with her other prejudiced statements about the Labour left.

Wakefield Labour Executive Walkout in Protest against Starmer’s Attempts to Foist Candidates on Them

May 14, 2022

Oh dear, the masses are revolting against Starmer and one of the fundamental tactics of Blairism! According to a Daily Heil article, the entire executive of Wakefield Labour party has walked out in protest at Starmer’s refusal to give them a local candidate for a forthcoming byelection. They wanted four candidates, and Starmer only gave them too. One of Blair’s notorious tactics was to foist his own preferred candidates on local parties. They were frequently former Tories, who were then parachuted into safe seats. Starmer has been doing the same, imposing his candidates over the heads of the local party and people. And now it seems that someone, in the shape of Wakefield Labour party, has revolted against it at last. Expect more whining from him and then blaming it all on Jeremy Corbyn, who is somehow now responsible for a series of internal plots against the duly democratically appointed officers of the Labour party. Well, that’s the line being pushed by Private Eye in its latest issue, which tells you that it hasn’t stopped telling lies about Corbyn and his followers. The truth is that it’s Starmer and the Blairites who are resoundingly anti-democratic, and who not only intrigued against Corbyn in a deliberate attempt to throw the 2017 and 2019 elections, but conspired to falsely accuse his followers of anti-Semitism and purge them. And then Starmer himself joined them in pushing through measures to remove any real grassroots democracy in the party. And now Wakefield Labour peeps have collectively said ‘enough’s enough’ and they’re not going to take it. Here’s an extract from the Heil report.

‘Sir Keir Starmer has been hit by a Left-wing revolt in Wakefield as the entire 16-strong local party executive walked out in a row over candidate selection.

Ahead of a forthcoming crunch by-election in the Red Wall city, the constituency Labour Party executive committee said it was quitting en masse in protest at the lack of a local candidate.

Members also claim the party’s National Executive Committee (NEC) have not kept to the party’s rules about by-elections.

The by-election was triggered by the resignation of ex-Tory MP Imran Ahmad Khan after he was convicted last month of sexually assaulting a 15-year-old boy.

A statement from Wakefield Constituency Labour Party said: ‘We asked for local candidates, but there are none.

‘Three prominent council and local Labour candidates, including the deputy council leader didn’t even make it on to the “longlist”.

A shortlist of four was requested by our representative…but the NEC members insisted on just two.”

See: https://www.msn.com/en-gb/news/uknews/sir-keir-starmer-is-hit-by-mass-labour-walkout/ar-AAXfHUE?ocid=msedgdhp&pc=U531&cvid=83a576ec714e4887aad46f78eee01bcf

Yaaay! and Respect! to Wakefield Labour party, and down with Starmer!

New Politics’ Review of Frank Wolff’s History of the Russian/Polish Jewish Bund

May 11, 2022

I went on Google the other night to see if there were any books available on the history of the Bund, the majority Jewish socialist party of the former Russian empire and later Poland. I doubt very many people know about it apart from historians of the Jewish communities in those countries. I was therefore surprised to find that there are quite a few, in both English and Yiddish. However, one of the most informative and concise summaries of the Bund’s history is in Marvin S. Zuckerman’s review, ‘The Soul of the Bund’, of Frank Wolff’s Yiddish Revolutionaries in Migration: The Transnational History of the Jewish Labour Bund  translated by Loren Balhorn and Jan-Peter Herrmann, Haymarket Books, Chicago, 2022, paperback, 532 pp in New Politics, a magazine for the democratic Left. The review begins with a quote from Wolff’s book from Daniel Cohn-Bendit, who describes how the discovered the history of the Bund through a book about Marek Edelman, a member of the Bund and hero of the Warsaw uprising. In the book, Edelman talks about the Bund, and Cohn-Bendit states that both the Stalinists and Zionists have tried to erase it from memory. Then the review continues thus:

‘Books and monographs have been published about the Bund, in Yiddish and English, German and Polish, and in other languages. Nevertheless, Cohn-Bendit’s remarks remain relevant. To fill the still-existing broad gap in  knowledge of the Bund, before describing Frank Wolff’s book about the Bund, here are some facts that will give some notion of the “forgotten history” of the Bund.

The Bund was the first modern Jewish political party in the Russian Empire, as well as the largest social democratic movement in the entire empire. On the eve of the Second World War, it was also the strongest Jewish party in Poland.

In its early years (it was founded in 1897) the Bund achieved considerable success, attracting 40,000 supporters by 1906, making it the largest socialist group in the Russian Empire. From mid-1903 to mid-1904 the Bund held 429 political meetings, 45 demonstrations, and 41 political strikes; it issued 305 pamphlets, of which 23 dealt with the pogroms and self-defense. In 1904 the number of Bundist political prisoners reached 4,500.

In the 1930s, one hundred thousand Jewish workers belonged to Bundist unions, meaning that one-quarter of all unionized workers in Poland were led by the Bund, giving them enormous power. The Bund held the overwhelming majority in the national council of Jewish Trade Unions, which, at the end of 1921, comprised seven unions with 205 branches, and 46,000 members, and, in 1939, 14 unions with 498 branches and approximately 99,000 members.

Together with the left Labor Zionists, the Bund administered a network of secular Yiddish schools. At its peak, in the late 1920s, its TSYSHO (Tsentrale Yidishe Shul Organizatsye or Central Yiddish School Organization) maintained 219 institutions with 24,000 students, spread across 100 locations, including 467 kindergartens, 114 elementary schools, 6 high schools, 52 evening schools, and a pedagogical institute in Vilnius.

The Bund also maintained a youth organization, Tsukunft, which numbered 15,000 members on the eve of WW II, and a children’s organization, SKIF, blending scout activities, sports events, and politics; a women’s organization, YAF; and a sports organization, Morgnshtern, the largest such organization in all of Poland, Jewish or Polish.

In 1938, in the municipal elections in 89 Polish cities and towns, the Bund won 55% of the votes cast, more than all the other Jewish parties put together. The Bund thus became communal spokesmen and aggressive advocates of financial aid to all Jewish institutions, including yeshivas and religious institutions.

Most importantly, and as it relates to Frank Wolff’s book, being a member of the Bund meant you lived your life through the Bund—it was your union, your education, your church.’

The review then goes on to describe how the Bund was at the forefront of resistance to the Holocaust, and as Social Democrats, who believed in establishing socialism democratically, they were firmly opposed to the Communists. It also describes their attitude and struggle with the Zionists:

‘The Bund struggled with the Zionist movement for the hearts and minds of the Polish Jews. Looking back, one wonders how the Bund could have maintained that “There where we live (and have lived for hundreds of years), that is our country.” One forgets how chimerical the Zionist dream of a Jewish state in Palestine was. Herzl’s dictum that Palestine was “A land without people for a people without a land” was simply not true. Palestine was peopled by over 1 million Palestinians. In 1914, for example, Palestine’s non-Jews outnumbered Jews by 8 to 1.

The Bund argued that 3.2 million Polish Jews, and the other millions in Eastern Europe, would not pull up and move to Palestine. In any case, the Turks, and later the British, were not permitting Jews to enter. The practical and immediate thing to do was for the Jews in their millions to fight for their civil rights and for social democracy in the lands in which they were living, not dream of emigrating to Palestine.

It is tragically true that annihilation was the fate that befell the Polish and other East European Jews, but that same fate would have befallen the Jews of Palestine if the British army had not stopped the advance eastward of the German army with the British victory at El Alamein, Egypt. The Yishuv in Palestine would have been exterminated and with it would have perished the dream of a Jewish state in Palestine.’

The review describes the book as a social and cultural history, describing the Bund’s tactics in reaching the Jewish masses on one hand and fighting for their civil rights, against their exploitation and attacks on them by real anti-Semites. After the party’s suppression in Poland, the book follows its members as they emigrated abroad to New York and Buenos Aires.

But the Bund, although now long gone as an organisation, still exerts a powerful influence. There’s a quote from the book about Daniel Katz’s analysis of Bernie Sanders first run for the Democratic presidential nomination. Katz believed that Bernie was motivated not just by socialism – he was a member of the Democratic Socialists of America, but specifically Yiddish socialism and its tradition of fighting oppression, and especially Bund’s transnational appeal. It was this tradition that was able to enthuse and inspire millions of young Americans. The quote concludes

‘The history of the Bund as a party may have come to an end, but the effects of it cultural and political work and their unifying humanitarian yet activist spirit described here continue to matter today.’

The full review can be read at: https://newpol.org/review_of_yiddish_revolutionaries_in_migration/?msclkid=37292abbd14d11ecacf172187342a816

Bernie would have been an awesome president, and broken the mould of American politics. He genuinely seemed to understand and care about the real problems of American working people. During one of his campaign rallies in a southern community, he was approached by a woman in tears wondering how she was going to support her family. Bernie comforted her as she poured our her concerns. One supportive commenter pointed out how amazing it was that a secular Jew from the north could reach out and appeal to a southern Christian. But that’s because he genuinely championed them against the corporatist political establishment.

It’s a massive shame that Bernie didn’t win, just like Jeremy Corbyn lost over here. Because the two of them in power together would have transformed British and American politics for the better.

YouTube Video of 1 Hour of Music from the Israeli Communist Party

May 11, 2022

Okay, I’ve put up a number of videos over the past few days as well as articles about songs in Yiddish from the Polish and Russian Jewish Bund, the mass socialist party for Jews in those countries. This was to make the point that it was the Bund that had the majority support of those nation’s Jewish populations, not the Zionists, contrary to the claims of today’s Israel lobby. And as the song in ‘In Zaltsikn Yam’ makes very clear, the Bund did indeed very powerfully reject Zionism in favour winning equal rights for Jews in the countries of their birth and fighting for the emancipation of Jewish working people as part of the international workers’ movement.

Going through YouTube the other day I found a video of an hour of Israeli Communist anthems in Hebrew. This is another video I’m not going to put up, because I think an hour of Communist music, whether in English, Hebrew, or whatever would be too much for most people. But the thumbnail to the video’s interesting because of what it shows of the party’s attitude to the Israeli state’s treatment of the Palestinians. It has the slogan ‘Stop the War: End the Occupation’ and the comments are from both Israelis and Arabs who are united in opposing the Israeli state’s decades-long programme of ethnic cleansing. Among the comments there’s this remark from JCSurge that makes the Jewish rejection of the anti-Arab persecution very clear: ‘

We, the Jewish people, did not toil, and suffer oppression for thousands of years to become the oppressor! We did not work so hard to establish a state that keeps our brothers [Palestinians] occupied in second-class conditions. This is not the work of which millions of Jews have died in vain for. Hativah L-Komunitzim b-Israel!’

And a gent from Lebanon, whose monicker is in the Arabic script so I can’t read it, posted:

‘As a Lebanese Arab im happy to see some Israelis wanting to unite with palestinian arabs under socialist rule’.

If you can speak Hebrew and want to watch it, or simply want to do so anyway, the video’s title is One Hour of Hebrew Communist Music, and it’s on the GETchan channel on YouTube.

On the 120th Anniversary Performance of the Bundist Song ‘In Zaltsikn Yam’

May 10, 2022

There’s a fascinating video on YouTube of the performance by Jewish radical musicians Daniel Kahn and Psoy Korolenko of the Bundist song ‘In Zaltsikn Yam’. It was sent over the internet to the Melbourne Bund as part of the 120th anniversary celebrations of the foundation of the Bund, the mass Russian and Polish Jewish socialist party in 1897. Korolenko sings it in three languages, Yiddish, English and Russian. It’s militantly socialist and stridently attacks the rich and Zionism in no uncertain terms.

It begins with the tears of the Jews running into the sea, but the tears of the rich are clear, while those of the poor are bloody. It also sings about Jews and gentiles marching together are comrades in their shared homelands. As for Zionism, it says that the call for Jews to return to Israel is what they’ve heard from the priests. It’s just putting Jews back into another ghetto. The Zionists are concerned with the Jewish people’s fathers in their grave, but have no concerns for the present generation. But there’s a new messiah – the working man, who will transform the world.

It’s a great song which makes the Bund’s anti-Zionism very clear, preformed by too excellent musicians. It also adds further weight to the amount of historical scholarship showing that it was the secular Bund that represented the majority Jewish opinion in Poland and eastern Europe before the Second World War, and not Zionism. That said, I have issues with it that prevent me from putting the video up on this blog. I’m an Anglican Christian, but I found the rejection of the Jewish hope for the Messiah actually shocking and blasphemous. And if it shocks a gentile like me, I wonder how offensive it must be to religious Jews. I also realise that many religious Jews, even some Israelis, are critical of Israel or just disgusted at its treatment of the Palestinians. I’ve blogged before now of Haredi and other very Orthodox Jews, who believe their religious duty is remain in the countries to which Jews have been scattered, until Israel is redeemed by the Messiah. I understand from one of the Jewish anti-Zionist bloggers that one former Chief Rabbi held that view. When he was asked whether the redemption of Israel then would have the same result in the removal of the Palestinians, he replied that under the Messiah it would be done peacefully through negotiation. There are Israeli human rights groups like B’Tselem that are under attack from the right-wing Israeli establishment because they criticise their country for its ethnic cleansing of the Palestinians. I also remember the way Israeli nationalists attacked and vilified a group of liberal Israelis because they said the kadish, the Jewish prayer for the dead, over a dying Palestinian who’d been shot by the IDF. The song interests me as a historical artefact and as part of an alternative tradition of Jewish radicalism that still holds a place in current Jewish society.

But I don’t feel I can put it up on this blog because I genuinely don’t want to offend anyone’s religious beliefs.

My issue is with the Israel lobby and Israel’s ethnic cleansing of the Palestinians, and with the way Zionist groups are trying to rewrite history so that only they appear as the true champions and expression of Jewish political aspirations, and definitely not with Jews or Judaism.

If you want to see the video for yourself, it’s on the Bund Melbourne channel on YouTube, and has the Yiddish title of ‘In Zaltsikn Yam – Bund 120 Yoyvl 2017’.