Helen Pluckrose on Combating Postmodernism and Critical Race Theory on GB News

As Zelo Street and others have pointed out, GB News appears to be heading down the tubes fast. Andrew Neil has departed and viewing figures continue to be dire, despite the broadcaster taking on Nigel Farage. They have tried and failed to entice Piers Morgan to join them, and are considering taking on Ann Widdecombe and Martin Daubney, both from the Brexit party, and the Conservative blogger Mahyar Tousi. The Street points out this is hardly likely to inspire more people to start watching, as Widdecombe is a joke and Daubney ‘a dishonest whacko’. The channel also seems to be losing younger staff, who wanted it to be a mainstream channel with a right-wing slant not the British equivalent of Faux News. These employees are particularly upset that GB News has been discussing culture war topics. I have to say that I’m in two minds about the channel’s demise. I’m not particularly unhappy that the right-wing alternative to the ‘woke, wet’ BBC looks like it’s in terminal decline. On the other hand, it is providing a valuable service by tackling the culture war and issues like Critical Race Theory and the trans ideology. At the moment its one of the very few people willing to broadcast interviews with Graham Linehan, the writer of Father Ted, the IT Crowd, Big Train and co-creator of Black Books, and allow him to explain why the trans ideology is so dangerous and harmful. Much of the media is determined to deny him and other gender critical activists space, or smear them as ‘TERFS’ and transphobes. It similarly appears to be one of the few British broadcasters willing to interview Helen Pluckrose, a feminist scholar who is a bitter critic of Postmodern ideologies like Queer Theory, which underpins the trans movement, and Critical Race Theory. Yesterday I found this video of an interview of Pluckrose by presenter Andrew Doyle.

Pluckrose’s background is in medieval literature. She first became alerted to the damage Postmodernism was doing to genuine academic research and scholarship when she was studying 14th century women’s religious writing. She was interested in how medieval women used the Christian narrative to empower themselves. However, her approach conflicted with that of her supervisors, who wished to see her pursue a postmodern approach to the topic. She also encountered the same opposition when trying to study Shakespeare. There is considerable interest amongst some academics in searching the Bard for racism. But she points out that the 17th century was the period when colour racism was only just emerging. Shakespeare, whom she considers to have been a Humanist with Roman Catholic elements, was behind the times. He belonged to an age when religion was still more important than race. She got into particular trouble when discussing why Desdemona was attracted to Othello. She believes it was because the Moor was a hero. She was, however, told that she couldn’t say that, because it would offend certain Black religious communities in America. So much for trying to see the past on its own terms.

As Pluckrose describes it, Postmodernism is a form of philosophy which rejects empirical science and debate in favour of viewing the world through the use of language. There is no objective truth, and what is considered knowledge is socially constructed, expressing and maintaining power relationships. Hence western science is fundamentally about maintaining the social status of elite White men. It’s based on the philosophy of Foucault, although she states that Foucault would not have been a fan of what his successors have made of his theories. She discusses intersectionality, and how it sees power in terms of the privileged relationships between distinct groups. Intersectional postmodernists, for example, would see her as possessing heterosexual privilege against Doyle, who I presume is gay. At the same Doyle has male privilege over her. Critical Race Theory developed from legal scholarship and sees race relations through the same lens. As I understand it, it sees White people as privileged and racist, without exception. These new forms of Postmodernism emerged with a new generation of activist scholars in the 1980s.

She describes the real intolerance at the heart of Critical Race Theorists like Robin di Angelo and Ibrahim X. Kehindi. These two see the world purely in black and white terms. You’re either racist or anti-racist. Anti-racist means you agree with them. If you’re race neutral, you’re still racist. You’re also racist if you disagree with them. And from what I heard here, some of their doctrines seem designed to cause racism rather than cure it. In one of her wretched books, for example, di Angelo claims that White people being nice to Blacks is also a form of racism. Doyle looks astonished and says, ‘She can’t mean we must be…’ He is met with a silent, rueful nod from Pluckrose. Pluckrose goes on to describe how, when she was reading the book in which di Angelo argues this nonsense, she found herself checking herself when she met a Black woman and her little girl out walking. The little girl was lovely, and so Pluckrose smiled at her. She then started worrying about that simple gesture of ordinary humanity in case she was perpetuating racism. I realise Black people have complained about being patronised by Whites expressing friendship, but attitudes like di Angelo’s make genuine good relations between people of different races extremely difficult.

At the same time, the Postmodernists’ concern with language also causes difficulty. They don’t regard something as existing before a word was invented to describe it. Thus, despite the existence of bisexuality in ancient Greece, they don’t believe homosexuals existed until the word was coined sometime in the 19th or 20th centuries. They are also extremely fragile and do everything they can to silence their critics rather than engage with them, and react with extreme rage to any criticism. Pluckrose states that it is because they really do believe that counterarguments are a form of violence comparable to physical attack. Doyle states that he has had personal experience of this. When he was debating someone from one of the Postmodernist groups they burst into tears, complaining that by advancing his arguments Doyle somehow wished to harm them.

Pluckrose herself has founded an organisation to help people, who have become victims of this nonsense, and describes how it can be combated. She describes herself as a liberal, who wishes issues to be settled by the Enlightenment methods of science and rational debate. She wants Postmodernists to engage with liberals, who believe in individualism, science and universalism, as well as Marxists. But they won’t. She’d like there to be a conversation between trans activists and gender critical feminists, but this isn’t happening. While she’s not aligned with the extremists on either side, she is more worried about the gender critical feminists as they are being denied their right to speak. She also talks about the fundamental disagreement between the two groups. Gender critical feminists see everything as determined by biological sex. The trans activists stress gender, socially constructed sexual identity. Thus the two aren’t talking about the same thing when it comes to debate, hence part of the failure to find a common ground for agreement. When it comes to racism, she advises her viewers on the way to reply to any communications from HR departments about being put on anti-racist courses. She believes that one of the reasons Critical Race Theory has made such deep inroads is because most people genuinely don’t want to be, or to be seen to be, racist. At the same time, anti-racist activists have become more intolerant because the legislation designed to combat racism is unable to remove other forms of racism. She genuinely wants to see racism and other forms of bigotry fought, and objects to Critical Race Theory and Postmodernism because it is actually extremely poor at doing so. She advises her viewers that if they get any messages about anti-racism training from their employer, they are to reply congratulating them about doing something to tackle racism. However, they are to follow this up with other messages asking for assurances that this training will not require Whites and Blacks to feel a particularly way. In the case of Whites, this is guilt for their institutional privilege and racism, and in the case of Blacks, to feel they are victims of White privilege and racism.

This is important, as the BBC, NHS, Oxfam and various big companies have all bought into Critical Race Theory, while it also seems supported by left-wing newspapers like the Guardian. Oxfam and the NHS have demanded their workers fill questionnaires about how they see White privilege, for example. And some of those promoting Critical Race Theory could themselves be seen as racist. They discuss Priyamvada Gopal, a professor of colonial and post-colonial literature at Oxbridge. Gopal talks much about ‘Whiteness’, but its clear that sometimes she’s not talking about ‘Whiteness’ but about White people. A few months ago she tweeted that ‘White lives have no value’ adding underneath ‘as White lives’. They state that she maintains she wasn’t being racist, but she would have been well aware how her comments would have been interpreted. At one level, Critical Race Theory’s assumption that all Whites are racist is nothing new. My mother was told she had to be racist back in the 1980s by a group of anti-racism activists sent in to her school. She must be racist, she was told, because she was White and middle class. This says volumes about the unacknowledged racism of these activists.

Postmodern doctrines like Critical Race Theory are seriously damaging real scholarship while at the same time propagating their own forms of racism and intolerance. Pluckrose and her fellows are to be applauded for doing what they can to combat them. And while GB News really is a terrible right-wing broadcaster, it is actually doing immense good by providing an opportunity for the critics of such irrationality and intolerance to speak.

A Common Sense Exorcism from a Sceptical Medieval Monk

The view most of us have grown up with about the Middle Ages is that it was ‘the age of faith’. Or to put it more negatively, an age of credulity and superstition. The scientific knowledge of the Greco-Roman world had been lost, and the Roman Catholic church retained its hold on the European masses through strict control, if not an outright ban, on scientific research and fostering superstitious credulity through fake miracles and tales of the supernatural.

More recently scholars have challenged this image. They’ve pointed out that from the 9th century onwards, western Christians scholars were extremely keen to recover the scientific knowledge of the ancients, as well as learn from Muslim scholarship obtained through the translation of scientific and mathematical texts from areas conquered from Islam, such as Muslim Spain and Sicily. Medieval churchmen had to master natural philosophy as part of the theology course, and scholars frequently digressed into questions of what we would call natural science for its own sake during examinations of theological issues. It was an age of invention which saw the creation of the mechanical clock, spectacles and the application of watermills as pumps to drain marshland and saw wood. There were also advances in medicine and maths.

At the same time, it was also an age of scepticism towards the supernatural. Agabard, a medieval Visigothic bishop of what is now France, laughed when he was told how ordinary people believed that storms were caused by people from Magonia in flying ships. The early medieval manual for bishops listing superstitions and heresies they were required to combat in their dioceses, the Canon Episcopi, condemns the belief of certain women that they rode out at night with Diana or Herodias in the company of other spirits. Scholars of the history of witchcraft, such as Jeffrey Burton Russell of Cornell University, argue that this belief is the ancestor of the later belief that witches flew through the air with demons on their way to meet Satan at the black mass. But at this stage, there was no suggestion that this really occurred. What the Canon Episcopi condemns is the belief that it really happens.

The twelfth century French scholar, William of Auvergne, considered that demonic visitations in which sleepers felt a supernatural presence pressing on their chest or body was due to indigestion. Rather than being a witch or demon trying to have sex with their sleeping victim, the incubus or succubus, it was the result of the sleeper having eaten rather too well during the day. Their full stomach was pressing on the body’s nerves, and so preventing the proper circulation of the fluids responsible for correct mental functioning. There were books of spells for the conjuration of demons produced during the Middle Ages, but by and large the real age of belief in witches and the mass witch hunts came in the later middle ages and especially the 16th and 17th centuries. And its from the 17th century that many of the best known spell books date.

One of the books I’ve been reading recently is G.G. Coulton’s Life in the Middle Ages. According to Wikipedia, Coulton was a professor of medieval history, who had originally studied for the Anglican church but did not pursue a vocation. The book’s a collection of medieval texts describing contemporary life and events. Coulton obviously still retained an acute interest in religion and the church, as the majority of these are about the church. Very many of the texts are descriptions of supernatural events of one kind or another – miracles, encounters with demons, apparitions of the dead and lists of superstitions condemned by the church. There’s ample material there to support the view that the middle ages was one of superstitious fear and credulity.

But he also includes an account from the Dutch/ German monk and chronicler, Johann Busch, who describes how he cured a woman, who was convinced she was demonically possessed through simple common sense and folk medicine without the involvement of the supernatural. Busch wrote

Once as I went from Halle to Calbe, a man who was ploughing ran forth from the field and said that his wife was possessed with a devil, beseeching me most instantly that I would enter his house (for it was not far out of our way) and liberate her from this demon. At last, touched by her prayers, I granted his request, coming down from my chariot and following him to his house. When therefore I had looked into the woman’s state, I found that she had many fantasies, for that she was wont to sleep and eat too little, when she fell into feebleness of brain and thought herself possessed by a demon; yet there was no such thing in her case. So I told her husband to see that she kept a good diet, that is, good meat and drink, especially in the evening when she would go to sleep. “for then” (said I” “when all her work is over, she should drink what is called in the vulgar tongue een warme iaute, that is a quart of hot ale, as hot as she can stand, without bread but with a ltitle butter of the bigness of a hazel-nut. And when she hath drunken it to the end, let her go forthwith to bed; thus she will soon get a whole brain again.” G.G. Coulton, translator and annotator, Life in the Middle Ages (Cambridge: Cambridge University Press 1967) pp.231-2).

The medieval worldview was vastly different from ours. By and large it completely accepted the reality of the supernatural and the truth of the Christian religion, although there were also scientific sceptics, who were condemned by the church. But this also did not stop them from considering rational, scientific explanations for supernatural phenomena when they believed they were valid. As one contemporary French historian of medieval magic has written, ‘no-one is more sceptical of miracles than a theologian’. Sometimes their scepticism towards the supernatural was religious, rather than scientific. For example, demons couldn’t really work miracles, as only God could do so. But nevertheless, that scepticism was also there.

The middle ages were indeed an age of faith, but it was also one of science and rationality. These were sometimes in conflict, but often united to provide medieval intellectuals with an intellectually stimulating and satisfying worldview.

‘I’ Report on Conviction of Neo-Nazi Golden Dawn as Criminal Gang

First a piece of good news. Yesterday’s I for 8th October 2020 reported that a Greek court had convicted the Golden Dawn of being a criminal organisation. This was the Golden Dawn that’s a neo-Nazi outfit responsible for violent attacks on immigrants, left-wing activists and the murder of rap singer, not the Golden Dawn, which was an early 20th century occult society. Although the latter did briefly have Aleister Crowley, the Beast 666 and the ‘wickedest man in the world’ as a member.

The ‘I’s report on page 25, by Derek Gatopoulos, runs

A Greek court has ruled that the far-right Golden Dawn party was operating as a criminal organisation, delivering a landmark verdict in a marathon five-year trial.

The court ruled that seven of the party’s 18 former legislators, including party leader Nikos Michaloliakos, were guilty of leading a criminal organisation, while the others were guilty of participating in one.

As news of the guilty verdicts broke, cheers and celebrations erupted among the crowd of more than 15,000 people gathered in an anti-fascist rally outside the Athens courthouse.

A small group among the crowd threw Molotov cocktails and stones and police responded with tear gas and water cannon.

The marathon trial had been assessing four cases rolled into one: the 2013 fatal stabbing of Greek rap singer Pavlos Fyssas, physical attacks on Egyptian fishermen in 2012, and on left-wing activists in 2013, and whether Golden Dawn was operating as a criminal organisation.

The 68 defendants included the 18 former legislators from the party that was founded in the 80s as a neo-Nazi organisation and rose to become Greece’s third-largest.

Prime minister Kyriakos Mitsotakis said the verdict “ends a traumatic cycle” in the country’s public life.

The three-member panel of judges also delivered a guilty verdict against Giorgos Roupakias for the murder of Mr Fyssas. prompting applause in the courtroom and among the crowd.

Roupakios had been accused of being a party supporter who delivered the fatal stab wound to Mr Fyssas. Another 15 defendants – none of them former legislators – were convicted as accomplices.

Outside the courthouse, Mr Fyssas’s mother, Magda, who had attended every session over five years, raised her arms and shouted: “Pavlos did it. My son!” All five people accused of attempted murder against the fishermen were also found guilty, while the four accused of attempted murder in athe attacks against left-wing activists were found guilty of the lesser charge of causing bodily harm.

“Today marks a huge victory for justice and respect for Greece and the entire world,” said Eva Cosse of Human Rights Watch. “It sends a strong message that hate crimes are not and should not, be tolerated in a democratic society.”

There was never any real doubt that the Golden Dawn were a neo-Nazi organisation, although they denied it. They took as their symbol the angular design used in ancient Greek friezes which resembles a series of interlinked swastikas. Whenever they were asked about it and its similarity to the Nazi symbol, they claimed instead, quite rightly but disingenuously, that it was an ancient Greek design. They also celebrated the ancient Spartans. They were the ruling Herrenvolk of the Greek city state of Sparta, a society geared to war. Babies were examined after their birth to make sure that they had no physical defects or malformities. Those who failed the test were brutally disposed of by being thrown into a nearby cavern. Archaeologists have chillingly discovered the bones of a large number of infants, presumably the victims of this cruel custom. Beneath the Spartans themselves were the Helots, the state slave class, the descendants of the city’s original inhabitants whom the Spartans had conquered and enslaved. One day each year normal laws were suspended to allow the Spartans to treat the Helots however they liked, up to and including murder. In its militarism, enslavement, eugenics and racism it very much resembles the Nazis and their horrific Third Reich.

One of the internet news organisations a few years ago made a documentary about the Golden Dawn. They interviewed the Egyptian fishermen and other extra-European immigrants, who’d been attacked by them. I don’t doubt that the austerity imposed on Greece by the EU contributed to the organisation’s rise. We were taught at in Geography at school, when we studied the Third World as part of the ‘A’ Level course, that extreme poverty leads to political extremism and racial and ethnic conflict as different groups fight over resources. Apart from attacking immigrants themselves, the Golden Dawn also attacked and tore down their stalls in the local markets. They also gave out food parcels, but only to ethnic Greeks. It’s excellent that the organisation and the murderous thugs running it have been successfully prosecuted.

Zelo Street put up a very good piece about the Golden Dawn’s conviction, pointing out that it poses something of an embarrassment for the Spectator, its editor, Fraser Nelson, and board chairman Andrew Neil. Because the magazine, itself heading rapidly towards the far right, published a piece by Greek playboy and jailbird, Taki, praising the Nazis. Way back in 2013 Takis had written in his column that

“Golden Dawn came into being because of PC, poor Greeks at times getting fewer benefits than African illegal immigrants. Then GD became very popular with certain poor Greeks while it defended them from being mugged by Albanian criminals and drug dealers, and for safeguarding older folk after bank withdrawals”.

He also claimed that they weren’t Nazis, but just good, patriotic Greek boys who were just rough. No, I think it’s quite clear they really were Nazis. And murder and violent assault goes far beyond being a little rough.

When people complained about Taki’s article, Nelson responded by saying

“Our readers like diversity and well-written pieces that they disagree with. We have no party line”. This prompted Sunny Hundal to ask if they had any limits at all. Could they write pieces praising Hitler? Well, they haven’t so far, but Taki did write another piece stating that the real heroes of D-Day were the German soldiers, who fought to the death against overwhelming numbers. This is particularly remarkable considering the brutality and atrocities committed by the Italian Fascists and the Nazis during their occupation of Greece. Nelson defended this piece by arguing that “People like reading well-argued pieces with which they might disagree”. Well, you wonder. You wonder if the problem is that actually, at least part of the Speccie’s readership do agree.

The Street wondered how Nelson can defend publishing such stuff praising the Golden Dawn and excusing their violence, while claiming any complaints about it simply came from the PC brigade and invoking free speech. The Street concluded

‘After the verdicts were handed down in Athens today, Fraser Nelson should have stopped and thought. And then he should have resigned his post. But he won’t.

Because that would require principle. And he hasn’t got any. I’ll just leave that one there.’

Well, yes. It should at least have given Nelson pause. But it won’t stop him. He’s been publishing Taki for years, despite frequent complaints about his anti-Semitism. And doubtless Nelson will continue printing pieces by him. The Spectator’s a Tory magazines, and the publication of such pieces by Taki suggests that many of the rag’s readers have the same attitude towards Blacks, Muslims and Jews as those the blogger Jacobsmates found on internet sites for supporters of Jacob Rees-Mogg and Boris Johnson.

But remember, there’s supposed to be no problem with racism and anti-Semitism in the Tory party, who deal with it promptly, unlike Labour.

Prehistoric Hull Traded with an Settled by Ancient Egyptians

This is another clipping from 20 years ago, but on rather a lighter subject. It’s from the Daily Mail, 26th August 2000. Titled ‘Where the Hull have we landed, pharaoh?’, it’s about the discovery of three ancient Egyptian ships in the city. The clipping reads

Egyptians were shipwrecked off the east coast of Britain some 2,700 years ago and settled in Hull, it was claimed yesterday.

Three wooden boats found in mud on the banks of the Humber in 1937 – thought at first to be Viking – are now said to date from 700 BC and be identical to ones which once navigated the Nile. Egyptologist Lorraine Evans says her findings will revolutionise views about our ancestors. “The simple fact that many people of Britain are going about their daily business unaware of their Egyptian heritage is astounding,” she added.

I don’t know if her findings have been corroborated or invalidated by more recent research. The ancient Egyptians used sewn plank boats, which is exactly how they were built. Nails were used, and instead the ship’s timbers were held together by drilling holes in them and sewing them together with rope. A few years later a ship built exactly the same way by indigenous Brits was found in Dover, so this might simply mean that Iron Age Britons were making them earlier than previously believed.

However, archaeologists are amassing increasing evidence that long distance trade was far more established across the world than previously recognised. You can’t see it with the unaided eye, but some of the stones at Stonehenge have the Mycenaean double-headed axe, indicating that the builders were in touch with Bronze Age ancient Greece. And ancient Spain, which was also partly home to Celtic tribes, also traded with ancient Egypt so it’s entirely credible that sailors and traders from the land of the Nile may have made their way farther north.

I mentioned this to a friend of mine at the time. He told me that some geneticists had also discovered the markers for ancient Egyptian heritage in the DNA of White Brits in Birmingham. I really can’t comment, as I haven’t seen anything to confirm this. But what spooked him is that one of the psychic questers around at the time had claimed in one of his books that through his psychic powers he had found out that ancient Egyptians had also settled in the city of Noddy Holder and Black Sabbath.

History of Global Slavery in Maps

James Walvin, Atlas of Slavery (Harlow: Pearson Education 2006).

I’ve blogged several times about the importance of putting western, transatlantic slavery in its global context. Slavery was not something that only White Europeans did to Black Africans. It has plagued humanity across history and the globe. It existed in ancient Greece and Rome, in the Arab and Islamic worlds and even in sub-Saharan Africa itself. And it reappeared in the 20th century in the Nazi concentration and death camps, and the gulags of Stalin’s Soviet Union, as well as the Russian dictators deportation of whole ethnic groups and nations to Siberia.

While concentrating very much on European transatlantic slavery, in which Black slaves were transported to the Caribbean and North and South America, Walvin’s book does place it in this global, historical context. James Walvin is a former history lecturer at the University of York, and was the co-editor of the journal Slavery and Abolition. He has also published a series of books on the subject. Walvin’s Atlas of Slavery presents the history of slavery throughout the world in maps. The blurb for it on the book’s back cover runs

The enslavement of Africans and their transportation across the Atlantic has come to occupy a unique place in the public imagination. Despite the wide-ranging atrocities of the twentieth century (including massive slave systems in Nazi Europe and the Russian Gulag), the Atlantic slave system continues to hold a terrible fascination. But slavery in the Atlantic world involved much more than the transportation of human cargo from one country to another, as Professor Walvin clearly explains in the Atlas of Slavery.

In this fascinating new book he looks at slavery in the Americas in the broadest context, taking account of both earlier and later forms of slavery. The relationship between the critical continents, Europe, Africa and the Americas is examined through a collection of maps and related text, which puts the key features of the history of slavery in their defining geographical setting. By foregrounding the historical geography of slavery, Professor Walvin shows how the people of three widely separated continents were brought together into an economic and human system that was characterized both by violence and cruelty to its victims and huge economic advantage to its owners and managers.

Professor Walvin’s synthesis of the complex history of Atlantic slavery provides a fresh perspective from which to view and understand one of the most significant chapters in global history. We may think of slavery as a largely bygone phenomenon, but it is a practice that continues to this day, and the exploitation of vulnerable human beings remains a pressing contemporary issue.

After an introduction, the book has the following chapters:

1. Slavery in a global setting.
2. The ancient world.
3. Overland African slave routes
4. 4 European slavery and slave trades
5. Exploration and the spread of sugar
6. Europeans, slaves and West Africa
7. Britain, slavery and the slave trade
8. Africa
9. The Atlantic
10. Crossing the Atlantic
11. Destinations
12. Arrivals
13. Brazil
14. The Caribbean
15. North America
16. Cotton and the USA
17. Slave resistance
18. Abolition and emancipation
19. East Africa and the Indian Ocean
20. Slavery after abolition.

The book concludes with a chronology, further reading list and index.

This is slavery minutely described. The maps and accompanying texts not only discuss the history of slavery itself, but also the general trading systems of which it was a part, the goods and agricultural products, like cotton, it served to produce, and the regions, towns and cities that produced and traded in them and the routes across which they were transported. There is even a map of the currents of the Atlantic Ocean as part of the background to the horrendous Middle Passage – the shipping route across the ocean used to transport slaves from Africa to the New World.

The book’s an excellent resource for people studying or simply interested in the history of slavery. The book is almost totally devoted to transatlantic slavery, as you’d expect. But not totally so, and as I said, this global historical context is needed if an equally racist, anti-White view of the history of slavery is to be avoided.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Book on Slavery Around the World Up To the Present

Jeremy Black, Slavery: A New Global History (London: Constable & Robinson 2011).

One of the aspects of the contemporary debate over slavery is that, with some exceptions, it is very largely centred on western, transatlantic slavery. This is largely because the issue of slavery has been a part of the controversy over the status of Blacks in western society and the campaigns for improving their conditions and combating anti-Black racism since the abolitionist movement arose in the 18th and 19th centuries. But it ignores the crucial fact that slavery is a global phenomenon which was certainly not confined to the transatlantic slavery of the European empires. One of the arguments marshaled by the slaveowners was that slavery had existed since antiquity. Both the Romans and the ancient Greeks had possessed slaves, as had ancient Egypt. It still existed in Black Africa, the Turkish empire, the Arab states and India. Hence slavery, the slaveowners argued, was a necessary part of human civilisation, and was impossible to abolish. It was ‘philanthropic’ and ‘visionary’ to demand it.

This was partly the reason why, after the British had abolished slavery in their own empire, they moved to attack it around the world. This meant not only freeing the slaves in the West Indies and their South American colonies, but also at Cape Colony in South Africa, Sri Lanka, India, Hong Kong and further east in the new territories of Malaya, Fiji and the Pacific Islands, and Australia.  Most histories of slavery focus on transatlantic slavery. However, Jeremy Black’s book discusses it as existed around the world.

The book’s blurb concentrates on European slavery in the Americas. It runs

The story of slavery – from the ancient world to the present day

In this panoramic history, leading historian Jeremy Black explores slavery from its origins – the uprising of Spartacus and the founding of the plantations in the Indies – to its contemporary manifestations as human trafficking and bonded labour.

Black reveals how slavery served to consolidate empires and shape New World societies such as America and Brazil, and the way in which slave trading across the Atlantic changed the Western world. He assesses the controversial truth behind the complicity of Africans within the trade, which continued until the long, hard fight for abolition in the nineteenth century. Black gives voice to both the campaigners who fought for an end to slavery, and the slaves who spoke of their misery.

In this comprehensive and thoughtful account of the history of slavery, the role of slavery in the modern world is examined and Black shows that it is still widespread today in many countries.

But Black begins his introduction with the case of Hadijatou Mani, a Niger woman, who was sold into slavery at the age of 12 and subsequently beaten, raped and prosecuted for bigamy because she dared to marry a man other than her master. She successfully brought her case before the Court of Justice of the Economic Community of West African States, which ruled in her favour and fined her country. She stated that she had brought the case in order to protect her children. Slavery is officially outlawed in Niger, but the local customary courts support the custom by which the children of slaves become the property of their masters.

Black then describes how slavery was truly a global phenomenon, and the treatment of slaves at Cape Coast in Ghana resembles the treatment of Christian slaves taken by the Barbary pirates. And its history extends from the ancient world to the Nazi genocide of the Jews. He writes

The mournful, underground dungeons at Cape Coast Castle and other bases on the low, watery coastline of West Africa where African slaves were held from the fifteenth to nineteenth centuries prior to shipment to the New World are potent memory of the vile cruelty of slavery, and notably of the approximately 12.5 million Africans forced into this trade and transported on about 35,000 transatlantic voyages, yet these dungeons are not alone and should not crowd out other landscapes where slavery was carried on and the slave trade conducted. Nicholas de Nicolay’s mid-sixteenth-century account of slave dealers parading their captives naked to show that they had no physical defects, and so that they could be examined as if they were horses, with particular reference to their teeth and feet, could have referred to the world of Atlantic slavery, but actually was written about Tripoli in modern Libya, where large numbers of Christians captured from Malta and Sicily by the Barbary pirates of North Africa were sold.

Indeed, the landscapes of slavery span the world, and range from the Central Asian city of Khiva, where the bustle of the slave market can still be visualized in the narrow streets, to Venice, a major entrepot for the slave trade of medieval Europe albeit not one noted by modern tourists. The range is also from Malacca in modern Malaysia, an important centre for the slave trade around the Indian Ocean, especially under the Muslim sultans but also, from 1511, under, first their Portuguese and, then, their Dutch successors, to the few remains of the murderous system of labout that was part of the Nazis’ genocidal treatment of the Jews. The variety of slavery in the past and across history stretched from the galleys of imperial Rome to slave craftsmen in Central Asian cities, such as Bukhara, and from the mines of the New World to those working in spice plantations in east Africa. Public and private, governmental and free enterprise, slavery was a means of labour and form of control. (p.2).

The book has the following chapters

1. Pre-1500
2. The Age of Conquest, 1500-1600
3. The Spread of Capitalist Slavery, 1600-1700
4. Slavery before Abolitionism, 1700-1780
5. Revolution, Abolitionism and the Contrasting Fortunes of the Slave Trade and Slavery, 1780-1850
6. The End of Slavery, 1830-1930?
7. A Troubled Present, 1930-2011
8. Legacies and Conclusions.

I feel very strongly that the global dimension of slavery and the slave trade needs to be taught, and people should be aware that it isn’t simply something that White Europeans forced on to Black Africans and other indigenous peoples. British imperialism was wrong, but the British did act to end slavery, at least officially, both within our empire and across the world. And odiously slavery is returning. After Blair’s, Sarkozy’s and Obama’s bombing of Libya, the Islamist regime in part of the country has allowed slave markets selling Black Africans to be reopened. Sargon of Gasbag, the man who broke UKIP, posted a video on YouTube discussing the appearance of yet more slave markets in Uganda. He pointedly asked why none of the ‘SJWs’ protesting against the racism and the historical injustice of slavery weren’t protesting about that. Benjamin is a member of the extreme right, though I would not like to accuse him personally of racism and the question is a good one. As far as I know, there are no marches of anti-racist activists loudly demanding an end to racism in countries like Uganda, Niger, Libya and elsewhere. Back in the ’90s the persistence and growth of slavery was a real, pressing issue and described in books like Disposable People. But that was over twenty years ago and times have moved on.

But without an awareness of global history of slavery and existence today, there is a danger that the current preoccupation with western transatlantic slavery will just create a simplistic ‘White man bad’ view. That White Europeans are uniquely evil, while other cultures are somehow more virtuous and noble in another version of the myth of the ‘noble savage’.

And it may make genuine anti-racists blind to its existence today, an existence strengthened and no doubt increasing through neoliberalism and the miseries inflicted by globalisation.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Campaign Against Anti-Semitism orders Video Pulled from Greenstein’s YouTube Channel

Long-time anti-racist, anti-Zionist and anti-Fascist – and Rory McGrath lookalike – Tony Greenstein has a very interesting piece up on his blog. One of the inmates of the Campaign Against Anti-Semitism, Philip Glasman, has apparently issued to copyright notice to YouTube ordering them to remove one of his videos from Greenstein’s channel on the platform. Why? Tony comments that the video has no commercial value, asking who would willingly pay to see this nutcase. It must be because Glasman finds it embarrassing.

Oh dear. How sad. Never mind, as Sergeant Major Shut-Up used to say on It Ain’t Half Hot, Mum. The video simply consists of Glasman droning on for a minute, giving very effusive praise to his ‘Maccabees’ for bringing down Jeremy Corbyn. This gives sharp insight into Glasman’s weird mindset and that of the other lunatics in the CAA. They really do seem to believe that protecting Israel from criticism and possible international censure for its slow-motion ethnic cleansing of the indigenous people, the Palestinians, is some kind of righteous holy war such as Judas Maccabaeus’ heroic resistance movement against the occupation of Israel by the Greek armies under Antiochus II Epiphanes.

It’s embarrassing for Glasman and his fellow nutters because the CAA is supposedly a charity and in that regard has to be apolitical. There have been several complaints about the CAA for its breach of this regulation already. And as this video shows, Glasman is not politically neutral. He doesn’t talk about protecting Jews from real anti-Semitism, although he probably believes that he is. He just raves and boasts about bringing down Corbyn.

And as Tony says, the embarrassment this video is causing Glasman is clearly cause for viewing and reblogging it. I’m afraid I haven’t been able to reblog it, but you can see it on Tony’s blog at

http://azvsas.blogspot.com/2020/01/the-campaign-against-antisemitism.html

If you are able to reblog the video, please feel free to do so. I’m sure Tony won’t mind, so long as you credit him, and it’ll give more people a laugh.

Review of Book on New Atheist Myths Now Up on Magonia Review Blog

The Magonia Review of Books blog is one of the online successors to the small press UFO journal, Magonia, published from the 1980s to the early part of this century. The Magonians took the psycho-social view of encounters with alien entities. This holds that they are essentially internal, psychological events which draw on folklore and the imagery of space and Science Fiction. Following the ideas of the French astronomer and computer scientist, Jacques Vallee, and the American journalist, John Keel, they also believed that UFO and other entity encounters were also part of the same phenomenon that had created fairies and other supernatural beings and events in the past. The magazine thus examined other, contemporary forms of vision and belief, such as the Satanic Ritual Abuse scare in the 1990s. It also reviewed books dealing with wide range of religious and paranormal topics. These included not just UFOs, but also the rise of apocalyptic religious faith in America, conspiracy theories, ghosts and vampires, cryptozoology and the Near Death Experience, for example. Although the magazine is no longer in print, the Magonia Review of Books continues reviewing books, and sometimes films, on the paranormal and is part of a group of other blogs, which archive articles from the magazine and its predecessor, the Merseyside UFO Bulletin (MUFOB), as well as news of other books on the subject.

I’ve had a number of articles published in Magonia and reviews on the Review of Books. The blog has just put my review of Nathan Johnstone’s The New Atheism, Myth and History: The Black Legends of Contemporary Anti-Religion (Palgrave MacMillan 2018).  The book is a critical attack on the abuse of history by New Atheist polemicists like Richard Dawkins, Sam Harris and so on to attack religion. He shows that the retail extremely inaccurate accounts of historical atrocities like the witch hunts and persecution of heretics by the Christian church and the savage anti-religious campaign in the Soviet Union in order to condemn religion on the one hand, and try to show that atheism was not responsible for the atrocities committed in its name on the other. At the same time he is alarmed by the extremely vitriolic language used by Dawkins and co. about the religious. He draws comparisons between it and the language used to justify persecution in the past to warn that it too could have brutal consequences despite its authors’ commitment to humanity and free speech.

The article is at: http://pelicanist.blogspot.com/2019/10/believing-in-not-believing-new-atheists.html if you wish to read it at the Magonia Review site. I’ve also been asked to reblog it below. Here it is.

Nathan Johnstone. The New Atheism, Myth and History: The Black Legends of Contemporary Anti-Religion. Palgrave Macmillan 2018.

The New Atheists is a term coined to described the group of militant atheists that emerged after the shock of 9/11. Comprising the biologist Richard Dawkins, the journalist Christopher Hitchens, the philosophers Daniel C. Dennett and A.C. Grayling, the neuroscientist Sam Harris, the astronomer Victor Stenger, and others, they are known for their particularly bitter invective against all forms of religion. The above claim to stand for reason and science against irrationality and unreason. But while they are especially protective of science, and who gets to speak for it or use its findings, they are cavalier regarding theology and the humanities, including history.

Johnstone is appalled by this attitude. Instead of respecting history and its scholarship, he compares Dawkins, Harris et al to hunter-gatherers. They are not interested in exploring history, but rather using it as a grab-bag of examples of atrocities committed by the religious. In so doing they ignore what historians really say about the events and periods they cite, and retail myth as history. These he regards as a kind of ‘Black Legend’ of theism, using the term invented in the early twentieth century by the Spanish historian Julian Juderas to describe a type of anti-Spanish, anti-Roman Catholic polemic. He states his book is intended to be just a defence of history, and takes no stance on the issue of the existence of God. From his use of ‘we’ in certain points to describe atheists and Humanists, it could be concluded that Johnstone is one of the many of the latter, who are appalled by the New Atheists’ venom.

One such religious doubter was the broadcaster John Humphries,  the author of the defence of agnosticism, In God We Doubt. Humphries stated in the blurb for the book that he considered himself an agnostic before moving to atheism. Then he read one of the New Atheist texts and was so shocked by it he went back to being an agnostic. The group first made its debut several years ago now, and although New Atheism has lost some of its initial interest and support, they’re still around.

Hence Johnstone’s decision to publish this book. While Dawkins’ The God Delusion was published almost a decade ago, the New Atheists are still very much around. They and their followers are still on the internet, and their books on the shelves at Waterstones. Dawkins published his recent work of atheist polemics, Outgrowing God: A Beginner’s Guide a few weeks ago at the beginning of October 2019. He accompanied its publication with an appearance at Cheltenham Literary Festival, where he was speaking about why everyone should turn atheist.

The events and the atrocities cited by the New Atheists as demonstrations of the intrinsic evil of religion are many, including the Inquisitions, the witch-hunts, anti-Semitism, the Crusades, the subjugation of women, colonialism, the slave trade and the genocide of the Indians, to which they also add human sacrifice, child abuse, censorship, sexual repression and resistance to science. These are too many to tackle in one book, and it confines itself instead to attacking and refuting New Atheist claims about the witch-hunts, the medieval persecution of heretics, and the question of whether Hitler was ever really Christian and the supposed Christian origins of Nazi anti-Semitism and the Holocaust.

The book also tackles historical movements and figures, that the New Atheists have claimed as atheist heroes and forerunners – the ancient Greek Atomists and two opponents of the witch-hunts, Dietrich Flade and Friedrich Spee. It then moves on to examine Sam Harris’ endorsement of torture in the case of Islamist terrorists and atheist persecution in the former Soviet Union before considering the similarity of some New Atheist attitudes to that of religious believers. It concludes with an attack on the dangerous rhetoric of the New Atheists which vilifies and demonises religious believers, rhetoric which could easily provoke persecution, even if its authors themselves are humane men who don’t advocate it.

Johnstone traces these atheist myths back to their nineteenth and pre-nineteenth century origins, and some of the books cited by the New Atheists as the sources for their own writings. One of the most influential of these is Charles MacKay’s 1843 Extraordinary Popular Delusions and the Madness of Crowds. In many instances he shows them to be using very dated, and now refuted texts. With some of the modern works they also draw on, examination shows that often they ignore the authors’ own conclusions, which may differ considerably, or even be the complete opposite of their own.

In the case of the witch-hunts, Johnstone traces the oft-quoted figure of over nine million victims to an early nineteenth century German author, Gottfried Christian Voigt, who extrapolated it from the murder of the thirty witches executed in his home town of Quedlinburg from 1569 to 1683. He assumed this was typical of all areas throughout the period of the witch-hunts. The figure was picked up by the radical neo-Pagan and feminist movements of the 1970s. But it’s false. The real figure, he claims, was 50,000. And its intensity varied considerably from place to place and over time. The Portuguese Inquisition, for example, only killed one witch c. 1627. In other places, the inquisitors were conscientious in giving the accused a fair trial. Convictions for witchcraft were overturned and evidence was taken to prove the accused’s innocence as well as guilt. The Roman Inquisition also demanded the accused to provide a list of their enemies, as their testimony would obviously be suspect.

In regions where the discussion of witchcraft had resulted in the mass trial and execution of the innocent, the religious authorities imposed silence about the subject. Johnstone rebuts the statement of some Christian apologists that the Church was only complicit in these atrocities, not responsible for them. But he shows that they were an anomaly. Nearly all societies have believed in the existence of witches throughout history, but the period of witch-hunting was very limited. The problem therefore is not that religion and belief in the supernatural leads inexorably to persecution, but how to explain that it doesn’t.

He shows that the Church moved from a position of initial scepticism towards full scale belief over a period of centuries. The witch-hunts arose when maleficium – black magic – became linked to heresy, and so became a kind of treason. As an example of how secular and political motives were also involved in the denunciations and trials, rather than just pure religious hatred, he cites the case of the priest Urbain Grandier. Grandier’s case was the basis for Aldous Huxley’s novel, The Devils of Loudoun, which was filmed by Ken Russell as The Devils. Here it appears the motives for the trial were political, as Grandier had been an opponent of the French minister, Cardinal Richelieu. Johnstone also considers that as secular societies have also persecuted those they consider to be politically or morally deviant there exists in humanity a need to persecute. This means finding and identifying an anti-group, directly opposed to conventional society, whose existence and opposition demonstrates the value of that society.

KEN RUSSELL’S ‘THE DEVILS’ (1971)

The medieval persecution of heretics may also have been due to a number of causes and not simply due to the malign attitudes of religious believers. There was a period of nearly 700 years between the execution of the Roman heretic, Priscillian, in the fourth century and the revival of persecution the early eleventh. This arose in the context of the emergence and development of states and the expansion of papal and royal power, which involved church and crown extending their power over local communities. At the same time, the papacy attempted reforming the church, at first in response to popular demand. However, it was then faced with the problem of clamping down on some of the popular reform movements when they threatened to run out of its control.

As the case of the Waldensians shows, the line between orthodoxy and heresy could be an extremely fine one. Johnstone also raises the question here of whether one of the most notorious medieval heretical groups, the Cathars, ever existed at all. It is possible that their existence is an illusion created by the categories of heresies the inquisitors had inherited from the Church Fathers. These were forced onto a group of local communities in the Languedoc, where popular piety centred around the Good Men and Women. These were highly respected members of the community, who were believed to live exemplary Christian lives. They were therefore due proper respect, which to the inquisitors looked like heretical veneration.

Hitler’s Christianity is also highly debatable. The little reliable testimony states that he was indeed Roman Catholic, but doesn’t provide any evidence of a deep faith. He certainly at times claimed he was a Christian and was acting in accordance with his religious beliefs. But an examination of some of these quotes shows that they were uttered as a rebuttal to others, who stated that their Christian beliefs meant that they could not support Nazism. This raises the question of whether they were anything more than a rhetorical gesture. There is evidence that Hitler was an atheist with a particular hatred of Christianity. This is mostly drawn from his Table Talk, and specifically the English edition produced by Hugh Trevor-Roper. The atheist polemicist, Richard Carrier, has shown that it is derived from a French language version, whose author significantly altered some of the quotes to insert an atheist meaning where none was present in the original. However, Carrier only identified a handful of such quotes, leaving forty requiring further investigation. Thus the question remains undecided.

Johnstone also examine the Nazi persecution of the Jews from the point of view of the theorists of political religion. These consider that humans are innately religious, but that once secularisation has broken the hold of supernatural religion, the objects of veneration changes to institutions like the state, free market capitalism, the New Man, Communism and so on. Those who follow this line differ in the extent to which they believe that the Nazis were influenced by religion. Some view it as a hydra, whose many heads stood for Christianity, but also Paganism in the case of Himmler and the SS. But underneath, the source of the real religious cult was the race, the nation and Hitler himself. If these theorists are correct, then Nazism may have been the result, not of a continued persecuting Christianity, but of secularisation.

He also considers the controversial view of the German historian, Richard Steigmann-Gall, whose The Holy Reich considered that the Nazis really were sincere in their Christianity. This has been criticised because some of the Nazis it examines as examples of Nazi Christian piety, like Rudolf Hess, were minor figures in the regime, against vehement anti-Christians like Alfred Rosenberg. He also shows how the peculiar views of the German Christians, the Nazi Christian sect demanding a new, Aryan Christianity, where Christ was blond and blue-eyed, and the Old Testament was to be expunged from the canon, were similar to certain trends within early twentieth century liberal Protestantism. But the German historian’s point in writing the book was not simply to put culpability for the Nazis’ horrors on Christianity. He wanted to attack the comfortable distance conventional society places between itself and the Nazis, in order to reassure people that they couldn’t have committed such crimes because the Nazis were different. His point was that they weren’t. They were instead uncomfortably normal.

DEMOCRITUS

The New Atheists celebrate the ancient Greek Atomists because their theories that matter is made up of tiny irreducible particles, first put forward by the philosophers Epicurus and Democritus, seem so similar to modern atomic theory. These ancient philosophers believed that these alone were responsible for the creation of a number of different worlds and the creatures that inhabited them by chance.

Some of these were forms that were incapable of surviving alone, and so died out. Thus, they appear to foreshadow Darwin’s theory of Natural Selection. New Atheist writers bitterly attack Aristotle, whose own rival theories of matter and physics gained ascendancy until Atomism was revived in the seventeenth century. The natural philosophers behind its revival are credited with being atheists, even though many of them were Christians and one, Pierre Gassendi, a Roman Catholic priest. Their Christianity is thus seen as nominal. One also takes the extreme view that Galileo’s prosecution was due to his embrace of the atomic theory, rather than his argument that the Earth moved around the Sun.

But scholars have shown that the ancient atomic theory grew out of particular debates in ancient Greece about the fundamental nature of matter, and cannot be removed from that context. They were very different to modern atomic theory. At the same time, they also held beliefs that are to us nonsense as science. For example, they believed that the early creatures produced by atoms were fed by the Earth with a milk-like substance. They also believed in the fixity of species. Even where they did believe in evolution, in the case of humanity, this was more Lamarckian than Darwinian. Aristotle’s views won out over theirs not because of religious narrow-mindedness or ignorance, but because Aristotle’s had great explanatory power.

The scientists, who revived it in the seventeenth century, including Boyle and Newton, were sincere Christians. They believed that atoms created objects through divine agency because the ancient Greek explanation – it was all chance without a theory of momentum – genuinely couldn’t explain how this could occur without God. As for Galileo, the historian who first suggested this extreme and largely discredited view, believed that he was a victim of papal politics, and that there had also been a party within the Vatican and the Church, which supported his theories.

Discussing the two witch-hunters celebrated by the New Atheists as atheist, or at least, Sceptical heroes, the book shows that this was not the case. Dietrich Flade seems to have been accused because he had fallen out with an ecclesiastical rival, Zandt, for being too lenient on the accused witches. But he also appears to have been protected by the church authorities until the accusations of witchcraft by accused witches became too many to ignore.

The other Sceptical hero, Friedrich Spee, was a Jesuit priest, who became convinced of the innocence of those accused of witchcraft through attending so many to the stake. He then wrote a book condemning the trials, the Cautio Crimenalis. But he was no sceptic. He believed wholeheartedly in witchcraft, but considered it rare. The use of torture was wrong, as it was leading to false confessions and false denunciations of others, which could not be retracted for fear of further torture. Thus the souls of the innocent were damned for this sin. But while good Christians were being burned as witches, many of the witch-hunters themselves were in league with Satan. They used the hunts and baseless accusations to destroy decent Christian society and charity.

But if the New Atheists are keen to ascribe a wide number of historical atrocities to religion without recognising the presence of other, social and political factors, they deny any such crimes can be attributed to atheism. Atheism is defined as a lack of belief in God, and so cannot be responsible for inspiring horrific acts. Johnstone states that in one sense, this is true, but it is also a question about the nature of the good life and the good society that must be constructed in the absence of a belief in God. And these become positive ideologies that are responsible for horrific crimes.

Johnstone goes on from this to attack Hector Avelos’ statement that the Soviet persecution of the Church was only a form of anti-clericalism, which all societies must go through. Johnstone rebuts this by describing the process and extent of Soviet persecution, from the separation of church and state in 1917 to the imposition of atheism by force. Churches and monasteries were closed and religious objects seized and desecrated, religious believers arrested, sent to the gulags or massacred. These persecutions occurred in cycles, and there were times, such as during the War, when a rapprochement was made with the Orthodox Church. But these periods of toleration were always temporary and established for entirely pragmatic and utilitarian purposes.

The goal was always the creation of an atheist state, and they were always followed, until the fall of Communism, by renewed persecution. The wartime rapprochement with the Church was purely to gain the support of believers for the campaign against the invading Nazis. It was also to establish state control through the church on Orthodox communities that had survived, or reappeared in border areas under Nazi occupation. Finally, the attack on the clergy, church buildings and religious objects and even collectivisation itself were done with the deliberate intention of undermining religious ritual and practice, which was considered the core of Orthodox life and worship.

Sam Harris has become particularly notorious for his suggestion that atheists should be trusted to torture terrorist suspects because of their superior rationality and morality compared to theists. Harris believed it was justified in the case of al-Qaeda suspects in order to prevent further attacks. But here Johnstone shows his logic was profoundly flawed. Torture was not introduced into medieval judicial practice in the twelfth century through bloodthirsty and sadistic ignorance. Rather it was intended as a reasonable alternative to the ordeal. Human reason, and the acquisition of evidence, was going to be sufficient to prove guilt or innocence without relying on supposed divine intervention. But the standards of evidence required were very high, and in the case of a crime like witchcraft, almost impossible without a confession.

The use of torture was initially strictly limited and highly regulated, but the sense of crisis produced by witchcraft resulted in the inquisitors abandoning these restraints. Similarly, Harris’ fear of terror attacks leads him to move from reasonable suspects, who may well be guilty, to those who are simply members of terrorist organisations. They are fitting subjects for torture because although they may be innocent of a particular offence, through their membership of a terrorist organisation or adherence to Islamist beliefs, they must be guilty of something. Finally, Harris also seems to see Islamism as synonymous with Islam, so that all Muslims everywhere are seen as enemies of the secular Western order. This is exactly the same logic as that which motivated the witch-hunts, in which witches were seen as the implacable enemies of Christian society, and so exempt from the mercy and humane treatment extended to other types of criminal.

From this Johnstone then goes on to consider how the New Atheists’ image of atheism and the process of abandoning belief in God resembles religious attitudes. Their belief that atheism must be guarded against the dangers of falling back into religious belief mirrors Christian fears of the temptation to false belief, such as those of the Protestant reformers towards the persistence of Roman Catholicism. At the same time, their ideas of abandoning God and so attaining the truth resembles the Christian process of conversion and membership of the elect. And the vitriol directed at the religious for continuing to believe in God despite repeated demonstrations of His nonexistence resembles the inquisitors’ attitude to heretics. Heresy differs from error in that the heretic refuses to be corrected, and so must be compelled to recant by force.

The book also shows the dangers inherent in some New Atheist rhetoric about religious believers. This runs in contrast to much New Atheist writing, which is genuinely progressive and expresses real sympathy with the marginalised and oppressed, and which advocates trying to see the world through their eyes. But no such sympathy is granted religious believers. They are described as children, who may not sit at the same table as adults. Or else, following the logic of religion as a virus, proposed by Dawkins, they are described as diseased, who do not realise that they have been infected and even love their condition.

Bringing children up religious is condemned as child abuse. A.C. Grayling is shown to have a utilitarian attitude in his own advocacy of secularisation. He first states that he supports it for creating multiculturalism, but then contradicts himself by stating that he looks forward to it undermining religion. This was the same attitude the Soviets initially adopted towards religion. When it didn’t disappear as they expected, they resorted to force. Peter Boghossian wants atheist ‘street epistemologists’ – the atheist version of religious street preachers – to attack believers’ religious beliefs in public. They are to take every opportunity, including following them into church, in order to initiate ‘Socratic’ discussions that will lead them to questioning their faith.

Johnstone states that this is an implicit denial of theists’ right to conduct their private business in public without atheist interference. It’s in line with the New Atheist demands that religion be driven from the public sphere, into the churches, or better yet, the home. The metaphor of disease and infection suggests that what is needed is for religious believers to be rounded up against their will and forcibly cured. It’s the same metaphor the Nazis used in their persecution of their victims.

He quotes the atheist philosopher Julian Baggini, who is dismayed when he hears atheists describing religion as a mental disease from which believers should be forcibly treated. As for the statement that religious upbringing equals child abuse, the seriousness of this charge raises the question of how seriously the New Atheists actually see it. If Dawkins and co. really believe that it is, then their lack of demand for state intervention to protect children from indoctrination, as they see it, from the parents shows that they don’t treat child abuse seriously.

The New Atheist rhetoric actually breaks with their concrete recommendations for what should be done to disavow believers of their religious views, which are actually quite mild. This is what Johnstone calls the ‘cavalierism of the unfinished thought’. They may not recommend coercion and persecution, but their rhetoric implies it. Johnstone states that he has discussed only one of several competing strands in New Atheist thinking and that there are others available. He concludes with the consideration that there isn’t a single atheism but a multiplicity of atheisms, all with differing responses to religious belief. Some of them will be comparably mild, but most will involve some kind of frustration at religion’s persistence. He recommends that atheists should identify which type of atheist they are, in order to avoid the violent intolerance inherent in New Atheist rhetoric. This agrees with his statement at the beginning of the book, where he hopes it will lead to an atheist response to religion which is properly informed by history and which genuinely respects religious believers.

The book is likely to be widely attacked by the New Atheists and their followers. Some of its conclusions Johnstone admits are controversial, such as the view that the Cathars never existed, or that the persecution of heretics was an integral part of the forging of the medieval state. But historians and sociologists of religion repeatedly show that in the persecutions and atrocities in which religion has been involved, religion is largely not the only, or in some cases even the most important reason. Johnstone’s views on witchcraft is supported by much contemporary popular and academic treatments. His statement that the figure of over nine million victims of the witch-hunt is grossly exaggerated is shared by Lois Martin in her The History of Witchcraft (Harpenden: Pocket Essentials 2002). The Harvard professor, Jeffrey Burton Russell in his Witchcraft in the Middle Ages (Ithaca: Cornell University Press 1972) also shows how Christian attitudes towards witchcraft passed from the scepticism of the Canon Episcopi to belief as the responsibility for its persecution passed from the bishops to the Holy Office.

Early law codes treated maleficium – black or harmful magic – purely as a civil offence against persons or property. It became a religious crime with the development of the belief that witches attended sabbats where they parodied the Christian Eucharist and worshiped Satan. A paper describing the scrupulous legality and legal provisions for the accused’s defence in the Roman Inquisition can be found in the Athlone History of Witchcraft and Magic In Europe IV: The Period of the Witch Trials, Bengt Ankerloo and Stuart Clarke eds., (Pennsylvania: University of Pennsylvania Press 2002). Other writers on religion have noted the similarity between the late medieval and early modern witch-hunts and paranoid fears about Freemasons, Jews and Communists in later centuries, including the Holocaust, Stalin’s purges and McCarthyism. They thus see it as one manifestation of the wider ‘myth of the organised conspiracy’. See Richard Cavendish, ‘Christianity’, in Richard Cavendish, ed., Mythology: An Illustrated Encyclopedia (London: Orbis 1980) 156-69 (168-9).

The Soviet persecution of the Russian Orthodox Church is described by Rev. Timothy Ware in his The Orthodox Church (London: Penguin 1963). Ludmilla Alexeyeva also describes the Soviet persecution of the Orthodox Church, along with other religions and national and political groups and movements in her Soviet Dissent: Contemporary Movements for National, Religious and Human Rights (Middletown, Connecticutt: Wesleyan University Press 1985). R.N. Carew Hunt’s The Theory and Practice of Communism (Harmondsworth: Penguin 1950) shows how leading Communists like Lenin believed atheism was an integral part of Communism and the Soviet state with a series of quotations from them. An example of Lenin’s demand for an aggressive atheism is his speech, ‘On the Significance of Militant Materialism’ in Lenin: Selected Works (Moscow: Progress Publishers 1968). 653-60.

It is also entirely reasonable to talk about religious elements and attitudes within certain forms of atheism and secular ideologies. Peter Rogerson in many of his well-reasoned articles in Magonia pointed out how similar some of the sceptics’ attacks on superstition and the supernatural were to narratives of religious conversion. His attitude is shared with some academic sociologists, historians and political theorists. Peter Yinger’s section on ‘Secular Alternatives to Religion’ in The Religious Quest: A Reader, edited by Whitfield Foy (London: Open University Press 1978) 537-554, has articles on the ‘Religious Aspects of Postivism’, p. 544, ‘Faith in Science’, 546, ‘Religious Aspects of Marxism’, p. 547, ‘Totalitarian Messianism’ 549, and ‘Psychoanalysis as a Modern Faith’, 551. For some scholars, the similarities of some secular ideologies to religion is so strong, that they have termed them quasi-religions.

While some atheists resent atheism being described as religion, this term is meant to avoid such objections. It is not intended to describe them literally as religions, but only as ideologies that have some of the qualities of religion. See John E. Smith’s Quasi-Religions: Humanism, Marxism and Nationalism (Macmillan 1994). New Atheism also mimics religion in that several of the New Atheists have written statements of the atheist position and edited anthologies of atheist writings. These are A.C. Grayling’s The Good Book and Christopher Hitchens’ The Portable Atheist. The title of Grayling’s book is clearly a reference to the Bible. As I recall, it caused some controversy amongst atheists when it was published, as many of them complained that atheism was too individual and sceptical to have a definitive, foundational text. In their view, Grayling’s book showed the type of mindset they wanted to escape when they left religion.

The fears of the terrible potential consequences of New Atheist rhetoric despite the avowed intentions of its authors is well founded and timely. There have been sharp complaints about some of the vitriolic rhetoric used to attack particular politicians in debates about Brexit which has resulted in assault and harassment. At the same it was reported that anti-Muslim hate crimes spiked after the publication of Boris Johnson’s column in which he described women wearing the burqa as looking like letterboxes. Neither religion, nor secularism and atheism should be immune from criticism. But Johnstone is right in that it should be correctly historically informed and careful in the language used. Otherwise the consequences could be terrible, regardless of the authors’ own humane feelings and sympathies.

Gove Claims Labour ‘Weaponised’ Windrush Scandal to Divert Attention from its Anti-Semitism Problem

Mike put up a piece last night responding to another malign comment uttered by Michael Gove. Gove is the former cabinet minister responsible for education, and so can fairly be blamed for a good portion of the problems now affecting our educational system.

He’s a close of ally of Boris Johnson, though this didn’t stop BoJo stabbing him in the back over Brexit. Nevertheless, he showed his loyalty to Boris, as well as his complete ignorance and utter incompetence in the case of Nazanin Zaghari-Ratcliffe. This was the British woman of Iranian origin, who went back to Iran on holiday. She was visiting relatives, but the Iranians threw her in jail on the trumped up charge of spying. Boris made her situation worse by claiming that she was teaching journalism. She wasn’t, and Johnson’s comment was seized on by the Iranians as confirmation of their own allegations that she was trying to overthrow the regime. Gove then appeared on TV to support Boris, and declared in an interview that ‘we don’t know what she was doing’. This was wrong, and showed Gove really didn’t know what he was talking about. And it just made matters worse for Zaghari-Ratcliffe, who used his stupid comments as more proof of espionage and put more years on her sentence.

Now Gove has waded in to give his considered thoughts on the current scandal of the deportations of the Windrush generation and their children. OH no! cried Gove, it’s not that bad. It’s just been ‘weaponised’ by the Labour party to divert attention from the massive anti-Semitism in their ranks.

No, Gove, it isn’t. As Mike points out, the evidence shows that anti-Semitism in the Labour party has actually fallen under Jeremy Corbyn. But this won’t matter to the Tories. Like Goebbels, they prefer to repeating a good, useful lie until people believe it. Well, it worked with a lot of people under Thatcher. There’s always the possibility, however, that Gove really does believe what he says, or, just as likely, he’s so ignorant of the facts and the issues involved that he doesn’t know any better. Just like he didn’t know better than to mug up on the real facts before holding forth about Nazanin Zaghari-Ratcliffe.

The deportation of the Windrush generation is important for a number of reasons. Firstly, it’s a vile, racist policy in itself. But it’s also offensive and dangerous because, as Lammy shows, they were British citizens. The Social Contract theory of government states that political authority arose when the early human community joined together to elect a powerful figure – a king- to protect their lives, families and property. The theory was first formulated in Ancient Greece, where it was taken over by Plato. It was the basis of some medieval theories about the origins and duties of kingship, and formed the basis of the political theories of John Locke and Thomas Hobbes. It has also been used to argue for the people’s right to remove their sovereigns and leaders, and to form democratic, representative governments.

Social Contract theory’s been more or less rejected by scholars. One of the reasons is because their almost certainly was never a primal meeting of the early human community, to elect a leader using legal terms that wouldn’t exist until thousands of years later. Even so, it has still be influential. Rawls attempted to defend it, or advance a similar theory, in his A Theory of Justice. And it remains true that one of the very basis, essential functions of government is to preserve the lives and property of its citizens.

But this the Tories have signally not done. They have decided to remove the basic right of citizenship from the Windrush migrants, simply because of their ethnicity. This has led to their deportation from a country, in which they have every right to live, and the denial of other essential rights. Like cancer treatment under the NHS, and other basis services to which they are entitled.

Not that this bothers the Tories. They’re whole attitude to government is based on marginalising and depriving the poorest, most vulnerable sections of the population in order to give more wealth and power to the rich elite. Hence the attacks on the poor, the unemployed, the disabled as well as the normal attacks on immigrants and ethnic minorities.

This is what has made the deportations extremely dangerous. It has shown that the Tories regard basic citizenship not as a right, but a gift that can be withdrawn on a whim or for reasons of political expediency.

This is not about Labour trying to use it to deflect attention from the anti-Semitism smears and witch hunt in its own ranks. This is about protecting a group, that has been subject to a monstrous injustice, and preserving fundamental civic rights.

Not that you can expect Gove to admit to all this, as someone who has constantly supported the Tories’ persecution of marginal and underprivileged groups.

It’s time to get him, Tweezer and the rest of them out of office.

Vox Political: Grayson Perry Sculpts Bell-End to Represent Bankers

Mike also put up another hilarious article on Thursday about a piece of work Grayson Perry produced to represented the financial sector. Perry’s a Turner-prize winning artist, specialising in pottery and ceramics. He found the world of banking and finance to be increasing male the further one went up the hierarchy. To symbolise this, he sculpted a giant phallus, embossed with pound coins, and the heads of bankers, including George Osborne.

See the article at:http://voxpoliticalonline.com/2016/05/19/artist-embosses-sculpture-about-bankers-with-george-osbornes-face-heres-what-it-looks-like/ Warning for those easily shocked: it’s got a picture of the pottery penis in question.

Perry states that it’s not his most subtle work. Possibly not, but it is accurate. There have been a number of scandals about the lack of women in the upper levels of the financial sector, and it is a very, very masculine environment. One report about the imbalance said that not only were there very sexist attitudes towards women – they were divided up into ‘babes’, ‘mums’ and ‘dragons’ – but that the bankers themselves had a very cynical and exploitative attitude to their clients. Indeed, they often boasted about how they had shafted them. This is the world of the Wolf of Wall Street and Gordon Gecko.

And quite often members of the financial sector do describe themselves in phallic terms. One financial whizzkid, whose book was reviewed back in the 1990s by Private Eye, even described himself as ‘a big swinging dick on the stockmarket floor’.

You can also find support for Perry’s ceramic penis from the sociobiological interpretation of mythology. One academic used sociobiology, or as it is now, evolutionary psychology, to explain the phallic shape of ancient Greek herms, or boundary markers. He noticed that troops of baboons similar post guards with erect willies as sentries when out foraging, and males also engage in ‘penis fencing’. He therefore concluded that the shape of the herms was a similar primate display of masculine guardianship over place. You could therefore argue that Perry’s pottery penis is thus an apt sociobiological comment on the extremely culturally phallocentric culture of the financial sector.

Or am I reading too much into this?

As Freud said, ‘Sometimes a cigar is just a cigar.’