Archive for the ‘Netherlands’ Category

Book on the Plight of the Embattled Christians of Palestine

April 13, 2019

Said K. Aburish, The Forgotten Faithful: The Christians of the Holy Land (London: Quartet 1993).

Aburish is a Palestinian, born in Bethany, and the author of several books about the Arabs and specifically the Palestinians and their persecution by the Israelis – A Brutal Friendship, Children of Bethany – The Story of a Palestinian Family and Cry Palestine: Inside the West Bank. In The Forgotten Faithful he tackles the problems of the Christians of Palestine, talking to journalists, church official, charity workers, educationalists, businessmen and finally of the leaders of the PLO, Hanan Ashrawi. Christians used to constitute ten per cent or so of the Palestinian population before the foundation of Israel. Now they’re down to one per cent. Much of this decline has been due to emigration, as educated, skilled Christians leave Israel to seek better opportunities elsewhere, and the indigenous Christian future in the Holy Land, the in which Christianity first arose, is uncertain.

Said states clearly the issues driving this decline early in his book – persecution by the Israelis, and particularly their attempt to wrest the lucrative tourism industry from them on the one hand, and the rise of Islamic fundamentalism on the other. He writes

Twenty-five years of Israeli occupation have been disastrous for Palestinian Christians. In addition to the widely known closures of schools, imprisonment and torture of children, deportation of dissenters and activists, the expropriation of land owned by individuals and church-owned property, the Christians’ primary source of income, tourism and its subsidiary service businesses, have been the targets of special Israeli attempts to control them. In other words, when it comes to the Israeli occupation, the Christians have suffered more than their Muslim countrymen because they have more of what the Israelis want.

Furthermore, the rising tide of Islamic fundamentalism is confronting the Christians with new problems against most of which they cannot protest without endangering the local social balance, indeed their Palestinian identity. Muslim fanatics have raise the Crescent on church towers, Christian cemeteries have been desecrated, the statues of the Virgin Mary destroyed and, for the first time ever, the Palestinian Christians are facing constraints on their way of life. In Gaza a Muslim fundamentalist stronghold, Christian women have to wear headscarves and long sleeves or face stoning, and Christian-owned shops have to close on the Muslim sabbath of Friday instead of on Sunday. 

These combined pressures come at a time of strain between the local Christian communities and both their local church leadership and the mainline churches of the West. The mainline churches in the West are accused of not doing enough to help them financially or drawing attention to their plight, for fear of appearing anti-Semitic and to a lesser degree anti-Muslim. The local church leaders are caught between their parishioners’ cry for help and the attitude of their mother churches and have been undermined by their identification with the latter. In addition to problems with the mainline churches, Christian evangelist groups from the United States, Holland and other countries support the State of Israel at the expense of local Christians. The evangelists accept the recreation of Israel as the prelude to the second coming to the extent of ignoring local Christian rights and feelings, a fact overlooked by Muslim zealots who blame the local Christians for not curbing their insensitive pro-Israeli co-religionists.

Two subsidiary problems contribute towards closing the ring of helplessness which is choking the local Christian communities of the Holy Land. The suffering inflicted on them by others and the direct and indirect results of the neglect of outside Christianity still haven’t induced their local church leaders to cooperate in establishing a common, protective Christian position. The traditional quarrel, alongside other disputes between the Roman Catholic and Greek Orthodox churches, continues and its stands in the way of creating a constructive Christian front. Furthermore, the Israelis make the appearance of favouring them against their Muslim nationals, a divide-and-rule policy which contributes towards inflaming the feelings of ignorant Muslims who do not understand the reasons behind the Israeli actions and use them to justify whatever anti-Christian feeling exists. (pp. 2-4).

The Palestinian Christian community has largely been middle class, assimilated and patriotic. They have provided the Palestinian people with a large number of businessmen and professionals, including a significant part of the membership and leadership of Palestinian nationalism and the PLO, as well as the civil rights lawyers working to defend the Palestinian people from persecution by the Israeli state and military. They have also been active establishing charities to provide for the Palestinians’ welfare. Said visits one, which specialises in rehabilitating and providing training for people physically injured and mentally traumatised by the Israeli armed forces. Visiting a Palestinian hospital, he also meets some of the victims of the IDF wounded and crippled by the IDF, including a young man shot by a member of the Special Forces simply for spraying anti-Israeli graffiti on a wall.

This isn’t an anti-Semitic book, as Aburish talks to sympathetic Israeli journalists and academics, but he describes very clearly the violence and bigotry that comes not just from the Israeli state and army, but also from Jewish religious fanatics. In the first chapter he describes a group of Israeli soldiers sneering at Christian Palestinians, and how he deliberated placed himself between a group of Jewish schoolboys and an elderly Ethiopian nun going through one district of Jerusalem. The boys had first started insulting her, and then began throwing stones at her and Aburish before the local, Jewish inhabitants rushed into the street to drive them away. The churches and monasteries in that part of town are close to an area of Jewish religious extremists. They’re not usually physically aggressive, but they make it very clear they don’t like Christians being there.

Nor is it anti-Muslim. The Christians community itself sees itself very firmly as part of the Palestinians. Many Christian men have adopted the name Muhammad in order to show that there is no difference between themselves as their Muslim fellow countrymen. And historically they have been fully accepted by the Muslim community. Aburish talks to the headman of a mixed Christian-Muslim village. The man is a Christian, and historically Christians have formed the headmen for the village. The Christians also point with pride to the fact that one of the generals of Saladin, the Muslim leader who conquered Palestine back from the Crusaders, was a Greek Orthodox Christian. Aburish is shocked by how extremely religious the Muslim community has become, with Friday services packed and one of his aunts traveling to the al-Aqsa Mosque in Jerusalem to pray. This, like the less obvious religious revival among the Christians, is ultimately due to Israeli pressure and the failure of secular Palestinian politicians. There is no truth in politics, so they seek it instead in Islam and the pages of Qu’ran. And behind this rise in Islamic intolerance are the Saudis. Aburish recommends better Muslim-Christian dialogue to tackle this growing intolerance.

Aburish hears from the Palestinians how their land is seized by the Israelis for the construction of new, Israeli settlements, how people are shot, beaten, injured and maimed, and the attempts to strangle Palestinians businesses. This includes legislation insisting that all tourist guides have to be Israeli – a blatant piece of racism intended to drive Christians out of the tourist business through denying them access to the many Christian shrines, churches and monuments that are at the heart of the industry. Christian charities and welfare services don’t discriminate between Christian and Muslim, but they are oversubscribed and underfunded. And the churches are more interested in defending their traditional institutional privileges than in helping their local flock. They look west, and are more interested in promoting and defending the churches’ response to the worlds’ problems as a whole, while the Palestinians are also being pulled east through their Arab identity. Senior Roman Catholic and Greek Orthodox clergy are often foreigners, who cannot speak Arabic and may be to a greater or lesser extent indifferent to the needs and problems of their congregations. The Palestinian Christians are also hampered by the fact that they don’t want to acknowledge that they have specific problems as a minority within the wider Palestinian nation, partly for fear of further antagonising the Muslim majority.

Nevertheless, some Palestinian Christians choose to remain, stubbornly refusing to emigrate while they could get much better jobs elsewhere. And all over the world, expatriate Palestinian communities are proud of their origins and connection to the land. Aburish even talks to one optimistic Palestinian Christian businessman, who believes that Cyprus provides the model for a successful Palestine. There local people have built a thriving commercial economy without having the universities and educational institutions Palestine possesses. And some Palestinian Christians believe that the solutions to their crisis is for the community to reconnect with its oriental roots, reviving the traditional extensive Arab family structure, which has served Arabs so well in the past.

The book was published a quarter of a century ago, in 1993, and I’ve no doubt that things have changed since then. But not for the better. There have been recent magazine articles by National Geographic, among others, that report that the Palestinians are still suffering the same problem – caught between the hammer of the Israeli state and the anvil of Islamic fundamentalism. Christian Zionism, however, has become stronger and exerts a very powerful influence on American foreign policy through organisations like Ted Hagee’s Christians United for Israel. Netanyahu’s vile Likud is still in power, and Israeli politics has lurched even further to the right with the inclusion of Fascist parties like Otzma Yehudat – Jewish Power – in the wretched coalition. And some British churches maintain a very determined silence on the problems of the Palestinians. According to one anti-Zionist Jewish blog, the Methodist Church has passed regulations at its synod preventing it or its members officially criticising Israel. Because of the church’s leaders was friends with members of the Board of Deputies of British Jews.

I am very well aware of the long, shameful history of Christian anti-Semitism and how real, genuine Nazis have also criticised Israel’s oppression of the Palestinians and claimed that they’re just anti-Zionist, not anti-Semitic. I have absolutely no desire whatsoever to provoke further bigotry against the Jewish people. But Israel is oppressing the Christians of Palestine as well as the Muslims, but we in the West really don’t hear about it. And I’m not sure how many western Christians are really aware that there is a Christian community in Palestine, or how its members largely identify totally as Palestinians. Certainly Ted Cruz, the American politico, didn’t when he tried telling a Middle Eastern Christian group that they should support Israel. He was shocked and disgusted when they very firmly and obviously didn’t agree. He made the mistake of believing they had the same colonialist attitude of western right-wing Christians, while Middle Eastern Christians are very much the colonised and know it. Hence the fact that according to Aburish, many Palestinian Christians look for theological support to South American Liberation Theology and its Marxist critique of colonialism. And they also supported Saddam Hussein’s regime in Iraq, as a secular Arab state that would allow them to maintain their religious identity and culture.

The book’s dated, and since it was written the Christian presence in the Holy Land has dwindled further. Aburish describes in strong terms what a catastrophe a Palestine without indigenous Christians would be. He writes

The growing prospect of a Holy Land Christianity reduced to stones, a museum or tourist faith without people, a Jerusalem without believers in Christ, is more serious than that of a Rome without a Pope or a Canterbury without an archbishop. It is tantamount to a criminal act which transcends a single church and strikes a blow at the foundations and the very idea of Christianity.

I thoroughly recommend this book to every western Christian reader interested in seeing an alternative view of the religious situation in Palestine, one of that contradicts the lies and demands of the right-wing press. Like an article by the Torygraph’s Barbara Amiel back in the 1990s, which quoted a Christian mayor as stating that the Christian community welcomed the Israeli occupation. His might, but as the book shows, most don’t. Or that scumbucket Katie Hopkins telling us that we should support Israel, because it represents Judaeo-Christian values and civilisation, a claim that would outrage many Jews.

 

 

 

 

 

 

 

 

 

 

 

 

 

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Gordon Dimmack Urges John Cleese to Look at and Support Independent Media

March 14, 2019

In this 17 minute long video from the left-wing vlogger Gordon Dimmack, he talks about John Cleese’s decision to move from the UK to the Caribbean. When the papers covered the story a month or so ago, they very much gave the impression that it was all about a feud between Cleese and the Beeb. Cleese was angry at the Corporation for not showing Monty Python and annoyed that it was no longer rated over here as one of the greatest comedies ever. In short, he was going because of personal bitterness.

That appears to be part of it, sure, but from this wider coverage it’s clear that there’s much more to it. Cleese is concerned about the massive corruption in British politics and the major part played in this by the press. Dimmack plays a clip from an interview Cleese gave to Emily Maitlis of Newsnight, in which he talks about how terrible and mendacious the press is. He supports his point by showing Maitlis a graph illustrating a study done by the  EU into the trust the citizens of its countries have in their press. Of 33 countries, Britain comes 33rd, with only 23 per cent of Brits saying they trust their media.

That’s damning.

Maitlis tried to get round this by pointing to a statistical outlier, Albania, which is near the top of the list, where 98 per cent of its citizens believe their press to be trustworthy. Albania under Hoxha was a Stalinist dictatorship. After the Fall of Communism it became a mass of seething corruption which destroyed several governments as the economy collapsed through pyramid schemes. So it very probably doesn’t have a remotely trustworthy press. But Maitlis’ remark ignores the greater trust other, stable countries with a history of open, democratic politics, like the Netherlands, have in their media. When Maitlis tries to object to Cleese’s point that the British press is not trusted and untrustworthy, he just laughs in her face.

The conversation then moves on to Cleese’s complaints about Python, which Dimmack supports, although he says he like Ricky Gervaise’s latest comedy, Malcolm. Dimmack then moves to another interview Cleese gave, in which talked more about his departure from these isles. He was going first to Nepal to see the tigers, then going to do another tour of America before finally settling in Nevis, which he and his wife saw and fell in love with. He states that he’s leaving because it’s nearer to his daughter in Los Angeles, and that he does most of his business in America. But he’s also moving because he’s sick of the corruption in British society. He states that he was personally involved in British politics, first for proportional representation and then in the Leveson II inquiry. But these were stifled by the British press. He’s also critical about the banks and their destruction of the economy. He’ll still be interested in British politics, but he won’t return until we get a government that is serious about changing things in Britain for the better. This is possible, but he fears he’ll be away for some time.

To show how genuinely politically engaged Cleese is, Dimmack flashes up a couple of tweets from the great man about Russiagate and sources supporting his belief in Russian involvement in Trump’s election. Dimmack fully agrees with Cleese about the corruption of the lamestream media, and says he has tried to point him in the direction of people, who do tell the truth. Like Max Blumenthal about Venezuela, and Jimmy Dore. People Cleese could more easily contact in America. Dimmack admits that there’s hardly any chance that Cleese will read his tweets, as he’s got 597 million followers. But perhaps if enough people follow Dimmack and tweet to Cleese recommending he look at the above journos of the new media, this may change and Cleese will start supporting them. Which would be great, because Cleese’s support would obviously be highly influential. Dimmack states very clearly that he is trying to change the world, and if you’re not part of the solution, you’re part of the problem and should step away.

European Federalism, the EU and the German Resistance to Hitler

February 28, 2019

The rabid Eurosceptics of UKIP, the Leave campaign and various other groups frequently claim that the EU is the product of Nazism. James Goddard, the noxious, racist leader of the British ‘Yellow Vest’ movement, was filmed last week screaming ‘Nazi’ at Anna Soubry for her support of the Remain vote and a second referendum. He’s one of those, who believe that the EU really does owe its origin to the Nazis, and screamed this at Soubry as he subjected her to abuse. Well, Soubry is far right, but because of her contemptible attitude to the poor and refusal to hold a bye-election along with the other members of the Independent group. But she’s not a Nazi for supporting the EU, and Goddard and others, who believe that the EU was somehow spawned by Hitler and his thugs are simply wrong.

I was taught at school when we studied the EU that it had its origins in a series of economic arrangements creating free trade zones between France and Germany, and then Belgium, the Netherlands and Luxembourg, which were intended to stop the rise of such destructive nationalism and prevent further European wars. And the idea of a European parliament or federation to preserve peace long predates that. The Quaker William Penn in the 17th century wrote a pamphlet recommending a European parliament as a means of securing peace after the horrors of the 16th and 17th century wars of religion, including the Thirty Years’ War, in which 1/5 of the German population starved to death. In the 18th century, the great German philosopher Immanuel Kant wrote his The Peace of Europe, recommending a European federation, again as a means of stopping war. In the 19th century, the Italian revolutionary Mazzini also believed in a European federation as a means of guaranteeing peace.

Germany, with France, is one of the two mainstays of the EU. And while the EU has allowed Germany to dominate Europe economically, to the disadvantage of other nations, like the Greeks, that’s not why the German people support the EU. They support it because they genuinely believe it is needed to prevent the resurgence of militant nationalism, like that of the Nazis.

It also seems to me that some of this attitude goes back to the wartime Kreisau Circle, a movement of socialist and bourgeois intellectuals and anti-Nazi clergy, who met on the estate of the nobleman, Count Helmuth James Moltke in Kreisau in Silesia. They were determined to find a way to end the Nazi dictatorship and create a more just European order which would prevent such tyrannies ever returning. And this included a united, federal Europe. The German historian, Karl Dietrich Bracher, discusses the group’s ideas in his book, The German Dictatorship (Harmondsworth: Penguin 1970). Their ideas of a federal Europe are described on pages 544 -45. He writes

At the centre of the discussions of this multifaceted group were the internal reforms, the basis of the new post-Hitler order. The approach to foreign policy mentioned earlier points up the unique qualities but also the limitations of the Kreisau Circle: the break with nationalism; the movement towards a European internationalism rejecting both the French hegemony of Versailles and the old and new ideas on German hegemony; German-French and German-Polish understanding in the place of disputed territorial demands. These ideas were largely the work of the Socialists (Haubach, Leber and Reichwein); Leber had consistently maintained that the principles of economic cooperation and democratic domestic policy must also govern international relations. But Moltke and his friends, also departing from the historico-political traditional ideas of their class, spoke of the Europeanisation of political thought and of the need for revising the idea of the state as an end in itself. The problem of East German and East European nationality policies gave rise to the idea of a supranational, federalist solution. Moltke quite early had devoted himself to the problem of the minorities. This formed the basis on which cooperation with exponents of Socialist, internationalist concepts could be worked out. In some respects Moltke went even further by raising the seemingly utopian idea of the division of Germany and Europe into small, self-administered bodies. This type of radical federalism, which invoked the sovereignty of a European federation, meant a revolutionary break with nineteenth- and twentieth-century modes of thought, according to which the defence against ‘particularlism’ and support for the national unitary state was the highest law.

The practical proposals of the Kreisau Circle lagged far behind such radical models. But even more ‘realistic’ supporters of a moderate national idea like Trott zu Solz made the preservation of the existing states dependent on a restricted sovereignty in favour of a European federation. While Moltke represented the most consistent moral and legalistic position and was highly critical of appeasement and its disregard of international principles of law in favour of national revisionism. Trott believed that concessions to the traditional national principle were indispensable. But in 1938 he, too, unlike Goerdeler, came out for the 1933 borders and against territorial claims; central to his idea of Europe was German-British cooperation. Beyond that, Trott expressly stressed the role of the working class, in which ‘a strong tradition of international cooperation and rational politics’ still lived on. Apparently he had in mind in particular the example of the United States, and he visualised a unified Europe with a common economic policy and citizenship, a ‘joint highest court’, and possibly also a European army. Leaving aside the question of whether or not some of the visionary details were realistic, the basic idea of a non-nationalist Europe in which neither a strong France nor a strong Germany would tip the scales offered a more constructive vision of the future and also more persuasive alternative to Hitler than the regressive ideas of Goerdeler. (My emphasis.)

This, I think, is where some of the origins of the EU lie. And definitely not in Nazi propaganda about a European union of states under German domination to fight communism. When Goddard, the Kippers and the other anti-EU fanatics spout that the EU was created by the Nazis, they’re flat out wrong. And revealing their own poisonous ultra-nationalism in the process.

Yay! My Book on Slavery in the British Empire Has Been Published with Lulu

January 30, 2019

On Monday I finally got the proof copies I ordered of my book, The Global Campaign, which I’ve just published with Lulu, the print on demand service. The book’s in two volumes, which have the subtitles on their first pages The British Campaign to Eradicate Slavery in its Colonies. The book’s in two volumes. Volume One has the subtitle The Beginnings to Abolition and the British Caribbean, while Volume Two is subtitled Africa and the Wider World.

My blurb for the book runs

British imperialism created an empire stretching from North America, the Caribbean, Africa, Asia, and the Pacific, much of whose population were slaves. Global Campaign tells how slavery in the British Empire arose, the conditions and resistance to it of the peoples they enslaved, and the steps taken to end it by the abolitionists across the Empire and the metropolitan authorities in London.

The first volume of this book, Volume 1: The Beginnings to Abolition and the British Caribbean describes the emergence of this Empire, and the attempts to end slavery within it up to end of apprenticeship in 1838.

Volume 2: Africa and the Wider World describes how the British tried to end it in their expanding Empire after 1838. It describes how abolition became part of the ideology of British imperialism, and spurred British expansion, annexation and conquest.

The two volumes also discuss the persistence of slavery after abolition into the modern world, and its continuing legacy across continents and cultures.

The contents of vol. 1 are an introduction, then the following:

Chapter 1: the British Slave Empire in 1815
Chapter 2: From Amelioration to Abolition
Chapter 3: Abolition, Apprenticeship and Limited Freedom, 1833-1838.

Vol. 2’s chapter are

1: Sierra Leone, the Gold Coast and Lagos
2: India, Ceylon, Java and Malaya,
3: The Pacific, Australia, New Zealand and Fiji
4: West Africa and the Gold Coast, 1874-1891
5: The Ottoman Empire, Egypt and Sudan
6: East and Central Africa
7: Zanzibar and Pemba
8: Legacies and Conclusion

Both volumes also have an index and bibliography. I also drew the cover art.

Volume 1 is 385 pages A5, ISBN 978-0-244-75207-1, price 12.00 pounds.
Volume 2 386 pages A5, ISBN 978-0-244-45228-5, price 12.00 pounds. Both prices exclusive of VAT.

The books are based on the notes and summaries I made for the British Empire and Commonwealth Museum of some of the official documents they’d acquired from the Foreign and Commonwealth Office on slavery. I also supplemented this with a mass of secondary reading on slavery, the slave trade and the British Empire. It’s a fascinating story. I chose to write about slavery in the British Empire as a whole as I found when I was looking through the documents that slavery certainly wasn’t confined to the Caribbean. It was right across the world, though most of the published books concentrate on slavery in the US and the Caribbean. There has been a recent book on slavery and abolition in British India and Ceylon, now Sri Lanka, and I remember seeing a book on the British campaign against slavery in the Pacific, published, I believe, from one of the antipodean publishers. I doubt very many people in Britain are aware that it existed in India and Sri Lanka, and that attempts to outlaw it there date from c. 1798, when the British judge of the Bombay (Mumbai) presidency ruled that it was illegal. Similarly, general histories of slavery do mention the infamous ‘coolie trade’ in indentured labourers from India and China. They were imported into the Caribbean and elsewhere around the world in order to supply cheap labour after the abolition of slavery in 1838. However, they were treated so abysmally in conditions often worse than those endured by enslaved Blacks, that it was dubbed by one British politician ‘A new system of slavery’. There’s an excellent book on it, with that as its title, by Hugh Tinker, published by one of the Indian presses.

General books on slavery also discuss the enslavement of indigenous Pacific Islanders, who were kidnapped and forced to work on plantations in Fiji and Queensland in Australia. But again, I doubt if many people in the UK have really heard about it. And there are other episodes in British imperial history and the British attempts to curb and suppress slavery around the world which also isn’t really widely known. For example, abolition provided some much of the ideological impetus for the British conquest of Africa. Sierra Leone was set up in the late 18th century as a colony for freed slaves. But the British were also forced to tackle slavery and slaving in the Gold Coast, after they acquired it in the 19th century. They then moved against and conquered the African kingdoms that refused to give up slaving, such as Ashanti, Dahomey and the chiefdoms around Lagos. It’s a similar story in east Africa, in what is now Tanganyika, Zambia, Rhodesia (Zimbabwe) and Malawi. The British initially wished to conquer the area as part of the general European ‘Scramble for Africa’, and their main rivals in the region where the Portuguese. But the British public were also aware through the missionary work of David Livingstone that the area was part of the Arabic slave trade, and that the indigenous peoples of this region were being raided and enslaved by powerful local African states, such as the Yao and the Swahili as well as Arabs, and exported to work plantations in the islands of Zanzibar and Pemba off the east African coast. At the same time, Indian merchants were also buying and enslaving Africans from that area, particularly Uganda.

The British were also concerned to crush slavery in Egypt after they took control of the country with the French. They encouraged Khedive Ismail, the Egyptian ruler, to attempt to suppress it in Egypt and then the Sudan. It was as part of this anti-slavery campaign that the Khedive employed first Colonel Baker and then General Gordon, who was killed fighting the Mahdi.

At the same time, Stamford Raffles in Singapore and Raja Brooke of Sarawak justified their conquest and acquisition of these states as campaigns to end slavery in those parts of Asia. The British also took over Fiji at the request of the Fijian king, Cakabau. White Americans and Europeans had been entering the country, and Cakabau and his advisors were afraid that unless the country was taken under imperial control, the settlers would enslave the indigenous Fijians. Indeed, Cakabau had been made king of the whole of Fiji by the colonists, though he was acutely aware of how he was being used as a figurehead for effective White control of his people. At the same time, the White planters were also forming a White supremacist group. So he appealed to the British Empire to takeover his country in order to prevent his people’s enslavement.

British imperial slavery started off with the British colonies in the Caribbean and North America. I’ve ignored slavery in the US except for the period when it was part of the British Empire. The Canadians ended slavery nearly two decades before it was formally outlawed throughout the British Empire. It was done through enlightened governors, judges as well as abolitionists outside government. The country’s authorities did so by interpreting the law, often against its spirit, to show that slavery did not legally exist there. There were attempts by slaveowners to repeal the legislation, but this was halfhearted and by the 1820s slavery in Canada had officially died out.

After the British acquired Cape Colony at the southern tip of Africa, the very beginning of the modern state of South Africa, they were also faced with the problem of ending the enslavement of its indigenous population. This included the indigenous Khoisan ‘Bushmen’, who were being forced into slavery when they took employment with White farmers. At the same time, the British were trying to do the same in Mauritius and the Seychelles after they conquered them from the French.

The British initially started with a programme of gradual abolition. There was much debate at the time whether the enslaved peoples could support themselves as independent subjects if slavery was abolished. And so the abolitionists urged parliament to pass a series of legislation slowly improving their conditions. These regulated the foods they were given by the planters, the punishments that could be inflicted on them, as well as giving them medical care and support for the aged and disabled. They also tried to improve their legal status by giving them property rights and the right to be tried in ordinary courts. Special officials were set up, the Guardians and Protectors of Slaves, to examine complaints of cruelty.

This gradualist approach was challenged by the female abolitionists, who grew impatient with the cautious approach of the Anti-Slavery Society’s male leadership. They demanded immediate abolition. I’ve also tried to pay tribute to the struggle by the enslaved people themselves to cast off their shackless. In the Caribbean, this took the form of countless slave revolts and rebellions, like Maroons in Jamaica, who were never defeated by us. At the same time a series of slaves came forward to accuse their masters of cruelty, and to demand their freedom. After the Lord Mansfield ruled that slavery did not exist in English law in the late 18th century, slaves taken to Britain from the Caribbean by their masters presented themselves to the Protectors on their return demanding their freedom. They had been on British soil, and so had become free according to English law. They therefore claimed that they were illegally kept in slavery. As you can imagine, this produced outrage, with planters and slaveowners attacking both the anti-slavery legislation and official attempts to free the slaves as interference with the right of private property.

This legislation was introduced across the Empire. The same legislation that regulated and outlawed slavery in the Caribbean was also adopted in the Cape, Mauritius and the Seychelles. And the legislation introduced to ensure that indentured Indian and Chinese labourers were treated decently was also adopted for Pacific Islanders.

Slavery was eventually abolished in 1833, but a form of servitude persisted in the form of apprenticeship until 1838. This compelled the slaves to work unpaid for their masters for a certain number of hours each week. It was supposed to prepare them for true freedom, but was attacked and abandoned as just another form of slavery.

Unfortunately slavery continued to exist through the British Empire in various forms despite official abolition. The British were reluctant to act against it in India, Sri Lanka, Singapore, Java and Perak in what is now Malaysia because they were afraid of antagonizing the indigenous princes and so causing a rebellion. In Egypt they attempted to solve the problem by encouraging the slaveowners as pious Muslims to manumit their slaves freely as an act of piety, as the Prophet Mohammed urges them in the Qu’ran. In the Caribbean, the freedom the former slaves enjoyed was limited. The British were afraid of the plantation economy collapsing, and so passed legislation designed to make it difficult for the freed people to leave their former masters, often tying them to highly exploitative contracts. The result was that Black West Indians continued to fear re-enslavement long after abolition, and there were further riots and rebellions later in the 19th century. In British Africa, the indigenous African peoples became second class citizens, and were increasingly forced out of governmental and administrative roles in favour of Whites. Some colonies also conscripted African labourers into systems of forced labour, so that many came to believe that they had simply swapped one form of slavery for another. The result has been that slavery has continued to persist. And it’s expanded through people trafficking and other forms of servitude and exploitation.

The book took me on off several years to write. It’s a fascinating subject, and you can’t but be impressed with the moral and physical courage of everyone, Black and White, who struggled to end it. I chose to write about it in the British Empire as while there are many books on slavery across the world, there didn’t seem to be any specifically on the British Empire. Studying it also explains why there is so much bitterness about it by some people of West Indian heritage and how it has shaped modern politics. For example, before South Sudan was given its independence, Sudan under the British was effectively divided into two countries. In the southern part of the country, the British attempted to protect the indigenous peoples from enslavement by banning Arabs. They were also opened up to Christian evangelization. In the Arab north, the British attempted to preserve good relations by prohibiting Christian evangelism.

I also attempt to explain how it is that under the transatlantic slave trade, slavery became associated with Blackness. In the ancient world and during the Middle Ages, Whites were also enslaved. But Europeans started turning to Black Africans in the 14th and 15th centuries when it became impossible for them to buy Slavs from eastern Europe. So common had the trade in Slavs been that the modern English word, slave, and related terms in other languages, like the German Sklave, actually derive from Slav.

It’s been fascinating and horrifying writing the book. And what is also horrifying is that it persists today, and that new legislation has had to be passed against it in the 21st century.

250 + Companies to Leave UK for Holland Due to Brexit

January 25, 2019

According to yesterday’s I for Thursday, 24th January 2019, the Dutch are claiming that more than 250 firms currently based in the UK are planning to move across the North Sea to them due to Brexit. The article on page 10, entitled ‘More than 250 firms plan to relocate from UK to the Netherlands’ by Nigel Morris and Benjamin Butterworth began

More than 250 companies are looking to follow Sony by moving from the UK to the Netherlands because of Brexit, it emerged yesterday.

The Netherlands Foreign Investment Agency (NFIA) said that scores of companies with UK headquarters had expressed interest in relocating, and the number was expected to rise.

Many business chiefs have been dismayed by Theresa May’s refusal to rule out leaving the European Union without an agreement, leaving Britain immediately operating on World Trade Organisation rules.

The article then goes on to list some of the companies moving. They were Sony, Panasonic, which moved last year, P&O, while the car maker Bentley was stockpiling parts.

It quote Michiel Bakhuizen of the NFIA as saying

“The number of businesses we are in contact with for a possible arrival is growing. At the start of 2017 it was 80. At the start of 2018 it was 150, and now it’s more than 250.

“This increase will continue and it is not strange, because there is great uncertainty at the moment in Britain. And if there’s one thing that’s bad for business, it’s uncertainty.”

One of Tweezer’s little minions said in reply that it was clear that companies around the world would continue to invest in Britain and its people. Against this was the Labour MP Rupa Huq, who backs a second referendum. She said

“This shows the shrinking appeal of Britain as a decision-making base for top companies as a result of Brexit.

“The Japanese were supposed to be a top ally for Brexit, but time and again they have been shocked at the scale of self-destruction.” The below the article was another which also listed other firms leaving the UK. These included the Japanese financial houses Nomura Holdings and Sumitomo Mitsui Financial Group; HSBC, which is moving its HQ from London to Paris; Barclays and Bank of America, which are moving to Dublin, MoneyGram, which is going to Brussels; the European Medicines Agency, which is going to Amsterdam; the European Banking Authority is going to move to Paris, while the German engineering company Schaefler is going to close two of its plants, in Plymouth and Llanelli.

Brexit is going to be a disaster for Britain. but it’s going to be great for rich financiers like Jacob Rees-Mogg and Nigel Farage, because they can move their investments around the world without worrying about losing profits. It’s the rest of us, who depend on manufacturing and trade in goods for our jobs and businesses, who will take the real hit.

We were lied to by the leaders of the ‘Leave’ Campaign, who were chiefly members of the Tory right. Well, it’s high time to kick the Tories out of office and put in someone who really can clear up this mess: Jeremy Corbyn.

Raheem Kassam Knows Zilch about Fascism, Imperialism, Nationalism or Socialism. And Definitely not History

January 21, 2019

In my last piece, I discussed a twitter argument between Raheem Kassam, one of the most vehement leaders of the ‘Leave’ campaign, and James Melville on Twitter. The row had erupted when Kassam started moaning about how left-wingers were reporting his comments to Twitter in the hope of getting him thrown off social media. Melville had no sympathy for him, telling Kassam that he was reaping what he sowed after Kassam had put up a piece himself telling his supporters to pile onto Melville’s own account and hound him off the Net. And when Kassam put up a picture of Churchill in a yellow vest, Melville rhetorically asked him if he knew that Winnie had been an opponent of far right extremism. Which brought forth the following tirade from Kassam:

Lol now this guy who had a meltdown yesterday is going through my feed picking out tweets he thinks he can argue with. Churchill defeated imperialistic (opposite of nationalist) National Socialism (opposite of right wing) which wanted a united Europe under Germany (EU)”.

Which was followed by

“Fascism is an ideology. Conservatism is a philosophy. There’s your first problem in attempting to link the two. Fascism concerned itself with a corporate-state nexus (like socialism, and indeed our current pro-EU system does). Your understanding of philosophy is poor”.

Zelo Street commented on the relationship between Nazism and imperialism by pointing out that the Nazis were nationalists, far right and had zero relationship to the EU. Melville himself pointed out that Hitler and the Nazis were Fascists and right-wing extremists.

Kassam’s views on Nazism, the EU, Fascism and socialism are bonkers, but they’re a staple part of much Libertarian and ‘Leave’ campaign ideology. They follow Jonah Goldberg, the author of Liberal Fascism, in believing that the Nazis were socialists because, er, the Nazis said they were. Despite the fact that Hitler staunchly supported capitalism, did not want to nationalize any firms except in emergencies, smashed the trade unions and put their leaders and activists in the concentration camps along with leaders and members of the mainstream German socialist party, the SDP, the Communist KPD, and anarchists, as well as other political opponents. Kassam also doesn’t seem to realize, or doesn’t want to admit, that the Nazis and Italian Fascists were very much nationalists. The full name of the Nazi party was the National Socialist German Workers Party. And unlike the ‘socialist’ part of their name and programme, they took nationalism very seriously. Only ethnic Germans could legally be citizens. German industry, values and identity, or rather the Nazi version of them, were aggressively promoted.

The Italian Fascists were exactly the same, although they retained the trade unions, but incorporated them into the machinery of state government and control and made them subservient to the state and private industry. At the same time, private industry was aggressively promoted. The Fascists also aggressively pursued a policy of italianita – Italian national identity. Ethnic minorities within Italian borders, such as those communities which spoke German or one of the Yugoslavian languages were to be forced to become Italian and made to speak Italian. At the same time the party absorbed much of the ideology and finally the party of the Italian Nationalists, which was merged with the Fascists in 1922.

Kassam is right about Hitler wanting a united Europe under Germany. However, he did not want anything like the EU. The EU supposedly is a union of democratic states with equal status. It is not an empire nor an occupying power, although fanatics like UKIP have claimed it is. The claim that the Nazis were the founders of the EU is based on a piece of Nazi ideology devised later during the War when they were losing to Stalin and the Soviet Union. They weren’t enough blonde, ethnic Germans to fight the Russians, who were showing very clearly that they definitely weren’t the ‘subhumans’ of Nazi racial doctrine. So they tried to gain support from the occupied countries by spuriously claiming that Nazism stood for a united, capitalist Europe against the Communist threat. It was a piece of propaganda, nothing more. The real origins of EU lay in the 1950s with trade agreements between France and Germany and the establishment of the customs union between Belgium, Netherlands and Luxembourg – the ‘Benelux’ countries.

Then there’s Kassam’s claptrap about corporativism equals socialism. By corporativism they mean state control or regulation of capitalism. The hardcore Libertarians believe that only an economy absolutely run by private enterprise without any state regulation is really capitalist. But this situation has never existed. Governments since the Middle Ages have regulated industry to a greater or lesser degree, and industrialists, merchants and entrepreneurs have always sought state aid. For example, before Adam Smith wrote his Wealth of Nations promoting laissez faire free trade, the dominant commercial ideology in Britain was mercantilism. This was a system of regulations governing British international trade. This included tying the colonies in North America and the Caribbean into a very constraining relationship with Britain and each other in which their exports were rigidly controlled in order to keep them serving the commercial interests of Britain.

From the ’50s to the end of the ’70s there was also a form of corporativism in Britain, in which the economy was subject to state planning in which the government consulted with both the industrialists and the trade unions. It was somewhat like the Fascist version, but within a democratic framework and pursued by both Labour and Tory governments. The current form of corporativism, in which private industry dominates and controls Congress and elected politicians through political donations and sponsorship, in return receiving government posts and determining government policy, is very much in the sole interests of private industry and capitalism.

But I’m not surprised Kassam doesn’t know anything about this. He is, after all, a hack with the extreme right-wing news organization, Breitbart, and has appeared several times in articles by the anti-racist, anti-religious extremism organization Hope Not Hate because of his vicious islamophobia. As for his distinction between Conservatism and Fascism, this also doesn’t work. Fascism is notoriously fluid ideologically, and is therefore extremely difficult to define. In many ways, it was whatever line Mussolini thought was a good idea at the time. The Duce wrote a book defining it, The Doctrine of Fascism, but contradicted himself the next year by declaring that Fascism had no doctrine. It was a movement, not an ideology. As for Conservatism, while the Tory philosopher Roger Scruton in his 1980s book on it stated that it was largely ‘mute’, it is also ideological. As it stands now, it promotes private enterprise and attacks state involvement in industry and welfare provision. And a recent academic study quoted in the new edition of Lobster, issue 77, states that Conservative parties in the West are becoming more ideological and are increasingly resembling the authoritarian parties of the former Communist bloc.

Kassam is therefore utterly wrong. Socialism is not corporativism, and the modern form of corporativism is very definitely capitalist. The Nazis weren’t socialists, they were nationalists and imperialists, and were in no way the founders of the EU. But such distinctions clearly don’t matter to the extreme right-wing propagandists of Breitbart. And especially those, whose own islamophobia is shared by real, overt Fascists in the Alt Right.

For further information, go to the Zelo Street article at http://zelo-street.blogspot.com/2019/01/raheem-kassam-fails-history-101.html

Karl Wilhelm Nageli and Purposeful Mutation

November 11, 2018

I found this very interesting piece on the 19th century biologist, Karl Wilhelm Nageli, and August Weismann in Richard L. Gregory’s Mind In Science (London: Penguin 1981). The modern theory of evolution, NeoDarwinism, is essentially a mixture of Darwin’s theory of evolution by natural selection mixed with Mendelian genetics. Roughly speaking, it views evolution as proceeding through random mutations. These supply the variations in species on which natural selection works, weeding out those varieties that don’t help the species to survive. Those that do, or at least don’t stop it surviving, are preserved and retained. Thus the little alterations in the characteristics of different species are created, which gradually accumulate over millennia and millions of years to produce new species of creature.

Darwin, however, didn’t know about heredity, which was introduced into his evolutionary theory by Weismann. He had developed the germ plasm theory, which was the precursor to the modern theory of DNA, famously discovered by Crick and Watson. Darwin also didn’t know about mutations either. He believed that heredity was a blending of the characteristics of the parents. I’ve got a feeling this was one of the arguments his opponents may have used against his theory, and that Darwin probably recognized the weakness of his theory there. At the time Darwin proposed his theory of evolution, I don’t think he was properly able to account for the emergence of novel characteristics in living creatures, on which natural selection acted.

It was Karl Wilhelm Nageli, who did this by introducing mutations into evolutionary theory, while rejecting Darwin’s idea of Natural Selection. Unlike evolutionary biologists after him, however, Nageli believed that these mutations had a purpose. It was the Dutch biologist Hugo de Vries, who introduced Mendelian genetics and the variation of characteristics into Darwinian evolutionary theory. Gregory explains it thus:

Neo-Darwinism adds to Darwinian Natural Selection a theory of heredity, which is itself derived from the, at the time (and perhaps still), controversial writings of the German biologist August Weismann (1834-1914). His papers (1868-76), translated into English as Studies in the Theory of Descent, (1882) proposed properties of a germ plasm which are similar to the fundamental doctrine of molecular biology, that information can only genetically pass from coded DNA to messenger RNA, and not the other way round. This genetic ‘diode’ rejects Lamarckian inheritance of individually acquired knowledge, or adaptive behavior. But we jump ahead, for Darwin had no knowledge of genes or mutations of genes.

The concept of evolution by mutational jumps is due to a Swiss botanist, Karl Wilhelm Nageli (1817). Nageli however rejected Darwin’s theory, for he supposed that there is a purpose in the direction of the jumps. He is heavily criticized for failing to appreciate the significance of Mendel’s work. He was shown the manuscript of Mendel’s paper describing his experiments on the breeding of giant and dwarf peas; his lack of interest is supposed to have prevented the work becoming known so that genetics was held up by some fifty years. Nageli’s concept of mutational jumps, but without built-in directional purpose, was developed by De Vries early in the present century.

Gregor Johan Mendel (1822-84) was an Augustinian monk. At the Abbey of St Thomas in Brunn, [Brno] he carried out his plant-breeding experiments, which depended on counting the proportions of tall and dwarf peas obtained by self-pollination. He found that the varieties did not converge to a medium-height pea plant, but that the tall and dwarf characteristics were maintained, and potentially present, in each variety. This was immensely important for Darwin’s theory, but unfortunately Darwin never came to hear of it.

The mutation theory was developed by the Dutch botanist Hugo De Vreis (1848-1935) who approached Mendel’s discovery by seeing that something like it was needed to give the variataion necessary for Natural Selection. He proposed that different characteristics might vary independently, and recombine in different ways. So was born the atomic-characteristic theory of inheritance, which later was embodied in gene and chromosome code structures – from which in turn developed modern molecular biology with the discovery by Francis Crick (b. 1916) and James Watson (b. 1928) of the structure of the long helical molecules of deoxyribonucleic acid (DNA). This, by replication, gives the physical basis of inheritance. Random change of the DNA structure give the variation necessary for Natural Selection. The drama of this discovery is superbly presented by Watson in The Double Helix (1968). (pp. 170-1).

Back in the 1980s, the astronomers Fred Hoyle and Chandra Wickramasinghe attacked Darwinian evolutionary theory in their book, Evolution from Space. In their previous book, Life Cloud, they had argued that life on Earth was seeded on Earth from space. While it’s an unorthodox theory, many scientists do believe that such panspermia, as it’s called, is a possibility. And the amino acids which form the basic building blocks of organic life has been found in meteorites, on Saturn’s moon, Titan, and in the nebulae, the clouds of dust and gas in space. What is far more controversial, and has been rejected by nearly all scientists, is their theory in Evolution from Space that the chance of organic life arising on Earth, and developing through Darwinian evolution, is so minute that evolution has to be directed by alien civilisations seeding space with the necessary genetic material.

In one passage in Evolution from Space, Hoyle and Wickramasinghe take the incidence of mutations in every generation, only a minority of which could be beneficial, and the combined length of time from the split, early in our evolutionary history, between the hominid lineage and the common ancestor of chimpanzees and gorillas 9 million years to argue that even this amount of time is insufficient to produce modern Homo Sapiens Sapiens, modern humanity. I’ve no doubt that this was immensely controversial and has been widely criticized and dismissed. It’s been taken up again more recently by the Intelligent Design people. And it wasn’t the weirdest of Hoyle’s and Wickramasinghe’s ideas. I think they also believed that the civilisations seeding this genetic material were computers in parallel universes. But if they are right after all, and random mutation can’t account for the development of the vast variety of living creatures we see around us, then it may be that it proceeds through purposeful mutations after all.

Going back to Nageli, even if his own theory of evolution has been discarded except for the idea of mutational jumps, I would far, far rather believe that evolution and the mutations necessary for it were shaped and guided by a loving creator, than are simply the result of blind chance as describes by Richard Dawkins in his book, The Blind Watchmaker.

Hope Not Hate on Anti-Semitism, Homophobia and the Islamophobes Speaking in Support of Tommy Robinson

June 13, 2018

On Saturday the islamophobic far right held a march to protest against the arrest and jailing of Tommy Robinson, the founder of the EDL, and former member of the BNP and Pegida UK, for contempt of court. Robinson had been livestreaming his coverage of the trial of a group of Pakistani Muslim men accused of child abuse. There are very strict laws governing press coverage of trials, which Robinson broke, just as he had broken them a year or so before in Canterbury. This had earned him a suspended sentence, which automatically kicked in when he repeated the offence last week in Leeds. Robinson was arrested, convicted and jailed.

The laws Robinson broke are there to make sure that everyone gets a fair trial, and apply to all cases, not just those of Muslims accused of paedophilia. But Robinson’s supporters decided that he had been the victim of state censorship and imprisoned for his political beliefs by an establishment determined to protect paedophile Muslims and persecute Whites, hence the march. This was addressed by some of the most notorious islamophobes in Britain and the Netherlands.

Hope Not Hate have an article at their site identifying the speakers, and giving a brief description of their political careers and their very racist views on Islam and Muslims. They included the notorious anti-Islamic Dutch politician Gert Wilders; Anne-Marie Waters, who was formerly a Labour party member before joining Pegida with Tommy Robinson. In October last year, 2017, she launched another far right party, the For Britain Movement; Raheem Kassam, a former advisor to Nigel Farage and editor of Breitbart’s London branch. He’s also the direct of Student Rights, which claimed to be a campus monitoring group dedicated to combating extremism. In fact, it has no student members or links to student unions, though it is linked to the extreme rightwing American group, the Henry Jackson Society. It has also been criticised by several London student unions for targeting Muslim students, and the Institute of Race Relations also noted that its work was used by far right groups to target a Nuslim student event. He’s also the editor of another, Neoconservative news site, The Commentator.

And then there’s the extremely islamophobic UKIP MEP, Gerard Batten, who in 2011 addressed the Traditional Britain Group, the far right outfit that invited Jacob Rees-Mogg to their dinner. Mogg attended, but now claims he only did so because he didn’t really known what they were like. Which sounds very unlikely to me.

As well as vile views on Muslims, the article also describes the vicious hatred towards other groups of some of those associated with the speakers. Like Mandy Baldwin, a member of Waters’ For Britain Movement, who posted homophobic material from a Nazi website on a social media site. For Britain also includes several former members of the BNP and other Fascists, such as Sam Melia, who was a former member of the banned terrorist group, National Action. Another member, Stuart Nicholson, posted extremely anti-Semitic material on his Twitter account before it was withdrawn. In one of these, he retweeted a post that read “National Socialism is the alternative to degeneracy we currently face. It is a pathway to freedom and prosperity. It is an escape from Jewish Tyranny. It is the Future of our people.”

https://www.hopenothate.org.uk/2018/06/08/march-tommy-robinson-extreme-anti-muslim-activists-line-speak/

It’s probably no surprise that some of those, who joined the anti-Islam movement also have a bitter hatred of gays and Jews, and openly support Nazism. All the stuff Nazis write about ‘Jewish tyranny’ is a vile lie, responsible for justifying the Holocaust under the Nazis. And Nazism never brought freedom and prosperity. For the German working class, is meant low wages and complete subordination of the workforce to the bosses as part of Hitler’s Fuhrerprinzip, or Leader Principle. Just as it meant the absolute political, social and economic dominance of the Nazi party and the proscription of all competing parties and organisations, whose members were rounded up and sent to the concentration camps.

I don’t doubt that not all members of the anti-Islam movement have views as extreme as these. But it does seem to show that if these people have their way and ban Islam and persecute or expel Muslims, sooner or later they will move on to attack other groups. Like gays and Jews.

Far Right Watch Explain Why Tommy Robinson Is Not a Martyr for Free Speech

June 12, 2018

Last month, Tommy Robinson, or to give him his real name, Steven Yaxley Lennon, was arrested and jailed for contempt of court. Robinson is the former leader of the Islamophobic EDL, and has also been a member of PEGIDA UK, as well as the BNP. He’d been covering the trial of a group of Pakistani Muslims in Leeds on the internet outside the court. Robinson already had a suspended sentence for doing the same thing about a year ago in Canterbury. The rozzers swooped, Robinson pleaded guilty, and is now enjoying a holiday at her majesty’s pleasure.

His supporters have gone berserk, claiming that he’s been persecuted for his beliefs and that this is a serious breach of free speech by the multicultural establishment to protect Muslims. They’ve also been on the internet claiming that this is all part of the establishment’s campaign to make Whites extinct through immigration and racial mixing. The Islamophobic Dutch politician, Gert Wilders, who is himself no stranger to prosecution for racism, has condemned Robinson’s arrest and imprisonment. As has Pauline Hanson, the head of the minuscule Australian anti-immigration party, the One Nation Party. Hanson runs a fish and chip shop in Western Australia, and she’s made herself president for life of her outfit, so there are definitely no overtones of Fascist dictatorship there.

Last Sunday, 4th June 2018, Robinson’s supporters held a rally in London demanding his release. This has alarmed anti-racist activists and organisations. Hope Not Hate have released a video telling the truth about Robinson and what he really stands for and why he was jailed. As have Kevin Logan, the male feminist and anti-Fascist, and Far Right Watch. RT also covered the demonstration, and their short clip shows some of Robinson’s supporters trying fighting or attempting to fight the police.

Far Right Watch are an unpaid, volunteer group of nine people dedicated to exposing Fascism and the Far Right on the internet. In this video, which is about 28 minutes long, they answer five questions about Robinson and bust seven myths about him.

They start out by making the point that Robinson is a racist, and has been a member of a series of racist organisations, including the BNP. He’s also a criminal, having been convicted 12 times of various offences, including fraud. They go into great detail, including citing the official court document explaining to Robinson why he is being jailed, showing that his arrest is certainly not political censorship but was done as part of the ordinary legislation designed to give defendants a fair trial.

They point out that under English law since the 13th century, a person is innocent until proven guilty. This is unique to English law and the legal systems that are derived from it, and it’s a cornerstone of British justice. Robinson broke that in his coverage of the case, because his commentary on the trial assumed that the men being tried were guilty.

This is serious because it threatened to prejudice their trial, meaning that if the judge considered that the accused couldn’t get a fair trial because of Robinson, the trial would be abandoned or the accused acquitted. And if the accused were guilty of the heinous crimes with which they were charged, it would be a serious miscarriage of justice. Hence the mass of legislation surrounding the reporting of criminal cases which bind real journalists.

Robinson also violated accepted journalistic procedures by broadcasting live. When the professional broadcasters cover cases from outside a courthouse, it’s always recorded, and the report is then examined by legal experts to make sure that it complies with the law. Robinson did not none of that. He had no control over what was occurring, and was simply filming events as they happened. Furthermore, there were other people also coming to court for their trials, and his cavalier contempt for the law could have placed their cases in jeopardy.

His followers have also claimed that Robinson was all right to present his commentary on the case, as it was over. This video reveals that it wasn’t. The case Robinson was covering was only one of a number of trial, which were ongoing. They have also claimed that the ruling of contempt of court doesn’t apply to him, because he was outside the courtroom. That isn’t the case. The documents state that Robinson was still subject to the laws about contempt of court because he was still in the precincts of the court. Mike, who is a professional journalist, and who knows the law, told me that the precincts of the court are wherever the judge decides they are. So that excuse for him doesn’t hold up.

As for Robinson’s swift arrest, it’s so fast because he was given a 13 month suspended sentence for doing the same thing in Canterbury last year, which he didn’t contest. This sentence would immediately have started the moment Robinson broke the law again, regardless of any additional sentence he would be given for this offence. And while the speed of his arrest is unusual, it’s not unknown. Plus the fact that Robinson actually pleaded guilty to contempt when he was tried for it, so there’s absolutely no reason for the whole process to be prolonged with a lengthy trial and prosecution.

The video also makes the point that Robinson’s own interest in the trial was cynically racist. He wasn’t interested so much in the welfare of the children these people are accused of violating and exploiting. He was only interested in it as a way of generating further hatred against Muslims. He hadn’t covered a string of similar trials up and down England and Wales, for the simple reason that the paedophile gangs being tried in these cases were all White. Just like he also wasn’t interested in talking about Jimmy Savile or the allegations against the former Tory leader, Edward Heath.

As for Wilders and Pauline ‘President for Life’ Hanson fulminating against his arrest and sentencing as a travesty of British justice, or words to that effect, the same laws against contempt of court are in force everywhere, including the Netherlands and Australia. So if Robinson had broken the law in those countries, as he has here, he’d still have been jailed.

In short, Robinson is in no way a martyr for free speech, as the document outlining the reasons why he has been jailed states very clearly. This wasn’t about politics. It was about justice, giving the accused a fair trial, under laws which go all the way back to the Middle Ages. It was definitely not about protecting Muslim paedophiles, or the elites advancing the cause of ‘White genocide’ or any of the stupid and vile conspiracy theories that the Far Right may choose to believe or make up about it. And Robinson himself is hardly a high-minded, principled political activist. He’s a convicted criminal and a racist, who knowingly violated the law in order to generate more anti-Muslim hatred.

Fabian Pamphlet on the Future of Industrial Democracy: Part 2

November 11, 2017

This is the second part of my article on William McCarthy’s Fabian pamphlet, The Future of Industrial Democracy, published in 1988.

The section on Ideas in chapter 3: Composition and Principles of Representation runs as follows

At this stage all one can do is propose a number of suggestions and options for further consideration by the Movement. I therefore advance the following cockshy in an attempt to start a debate. No doubt it fails to grapple with many of the problems and oversimplifies others. It should be regarded as written with the lightest of pencils. Three ideas come to mind.

First, why not retain the Bullock notion of a universal enabling ballot, to test whether workers in a given firm or establishment wish to exercise their statutory rights to participation? As the Bullock Report recognised unions would retain the right to “trigger” such a ballot in the groups they represented. Well-intentioned employers, in association with recognised unions, could agree to recommend the establishment of such statutory councils; but there would be a need to be a ballot of all workers involved.

Where a majority of workers voting favoured the establishment of participative rights the employer would be under a legal obligation to establish statutory joint councils. The composition of the workers’ side would be broadly defined by statute, as would be their powers and right. Management would be free to decide its own representatives who served on the council, but the statute would specify the obligations of the employee.

Second, why not let worker representatives emerge by means of a universal secret ballot-open to both unionists and non-unionists-with recognised unions enjoying certain prescribed rights of nomination? Here there a considerable number of European examples to choose from. In France and Luxembourg as I understand it, only unions can nominate for the “first round” of elections. If less than 50 per cent of the electorate vote there is a second election and any worker can nominate. In Belgium unions have an exclusive right to nominate “lists” of candidates where they have representative rights; non-unionists may make nominations elsewhere. Alternatively, there are systems where a given number of workers can nominate if unions fail to provide sufficient nominations. In the Netherlands, for example, any thirty workers can nominate in the larger enterprises, if unions fail to do so. In Germany any three workers can put up a candidate. For myself I favour certain limited rights of nomination in cases where unions are recognised. This is the area where the spectre of “company unionism” is most easily perceived and rightly resisted.

Third, why not specify that in areas where unions can demonstrate that they have members but no recognition any “appropriate” union has the right to make nominations? This need not prevent a given number of workers from enjoying analogous rights.

The section on Legal Framework also says

The best possible combination of nomination and electoral arrangements needs further thought than I can give it as this point. What I believe is that given suitable arrangements it would be possible both to safeguard the position of established unions and create conditions favourable to trade union growth; yet it would not be necessary to insist on a quasi-monopoly of representative rights confined to recognised unions. I suggest that after further debate within the Movement, Labour should propose an enabling statute which provides for joint participation councils in all private firms employing more than 500. The figure of 500 is itself open to debate. But in this way, I estimate it would be possible to show that the intention was to provide participation opportunities for something like 50 per cent of the private sector labour force. A worthwhile beginning to further advance, based on experience and proven worth. Where it was evident that a company employing more than 500 was divided into more than one “establishment” or was composed of a group of companies under the overall control of a “holding company” or its equivalent, power would exist to demand additional joint councils, with rights related to decisions taken at appropriate management levels.

Consideration would need to be given to the creation of a similar framework of rights in appropriate parts of the public sector of employment. So far as I can see there is no good reason why workers in the nationalised industries, national and local government or the NHS should be deprived of statutory rights to participate in management decisions affecting their working lives. No doubt the representation of “management” will pose different problems, the appropriate levels of joint councils will need to be tailor-made to fit different parts of the public sector and there will be different problems of confidentiality. But I doubt if the needs of workers and the benefits to both employers and the public will be found to be all that different.

It will be said that this cockshy for further consideration is superficial, with several critical problems and difficulties left unresolved. Those who like its general drift, but feel fear that the sceptics may have a case, could not do better than look again at some of the less publicised parts of the Bullock Report. One of the more lasting services performed by the Committee of Inquiry was that it set out to explore and overcome almost all the practical objections that could be raised to any form of statutorily based workers’ participation (see Bullock op. cit. chapters 11 and 12).

For this reason its says wise and relevant things about the need to avoid allowing all kinds of exceptions to a participation law, based on the alleged differences that are said to exist in banks, shipping lines, building firms and other parts of the private sector where employers would like to escape the effect of legislation. It also provides a clear account of the problem of “confidentiality” and how best to deal with it. It makes a convincing case for an Industrial Democracy Commission (IDC) to administer and apply the legislation and monitor its effects in an objective and impartial way. (In our case an additional essential task for the IDC would be to decide when multi-level joint councils were justified in the case of a particular firm or group of firms.) Above all, perhaps, it provides a guide through the complexities of company structure-with its spider’s web of holding boards, subsidiary boards, parent companies, inter-locking “subsidiaries” and “intermediate” organisations. It even follows these labyrinth paths into the upper reaches of British and foreign-based multi-nationals.

Of course the Committee’s primary objective in tracing out the lines of corporate responsibility and influence was to decide how to apply its own benchmark of “2,000 or more employees”. After much consideration they decided that this should apply “…to the ultimate holding company of a group which in toto employs 2,000 or more people in the United Kingdom, as well as to any individual company which employs 2,000 or more people in the United Kingdom, whether or not it is part of a group” (Bullock, op. cit. p. 132).

With appropriate emendation to fit the lower thresholds advanced in this pamphlet the Bullock formula seems to me to provide the essence of the right approach.

It is also important to remember that the legal framework advanced above would its place alongside Labour’s overall programme for extending rights at work-eg the restoration of trade union rights, improved rights of recognition and an expansion of individual rights against employers in cases of unfair dismissal and discrimination. All British workers would gain from such a programme and good employers should have nothing to fear.

The proposals should also be seen against the background of the first report of the Labour Party National Executive Committee’s People at Work Policy Review Group, with its emphasis on the need for a new training initiative and action to raise economic efficiency and the quality of life at work.

A legal framework of the kind envisaged here would provide trade unions and trade unionists with unrivalled opportunities. In areas where unions were recognised union representatives would find it easier to service members and influence the decisions of management. In areas where non-unionism is now the norm there would be greater incentives to organise and recruit; it would be easier to demonstrate what unionisation could do and easier to move to a situation in which recognition became a natural development. Of course, unions and their workplace representatives would need to become experts in explaining and using the rights embodied in the new framework. There would be a need for professional and prompt guidance and support in local and national union offices.

Unions should also find it easier to tackle their media image as negative and reactionary forces-opposed to the narrow “consumerism” peddled by the Government and its allies: engaged in a perpetual battle against management-inspired improvements in productivity and efficiency. In time, and before very long, it should be possible to demonstrate the contribution which can be made by the right kind of alliance between management, workers and unions. Benighted market men and women can be relied upon to misunderstand and misrepresent any teething problems and difficulties that arise; but for trade unionists of all sorts and persuasions there will be very little to lose and a great deal to gain.

This article will conclude in Part 3, which will discuss the pamphlet’s last chapter, Summary and Conclusions.