Posts Tagged ‘Black Panthers’

Images of the North African Slave Trade in White Europeans and a Quote from Hitler

September 22, 2020

I’ve put up several posts already critising Sasha Johnson for her quote stating that Blacks will enslave Whites, for which she was thrown off Twitter. Johnson seems to see herself as a British Black Panther, and so has demanded a Black militia to defend Blacks from the police, and an all-Black party. Which roughly follows the Panthers’ programme and activism.But she’s pushed this even further, following the pattern of the activist style of politics that Conservative historian Noel Sullivan views as the real origin of Fascism into overt racism with that Tweet.

But from the middle ages to the 19th century Arabs from north Africa captured and enslaved White Europeans. This only ended in the 19th century with the French invasion of Algiers. The slave raiding increased with the rise of the Barbary pirates in the 16th century. Mediterranean Europe was particularly affected. Whole communities were attacked and carried off in France and Italy, but it also extended to Britain and Ireland and even as far afield as Iceland. I found this contemporary drawing of White European slaves being landed by the captors at Algiers c. 1700 in The History of the World, Vol 2: The Last Five Hundred Years, Esmond Wright, general editor, (W.H. Smith 1984), page 265.

The same page also carried this picture of Mulay Ismail, who ruled Morocco from 1672-1727. Morocco was another north African state which relied for its economy on slave raiding.

It’ll surprise no-one that Adolf Hitler also celebrated the conquest and enslavement of those he considered inferior races in Mein Kampf. He wrote

For the development of the higher culture it was necessary that men of lower civilisation should have existed, for none but they could be a substitute for the technical instrument without which higher development was inconceivable. In its beginnings human culture depended less on the tamed beast and more on employment of inferior human material.

it was not until the conquered races had been enslaved that a like fate fell on the animal world; the contrary was not the case, as many would like to believe. For it was the slave which first drew the plough, and after him the horse. None but pacifist fools can look on this as yet another token of human depravity; other must see clearly that this development was bound to happen in order to arrive at a state of things in which those apostles are able to loose their foolish talk on the world.

Human progress is like ascending an endless ladder; a man cannot climb higher unless he has first mounted the lowest rung. Thus the Aryan had to follow the road leading him to realization, and not the one which exists n the dreams of modern pacifists.

Adolf Hitler, My Struggle (London: The Paternoster Library 1933), page 122.

These show that not only is Sasha Johnson ignorant of the White slave trade, or just doesn’t care, she also shows the same attitude towards those she considers racially inferior and an enemy as Hitler. Only the colours have been swapped. It is, in my view, fair to call her a Nazi. And her supporters, including the members of her Black militia and prospective members of her proposed Blacks only party are also Nazis.

Now I think that she’s probably just young, stupid and got carried away. But she still deserves to be treated like any other Nazi until she grows up and sees sense. After all, to many people before the Nazi seizure of power, Hitler was a joke. There’s a line in the Bernardo Bertolucci film The Conformist, about a young man who joins the Italian Fascist party after he shoots the paedophile, who tried to attack him, that’s very pertinent. ‘When I was in Munish, there was a man ranting in the beerhalls. We all used to laugh at him. That man was Adolf Hitler’.

Marxism, Black Nationalism and Fascism

September 21, 2020

Last week or so Sasha Johnson was thrown off twitter for stating that the White man would not be the equals of Blacks, but their slave. Johnson is supposedly one of the leading lights in the Oxford Black Lives Matter movement. She was filmed holding a bizarre paramilitary-style rally in Brixton. Standing in front of a uniformed squad of Black people, she compared the police to the Klu Klux Klan and declared that what was needed was a Black militia. Like the one that was standing behind her, no doubt. She also screamed ‘Black Power!’ and ‘Revolution!’ She then followed that by announcing that, as Black and Asian politicians like Priti Patel and David Lammy were all sell-outs, she was going to found a a new political party solely for Blacks.

Johnson has been called a ‘Black Panther’, though I don’t know whether it was by her admirers in the Black power movement, or by herself. It certainly seems that she’s trying to copy the Black Panthers, who were set up to defend American Blacks against shooting and murder by the police, and set up their own party. But to British eyes it also looks very much like other violent paramilitary movements, like the terrorist organisations in Ulster and White Fascist organisations, such the British Union of Fascists and the National Front.

Black Lives Matter as an organisation, I gather, is Marxist, and the Black Panthers are usually seen as radical left rather than Fascist right. But this passage from Noel Sullivan’s Fascism (London: J.M. Dent & Sons Ltd 1983) may explain how Johnson was able to move from a Marxist position to racial supremacy, albeit one that privileged Blacks against Whites.

Sullivan’s a Conservative historian, who take the view that the origins of Fascism are to be found in the activist style of politics that emerged with the French Revolution. This demanded that the public take an active part in politics as against the older, feudal system in which politics was confined to the king and the aristocracy. This new activism also set up the nation or the people against an outgroup, identified as their enemy. For the French Revolutionaries, the people were the French middle class, and their enemies were the monarchy, aristocracy and clergy. Later in the 19th century, Karl Marx identified the people with the working class. However, that didn’t end the process. This was followed in the 20th century by Asian revolutionary socialists, beginning with Sultan Galiev, identifying their peoples as the oppressed working class and urging revolution against their White colonial oppressors. Sullivan writes

In spite of Marx’s belief that his redefinition of the ‘true people’ as the proletariat represented a scientific and therefore final stage in activist strategy, the subsequent course of twentieth-century intellectual history revealed that his own position was a unstable as the one which he had attacked. Consider, for example, the doctrine advocated by Sultan Galiev in 1919, in an article entitled ‘Social Revolution and the East’. Galiev was a Marxist, in the sense that he followed Marx in identifying the true people with the proletariat. He differed from Marx, however, in his definition of the proletariat itself. The trouble with western socialism, Galiev wrote, is that ‘the East, with its population of a milliard and a half human beings, oppressed by the West European bourgeoisie, was almost entirely forgotten. The current of the international class war bypassed the East and the problem of revolution in the East existed only in the minds of a few scattered individuals. For Galiev, the true proletariat now became the Muslim, Hindu and Chinese masses of the East, and the Marxist class struggle was accordingly transformed into one between the white and coloured races. Other non-European socialists rapidly took up this theme. For example, in 1920 Li Ta-chao, one of the founders of the Chinese Communist Party, defined as class-struggle as racial conflict ‘between the lower-class coloured races and the upper-class white race’. In this struggle, ‘China really stands in the position of the world proletariat.’ In Japan, Ikki Kita also pursued the racial method of defining the true people as the populace of the third world, maintaining in his Outline for the Reconstruction of the Japanese State, 1919) that ‘There are self-contrictions in the fundamental thought of those European and American socialists who approve of proletarian class-struggle within a country but who consider international proletarian war as chauvinism and militarism.’ In recent decades, Frantz Fanon has been the best-known exponent of this particular variant of the new activist style of politics. (pp. 51-2).

Sasha Johnson seems to have made a similar transition, identifying the true people with Britain’s depressed Black population. In so doing, she’s moved from a socialistic Black radicalism to Fascism. She’s become Black Britain’s version of the White Fascists Nesta Webster and Rotha Orne Linton.

I also wonder how long she’ll be a figure on the public stage. She was determined to make herself notorious and a figure of public outrage and terror, like any number of angry young people before her trying to epater le bourgeois. I don’t think Black Lives Matter have done anything to censure her or reel her in, but it wouldn’t surprise me if they did. At the moment she’s a liability. They and the media have made a point of showing that Blacks and Whites, especially young people, are united in their support of the movement. BLM also released statements on placards stating that they were trying to start a race war. They were trying to end one. But that is precisely what Sasha Johnson wants to do.

My guess is that Black Lives Matter will now try and rein her in, if only for the sake of publicity. As for Johnson herself, she and her supporters come across as young, idealistic and stupid. 19th and 20th century history is full of similar young men and women, angry and radical, trying to threaten the establish order. Hopefully with time she’ll settle down and grow up.

Sargon of Gasbag on Black Lives Matter’s Material for Schools’ Day of Action

September 11, 2020

I’m no doubt going too far in some people’s eyes by reblogging this. After all, this is Carl Benjamin, aka Sargon of Akkad, the Sage of Swindon and the man who broke UKIP. Sargon’s a true-blue Libertarian Tory. He supports Boris Johnson’s Tories, Donald Trump and was formerly a member of UKIP. He passionately supports Brexit, capitalism and doesn’t believe that the Tories are privatising the NHS on the grounds that he thinks no-one would buy it. Although he is anti-racist and has debate the Alt Right, his own nationalist views are so extreme that he himself has been accused of racism. He has very conservative views on women and gender. When he was adopted by the Kippers as one of their candidates in a Euro election a few years ago, it became a national scandal. There were protests against him when he tried speaking in Bristol and Cornwall. People threw milkshakes and buckets of fish over him, and he was banned from a local restaurant here in Bristol. There were letters of protest against his candidacy from the other Kippers. The Gloucestershire branch dissolved itself in disgust, and a very large proportion of the party’s membership resigned.

I don’t share his political views and strongly disagree with him about Brexit. It’s destroying Britain. As is Johnson’s free trade Thatcherism. And the NHS is most definitely being privatised.

But I’m reblogging his post about the materials Black Lives Matter had put together for a proposed day of action in schools this summer because I believe that while he misses the point and is wrong about many of the issues BLM raise with their teaching materials, there are others that he is right to tackle and criticise.

Someone leaked the school syllabus Black Lives Matter had put together onto the web, and Sargon makes it clear that it’s a full-one attempt to indoctrinate children. He then goes on to critique some of BLM’s proposals one by one.

He begins with BLM’s call for a week of action in schools. This declares itself to be a national uprising that affirms the lives of Black students, teaches and families. This week centres classroom lessons on structural racism, intersectional Black identities, Black history and anti-racism through the thirteen guiding principles of the Black Lives Matter movement.

Sargon declares that this is an attempt to indoctrinate children with a one-sided view of history, politics and moral philosophy without their parents’ presence or even knowledge, in order to turn them into activists. Sargon naturally states that this not something he would like them to do to his children.

He then goes through Black Lives Matters’ Guiding Principles. They are

Restorative Justice: We intentionally build and nurture a beloved community that is bonded together through a peaceful struggle that is restorative, not depleting. This strikes Sargon as like a cult, like some of those he read about a while ago, where they interrogated each other in order to form a tightly-knit community in which they were emotionally connected in a weird and unfriendly way.

Diversity: We respect and acknowledge differences and commonality. Sargon doesn’t comment on this, but this seems to be the standard attitude now being taught in schools and promoted as the norm throughout society.

Empathy: We practice empathy. We engage comrades with intent to learn about and connect with their contexts.

Loving Engagement: We embody and practice justice, liberation and peace in our engagements with one another.

Queer Affirming: We foster a queer-affirming network. When we gather, we do so with the intention of freeing ourselves from the tight grip of heteronormative thinking or rather, the belief that all in the world are heterosexual unless s/he or they express otherwise. Sargon doesn’t comment on this either, but at one level it’s also unremarkable. Schools have also come under pressure to tackle homophobia and promote gay tolerance and equality. There are problems with this when it comes to what is age appropriate. Homophobia is certainly not confined to the Black community, but it does seem to be particularly strong there. A few years ago back in the 1990s BBC Radio 4 broadcast a documentary, The Roots of Intolerance, in which the Black British gay presenter went across Britain and the Caribbean seeking to understand where the deep hatred of gays in Black society came from. This was a particular issue at the time, as there was a spate of extremely homophobic songs emerging from Black artists. That controversy has now died down somewhat, but I don’t believe the situation has altered in the past 25+ years. I disagree with this part of BLM’s manifesto because the attack on heteronormativity is too extreme and should not be taught and encouraged.

Transgender Affirming: We are self-reflexive and do the work required to dismantle cisgender privilege and uplift Black trans folk, especially Black trans women, who continue to be disproportionately impacted by trans-antagonistic violence. We particularly make space for transgender brothers and sisters to participate and lead. Sargon states that if he caught a school teaching his children this, he would take them out. He even says he’d send them to a Catholic school – and he was a militant atheist. This radical stance is aimed particularly at the Black community, but seems to be part of the general trend throughout American and British society. Trans activists are campaigning for this to be taught in schools. Again there are problems with what is age appropriate, and also the indoctrination of the vulnerable. Some children are being taught by the medically unqualified that they are transgender, while in fact they may simply be mentally ill. There is particular concern that those convinced that they are transgender may be simply autistic. Girls are being particularly affected, and so some opponents of the radical trans movement feel that it is an anti-feminist ideology.

Unapologetically Black: We are unapologetically Black in our positioning. In affirming that Black Lives Matter we do not need to qualify our position to love and desire freedom and justice for ourselves is a prerequisite for wanting the same for others. Sargon makes the point that this also validates the idea that White lives matter as well. In fairness, Black Lives Matter has never said that they didn’t, although some of their members, like Sasha Johnson, almost certainly don’t believe they do. But Sargon also argues that their statement about being unapologetically Black means that their opponents can also argue that they are unapologetically White. Their stance legitimates White nationalism. The only way they can combat this is by adopting Robin Di Angelo’s tactic of stating ‘it’s rules for me but not for thee’.

Black Women: We build a space that affirms Black women and is free of sexism, misogyny and environments in which men are centred. Sargon doesn’t mention it, but this seems to be just another approach Black Lives Matter shares with other radical groups and which reflects the anti-sexism campaigns in general society.

Black Families: We make our spaces family-friendly and enable parents to fully participate with their children. We dismantle the patriarchal practice that requires mothers to work double shifts so they can mother in private even as they participate in public justice work. This confuses Sargon as he says that he thought patriarchy wanted women in the home, barefoot and pregnant. But I think he’s failed to reaslise that this section appears to written for those poorer families, where the absence of a father means that the children aren’t supported by the second income that is now required to support a family. This situation is particularly acute among the Black community, but certainly isn’t unique to it. It is also found among the White poor.

Black Villages: We disrupt the western prescribed nuclear family structure requirement by supporting each other as extended families and villages that collectively care for one another, especially our children to the degree that mothers, parents and children are comfortable. Sargon states that this is a fantasy world.

He has a point in that it appears to be a racialised view, that idealises the African model of communal childcare. For example, in many traditional African cultures the women of the village also breastfeed each other’s children. And then there’s that supposed African proverb about it taking a village to raise a child. But no-one has ever been able to find such a saying in traditional African lore.

However, there is a general principle here that is perfectly acceptable. When my parents were settling down to raise us, they had the support of relatives and neighbours. People at that time did look out for each other, giving poorer friends items they had no longer use for, doing each others’ shopping and looking after each other’s children in sickness and emergencies. That hasn’t completely vanished, but it was done much more than is now common. That sense of community has been damaged by the extreme individualism that is atomising society.

Globalism: We see ourselves as part of a global Black family and we are aware of the different ways we are impacted or privileged as Black people who exist in different parts of the world. This seems to follow the pattern of much Black activism. Black civil rights campaigners have seen the struggle of western Blacks as part of a general, global struggle of Black nations for independence from White domination since at least W.E.B. DuBois, who moved to Ghana after it gained independence.

Intergenerational: We cultivate an intergenerational and communal network free from ageism. We believe that all people, regardless of age, show up with the capacity to lead and learn. Sargon believes that this erases children, but thinks this is good for the kind of people this would attract. This is wrong. The statement simply means they value older people. Again, it’s in line with the general, mainstream attack on ageism.

Collective Value: We are guided by the fact that all Black Lives Matter regardless of actual or perceived sexual identity, gender identity, gender expression, economic status, ability, disability religious beliefs or disbeliefs, immigration status or location. This, Sargon declares, is the endpoint of the radical left’s thinking in race. Or it could be an attempt to create a united Black community with its own sense of pride in order to combat some of the real issues plaguing the Black community, like drugs and Black on Black violence.

Sargon on BLM’s ‘Talking to Young Children

Sargon then moves on to the section about Talking to Young Children about the Guiding Principles of the Black Lives Matter Movement. Sargon states that this section uses phraseology, that could only be by people who don’t have children. He then singles out the sections on ‘diversity’, ‘globalism’ and ‘transgender-affirming’. The last says that ‘everyone get to choose their own gender through listening to their heart and mind. Everyone gets to choose whether they are a girl or a boy or both or neither or something else, and no-one gets to choose for them’. Which Sargon sarcastically warns will leave children rather confused. And I believe that is one of the dangers of adopting such a radical stance when it comes to gender identity. I don’t doubt that some people do feel that they are in the wrong body, and that after very careful thought and medical advice they should be able to transition. But this is something rather more complicated than saying people choose their own gender identity.

‘Collective value’ – Sargon thinks this is the same as individual value.

‘Unapologetically Black’. This section states that there are lots of different kinds of people and one way that we are different is through the colour of our skin.’ Sargon believes that this highlights the issue of race, and will turn children into a generation of racists. The section goes on ‘It’s important to makes sure that all people are treated fairly, and that’s why we, and lots of other people all over the country and the world, are part of the Black Lives Matter movement.’ This tells children that they are going to be a race warrior for the Black Lives Matter movement. But this section also connects with what the movement was saying in their thirteen principles about also valuing people from other races, but that it had to start with Black people’s own first. It therefore does not mean that they necessary disparage other races.

Plans for Week of Action

He then goes on to critique their plans for a week of action, which is a week of activism. This is simply to train children how to be activists. The programme includes sections like ‘Show Solidarity’, ‘Post on Social Media’, ‘Teach a Lesson’, ‘Attend an Event’, create things. He believes this document is real, because it has too many graphics to be otherwise. He points out the contradiction between their statement that they embody and practice justice, liberation and peace in their engagements with each other with a raised fist, a representation of violence.

The materials also include abstracted posters that can be used. Sargon believes that the consistency of the messages shows that this was planned in a central committee. He then goes on to discuss their suggestions for what should be taught at elementary school. Which includes youth activism. The plans for their week of action include ‘Day 1 kick-off: using your voice for a cause; Day 2: past and present youth activism’; guiding questions like ‘what is a cause?’, ‘what does it mean to use your voice for a cause? ‘, ‘why is it important to stand up for what you believe in?’, ‘what are the different ways we can create change?’, ‘home issues and the home community’, a project day. Sargon criticises this on the grounds that they are training children who are unable to think critically about what they are being taught, nor do they know any of the facts of the matter behind it. Sargon does not assume that they will give them a fully informed picture either. He calls it indoctrination.

Postmodernism and Afro Futurism in High School

Moving on to the material for high school, he says that this is where it gets really good. Like ‘Afrofuturism’ and ‘Postmodern Principles’. Sargon asks rhetorically whether he wants a group of radical race warriors, who consider everything about our society racist, to indoctrinate his children into a postmodern education? He says ‘No’, and adds that it’s only because he doesn’t want his child to come out of school believing that the world around him into which he’s been born and raised is evil and that he has to do everything in his power to tear it down. And that he himself, as a White person, is going to be part of the problem. And that every Black person he meets is some kind of inferior species, that needs his help and guidance to be saved. He doesn’t agree with that kind of worldview at all, nor with postmodernism as the kind of lens to view things with.

Sargon is absolutely right about Postmodernism. I extensively criticised it earlier when this blog was centred on Christian Apologetics. Postmodernism and cultural relativism are entirely inadequate as the basis for morality because of their rejection of the idea that it is objective. This was also the attitude of the Italian Fascists and Nazis. Mussolini took over Nietzsche’s idea that there was no objective morality, and the Nazis believed that morality and philosophical values differed from nation to nation according to race and ethnicity. Hence the Nazis’ insistence on Aryan science, maths and other racist nonsense. But the idea of racial and gender equality, for example, demands an objective morality that applies to all humans and is universally valid. Postmodernism, despite its pretensions to do this, actually doesn’t support such universal and objective values.

He believes this comes out in the section on Afro Futurism. This begins with a section on ‘Utopia’, which defines it as ‘an imagined place where everything is perfect, and asks the reader to define their utopia.’ It asks people to dream about their perfect place, a consistent theme throughout the documents. It asks the students what problems they could solve with their superpowers and what they would look like in this imaginary world. Sargon responds with ‘Who cares? You live in the real world’ and points out that they have limited resources at hand and limited options. So they should stop talking about an imaginary freedom of the will, as if the will is something separate to the physical world and gets to decide everything for it. He doesn’t want them thinking about superpowers, but asking how they can get good grades, how can they get a good job, how can they be healthy and stable, how can they raise children of their own, how can they form a family and be a healthy person.

This is a fair criticism. From what I can see, Afro Futurism simply means Black science fiction and particularly the imagining of Black advanced technological societies, like Wakanda in the film Black Panther, based on the Marvel comic books. There’s nothing wrong with such dreams, but schools should be teaching more immediate and achievable goals and aspirations to their students.

High School Materials

From this he moves on to the high school section, where there is more interesting stuff. Like ‘the BLM High School: the Black Panther Party’; ‘Social Justice Mathematics Materials’; ‘Black Lives Matter Haiti’, ‘Chicago Race Riots’, all of which Sargon describes as full-on Black Lives Matter propaganda. Sargon states that this doesn’t mean that they’ll get the opportunity to pump this out, but the fact that they’ve prepared it shows that there is time, money and materials behind it and it will get somewhere.

Then on to their reading materials. These include the Black Panther’s Apologia. This is the Panther’s 10 point programme, which were:

  1. We want freedom. We want the power to determine the destiny of our Black and oppressed communities.
  2. We want full employment for our people. They believed that the federal government had the responsibility and obligation to give everyone either a job or a guaranteed income. Sargon shows his libertarianism here by saying that it shows that they believed that they were the serfs of the state. This part of their manifesto is certainly radical. If you read it, it says that if businessmen are not willing to provide employment, the technology and means of production should be taken away from them and placed in the hands of the people, so that they can do so. It’s certainly a communist demand. But at the time this was written, in Britain the social democratic post-war consensus was still governing British politics. This meant that the government believed it had the responsibility to create full employment. This was through a mixed economy and state economic planning. Attlee only nationalised a very small number of industries, and so it did not necessarily mean that the state would employ everyone, only that it would help create the economic framework for everyone to be able to get a job. As for a guaranteed income, this could just mean proper unemployment benefit. This was part of the minimum welfare provision set up by Roosevelt’s New Deal, but I don’t know how far it extended. Like the British unemployment benefit before the creation of the welfare state, it may have only reached certain sections of the working class. In which case the Panther’s demands are entirely reasonable.
  3. We want an end to the robbery by the capitalists of our Black and oppressed communities. Sargon questions this by stating that if they believe the state is robbing them, why do they want it to provide them with a job, as they wouldn’t be free. This section goes back to the old promise of 40 acres and two mules. Sargon asks what they would do with this if they were dumped in the middle of the Midwest. They wouldn’t be able to take care of two mules. He knows he wouldn’t know what to do with them, and that they wouldn’t know either. Again, if you actually look at what they’re proposing, they also say they would accept the monetary equivalent. They’re talking about reparations for slavery, and for the slaughter of 50 million Black people they believe America has committed worldwide.
  4. We want decent housing, fit for human beings.
  5. We want decent education for our people. This also includes the statement that it should expose the true nature of decadent American society. They want to be taught the true history of their people and role in present-day society. Which looks like the origin of Black History Month.
  6. We want completely free healthcare. Sargon reads this out, but makes no comment. But it’s a reasonable request, and is behind the NHS in Britain, now under attack from the same forces of capitalism that the Panthers saw as oppressing Black Americans.
  7. We want an end to police brutality and murder of Black people, and all other people of colour, all oppressed people inside the United States. From what little I know of the Black Panthers, it was the casual police killing of Blacks that provoked the rise of the Panthers in the first place. They believed the only way they could protect Black people was to take up guns and shoot back. Hence Sasha Johnson’s bizarre fantasy of setting up a Black militia here in the UK, despite this country’s rather different history.
  8. We want an immediate end to all wars of aggression. This was obviously written during the Vietnam War, but it’s still applicable now.
  9. We want freedom for all Black and oppressed people. Sargon skips over this, omitting that it’s about freeing people in jail, and that they also want trial by a jury of peers for everyone charged with so-called crimes under the country’s laws. This is a central cornerstone of western justice.
  10. We want bread, housing, education, justice, peace. Sargon declares that these are flights of fantasy that sound like radical communist agitation, and for the Black Panthers, a militant, murderous party. Certainly the Panthers do seem from this to have been very radical left, and influenced by communism. But the demand for decent housing, full employment and free healthcare could be solved simply through a social democratic mixed economy welfare state. Horrifyingly radical to Americans, but the norm in Britain at the time.

Social Justice Maths

Sargon goes on to other topics, which he thinks are very weird. Like materials for social justice mathematics, a copy of Oakland police statistics for 1st July 2013, and Stanford university’s big study of racial disparites, and the stats for New York police’s stop and frisk.

Sargon’s Concluding Criticisms

Then there’s the Teaching Tolerance Guide, subtitled ‘Discussing Race, Racism and other Difficult Topics with Other Students’. There are also videos. Sargon once again describes it as a social justice package – which is quite correct – and states that the same talking points are repeated over and over again throughout it. He states that it is to present a one-sided narrative on all these points in order to construct the belief that American and other societies are uniquely evil, encouraging children to go into flights of fantasy about what might be, instead of being pragmatic, responsible and trying to build a better world one step at a time.

Sargon says that this should be resisted at all costs. If you’re a parent, you should enquire at your local school if they have any Black Lives Matter teaching materials that they will be teaching your children and request a copy of them. And if they don’t, you should kick up a stink, threaten to pull your child out and tell other parents to do so, because this is racial indoctrination. He even says that you could send the other parents this video to show what these materials look like.

He then ends the video by plugging his merchandising, based on Orwell’s statement that in a time of universal deceit, telling the truth is a revolutionary act. And with Black Lives Matter we have entered that time of deceit. Our societies are not evil. They are good societies. Black Lives Matter is a malign cult, which he believes has spread through our societies because they are good, decent and people do not want to be racist. This is partly right. Black Lives Matter exists because society does treat Black people unfairly, but it has spread because people do not want to be racist as the mixed race crowds of their protests show. He believes it has spread through a postmodernist education establishment with a deconstructionist agenda which says that if things are looked at in a certain way, White societies are uniquely evil when they aren’t.

Here’s Sargon’s video.

The materials Sargon analyses and critiques in this video seem to show that in many ways Black Lives Matter is unremarkable. It has much in common with other left-wing movements demanding racial and gender equality and promoting gay and now trans rights. It also seems to follow much previous Black activism in connecting the deprivation of Blacks in the west with White western imperialism and colonialism. I don’t dispute either that its view that Blacks are particularly disadvantaged in America is due to institutional racism, as certainly legislation has been used to disqualify Blacks from opportunities, jobs and services, including welfare provision, that has been reserved for Whites.

This is not the whole story, however, and such a view should not be taught in school. What is appropriate as voluntary community activism becomes dangerous indoctrination when taught in the classroom. The idealisation of the Black Panthers is a particular problem. While much of their demands were reasonable and entirely justified, they were a violent paramilitary terrorist organisation. It’s intoxication with the Panthers and their violence that has inspired Sasha Johnson to style herself as a Black Panther and try to set up her own, similar Black paramilitary organisation.

I also share Sargon’s objections to teaching children that western society is uniquely evil and persecutes Blacks, who always require particular assistance. And that Whites are responsible for this, and somehow intrinsically racist unless taught otherwise. This is only part of the story, and the reality can be far more complex.

Despite its careful wording about tolerance and diversity, the materials for BLM’s proposed day of action would only create more racial hostility, division and resentment. They should definitely not be taught in schools.

Sasha Johnson Thrown off Twitter for Calling for Enslavement of Whites

September 9, 2020

For some reason, all the posts I found about this came from either right-wing or apolitical journalists and bloggers. In my admittedly cursory search for information on it, I didn’t find any criticism from the left. But the left has to criticise this and call it out. It’s pure, genocidal race hatred, and if it doesn’t, it hypocrisy and double standards. It sends a message that you can be bitterly racist, so long as you’re black and anti-White.

It seems at the end of last month, Sasha Johnson, who claims to be one of the leaders of Black Lives Matter Oxford, got banned by Twitter after posting this disgusting Tweet:

It’s a bit blurry, and if you can’t read it, Johnson says

The white man will not be our equal but our slave.

History is changing

No justice no peace

#BLM #Brixton #BLMUK

If you don’t know who Sasha Johnson is, she got quite a lot of attention from Conservative and far right White bloggers and Youtubers a few months ago for a video of her making a speech at a rally in Brixton. She declared that the police were like the Klu Klux Klan, which is obviously and astonishingly wrong. There is problems with racism in the cops, though all the police I know have been very good, conscientious officers who very definitely weren’t. If our cops were like the Klan, then she wouldn’t be around to say that. She’d be hanging from a tree somewhere or otherwise murdered. She’s also videoed calling for the foundation of a ‘Black militia’, surrounded by her own private Black army, who were shown all wearing stab vests and some kind of paramilitary uniform. This is to protect Blacks, probably from the police she hates and reviles. She also dismissed Black and Asian politicos like David Lammy, Sadiq Khan and Priti Patel as ‘tokenistic’, who would do nothing for Britain’s non-White minorities. On the Million Person march, whose name is clearly intended to hark back to Louis Farrakhan’s Million Man march on Washington in the 1990s, she declared that she was founding a Black political party. Whites would be denied positions of leadership. This would have the monicker The Taking The Initiative Party. She declared  “We are tired of being let down by Labour, Conservatives, and Lib-Dem and all of them. We want our own political party, one that reflects the multicultural nation that we have become.”

Guy Birchall on Johnson’s Anti-White Racism

Then she got thrown off Twitter for adding to her profile the noxious Tweet about enslaving Whites. Guy Birchall, a journo for the Scum and Spiked Online, wrote a piece for RT. Black Lives Matter have not condemned her, and he contrasts this apparent acceptance of her vicious racism with the universal condemnation shown to White supremacists and racists, like the EDL, BNP and assorted Nazis, Islamophobes and Fascists. He writes

There is little doubt that had the roles been reversed, and a prominent member of the EDL or Britain First had tweeted that black people would be “slaves,” the Old Bill would have been knocking on their door the second they hit send. Johnson is a black supremacist and is apparently finding it increasingly hard to disguise her disgust for white people and “race traitors” from the black community. The fact that Black Lives Matter UK has not denounced her blatant racism and inflammatory language does the movement no favours. 

He concludes:

The left can try and argue that racism is about systems and power structures all they like, but the rest of us know it is hatred of another race. Johnson plainly hates white people and the mere fact that she is black should not give her a free pass. She can dress up as Che Guevara all she likes, but in reality, she’s nowhere near as glamorous as the Argentine revolutionary; she’s a black, female Nick Griffin with even less charisma.

See: https://www.rt.com/op-ed/499628-sasha-johnson-blm-oxford/

Black Anti-White Racism

Now Johnson’s undoubtedly reflecting the anti-White racism that exists in parts of the Black community. The Nation of Islam is a separatist organisation that wants an independent Black state carved out of five of the southern states of the US. In the 1960s they used to hold joint rallies with the American Nazi party. The deal was that the Blacks could have the Atlantic seaboard, and the Whites the rest of the US. It’s present leader, Louis Farrakhan, believes Whites are albinistic mutants created by an evil Meccan superscientist, Shabazz, to bring down the advanced Black civilisation that existed tens of thousands of years ago. There’s an even more extreme Black Muslim group, Ansaru Allah, who also believe that Whites are literally demonic. They consider White skin colour and features similarly abhorrent, and their leader thinks Whites are Amalekites, the ancient enemies of the Hebrews, who tried to wipe them out when they passed through their territory on the way to the Promised Land. And before all this the Rastafarians also declared that White people were literally devils.

White Enslavement from the Middle Ages to 19th Century

Johnson probably thinks she doing something daringly novel by demand the enslavement of Whites. She isn’t. Starting long before the Atlantic slave trade, Whites were also enslaved by Muslims. In the Middle Ages, Arab merchants bought White Frankish slaves from what is now France and other parts of Europe. They also raided France and Italy as part of their jihad against Christendom. This was followed by the Barbary pirates of the 16th onwards from North Africa. These also raided Britain and as far afield as Iceland for White European slaves. The Turkish Empire also enslaved Whites. Following the Ottoman conquest of the Balkans by the Sultan Bayezit, ‘the Lightning’ in the 15th century, the White Christian population was reduced to peasant serfs bound to the estates of their new Turkish masters. This continued well into the 19th century. Around 1820 or so the Greeks on Chios rebelled. This was put down with great ferocity by the Ottomans. Many were massacred. I’ve read that 23,000 Greeks were also enslaved by the Turks. These atrocities inspired the French artist, Delacroix, to paint his Massacre at Chios.

Delacroix’s Massacre at Chios. Does Johnson approve of its subject, the massacre and enslavement of Whites?

19th century Egypt had two slave markets and two separate guilds for the slavers, one for the dealers in Black slaves and another for those in Whites. British and American ships were also raided for slaves, and the south-west of England was particularly vulnerable. The executioner in one of the north African states was a former butcher from Exeter, and ships from Bristol were also taken. The parish records from the 18th century for the Gloucestershire village of St Briavels show donations given to a man collecting for money to ransom enslaved Christians. Algiers was a notorious centre for this Islamic piracy. There was a very short war in the 1820s when a British gunboat shelled the palace of the Dey of Algiers, liberating many of the White Christians forced into servitude aboard the pirates galleys. The slave raiding finally stopped with the French invasion and conquest, which led to the creation of Algeria.

Dictators also Murder their own People

At the moment Sasha Johnson is a joke, like some of the murderous fantasists of the White far right. Her Black militia was compared to Live Action Role-Players, and reminds me of nothing more than the mighty armies of storm troopers imagined by the leaders of White Nazi groups while they hold their rallies above a pub or in their front rooms. Mighty dictators in their own imaginations. But if she had power, she’d be a menace. It’s clear that she wants to persecute Whites, but like every would-be dictator she’d also kill and murder her own people and supporters. It’s been said that ‘Revolutions, like Saturn, eat their children’. The French revolutionaries murdered other French Revolutionaries in factional disputes. Hitler launched the Night of the Long Knives against the SA. Stalin killed 30 millions Soviet citizens in the purges, the artificial famine in the Ukraine and the collectivisation of agriculture, and the deportations of whole nations to Siberia. In Africa, Idi Amin, the butcher of Uganda, styled himself the conqueror of the British Empire, particularly in Africa, and claimed to be the king of Scotland. He was carried around in a litter by White businessmen. But the people he tortured and massacred most were other Black Ugandans. Robert Mugabe in the 1990s and early part of this century beat, massacred and evicted his country’s White farmers. But he started his infamous career as dictator and mass-murderer by massacring the Ndebele and other tribes, who were the traditional enemies of his Shona people.

The Black Militia – Another Mandela United Terror Organisation?

Sasha Johnson has shown an extremely aggressive, violent side in her relations with Black critics. There’s another video clip of her racially abusing a Black man and challenging him to a fight simply because he disagrees with her. She shows precisely how low she is when she calls him a ‘coon’. I think if she had any real power, she’d start trying to persecute Whites, but she’d also attack her rivals in the Black community. I can imagine her sending round her Black Militia to sort out her Black critics. Just like Winnie Mandela terrorised South African Blacks with her Mandela United football team. This was a disguised private army, responsible for numerous beatings and murder, including that of the much-admired teenage activist, Stompie Mkhetzie. And that army is certainly breaking laws passed against Fascist organisations. In the 1930s the wearing of paramilitary uniforms for political purposes was banned, a piece of legislation targeting Oswald Mosley’s British Union Fascists and other Nazi and Fascist organisations. People didn’t accept the BNP/NF when they openly strutted around in Nazi uniforms, and Johnson’s Black Militia, which she has clearly modelled on the Black Panthers without any understanding of the difference between the UK and US, shouldn’t be acceptable either.

David Olasuga on White Support for BLM

Of course, many Black members and supporters of Black Lives Matter don’t share her anti-White hatred. The Black historian and TV presenter, David Olasuga, wrote a piece in this week’s Radio Times in which he declared how heartened he was by so much White support for the movement, and the interest in Black affairs and Africa by young Whites. He noted particularly how four books on Africa had reached the top of the bestseller lists, partly due to White interest.

Black Critics of BLM and Black Anti-White Racism

And Black Lives Matter has some of its fiercest critics among Black Americans. I found a video by a right-wing Youtuber showing a number of Black Americans making it very clear why they despised it. These were men and women who had White friends and mixed-race relatives. The violence and threats they had personally experienced had come, not from Whites, but other Blacks. One of the voices was the American Conservative vlogger, YoungRippa. He warned his White viewers and listeners that Black Lives Matter wanted Blacks to hate them. I don’t share his Conservatism nor hatred of the welfare state, but unfortunately there are Black radicals who do have a bitter hatred of Whites that have emerged in the wake of the BLM movement. One of these was a hack styling herself ‘FeministaJones’, and who claims to have written for a number of respectable, mainstream magazines including Time. She put up a piece on her blog arguing that Blacks shouldn’t accept White support, because Whites would never endanger their children with the violent revolution America needs.

What! This is arrant, dangerous nonsense! No-one should be talking about putting their children in danger and demanding violent revolution. Not Blacks, not Whites, not anybody. I’ve friends and relatives, who’ve seen their businesses trashed and have fled their homes during riots here in Bristol. For all its faults, America is a democratic country. it has elected Black leaders and legislators, passed affirmative action laws, that have undoubtedly improved conditions for Blacks. Even if Blacks are still faced with poverty and institutional racism, democratic America has shown itself a world leader in this, and is admired and copied here in Britain.

Will the University and Students Treat Johnson like White Nazi Students?

It will be interesting to see how Oxford University and whatever student union, guild or association handles Johnson. I say ‘Oxford University’, but I’ve heard it suggested that she really belongs to Oxford Brookes, the former polytechnic. Either way, it remains to be seen how her uni and student body reacts to this. I remember the controversy back in the 1980s when students at his university or college turned their backs on Patrick Harrington, one of the fixtures of the BNP/NF. They made it clear that they didn’t want him in their university. The NUS passed rules making it a ‘no platform’ for ‘racists and Fascists’. And rather more recently, Hope Not Hate reported that one of the odious members of one of the Nazi organisations was expelled from his university after complaints from students about his racist views.

The same should happen to Johnson. I recognise that the long history of persecution of Blacks in the West has led to some Blacks hating Whites with some justification. But this is unacceptable. It’s racial supremacy with a Black face. And such genocidal racism is always and everywhere an affront to humanity, no matter what complexion it has.

Sasha Johnson is a Nazi. Remember the old slogan against the NF: ‘Black and White, Unite and Fight!’ That needs to apply to her. And if Black Lives Matter and the student organisations stay silent about her, they are hypocrites and tacit racists too.

Gun Rights, the Second Amendment and Early 20th Century Preparations for Revolution in Britain

March 6, 2016

One of the major issues that concerns the Republicans, and particularly the extreme right-wing of that party, is gun rights. They point to the Second Amendment in the Constitution guaranteeing American citizens the right to bear arms, which they view as one of the key democratic freedoms in America. They see it as the article in the Constitution that enables Americans to fight back against a tyrannical government. Hence the hysterical rage amongst the NRA and people like the conspiracy theorist, Alex Jones, at the mere mention of gun legislation. This is always greeted with cries of ‘They’re coming for our guns!’ and the defiant snarl that they’ll only be able to take the weapon, ‘from my cold, dead hand’.

I’ve also seen a quotation from George Orwell trotted out to support gun rights. I can’t remember the exact quotation, but it’s something like the household gun on the wall being the mark of the free worker. Now Orwell’s quote could be a remark on many things. In the 19th century the poaching laws introduced by the wealthy farmers during the Napoleonic Wars were bitterly resented, because many agricultural workers believed they had the right to poach rabbits on their employer’s land as part of the perks of the job. And this became more important as the economic situation deteriorated and poverty and starvation more common.

It was also an attitude shared by the Social Democratic Federation, an early British Socialist party, which was one of the organisations that formed the Labour party. The SDF was Marxist, although its founder, Hyndeman, had fallen out with Marx himself as he had not credited Marx with the party’s programme. Pelling in his ‘Short History of the Labour Party’ notes that in period running up to the First World War and the debate about rearmament, several members of the SDF, most notably Will Thorne, believed

in a form of conscription known as ‘the citizen army’, which was based on the idea that a revolution could best be effected when all members of the working class had some training in the use of arms. (p. 29).

Now I’ve no doubt that the idea of radical, working-class Marxists bearing arms ready to start the revolution is something that scares the right witless. Gun rights are all right for right-wing Whites, but when Blacks and the radical Left get them, it’s a major threat to decent American society. The Young Turks and Secular Talk have pointed out that the authorities in America suddenly became interested in limiting access to guns after the Black Panthers started walking around with them. The Panthers had read the Constitution, and found that nowhere in it did it say that only Whites could carry firearms. And so even before they started shooting people the American government got very alarmed, and started passing laws to limit gun ownership.

Back in the 1990s parts of the Survivalist movement grew so concerned about what they saw as the new Communist threat and the imminent collapse of society, that they started forming informal ‘militias’. Somehow I doubt very much that the same people, who formed and joined these, would be comfortable knowing that their opponents on the radical left back in the very beginning of the 20th century, shared their ideas and desire to acquire firearms training to overthrow a tyrannical government. The only difference being that it was a right-wing, economically conservative government that they viewed as oppressive. I can’t see them being terribly enthusiastic about that little episode of British history at all.

The Young Turks: Free Speech in Decline on College Campuses Because of New Pro-Gun Laws

February 25, 2016

Another piece from The Young Turks, this time about the dumbing down and assault on free speech in academia due to the judgement that guns can be carried on College campuses. This has already had a chilling effect on educators. Officials from the state and College administration have been giving professors guidance on how to avoid getting shot by angry students. They advise academics to avoid talking about controversial subjects, drop certain subjects from the curriculum, don’t say ‘Go there’ and encourage the discussion of controversial opinions, and to limit time with students.

Cenk Uygur and Ana Kasparian make the point that Conservatives are very critical about liberal demands to have safe spaces in Colleges. They state that universities are places where you should have your opinions challenged. Ana Kasparian said that when she took political science at College, she regularly used to have heated discussions with a Conservative, and she loved it. She also teaches at university, and wants to tackle controversial issues to stimulate and challenge her students. But the new regulations mean that certain emotive academic subjects may be extremely dangerous, like political science and journalism. Cenk Uygur also points out that the new gun laws are also dangerous for Conservatives. While they might have approved the laws in order to intimidate liberals into silence, the laws also state that liberals and Blacks also have the right to carry arms. Uygur notes that in the 1960s, the Black Panthers began carrying guns because they read the Constitution, and found that the Second Amendment didn’t just apply only to Whites. And when he was a Conservative College student, one of the liberal women on the course complained about him because he was large, loud and vocal, and she felt threatened by him. What, he asks, would have happened if she’d had a gun? They state that this disproves the old line that the Second Amendment protects the First. It doesn’t, as in this case the right to free speech is being closed down by the threat of armed violence from an offended party. Ana Kasparian also makes the point that she’s not against guns, and doesn’t want them taken away. She just wants sensible gun control laws to cut down on the amount of violence with firearms.