Posts Tagged ‘Bristol’

Bristol’s Colston Hall Changes Name to Bristol Beacon

September 25, 2020

My fair home city of Bristol was in the news yesterday. One of its premier music venues, the Colston Hall, is changing its name. This is obviously a consequence of the pulling down of Colston’s statue on the town centre not far from the Hall a month or so ago by Black Lives Matter activists. The Hall’s been debating for a long time whether or not to change its name, and the decision has been hastened as it and other places try to distance themselves from the slaver and his legacy. Colston Tower, an office block on or near the centre, is also being renamed. And there was mention on the news a little while ago that Colston Girls’ school was also considering changing its name.

The item I saw about this on the national news showed one of the journos walking along Pero’s Bridge. It’s an eccentric structure crossing Bristol’s docks, as it has two horn-like structures either side of it at one point. It takes its name from one of the few slaves in the city, whose name is actually known. Then there was a brief interview with Dr. Edson Burnett, one of the leading historians of the Bristol slave trade. He said that the some people were afraid that the renaming of some of landmarks was an attack on history and an attempt to rewrite, but instead it was an attempt to uncover other histories that had been hidden or neglected.

He’s right, and David Olusoga was also correct when he pointed out in an article in the Radio Times the other week that none of the other historic statues in the area were attacked when the BLM protestors took down Colston’s and threw it in the docks. However, it still needs to be pointed out over and over again that Bristol’s involvement with the slave trade has never been covered up. It was mentioned in history textbooks for the city’s schoolchildren. Pero’s Bridge was put up in the 1990s, as was an exhibition, ‘A Respectable Trade’, at the City Museum and Art Gallery, and there is a gallery on it in Bristol’s M Shed.

As for the Colston Hall’s change of name, I don’t think it’ll make any difference. The debate has been going on for some time now, as have demands to have Colston’s statue removed. They were controversial, but now they’ve happened I don’t think it’ll make much difference. I think most Bristolians will simply shrug and get on with better things to do and think about.

And the Bristol Beacon is a great name for one of the city’s most historic and outstanding concert halls.

Black and Islamic Calls for Autonomous Communities and Colonies in the West

September 17, 2020

On Tuesay I put up a piece comment on the plans by two Black entrepreneurs to set up a Blacks-only town in rural Georgia, to be named Wakanda after the fictional African supertechnological nation in Marvel’s Black Panther. The idea’s part of a long tradition of American ideal communities, beginning with the first Puritan settlers. it recalls the Utopian Socialist communities of the 19th century as well as the Free Black townships set up by Baptist missionaries in Jamaica, Antiqua, Demerara and Berbice in order to protect the newly freed former slaves from re-enslavement by the planters. However, coming nearly a century and a half after the abolition of slavery in America and the British Empire, this looks more like the compounds and proposed colonies of White racists, that have been set up in the Hayden Lakes area of America and which a group of British Nazis tried and failed to set up on a French farm.

Paul Boateng and the Black and Asian Studies Association

Way back in 1984/5 the Black British Labour politician, Paul Boateng, called for the establishment of autonomous Black communities in Britain. He was criticised for this in the pages of the Observer, which rightly viewed it as an attempt by Blacks to introduce apartheid. I’ve mentioned before that when I was doing voluntary work for the Empire and Commonwealth I was for a time corresponding with a Black studies organisation. This was the Black and Asian Studies Association, based in London. I split with them over the views they expressed of Whites in a copy of their magazine they sent me. I think it was no. 32/33, around about 2001-3 or so. One of the views, which I objected to was their comment that Blacks need their own space. I presume they meant by this separate arts and community centres, rather than separate geographical areas. When Blacks and other ethnic groups are a minority, and a depressed minority, this is actually reasonable and just. But they made it after reporting an article in the Observer that predicted that after the middle of this century Whites would be a minority in Britain and Europe. This was followed by another comment firmly rejecting any restrictions on non-White immigration, because it was racist. Now there was no comment about the Observer article itself. It was simply presented as something their readers should know about. I don’t know whether the editor believed the prediction or not. They could have felt it was alarmist. I don’t know. But coming after this prediction, the continued support for unlimited immigration and separate spaces for Blacks – but not for Whites – struck me as simply a form of colonialism.

Demands for Muslim Autonomous Colonies

I recall reading a passage in Ali A. Allawi’s The Crisis of Islamic Civilisation (New Haven: Yale University Press 2009) in which he discusses the establishment of autonomous Muslim communities in America. He bases his argument on the methods used by the British in founding their own colonies. The British themselves were a minority, and so they encouraged the citizens of other European nations to settle in their colonies in exchange for which they promised to respect and preserve these peoples’ own languages, culture and laws. Thus America should permit the similar establishment of autonomous Muslim communities, who would be free to follow their own culture under sharia law but which nevertheless would still be loyal to the American state. Allawi, a former Minister of Defence and Minster of Finance in the postwar Iraqi government, is a critique of both the westernisation of Islam and Salafi fundamentalism and Islamism. But this call for Islamic colonisation really can’t be tolerated. The best defence against it is the American separation of church and state, which was used against the followers of one of the grunge gurus from India when he tried to set up a theocratic town in Oregon.

The radical Islamist Anjem Chaudhry made the same demand for an autonomous Muslim community in the pages of the Financial Times colour supplement for the 1st January, 2000. Chaudhry, then running an outfit called Sharia4Belgium, was claiming that Muslims should have their own separate community with Arabic as its language under sharia law. I think he may have been able to argue this as Belgium is already split into several different regions occupied by its different traditional ethnic groups – French-speaking Wallonia, Flanders and a German-speaking enclave. Chaudhry’s own lack of engagement with Belgium’s traditional peoples is shown in the title of his organisation. The 4/for pun simply doesn’t work in either of the country’s two majority languages, French or Flemish. This is another demand for what is in effect Muslim colonisation.

Way back in the 1990s I briefly tried a postgraduate degree researching British Islam. I eventually gave up, partly because I couldn’t handle some of the polemic coming from the radical fringes. During this time I came across similar arguments contained in books from British Islamic publishers. One was on sharia law by Ibrahim E. Doi, the former head of the Islamic society at Oxford University. Another was a guide to the adab, the traditional Muslim system of morals and courtesy. The introductions to both books demanded the establishment of independent, autonomous Muslim communities, governed by sharia law, in Britain. If these were not permitted, then British multiculturalism was a sham.

Self-Enclosed Communities in Britain and Germany

Since then I have seen plenty of articles in the press, including liberal journals like Prospect, worrying about the increasing separation between White and Muslim communities. There was an article a while ago in that magazine discussing a city in the north of England, where the Muslim and non-Muslim White communities were nearly separate with a minimum of interaction. Other articles elsewhere in the press have mentioned the situation in Germany, where the Turkish minority may also form self-enclosed communities. It has been argued that in these communities, people can get by without any knowledge of German, supported as they are by Turkish businesses and able to watch and listen to Turkish broadcasting. But I don’t believe I’ve ever come across anyone discussing the demands for separate Islamic colonies, at least not in Britain. It’s possible that the journos writing those articles don’t know about and neither do British politicians. I’ve also never heard Tommy Robinson mention them either, so it seems very likely that he and his gang of thugs don’t know about it. On the other hand, it’s also possible that the authorities are aware of them. They’re just not publicising them for fear of riots and the breakdown of ‘community cohesion’. The same reason they permitted the Asian paedophile gangs in Rotherham to go on for so long.

In many ways this is doubtless a good thing, as you can imagine the massive scaremongering and islamophobia that would be generated by the right, including Tommy Robinson and the EDL and the Daily Heil. 9/11 saw a rise in hate crimes against Muslims, and Boris Johnson’s infamous article in the Torygraph attacking the burqa resulted in further physical attacks on the minority of Muslim women clad in the garment. Several were murdered.

Sharia Law Small Minority in British Islam

It’s important not to exaggerated the numbers of western Muslims, who may support this view. One of the papers a few years ago notoriously claimed that the majority of British Muslims wanted the establishment of sharia law here. In fact a close reading of the stats showed that only 5 per cent of Britain’s Muslims wanted it, and then only where it didn’t conflict with British law. I’ve heard that most Muslims in the West base their ideas on Islamic law on the Qu’ran, where most of this is about inheritance, rather than systems of government. I very much doubt that the majority of Muslims would welcome the formal imposition of what amounts to a system of autonomous ghettos, and certainly not those immigrants who have come to Britain to escape persecution in very draconian and authoritarian Islamic states.

The demands for separate, autonomous Muslim communities seem to be attempts by Islamic traditionalists to impose their views on the majority of their coreligionists, who seem more comfortable in a multi-faith society allowing the free interactions of people with different religious or non-religious views. And the general Muslim community seems to have become less insular, stressing engagement with wider British society rather than retreat. This has been shown in Muslim restaurants feeding the poor and homeless during the Christmas period, and community festivals like Eid, commemorating the end of Ramadan. This is celebrated with a large feast, which the Muslim community in parts of Bristol shared with their non-Muslim fellow residents.

No No-Go Zones in Britain

Fox News made itself a massive laughing stock a few years ago when it hysterically claimed that Muslims were taking over Britain. Birmingham was 100 per cent Muslim, which surprised the mayor and people of that great city. There were no-go areas in towns throughout Britain, where non-Muslims feared to tread. This was also angrily refuted by the mayors and politicos of those towns so accused, as well as ordinary British peeps.

Nevertheless, these calls for segregation do seem to be still around. A while ago I noticed in the ‘ethnicity’ shelves in Bristol’s Central Library a book by a prominent Muslim woman from one of the northern cities. I can’t remember who she was, but one of her claims was she was a matchmaker and an agony aunt, who had appeared on the Beeb’s Asian Network. The book’s blurb stated that it was about the rise of racial conflict and violence between Asians and other ethnic groups, and offered ‘a surprising solution’. The only surprising solution I can think of is segregation. I didn’t look at the book, so I might be wrong.

Belfield on Islam in Birmingham

I also wonder if this, or similar views, are secretly held by some of the leaders of Britain’s Muslim communities. Following the stabbings in Birmingham, right-wing radio host and Youtuber Alex Belfield put up video calling for Birmingham’s authorities to clamp down on the threatening environment in one particular area of the city. Some of this was uncontroversial. He specifically mentioned the druggies on the streets there. But he also, and some of the callers to his programme, claimed that there was a Muslim presence there which was overpowering and threatening to non-Muslims. He attacked the chanting coming from the local mosque, as well as preaching, some of which seemed to be political by Muslims on the street. This, he said, was not tolerated in other towns.

I wouldn’t like to say that Belfield is personally racist. Certainly one of the callers supporting his view wasn’t. She said she had no problem with the Black population of the area, who were also Brummies. But he is vehemently anti-immigrant, condemning the arrival of asylum seekers from Calais. He also seems to be have been taken in by the rumours that the stabbings were committed not by a Black Brit with mental health problems, but by one of the Somalian asylum seekers he and Nigel Farage have been moaning about. He also attacked Leeds English language local radio for broadcasting warnings about the Coronavirus in Urdu, which is the language, or one of the languages used on the Beeb’s Asian Network, which is also based in Leeds.

Covert Support for Extremism Among Some British Muslim Leaders

But there is a problem in that the leaders of Birmingham Central Mosque and British Islamic organisations have a history of saying one thing and believing quite another. Ed Hussain in his book, The Islamist, an account of his time as a militant Islamic radical, describes the various leaders of the British Muslim community, who visited No. 10 to reassure Tony Blair that they supported his campaign against Islamic radicalism, all the while holding the very beliefs they affected to condemn. It’s therefore quite possible that the leaders of whatever mosque Belfield was attacking may want Muslim autonomous areas, and are acting on this belief as far as they can in a democratic, pluralist society. I hope not, but I don’t know.

This is a situation that needs watching. It will be interesting to see if Black British and Muslim radicals start making demands for autonomous areas following developments in America. If so, they need to be discussed, refuted and fought. Such views would be unacceptable coming from White supremacists and racists, and should be no more tolerated coming from any other colour or religion.

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.

History Debunked on Anglo-Saxon Slavery in Bristol

September 7, 2020

Yesterday there was another Black Lives Matter protest in Bristol. The demonstrators walked through Cabot Circus, and there was a speech by one of the Green party councillors for the city calling for Bristol to apologise for its part in the slave trade. She told the news teams that it was about reparations and would send an inspiring message to the community in Britain and around the world.

In fact, as this video from History Debunked shows, the slave trade in Bristol dates from long before the transatlantic slave trade which began in Britain from the 16th century onwards. Bristol was a major centre of the slave trade in the 11th century, exporting White English slaves to Dublin, from which they were exported further abroad. He states that about 10 per cent of the population of Bristol during this period were slaves. He also goes on to say that Dublin, Waterford and other Irish towns were founded by the Vikings as slaving centres and tells the old story of how Pope Gregory came to send missionaries to evangelise the English. The Venerable Bede recounts in his History of the English Church and People how the pope was passing through the slave market in Rome. He saw two beautiful, blond children for sale. When he asked the slave dealer who they were, he was told, ‘Angles’. The Angles, along with the Saxons and Jutes, were one of the Germanic tribes that came to form Anglo-Saxon England. It’s from the Anglo-Saxon form of their name that the world ‘English’ is derived. Gregory then replied with a pun in Latin: ‘Non Angli, sed angeli’ – ‘Not Angles, but angels’. He also makes the point that St. Patrick was also a slave. He was English, and was captured and taken to Ireland as a slave by pirates. This is also correct, though I don’t think Patrick was English. He would have been British, coming from part of the British Isles that hadn’t yet been conquered by the advancing Anglo-Saxons, and may well have spoken a form of early Welsh. Certainly one of the places which claims him is in Wales.

This is all fact. Bristol was a centre of the slave trade in Anglo-Saxon England. In the 11th century the Anglo-Saxon bishop Wulfstan visited the city to preach against it. He was so successful that the citizens turned on the slavers, beat them and threw them out. However a hundred years later it was still dangerous to visit the Irish ships in the harbour alone at night. In the 12th century a team of French clergy went on a tour of England to raise funds for rebuilding one of their cathedrals after it fell down in a disaster. One of the places they visited was Bristol, where one of them had dinner one evening with an Irish ship’s captain aboard his vessel. When the visiting clergyman told his host, he was warned that it was very dangerous. The ship’s captains would invited the unwary aboard to have dinner, but then kidnap them, slip anchor and sail off. The cleric wisely didn’t go back for a second visit the next night.

History Debunked seems to be a man of the right, and many of his videos are arguments against some of the fake history that is being told as part of the anti-racist campaign. In one video, for example, he refutes the claim that the Black inventor Benjamin Banneker built the first clock in America. He didn’t. Banneker did make a wooden clock, but these were also being made in the US long before him. While this is obviously going to be controversial, as far as I can make out the history is absolutely sound.

I’m putting the video up here because I really honestly don’t believe that Black Lives Matter in Bristol and its marchers are aware that slavery and the slave trade in Bristol predated that of Black Africans. I think they want a simplistic narrative in which slavery is just something that racist Whites did to Blacks. But slavery existed all over the world, and while Black African slavery is a crime and holocaust, White slavery existed in Europe, and White Europeans were enslaved by north Africans from the Middle Ages right up to the French conquest of Algeria in the early 19th century. This is also part of the history of slavery, and needs to be included and remembered in any discussion.

Over Ten Years Ago African Human Rights Organisations Urged Traditional Rulers to Apologise for their Role in Slave Trade

August 28, 2020

This is old news, but it is well worth repeating in the current controversy over historic transatlantic slave trade and its legacy. Although much of the blame has naturally been rightly placed on the White Europeans responsible for the purchase, transport and exploitation of enslaved Africans, human rights organisations in Africa have also recognised that its indigenous rulers were also responsible. And they have demanded they apologise for their participation in this massive crime against humanity.

On 18th November 2009, eleven years ago, the Guardian’s David Smith published a piece reporting that the Civil Rights Congress of Nigeria has written to the country’s tribal chiefs, stating “We cannot continue to blame the white men, as Africans, particularly the traditional rulers, are not blameless.” It urged them to apologise to ‘put a final seal to the slave trade’ and continued

Americans and Europe have accepted the cruelty of their roles and have forcefully apologised, it would be logical, reasonable and humbling if African traditional rulers … [can] accept blame and formally apologise to the descendants of the victims of their collaborative and exploitative slave trade.”

The head of the Congress, Shehu Sani, explained to the Beeb’s World Service that the Congress was asking the chiefs to make the apology because they were seeking to be included in a constitutional amendment in Nigeria:

“We felt that for them to have the moral standing to be part of our constitutional arrangement there are some historical issues for them to address. One part of which is the involvement of their institutions in the slave trade.” He stated that the ancestors of the country’s traditional rulers “raided communities and kidnapped people, shipping them away across the Sahara or across the Atlantic” on behalf of the slaves’ purchasers.

Other Africans supported the demand for an apology. They included Henry Bonsu, a British-born Ghanaian broadcaster and co-founder of the digital radio station, Colourful Radio. Bonsu had examined the issue himself in Ghana in a radio documentary. He said that some chiefs had accepted their responsible, and had visited Liverpool and the US in acts of atonement.

“I interviewed a chief who acknowledged there was collaboration and that without that involvement we wouldn’t have seen human trafficking on an industrial scale,” said Bonsu.

“An apology in Nigeria might be helpful because the chiefs did some terrible things and abetted a major crime.”

The call was also supported by Baffour Anning, the chief executive of the non-governmental agency Africa Human Right Heritage in Accra, Ghana. He said, !I certainly agree with the Nigeria Civil Rights Congress that the traditional leaders should render an apology for their role in the inhuman slavery administration.” He also believed it would accord with the UN’s position on human rights.

The article notes that the demands for an apology mostly came from the African diaspora, and that it wasn’t really a matter of public concern in Africa itself. It also noted that many traditional chiefs prefer to remain silent on this awkward and shameful issue. However, one of the exceptions was the former president of Uganda, Yoweri Musaveni, who in 1998 told Bill Clinton “African chiefs were the ones waging war on each other and capturing their own people and selling them. If anyone should apologise it should be the African chiefs. We still have those traitors here even today.”

See: https://www.theguardian.com/world/2009/nov/18/africans-apologise-slave-trade

This adds a very interesting perspective on the current slavery debate, and one which very few here in the West are probably aware. It’s strange reading that Africans have come to Liverpool and the US seeking to atone for their ancestors crimes during the slave trade when so much of the debate has revolved around the responsibility of Liverpool, Bristol and others cities, and western nations as a whole, such as the US and Britain, for the abominable trade. One of my concerns about the demand for museums to slavery is that these would place the blame solely on western Whites, and so create not just a distorted view of slavery but another form of racism, in which slavery was only something that Whites inflicted on Blacks. If it is the Black diaspora that is demanding African chiefs recognise and apologise for their part in the slave trade, this may not be an issue.

Nevertheless, it needs to be remembered that slavery existed, in Africa and elsewhere, long before transatlantic slavery. Black Africans also enslaved each other, there was also a trade in slaves from east Africa to Arabia, India and Asia. At the same time the Turkish Empire also raided sub-Saharan Africa, particularly the Sudan, for slaves. One of the reasons the British invaded and conquered much of Africa was to stop the slave trade and end it at its source. In many cases, I’ve no doubt that this was just a pretext to provide a spurious justification for military annexation against competition for territory by other European nations. But many of the officers and troopers involved in the suppression of the trade were sincere. This included the Royal Navy, whose officers were largely evangelical Anglican Christians, who took their duty to stamp out the trade very seriously.

In the years since then real slavery has returned to Africa. The Islamists, who have seized power in part of Libya ever since we bombed it to liberate it from Colonel Gadaffy have taken to enslaving the Black African migrants making their way there in the hope of reaching sanctuary and a better life in Europe. At the same time there have also been reports of a slave market opening in Uganda. And this is apart from the persistence of traditional slavery in countries such as Mauretania and disguised forms of servitude in Africa and elsewhere, which were described a quarter of a century ago in the book Disposable People.

While it’s natural that attention should focus on historic Black slavery in the west following the Black Lives Matter protests and western Blacks’ general underprivileged condition, it is disgusting and shameful that real slavery should continue to exist in the 21st century. It needs to be tackled as well, beyond the debates about the legacy of historic slavery.

 

 

Private Eye on Dido Harding and the Cheltenham Coronavirus Outbreak

August 27, 2020

There’s an interesting little snippet in this fortnight’s Private Eye for 28th August – 10th September 2020 suggesting that Dido Harding, the new chair of the interim public health authority taking over from Public Health England, may have been personally responsible for the decision to go ahead with the Cheltenham Festival in March. Among her various other posts and jobs, Harding is a jockey and sits on the board of the Jockey Club. But it seems she may not just be a board member. According to the article ‘No Horse Sense’ on page 9, she was seen meeting the Cheltenham Festival’s managing director shortly before it was decided to go ahead with the racing. Unsurprisingly, this has been widely criticised down here in the Gloucestershire/ Bristol area because it led to a Coronavirus outbreak in the town. The article runs

Baroness (Dido) Harding, chair of the new National Institute for Health Protection, is not an instinctive guardian of public health, it seems. One recent episode suggests she’s happy to sacrifice it for a day at the races.

Perhaps one of the most ill-advised events in public-health terms for some time was the Cheltenham Festival of horseracing between 10 and 13 March this year, organised by the Jockey Club – of which Baroness Harding was and is a board member.

Even before the racing started, cases in the UK had accelerated to more than 300 and policy had moved from “containment” to “delay”. Most observers were incredulous that an even crowding 250,000 people tightly together across four days would go ahead when other large gatherings were being cancelled.

Now a witness at the course early on the first morning between 6.30 and 7 am, reports Harding meeting Cheltenham managing director Ian Renton and others to decide whether to proceed or announce a late cancellation. In other words, rather than merely being a board member at the Jockey Club (as Eye 1522 revealed in connection with her test-and-trace role), Harding was central to the final decision – taken as Covid alarm mounted – to go ahead with the event. The Department of Health declined to comment on the incident.

If this is true, then it shows that Harding is completely unsuited to her new position as she clearly believes in putting the economy and corporate profit before safety and human lives. But as that’s the attitude of Boris, Cummings and the rest of them, who believed in herd immunity at the expense of the deaths of the weak and the elderly, she fits right in. 

Right-wing Internet Radio Host Alex Belfield Attacks Esther McVile

August 25, 2020

I’ve put up a number of articles recently taking issue with Alex Belfield. Belfield is another right-wing radio host, with his own show, ‘Celebrity Radio’, marketing himself with the slogan ‘the Voice of Reason’. It’s a misnomer. He’s like just about all the other right-wing voices out there on mainstream Talk Radio, like Nick Ferrari, Julia Hartley-Brewer and the rest. Fiercely anti-immigration, his recent videos seem to be about demonising the desperate asylum seekers crossing the channel from France, wrongly claiming that the Labour MP was negligent in not doing anything about the exploited sweatshop workers of Leeds, when she had been protesting for years, and criticising Black Lives Matter for not protesting about the conditions of those workers rather than pulling down statues of slavers in Bristol. And now, of course, he’s joined the various chorus of voices denouncing the Beeb for planning not to play ‘Rule, Britannia’, and ‘Land of Hope and Glory’ at Last Night of the Proms. Even though, as Zelo Street has shown today, no such decision was taken and the two will be sung as is traditional, subject to the restrictions imposed by the Coronavirus lockdown.

See: https://zelo-street.blogspot.com/2020/08/last-night-of-silly-season.html

Belfield is particularly bitter about show biz. He’s posted a number of videos attacking the industry for demanding government subsidies and bailouts, while its leading members and companies rake in millions. He’s also attacked a number of celebs personally for hypocritically affecting an attitude of social concern and engagement, while being horrible people in their private lives. Some of this seems to follow recent allegations about the conduct of people like Ellen Degeneres in America. Degeneres is a former comedian with her own chat show on American TV. She’s another, who, it is claimed, affects a left-wing demeanour, urging people to be kinder to each other, but in reality is on very friendly terms with leading American right-wing politicians, and has a highly exploitative, domineering attitude to her staff and contempt for those serving her. Now I don’t doubt that very many of the celebs right across the political spectrum, who affect to be nice, caring human beings are actually anything but in their private lives. That’s just human nature. Simple experience teaches that just because someone may have a set of political ideals or tastes in sport, culture etc doesn’t mean that they’re personally very pleasant.

Belfield seems to have a particular hatred for politicos with a background in the media, who are now trying to relaunch their careers as media celebrities. And I do agree with him on one of the targets for his ire: Esther McVey. A few weeks ago he put up a video attacking her as a ‘twirly’. Because the odious woman had put up a video about herself, in which she pretended to drive around in a car looking at places around Liverpool or wherever. The video was clearly fake, shot in a studio using green screen and with the moving background added using the magic of computer graphics.

I share Belfield’s loathing of McVey, but for completely opposite reasons. Belfield put up a piece a little while ago attacking benefit claimants as scroungers. It seemed to follow all the extremely biased and misleading articles about it in the press. Articles that according to stats, have convinced the British public that over a quarter of benefit claims are fraudulent when in reality fraudulent claims account for less than 1 per cent.

I despise McVey because she was part of the Department of Work and Pensions under Iain Duncan Smith. This was when the Tories were going full speed ahead with their vicious, murderous sanctions regime, in which the Jobcentres find any excuse to throw claimants off benefits just to satisfy targets. I despise her, because she was one of the Department’s chiefs behind the Work Capability Tests, which have resulted in tens of thousands of seriously disabled people being judged ‘fit for work’ and thrown off the benefits they need to live, simply because of fraudulent science that assumes a high percentage of such claimants are malingerers. I despise her because she was part of Cameron’s government which inflicted austerity on the nation. The same austerity that has since been revealed as very much a political choice intended to hurt the poor while enriching the already bloated bank balances of the super-rich. I despise her because, thanks to the same policies, over 100,000 disabled people have died after her wretched system declared them to be ‘fit for work’. I despise her, and her former boss, IDS, because thanks to Tory policies, millions are in real food poverty, faced with a choice of starving themselves or going without heat or feeding their children. I despise her, because well over a quarter of a million are now having to use food banks rather than the welfare state to keep body and soul together.

I despise her, because she is the rich and entitled head of media production company. Her company was, I believe, responsible for various ‘poverty porn’ documentaries, like Benefits Street, which presented the issue of mass poverty as due to the personal faults of the unemployed themselves.

And so I completely agree with him in find her attempts to restart her career utterly, utterly contemptible.

Faced with McVey, whose opponents and critics dubbed ‘Esther McVile’, and altered her Wikipedia entry so that it read that she was minister in charge of culling the disabled, I find myself agreeing with one of the slogans of the villainous Torquemada from 2000 AD. Not that whole idea about galactic fascism and racial hatred, but the slogan in one of his rants:

Never Forgive.

Never Forget.

Never for Fun.

And yes, I do realise that the initial letters spell out ‘NF’ to show that Torquemada really is a ranting Fascist. But it seems an excellent attitude to have to the Tories, who really would like us all to forget how vile they are, and how they are killing the poor and disabled, as well as stoking up racial hatred against immigrants and the disabled, all to make their wealthy corporate donors richer and ordinary working Brits of all colours poorer.

And that attitude also extends to Belfield, because he is part of that Tory agenda. So it’s ironic that he’s attacked McVile. He’s right, though it makes him no better.

 

Liverpool to Put Information Plaques on Buildings and Monuments with Connections to Slavery

August 24, 2020

The Black Lives Matter protests across the world have prompted the authorities in Liverpool to examine once again their great city’s connection to the slave trade. According to an article by Jean Selby in today’s I, for 24th August 2020, the city is going to put up information plaques around the city on areas and places connected to the slave trade. The article’s titled ‘Liverpool to acknowledge its history of slavery’. I think it’s slightly misleading, and something of a slur, as the City has already acknowledged its connection to slavery a long time ago. It has an international slavery museum, which I think may have started as a gallery in its maritime museum way back in the 1990s. This has inspired Black rights and anti-racism campaigners to approach the council here in Bristol calling for a similar museum down here. From what I gather from the local news website, The Bristolian, Asher Craig, a councilor for St. George’s in Bristol and the head of the local equalities body, told them to go away and find a private backer first. This is the same Asher Craig, who in an interview on Radio 4 showed that apparently she didn’t know about the slavery gallery in Bristol’s M Shed, nor about the various official publications, including a 1970s school history book for local children, that discuss Bristol’s history in the slave trade, and told the Beeb she wanted a museum of slavery here in Bristol. According to The Bristolian, the campaigners are dismayed at the city’s refusal to build such a museum following the examples of Liverpool in the Britain and Nantes in France.

Frankly, I’m sick and tired of London journos writing pieces about places like Bristol and Liverpool blithely claiming, or implying, that only now are they acknowledging their role in the abominable trade. I can remember getting very annoyed with the News Quiz and some of the comedians on it over a decade ago when I similar story came up about Liverpool. Jeremy Hardy, a great left-wing comedian sadly no longer with us, said something suitably sneering about the city and slavery. But the impression I have is that it’s London that has been the most sensitive and most desperate to hide its past in connection to slavery. Nearly two decades or so ago, when I was doing voluntary work at the Empire and Commonwealth Museum, I had the privilege of meeting a young Asian artist. She was working on a project commemorating the slave trade by making models of old factories and mills from the foodstuffs they produced, which had been cultivated through slavery. She told me that she’d approached a number of towns and their museums, and received very positive reactions to her work. They had all been very willing to give her whatever help they could, though some of these towns had only been in the slave trade for a very short time before being squeezed out by competition from Bristol and Liverpool. As a result, they often genuinely had little in their collections connected to slavery. But they were willing to give any help they could. But her experience with the Museum of London had been quite different. They made it plain that they didn’t have any holdings on slavery whatsoever. I’ve been told since then that things are a bit different, and that individual London boroughs are quite open and apologetic about their connection to the slave trade. But it does seem to me that it is London that is particularly defensive and secretive when it comes to commemorating its own history of slave dealing.

Back to the I’s article, which runs

Liverpool will address its ties to the slave trade with a series of plaques around the city explaining the history behind its street names, building and monuments.

The city council plans to acknowledge the role the port city played in colonialism and the vast wealth generated from the trafficking of human beings. According to the International Slavery Museum, Liverpool ships carried about 1.5 million slaves, half of the three million Africans taken across the Atlantic by British slavers.

Falkner Square, named after an 18th-century merchant involved in the slave trade, is among those expected to have a plaque installed.

“We have to be led by our communities on how to do this and do it in a way that is sensitive to both our past and our present,” mayor of Liverpool Joe Anderson said as he announced the project yesterday. He was marking Slavery Remembrance Day – which commemorates the anniversary of a 1791 slave uprising in Haiti and the Dominican Republic.

He continued: “I do not believe that changing street names is the answer – it would be wrong to try and airbrush out our past. It’s important that we have a sensible and informed discussion about theses issues. We need to judge the past with a historical perspective, taking into account today’s higher ethical standards and, most importantly, how everyone, from every community in the city, feels about it.”

And advisory panel, chaired by Michelle Charters, recommended the creation of Eric Lynch slavery memorial plaques, named in honour of Eric Lynch, a Ghanaian chief who is a descendant of African slaves and spent his life drawing attention to the city’s slavery history.

His son, Andrew Lynch, said: “These plaques are a tribute to Eric’s long years of work as a black community activist and educator, teaching the people of Liverpool to acknowledge and understand their historic inheritance in an honest and open way, and uncovering the contribution made by black people throughout our great city.”

This all sounds actually quite reasonable. I think it’s fair to put the plaques up for those wanting such information. And I really don’t believe those places should be renamed, as this is a form of rewriting history. You shouldn’t try to erase the past, although I accept that some monuments, like those of Colston, are unacceptable in today’s moral and political climate for very good reasons.

However, I think this says less about Liverpool’s history and more about the present desperate state of the Black community in Britain. Back when I was working at the Empire and Commonwealth Museum all those years ago, I remember talking about some of the materials we had on slavery and its history by West Indian academic historians. I heard from some of the staff that some of this was actually quite controversial in some of the West Indian nations, but for reasons that are completely the opposite to the situation in this country. They’re controversial, or were then, among Black West Indians, who feel that they’re racist against their White fellow countrymen and co-workers. Apparently after one book was published, there was a spate of letters in the local press by Black people stating that their bosses or secretaries were White, and certainly weren’t like that. I think if the Black community in Britain shared the same general level of prosperity and opportunity as the White population, there would be precious little interest in slavery and its commemoration except among academics and historians. It would be an episode from the past, which was now mercifully over, and which the Black community and the rest of society had moved on from.

I also think that demands for its commemoration also come not just from the material disadvantages the Black community in general suffers from, but also its feelings of alienation and marginalisation. They feel that they and their history are being excluded, hence the demands for its commemoration. However, I think the reverse of this is that such demands can also look like expressions of anti-White sentiment, in which the present White population is demanded to be penitent and remorseful about something they were not responsible for, simply because they’re White.

And there are also problems with the selection of the events commemorated International Slavery Remembrance Day. This looks like Toussaint L’Louverture’s Black revolution on Haiti. L’ouverture was inspired by the ideals of the French Revolution. It was he and his generals that overthrew the French authorities in what is now Haiti, giving the country its present name and making it a Black republic in which power and property could only be held by Blacks. It naturally became a shining beacon for the aspirations of other Black revolutionaries right across the Caribbean and even the US. Major Moody discusses it in his 1820s report on slavery, which critically examined whether Blacks were prepared for supporting themselves as independent, self-reliant citizens after emancipation. His report included correspondence from Black Americans, who had been freed by their owners and moved to Haiti, but still kept in touch with them.

Moody was not impressed with the progress of the revolution, and concluded that Blacks weren’t ready for their freedom. This shocked many abolitionists, as Moody himself was a married to a Black woman. But if you read his report about Haiti, you understand why. After successfully gaining their freedom, the Haitians had been faced with the problem of maintaining it against European aggression on the one hand, and economic collapse on the other. The result was the imposition of virtual enslavement back on the plantation workers, who had fought so hard for their freedom. The country’s estates were divided up among the generals. The former slaves were forbidden to leave them, and quotas of the amount of sugar they were required to produce were imposed. If the poor souls did not produce the required amount, they were tortured or burned to death. It seemed to me when I read the Blue Book Moody published, kept in the Museum’s libraries, that Moody’s decision against supporting immediate emancipation for the enslaved peoples of the Caribbean was based on a genuine horror of such atrocities and fear that this would be repeated across the West Indies.

I don’t think Marxist historians would be surprised at the brutality that arose after the Haitian revolution. Marxist revolutionaries like Lenin believed that history followed certain deterministic laws, and were acutely interested in the French Revolution. From this they believed that all revolutions followed an inevitable pattern. After the initial gains of freedom, the revolution would be overthrown and a period of reaction arise, created by a dictator. Just like Napoleon had overthrown the French Revolutionaries to create a new, imperial monarchy. In their own time, they were afraid that the new Napoleon, who would undo the Russian Revolution, would be Trotsky. And so they missed Stalin’s threat. The reintroduction of slavery by L’Ouverture’s generals is just part of this general pattern in the progress of revolutions. Nevertheless, like the destruction of personal freedoms following the Russian Revolution and then Stalin’s Terror in the 1930s, it does raise the awkward question of whether it should, like the Russian Revolution, really by celebrated or commemorated without significant caveats.

This aside, I’m sure that following Liverpool’s decision, there will also be demands for Bristol to do the same. There is already a slave walk around the docks in Bristol and a plaque commemorating the slaves exploited and traded by Bristol merchants. The M Shed has a gallery on Bristol and the slave trade, which includes a map of various streets and properties in the city and its surroundings built and owned by slavers and those with connections to the trade. And the latest monument, set up in the 1990s, is a remarkable bridge down on the docks. This has two horns either side of it, but has been named ‘Pero’s Bridge’ after one of the very few slaves traded by the city in the 18th century, who identity is known.

Radio 4 Programme Next Thursday on the Repatriation of Looted Museum Exhibits Following Black Lives Matter

August 18, 2020

The Radio Times also states that next Thursday on Radio 4 at 11.30 am there’s a documentary on the debate about the repatriation of looted African artefacts now on display in British museums. The blurb for it on page 125 of the Radio Times runs

In the wake of protesters in Bristol pulling down a statue of 17th-century slave trader Edward Colston, Gary Younge talks to museum curators as they review what is on display.

There’s an additional piece by Simon O’Hagan on the previous page, 124, which adds

Museums might be closed, but curators are keeping busy reassessing what they have on display – minds focused by the toppling of the statue of slave trader Edward Colston in Bristol in June. In the words of one curator, “in Britain you’re never more than 150 miles rom a looted African object.”

Presented by Gary Younge, who discovers that when the public is re-admitted to museums after lockdown, there is a distinct possibility that some display cases may have notable absences.

The debate over the return of looted and seized objects to indigenous communities around the world has been going on for several decades. Much of it is about the display of human remains. A few years ago a series about the British Museum showed that august institution repatriating a set of indigenous Australian burials to Tasmanian people from which they were seized. It’s not just African and indigenous peoples demanding that their ancestors and their property should be returned. The Greeks have famously been demanding the return of the Elgin Marbles for decades, if not since they very moment Lord Elgin collected them in the 19th century. In very many cases, I don’t doubt that the moral argument is with those demanding their return, and that it’s the right thing to do.

The mention of the toppling of Edward Colston’s statue in Bristol adds a dimension that complicates the issue. The repatriation of these objects is supposed to be about modern, western museums correcting the moral injustices of an imperial past. But many of the looted objects themselves are the products of slaving societies, and were seized by British forces during wars fought to extirpate the slave trade.

The Benin Bronzes are case in point. These are superbly sculpted bronze heads, which were made as part of shrines to the chief’s oba. Literally meaning ‘right arm’, the word also denotes his spiritual power, rather like the numa of the pagan Roman emperors. However, Benin, then Dahomey, was a major centre of the African slave trade. It had a plantation economy centred on cotton production like the American Deep South, and was a major exporter. So much so that the British launched a war against them from 1850 to 1852 after their king, Guezo, refused to give it up and continued trading. The bronzes were seized by the victorious British forces.

Nobody was talking about their repatriation until the 1980s, when ‘African radical’ and the highly controversial leader of Brent council, Bernie Grant, demanded their return. I’ve no doubt that Grant was motivated by genuine indignation about the humiliation of an African nation by the British empire. But there is an irony here in that such a very outspoken opponent of anti-Black racism should have been seeking to return objects that had been taken as part of military action against an African slave state. And one that had absolutely no qualms, and grew rich, from enslaving the ancestors of Black Brits, West Indians and Americans like Grant.

Ditto with some of the objects that may have been returned to Ethiopia. A year or so ago the I reported that a particularly holy cross belonging to the Ethiopian Orthodox Church, which had been seized by the British army in the 19th century, had also been repatriated to its country of origin. I wondered if the relic had also been looted in a similar campaign launched in that century to stop Abyssinian slave-raiding across the border into Sudan and what is now Kenya. If so, then it could be argued that it should not be repatriated, as it was a legitimate spoil in a war the British were justified in waging.

And let’s not be under any illusion that the African slaving nations wouldn’t also have enslaved the British servicemen they fought. One of the documents I found cataloguing the materials on slavery in the Empire and Commonwealth Museum in Bristol was a parliamentary blue book on the British action against the African slavers in Lagos. One of the chiefs involved stated that if he won, he was going to shave the head of the British commander and make him carry his palanquin. Which sounds very much like a declaration that he intended to enslave him.

I think the area of the repatriation of objects looted from Africa is much more complicated morally than is being discussed and presented, and that African involvement in and culpability for the slave trade is being quietly glossed over in order to present a cosy, straightforward narrative of imperial aggression and guilt.