Posts Tagged ‘Carl Benjamin’

Thunderfoot Attacks Black South African Student Who Claims Western Science Is ‘Racist’

October 27, 2020

Thunderfoot is another YouTube personality like Carl Benjamin aka Sargon of Akkad, the Sage of Swindon, whose views I categorically don’t share. He’s a militant atheist of the same stripe as Richard Dawkins. He’s a scientist, who shares Peter Atkins’ view that science can explain everything and leaves no room for religion or mysticism. He’s also very right wing, sneering at SJWs (Social Justice Warriors) and attacking feminism. So he’s also like Sargon on that score. But in this video, he does make valid points and does an important job of defending science against the glib accusation that it’s racist.

Thunderfoot put up this video in 2016 and it seems to be his response to a video circulating of part of a student debate at the University of Cape Town. The speaker in this video, clips of which Thunderfoot uses in his, is a Black female student who argues that western science is racist and colonialist. It arose in the context of western modernity and excludes indigenous African beliefs, and if she had her way, it would be ‘scratched out’. One of the African beliefs it excludes is the fact, as she sees it, that sangomas – African shamans – can call lightning down to strike people. She challenges her debating opponent to decolonise their mind and explain scientifically how the sangoma is able to do that. Her interlocutor is not impressed, and laughs out loud at this assertion, which gets a sharp response from the moderator who claims that the debate is supposed to be a circle of respect and they should apologise or leave. The anti-science student states that western science is totalizing, urges her opponent to decolonize their mind, and calls for an African science. She also rejects gravity because Isaac Newton sat on a tree and saw an apple fall.

Thunderfoot answers these assertions by pointing out, quite rightly, that science is about forming models of reality with ‘predictive utility’. It is the ability of scientific model to make useful predictions which shows that the model is an accurate description of reality. Science’s discoveries are true for everyone, regardless of whether they are male or female, Black or White. He shows a clip of militant atheist Richard Dawkins talking to another group of students, and explaining that the proof that science works is that planes and rockets fly. The equations and scientific models describing them have to, otherwise they don’t. Dawkins is another personality, whose views I don’t share, and this blog was started partly to refute his atheist polemics. But the quote from Dawkins is absolutely right. Thunderfoot goes on to say that if African shamans really could call lightning down on people, then surely someone would have used it for military purposes. And to demonstrate, he shows a clip of Thor getting hit with a lightning bolt from an Avengers movie.

As for African science, he then hands over to another YouTuber, who talks about an attempted scam in Mugabe’s Zimbabwe. A women claimed that she had a rock which produced refined diesel oil, and called on the government to see for themselves. Which they did. If the woman’s claim was genuine, then Zimbabwe would be entirely self-sufficient in diesel. However, such hopes were dashed when it was revealed that the rock had a hole bored into it from which diesel was being pumped.

The video goes on to make the point that such ‘science denialism’ is dangerous by pointing to the claim of the former South African president, Thabo Mbeki, that HIV didn’t cause AIDS. He tried to stop people using the retroviral drugs used to treat HIV in favour of herbal cures that didn’t work. As a result, 300,000 people may have lost their lives to the disease.

Thunderfoot concludes that this is the situation this student would like to create: an African science which rejects gravity, asserts shamans can strike people with lightning, and in which hundreds of thousands of people die unnecessarily from AIDS. Here’s the video.

Racism and the Rejection of Conventional Science

Thunderfoot is right in that one current view in the philosophy of science is that science is about forming models of reality, which can make predictions. This is the view I hold. He is also correct in that science’s findings are valid regardless of where they are made and who makes them. And I’d also argue that, rather than science, it is this young Black woman, who is racist. She rejects science on the racist grounds that it was created by White Europeans. This is also the genetic fallacy, the logical mistake that a statement must be wrong because of the nature of the person who makes it. The Nazis, for example, made the same mistake when they rejected Einstein’s Theory of Relativity because Einstein was Jewish. They also believed that science should reflect racial identity, and so sacked Jewish mathematicians and scientists in an attempt to create a racially pure ‘Aryan’ science.

Science and the Paranormal

I don’t believe, however, that science automatically excludes the supernatural. There are very many scientists, who are people of faith. Although it’s very much a fringe science – some would say pseudoscience – there is the discipline of parapsychology, which is the scientific investigation of the paranormal. Organisations like the Society for Psychical Research and ASSAP have existed since the 19th century to carry out such investigations. Their members do include scientists and medical professionals. I don’t think it would be at all unreasonable for parapsychologists to investigate such alleged powers by indigenous shamans, just as they investigate appearances of ghosts, psychic powers and mediumship in the west. And if it could be demonstrably proved that such shamans had the powers they claim, then science would have to accommodate that, whether it could explain it or not.

On the other hand is the argument that science shouldn’t investigate the paranormal or supernatural, not because the paranormal doesn’t exist, but because it is outside the scope of scientific methodology to investigate it as different field altogether. Thus science can ignore the general question of whether tribal shamans are able to conjure up lightning bolts as outside its purview and more properly the subject of metaphysics or theology. In which case, it’s left up to the individual to decide for themselves whether these shamans are able to perform such miracles.

Muti Witchcraft and Murder

Thunderfoot and his fellow YouTuber are also right to point out the harm that bad and fraudulent science can do. And there are very serious issues surrounding the promotion of indigenous African magic. Years ago a South African anthropologist defended African muti at an academic conference here in Britain. Muti is a form of magic in which someone tries to gain success and good luck through acquiring amulets made of human body parts. These include the fingers and the genitals. It’s believed they are particularly powerful if they are cut off the victim while they’re still alive. There’s a whole black market in such body parts and amulets in South Africa, with prices varying according to the desired body party. Way back in 2004-5 the police found the remains of a human torso in the Thames. It had been wrapped in cloth of particular colours, and it was believed that it had belonged to a boy, who’d been killed as part of such a ritual.

Indigenous Beliefs and the Politics of Apartheid

Years ago the small press, sceptical UFO magazine, Magonia, reviewed a book by the South African shaman Credo Mutwa. This was supposed to be full of ancient African spiritual wisdom. In fact it seems to have been a mixture of South African indigenous beliefs and western New Age ideas. The Magonians weren’t impressed. And one of the reasons they weren’t impressed was Mutwa himself and the political use of him and other African shamans by the apartheid government.

Before it fell, apartheid South Africa had a policy of ‘re-tribalisation’. This was the promotion of the separate identities and cultures of the various indigenous peoples over whom the White minority ruled. This included the promotion of traditional religious and spiritual beliefs. These peoples had intermarried and mixed to such an extent, that by the 1950s they had formed a Black working class. And it was to prevent that working class becoming united that the apartheid government promoted their cultural differences in a policy of divide and rule. Mutwa was allegedly part of that policy as a government stooge.

Attacks on Science and Maths for Racism Dangerous

I’ve put up several videos now from Sargon attacking the assertion that western education and in particular mathematics is racist and somehow oppressed Blacks. I’m putting up this video because it does the same for the assertion that western science is also racist.

Not only are science and maths not racist, it is also very definitely not racist to reject some forms of African magic. Killing and mutilating people for good luck is absolutely abhorrent and should be condemned and banned, and those who practise it punished, regardless of its status as an African tradition. At the same time it does need to be realised that the South African government did try to keep Black Africans down and powerless partly through the promotion of indigenous spiritual beliefs. It’s ironic that the young woman shown arguing against science does so in an apparent belief that its rejection will somehow be liberating and empowering for Black Africans. And Thunderfoot has a chuckle to himself about the irony in her arguing against science, while reaching for her ipad, one of its products.

Belief in the supernatural and in the alleged powers of indigenous shamans should be a matter of personal belief. Disbelieving in them doesn’t automatically make someone a racist bigot. But this young woman’s rejection of science is racist and potentially extremely dangerous, because it threatens to deprive Black South Africans like her of science’s undoubted benefits. Just like Mbeki’s rejection of the link between HIV and AIDS led to the unnecessary deaths of hundreds of thousands of desperately ill men, women and children.


What is particularly irritating is that this young woman and her fellow students are affluent and, as students, highly educated. If the woman was poor and uneducated, then her views would be understandable. But she isn’t. Instead, she uses the language and rhetoric of postmodernism and contemporary anti-colonialism. It does make you wonder about what is being taught in the world’s universities, arguments about academic freedom notwithstanding.

In the past, there has been racism in science. Eugenics and the hierarchy of races devised by 19th century anthropologists as well as the Nazis’ attempts to create an Aryan science are examples. But attacks on conventional science and mathematics as racist, based on no more than the fact that modern science and maths have their origins in contemporary western culture is also racist and destructive.

Glib attacks on science by people like the young student in the above video not only threaten its integrity, but will also harm the very people, who most stand to benefit. They should be thoroughly rejected.

BBC Documentary on Artist’s Fightback Against Fascist Appropriation of Pepe the Frog

October 23, 2020

Next Monday, 26th October 2020, BBC’s Storyville documentary follows artist Matt Furie, the creator of Pepe the Frog, as he tries to wrest his image back from the Alt Right. The programme’s on BBC 4 at 10.00 pm, and is entitled ‘Pepe the Frog: Feels Good Man’ The blurb for the programme on page 75 of this coming week’s Radio Times runs

Pepe, a cartoon frog drawn in a deliberately crude and garish style, has become a symbol of the “alt-right”; its use is shorthand for a social media poster proudly announcing themselves to be a troll at best and a full neo-Nazi at worst.

But the little green guy was originally part of a harmless cartoon strip drawn by illustrator Matt Furie and, rather than conceding that sometimes artists lose control of their creations, he’s fought back. We watch as Furie takes on both anonymous troublemakers and the big beasts of the American right-wing media – the big problem being that, arguably, if you engage with them at all, you’ve already lost.

Another blurb on page 77 says

The story of how a cute cartoon character morphed into an international hate symbol after being hijacked by the “alt-right”. This film in the Storyville strand follows Matt Furie, the creator of Pepe, as he fights tooth and nail to wrest back his amiable amphibian from the dark forces that appropriated him.

The Pepe meme as a symbol of the Alt Right must have been around for at least a decade now, and it’s been scrawled by noxious extreme rightists all over the place, from the internet to real objects. It also seems to be connected to the slogan, ‘Free Kekistan’, which is also mouthed by the Alt Right and their supporters. I think one of the issues raised against Sargon of Gasbag, Paul Joseph Watson and Count Dankula when they tried to join UKIP was that a crowd of people, claiming to be their supporters, got drunk and started waving Pepe the Frog flags and shouting ‘Free Kekistan’.

I realise that Furie’s got an uphill battle on his hands to win back ownership of his creation from the trolls, racists and Nazis. There have been countless other creators, writers and artists, who’ve similarly lost control of theirs over the years. The Guy Fawkes mask from V for Vendetta is a case in point. Unfortunately, after the film the rights don’t belong to the strip’s creator, the legendary Alan Moore. Rather they belong to the film company, which is very much the kind of exploitative global corporation Moore despises. It’s because of this and similar issues over creators’ rights that has left Moore very bitter about aspects of the comics industry. However, the meaning of the Guy Fawkes mask as an image has remained the same, and has been very much used as such by protestors demonstrating against forces and ideologies like global capitalism, racism and official persecution and injustice. It isn’t as though it’s meaning has been co-opted and perverted by those forces.

This could be a very interesting programme indeed. And no matter how difficult it is, I wish Furie all the best in his struggle to get Pepe back from the trolls and Fascists.


Paul Joseph Watson Refutes Black Lives Matter

October 14, 2020

Paul Joseph Watson is another right-wing Youtuber. He used to be bonkers conspiracy theory peddler Alex Jones’ British buddy on Infowars, before he split with him and returned to Blighty. Leaving Jones to peddle his overpriced quack health supplements and mad ideas about the globalists running the world on behalf of demonic aliens, Obama and Hillary Clinton being demonic alien cyborgs set on imprisoning Americans in FEMA camps alone. Like Carl Benjamin, he’s also responsible for breaking UKIP. He entered the party along with Mark ‘Nazi pub’ Meechan. And the rest of the party, who really didn’t want to look like a bunch of racists, left in response.

But despite his extreme right-wing views and his opposition to immigration, I really don’t think it’s fair to call Watson a racist. And he does have a point about Black Lives Matter. BLM is centred around the perception that Black people are more likely to be killed by the cops than Whites, and that the police are institutionally racist. But this isn’t born out by the statistics.

Five years ago in May 2015 Watson posted this video, ‘Racist Facts White People Daren’t Talk About’ on his YouTube channel. He cites official government, police, FBI and academic statistics to show that Blacks aren’t killed by the cops more than Whites. But they do have more encounters with the rozzers because they disproportionately commit more violent crime.

He begins the video by showing that half of the police officers responsible for killing Freddy Gray, which set up of the Baltimore riots, were Black. But this fact is ignored. Black Lives Matter is about exploiting White guilt while ignoring the real causes of confrontations between Blacks and police.

Blacks commit disproportionately more violent crime than Whites. Blacks constitute just 13 per cent of the American population but commit half of all homicides. Department of Justice statistics from 1980 to 2008 show that Blacks were responsible for 52 per cent of all homicides compared to 48 per cent by Whites. FBI statistics for 2013 show that Blacks committed 38 per cent of murders compared to 31 per cent of Whites. From 2011 to 2013 38.5 per cent of those arrested for murder, manslaughter, rape, robbery and aggravated assault were Black. Young Black men between the ages of 15 to 34, who comprise just 3 per cent of the American population, are responsible for the proportion of these crimes from Black people listed above.

Whites, on the other hand, are twice as likely to be killed by the cops. Data from the Centre for Disease Control from 1999 to 2011 show that 2,151 Whites were shot by the police, compared to 1,130 Blacks. But as Blacks commit the same numbers of offences as Whites, then the numbers of Blacks shot should also be equal.

He also presents evidence to show that Blacks are far more like to commit crimes against Whites than the reverse. He claims that Blacks are eight times more likely to commit crimes against Whites than Whites are against Blacks. He cites FBI stats from 2007 that state that Black males were 40 per cent more likely to assault Whites as the reverse. And interracial rape is almost wholly Black on White.

He quotes the academics James Q. Wilson and Richard Herrnstein , who stated in 1985 that the higher rates of crime amongst Black Americans cannot be denied, even allowing for discrimination in the justice system. Every official statistic shows Blacks overrepresented people arrested and imprisoned for street crimes.

And Blacks are more likely to be involved in violent confrontations with the police. Here Watson makes the point that this does not justify police brutality, but it does refute the BLM allegation that the cops are racist or solely brutal towards Blacks.

This raises the issue of whether Blacks are unfairly targeted and framed by the police. This allegation is debunked by looking at offenders described as Black by the victims. The number of Blacks arrested correlates with the numbers of perps described as Black by their victims.

Watson also goes on to consider the factors responsible for the greater incidence of criminality in the Black community. Poverty is one factor responsible for disproportionately predisposing Blacks towards violent crime, exacerbated by family breakdown. But there is also the problem that there is an element in Black subculture that actively celebrates criminality. This is encouraged by the White liberal media. After the Baltimore riots the media justified the violence directed against Black owned businesses. This is racist, and it leads to more police brutality.

He states that police brutality is a problem in the US. But the real problem is the violent criminality in the Black community. But until this becomes part of the national conversation the real, underlying issues will not be resolved. He concludes that by keeping silent about this, Black leaders and White liberals are responsible for maintaining a vicious cycle of violence.

Obviously this is very controversial stuff. There have been complaints and campaigns for decades about the reporting of crimes committed by Blacks to prevent the automatic association of Blacks with criminality and violence. This has now got to the point where many people assume that a perp must be Black, if his race is not mentioned in any news reports as there are obviously no such delicacies about the reporting of crimes by Whites. 20 years ago this resulted in a reversal of racial prejudices. A poll of the British public taken about then found that White youths were the most distrusted section of the British populace.It’s undoubtedly true that Blacks have been the victims of massive discrimination and prejudice by Whites down the centuries. Highly discriminatory legislation was put in place to keep them down and segregated after the abolition of slavery in America. And there was considerable, vicious racism against them over here. I’ve Black friends, who’ve had terrible experiences.

Black Lives Matter’s assertion that police are prejudiced against Blacks also has a basis in fact. The police were, but I don’t think it’s true so much now. As I’ve said in previous articles, I’ve had relatives and friends in the police who very definitely weren’t. And this ingrained prejudice against the police has caused terrible misperceptions of intent when the cops have gone to help Black people. Years ago back in the 1990s I was on a sociology course as part of a postgraduate degree I wanted to do on British Islam. The lecturer told us that we had to be aware how our views of events didn’t necessary match those of others. One of these examples was a case in America, where a Black woman collapsed in the street. Two White cops went to help her, but other Blacks automatically assumed that they were attacking her and an angry crowd gathered. This was an instance where Black prejudice against the police, which I don’t doubt came from previous experience, was actively harming them by preventing the rozzers from helping that poor woman.

Watson has the attitude that the liberals and the media are keeping silent about the real reasons for Black confrontation with the police, as they wish to keep them dependent on the state. This is the usual conservative nonsense about welfare dependency. I think one of the reasons Britain did not have the same level of violent crime until the last couple of decades or so was because we had a functioning welfare state, or at least some semblance of one, which meant that in the absence of properly paid work people weren’t faced with the choice of robbing or selling drugs to keep body and soul together.

I’m not great fan of Watson, and certainly don’t share his arch-Tory, Brexiteer opinions. But I think that the facts are behind him in this case. And this does need to be recognised, because without it nothing will change.

Even if it discredits Black Lives Matter’s essential assertion that more Blacks are killed by police.

Anti-White Black Racism in Seattle’s Decolonised Mathematics Syllabus

September 20, 2020

This is another video from Sargon of Akkad, the man who broke UKIP. He put it up nearly a year ago in October 2019, and the subject he discusses comes from a Daily Caller article two years before that in 2017. It’s about the move from Seattle’s public schools board to get Black students to do better at mathematics by producing a syllabus that aims to teach them how White mathematics is being used to oppress them, and how they also use it to liberate people and communities of colour.

The maths syllabus is the creation of Tracy Castro-Gill, the ethnic studies program manager for Seattle public schools, and deals explicitly with issues like ‘origins, identity and agency’, and ‘power and oppression’. The article shows the syllabus itself and what it aims to teach Seattle’s schoolkids. This starts off by teaching them that mathematical theory is rooted in ancient histories and empires of colour. Sargon doesn’t have a problem with this, as mathematical theories and formulae have been discovered independently by different peoples over time. The Babylonians, he rightly says, had versions of Pythagoras’ theorem. But he makes the point that ’empires of colour’ can also mean ‘oppressors of colour’, as this is what empires are: one ethnic group ruling another.

The syllabus then moves to demand that teachers and students ‘create counterknowledge to origins of mathematical knowledge’. This teaching ‘power and oppression in western maths’. The syllabus claims that western maths is seen as the only legitimate mathematics, and is used to disenfranchise people of colour. It erases the historical contribution of people of colour. Sargon replies by stating that different peoples have indeed independently discovered different maths theorems and formulae, but that Western maths is based on the Greeks. The syllabus also requires students to learn the history of resistance and liberation of people of colour using maths, engineering and technology. Sargon says he knows some great stories, but they are all about western maths. Like how Archimedes defended Syracuse against a Roman invasion by having the Greek soldiers align their bronze shields so that they reflected the sun’s rays as a kind of death ray. He also tells the story of Archimedes’ death. The Romans sent a soldier to capture him. When the soldier finally caught him, Archimedes was busy trying to draw a perfect circle by going through as many small points as possible. He told the soldier not to bother him, so that the soldier stabbed him with his sword.

The syllabus also includes more general questions, asking students how the feel about themselves as mathematicians and who is a mathematician? Sargon argues that a mathematician is someone who gets a problem right. But he also says that he doesn’t know, because he’s been using maths in ordinary life since he left school, as well as in computers, but doesn’t think of himself as a mathematician. He also remarks that he studied logarithms at school, and after twenty or so years still hasn’t been in a sitution that requires them. Students are also asked what it means to make a mistake, and where does power and oppression show up in people’s maths experiences. Sargon jokingly responds to this that it shows up in his maths teacher, who told him off for getting his maths wrong. there are also questions like ‘how and why does data-driven processes prevent liberation?’, ‘how is maths manipulated to allow inequality and oppression to persist?’, ‘how has maths been used to liberate people and communities and colour from oppression?’ and ‘Can you advocate against oppressive mathematical practices?’

As Sargon points out at the beginning of his video, this is all about teaching Black children that they are oppressed, and White children that they should feel guilty. It’s political activism that shouldn’t have a place in maths. He also argues that some of this is actually dangerous when it comes to claiming that there is a distinction between White and Black mathematics. mathematical facts are true regardless of race or culture, and lives may depend on their correct application. For example, planes depend on engineers understanding the equations governing aerodynamics. These have to be correct, and it doesn’t matter whether the person doing these is White or Black. It’s either right or wrong, and if it’s wrong, then people may die.

I realise that Sargon is a man of the right, even extreme right, and that he himself says that this subject has already been discussed in right-wing newspapers and internet sites. Nevertheless, I think this is important and needs to be discussed and refuted. Because it, or something similar, may well come over here. Black activists are worried about Black schoolchildren’s underperformance in maths. It’s why, when I still got on with the Black and Asian Studies Association they asked me if I knew anything about Black mathematics. I didn’t, but sent them material on medieval Muslim mathematicians – Persian and Arab – for which they expressed their thanks. It wouldn’t surprise me if a group in Britain was demanding a similar approach in British schools following Black Lives Matter.

Here’s the video:

There have been other attempts to create a maths syllabus that would engage and inspire Black American pupils with controversial results. Back in the 1990s Private Eye’s ‘Funny Old World’ column carried a piece about the anger that had been sparked by one American school’s or schoolboard’s attempts to appeal to its Black students. It attempted to do so by framing maths problems in the setting of Black urban gangsta culture. One of the problems set featured two gangsters, Lucius and Rufus. They had guns that had different rates of fire and held clips of different numbers of bullets. The question was on how many times these gangsters would have to fire their weapons before they had to change the guns’ clips. The schoolboard attempted to justify this and and similar questions by claiming that it reflected the home environment of their students, and they were just trying to engage them through using it. But naturally, this horrifies everyone, Black and White, who doesn’t want violent criminals to be glamourised, or feels that Black children should be inspired to identify and aim for something better. There is a caveat to this story. Some of the items in the column are, shall we say, far-fetched and others have been shown to be urban legends, so it’s quite possible that the story’s fake and was made up as a spoof or joke. But looking at the blatant bias in Seattle’s maths syllabus, as bonkers as it is, it could also be true.

I’ve suggested before in a previous video that if educators really want to inspire Black children in maths, they could teach them about some of the maths problems studied by the ancient Egyptians, or failing that, the kind of maths problems they studied, as some of the formulae the Egyptians used aren’t accurate. They might also teach them the type of maths problems studied and taught in the schools of the great Islamic civilisations in north Africa. That would clearly be better than telling them that Whites have appropriated maths to oppress Blacks and other non-White peoples.

There is clearly a viciously anti-White racism in some of the academic doctrines and approaches now being advocated and taught as pro-Black. Critical Race Theory is another one, as it teaches that all White people are racist and any institutions they set up will automatically oppress non-Whites. Trump passed an executive order last week banning its teaching in federal government. services, including the police. But Trump is himself determined to indoctrinate children with his attack on anything he considers to be liberal propaganda being taught as part of history. He has just launched the 1776 Initiative, which aims to make American history teaching even more patriotic.

Such indoctrination, whether coming from the left or right has no place in schools. Children need to be taught objective facts, both in maths and history, and encouraged to make up their own minds about race, country and politics.

University of Michigan Opens Whites Only Cafe as Anti-Racist Move

September 14, 2020

This shows just how extreme ideologies of diversity and affirmative can be taken so that they end up looking very much like the old racist institutions of apartheid and segregation they were supposed to combat. A few days ago I caught some of the Conservative sites on YouTube talking about the opening of a cafe for Whites only at the University Michigan. Amazingly, this seems to have been done by their Centre for Social Inclusion, which at least speaks the language of diversity, rather than old style White racial supremacists. The hosts of the American Conservatives YouTube news channel, Timscast, have put up a piece about it, in which they blame White liberal writers on race and racism for this development. Specifically Robin Di Angelo. Di Angelo’s the author of a bestselling book, White Fragility, and has said that she feels uncomfortable in the presence of Blacks. I think her book is supposed to be an expose of White racism and is a piece of polemic aimed at combating anti-Black racism. But the presenters of Timscast decided that she was a racist herself, who really wants Whites and Blacks to be segregated and the creation of such Whites only spaces.

This came just after Donald Trump passed a law banning the teaching of critical race theory in the police and other federal departments. They haven’t been proscribed at right. They can still be taught privately elsewhere. They just can’t be taught in the various organs of the federal state. Sargon of Gasbag, the Sage of Swindon, has put out his video hailing it as a true anti-racist measure. From what I gather, Critical Race Theory teaches that all Whites are racist, and that the American state and its institutions are therefore also racist.

Kimberle Crenshaw

In his video, the man who broke UKIP reads out excerpts from the introduction of Kimberle Crenshaw’s Critical Race Theory, published in 1996. This is an anthology of texts about the theory. It states that it had its origins in the 1970s amongst a group of White Marxist legal scholars, New Left and Counterculture activists in a Conference for Critical Law Studies. This brought together law professors, students and practicing lawyers, who were subsequently called ‘the Crits’. This led to the foundation of Critical Legal Studies. The focus on race and racism emerged following the departure of Derek Bell, a Black law professor, left Harvard. Bell’s students demanded he be replaced by another Black tutor. When the university refused to grant this, they set up an alternative course continuing Bell’s teaching. This was the first institutional use of Critical Race Theory. These Black activists also attacked Critical Legal Studies itself, most of whose members were White, as a site of hierarchy and power. These were the Critical Race Crits, who split from the Marxists on the issue of racism. They were dissatisfied with the Marxists’ explanation of racism as a function or creation of capitalism.

No, this is a Crite from the movie Critters. Not a Crit.

Critical Race Theory and its supporters reject the ideas of colour blindness, integration and assimilation and the mainstream Civil Rights movement, which they believe has been appropriated by liberal ideologies. This includes Martin Luther King’s dictum that a man should be judged on his character, rather than his colour. As part of this, they have also attacked the Supreme Court’s support for a colour-blind attitude to race. They instead turned to radical Black movements like the Black Panthers, advocating the development of Black racial consciousness to attack and undermine the existing racial order.

There’s a clip on YouTube, which has been used by a number of Conservative vloggers like Sargon’s Romanian friend, Vee, which clearly demonstrates the Critical Race Theorists’ own racism towards Whites. This is of a young Black American woman, Ashleigh Shackleford, telling a roomful of Whites that, as White people, they are all racist and nothing they can do will change it. She doesn’t mean to offend them, but they are all demons to her. This attitude isn’t just confined to her. My mother encountered a similar attitude amongst a group of anti-racism activists brought into her school to teach anti-racism following the race riots of 1981/2. They also made unwarranted assumptions based on class and Whiteness. One of them told Mum that she had to be racist, because she was White and middle class. Mum was naturally not impressed, not least because she grew up on a council estate in Bristol. She told the woman that she didn’t know her.

Sargon attacked the Critical Race Theorists’ advocacy of Black racial consciousness by arguing that it also legitimates White supremacy. White racists can use it to argue that, if Black racial consciousness is legitimate, then it must also be for Whites. In fact, the Critical Race Theorists strongly reject and attack any comparison between their attitude and White racism. But Sargon has a point, and it does seem supported by the opening of the Whites only café by Michigan University as a socially inclusive gesture.

Way back in the 1990s, the Financial Times discussed the development of what it called liberal apartheid in a review of a book on the British Empire. The FT complained, if I remember aright, that while the book covered migration and the movement of peoples across the world during the Empire, it said nothing about the reverse colonisation that occurred afterwards. It used this term to mean the immigration to Britain of non-Whites from former colonies. And it used liberal apartheid to describe the various services that are available only to Blacks and other ethnic minorities. It considered these as one of the forces responsible for the increased separation of Whites and Blacks into different communities.

I’ve no doubt that pro-Black anti-racists would angrily reject terms like ‘reverse colonisation’ and ‘liberal apartheid’ because of the comparison they make between non-White immigration and affirmative action and White imperialism and colonisation. But liberal apartheid is a suitable description for some of these policies. For example, New York University has started building Blacks only student accommodation at the request of its Black students, who don’t want to room with Whites. One university somewhere also opened a student centre, that was exclusively for the use of non-Whites, including Blacks, Asians, Hispanics and indigenous Americans. There’s another clip on YouTube of a Black woman telling the Whites that were in there to leave. In Britain there are also Black only housing blocks, at least in London. I’ve no doubt these separate spaces and policies supporting ethnic minorities were set up in response to a genuine need. The Black housing blocks in London were set up because Blacks had trouble getting accommodation. But it is also itself a form of segregation.

And when this policy of creating separate spaces for ethnic groups, who feel marginalised and at risk, is applied to Whites, as now seems to have happened at the University of Michigan, the liberal apartheid of affirmative action looks very much like its old version designed to exclude and marginalise Blacks and people of colour.

And it also shows how bizarre extreme ideologies by Black anti-racists are, that Donald Trump, a racist himself, many of whose supporters are real racists and White supremacists, suddenly appears to be an anti-racist by banning them.

I’m not going to link to them, but here are the titles of the videos I’ve cited if you want to google them on YouTube.

Sargon’s video has the title ‘Major Win for Patriots: Trump Bans Critical Race Theory’.

Vee’s video is ‘What Is Critical Race Theory and Why Did Trump Ban It?’

The Timscast video is ‘Segregation Resurfaces as WHITES-ONLY Cafe Is Opened At a College in the Name of INCLUSION’.

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.

Akila Hughes Loses Vindictive Court Case against Sargon. Obviously.

August 8, 2020

There was an interesting bit of legal news last week. Akila Hughes, a left-wing Black American activist, lost her lawsuit against Carl Benjamin, aka Sargon of Akkad, the man who broke UKIP. I’ve blogged about Sargon many times already. He’s a libertarian, Trump-supporting, Tory Brexiteer, so I really don’t share his politics. They’re closer to Hughes. But this time, I think Sargon was actually right and that Hughes has only herself to blame for her defeat. Sargon was the better person.

The dispute goes back to the American presidential election campaign between Trump and Clinton. Hughes was a supporter of Killary, and put up a video supporting her. Sargon disagreed, and in order to show that millions of Americans didn’t share her views, took clips from it and turned it into a YouTube poop intended to satirise her. YouTube poops, if you are blissfully unaware of them, are videos where the makers take clips of certain celebrities or personalities and edit them to make them look ridiculous. There have been any number directed against mad conspiracy theorist Alex Jones, which I find hilarious. And the peeps on YouTube regularly take videos and clips of material by others and include them in their own to critique or comment upon this. This is allowed under the copyright laws as fair use.

Hughes didn’t see it that way, however, and decided that Sargon was infringing her copyright. So she sued him for $150,000. She also showed just how personally vindictive she was by declaring on YouTube that she didn’t care if this bankrupted Sargon and took food away from his children, because Sargon himself should have thought of that. But this personal spite has backfired on her. Judge Sullivan founded in Sargon’s favour, and has ordered Hughes to pay the Sage of Swindon $38,000 in costs. The other day Sargon received a copy of the lawman’s judgement, and posted a video about it on YouTube. And it’s not only interesting in itself, but I’d say it was also relevant for other, similar vindictive legal actions. Like those, in my opinion, brought by Rachel Riley and Tracey Ann Oberman.

The judge decided against Hughes because of her suit’s ‘objective unreasonableness’. I don’t think she had been able to show how Sargon had harmed her through the video, but had shown instead her own personal spite against him by stating that she didn’t care about taking food away from his children. He also ruled that she had acted from improper motivations. While many such litigants are able to keep theirs hidden, she had displayed hers by boasting about her intentions to her many followers on Twitter and social media. Hughes had previously led a campaign to have Sargon thrown off Twitter, and when this succeeded, claimed it was due to her. Having received a message from YouTube that the company supported Black creators, she took this as a sign that she should go ahead and try to get Sargon deplatformed from there as well. She also told her followers she wanted to bankrupt Sargon, stymie his attempts to crowdfund his defence and use copyright law to silence her personal critics and opponents. The judge also ruled that she was also seeking to publicise her suit in order to enrich herself. He therefor found against her. Sargon isn’t out of the woods, as Hughes has 38 days to appeal the decision. But it looks very damning.

I have to say that while I dislike Sargon’s opinions, I don’t believe that he is personally racist or a White supremacist as Hughes and his opponents allege he. He has spoken on his channel to Black activists, and shares their concern about the breakdown of the Black family. Not that family breakdown hasn’t devastated White and other communities as well. Some of his criticisms of Black anti-racism are, in my opinion, entirely fair. In one of his videos he criticised a group of Black activists, who were complaining because the Equalities Commission were compiling statistics on anti-White incidents. He called them racists, which they are. He has also criticised Black Lives Matter and the demands for redressing historic western slavery, when real slavery has re-emerged in Africa. He has quoted a recent article from a paper, which stated that there are now three times more slaves around the world than were transported from Africa to the New World during the transatlantic slave trade. This is grotesque and horrific, but you hear very little about it. Emma Maltby took issue in the pages of the I a few weeks ago to attack right-wing critics of anti-racism movements like Black Lives Matter for trying to use the issue to distract on the real problems of racism and racial inequality in the west. She’s right, but so is Sargon, and I don’t believe that the real slavery that is experiencing a resurgence would have quite the same exposure without Sargon and Conservative critics like him. My sympathies in this case are with Sargon, not Hughes.

And I also note certain similarities between Hughes’ case and that of Rachel Riley and Tracey Ann Oberman to sue Mike and other bloggers for posting a piece about their maltreatment of a schoolgirl. They accused the girl of being an anti-Semite and told her they wanted to re-educate her, simply because she put up a piece supporting Jeremy Corbyn. Shaun Lawson put up an article about this, which other people, including Mike, reblogged and/ or commented upon. Riley and Oberman therefore took it upon themselves to sue Mike and others, including Jane Heybroek in a related case, for libel.

Now Riley and Oberman certainly haven’t gone on social media and revealed their improper motives, but the circumstances of these lawsuits are very suspicious and, in my opinion, certainly look every bit as vindictive and spiteful as Hughes’. Riley and Oberman are rich celebs. Riley is able to afford the expense of a QC, and has insurance against her losing legal suits. Mike, like Sargon, has had to crowdfund his defence. Riley, like Hughes, has attempted to stymie Mike’s defence. Her lawyer argued that the difficulty Mike was having obtaining a lawyer to act for him during the summer months was clogging up the legal system, in what looks suspiciously to me like an attempt to stop Mike raising any more money to defend himself. Despite her own claims that she is not doing it for the money, she did not proceed against Shaun Lawson, who creator the original article. He lives in Uruguay, and apparently doesn’t have much in the way of money so it apparently isn’t worth suing him. Her suit against Jane Heybroek was abandoned when her insurers decided that they would no longer fund her suit, and she would have to start using her own money. In addition, Riley also appealed to her followers to suggest people she should sue, as the charities she supported needed money. This, as Zelo Street pointed out, comes close to the very definition of grifting. And so it does look very much to me – and I stress this is my own personal opinion – that Riley is using the lawsuit and its publicity to enrich herself.

And I am absolutely convinced that she is, like Hughes, abusing the legal system to shut down her personal critics. Riley and Oberman like to present themselves as crusaders against anti-Semitism. But their interpretation of anti-Semitism seems to be the perversion used by the Zionist fanatics: criticism or opposition to Israel. Israel, it needs to be stressed, is a country. And like all-too many nations, it commits atrocities. In the case of Israel, these are against the indigenous Palestinians. It is not by any means anti-Semitic to criticise Israel for its crimes. Despising Israel’s atrocities does not mean that one hates its citizens, still less the wider Jewish community. However, Israel and pro-Israel groups have and are using claims of racism and anti-Semitism to silence critics and opposition groups, such as the Boycott, Divest and Sanction campaign against goods produced in the occupied territories. The misuse of such legislation to silence such criticism is termed ‘lawfare’. And it looks to me very much exactly what Riley and Oberman are doing in their lawsuit against Mike.

As I said, I don’t share Sargon’s opinions, but I’m glad he won. Just as I hope Mike and the others will similarly be vindicated when Riley’s and Oberman’s suit comes to trial. I hope the judge also finds their case vexatious and vindictive. Because it certainly seems that way to me.

Sargon of Gasbag Smears Black Lives Matter as Anti-Semitic

July 3, 2020

Despite their recent popularity and the wave of sympathetic protests and demonstrations that have erupted all over the world in the past few weeks, Black Lives Matter is a very controversial organisation. They’re Marxists, who wish not only to get rid of capitalism, but also the police, the patriarchy and other structures that oppress Black people. They support trans rights, and, so I’ve heard, wish to get rid of the family. I doubt many people outside the extreme right would defend racism, but I’m not sure how many are aware of, let alone support, their extreme radical views.

A number of Black American Conservatives have posted pieces on YouTube criticising them. One, Young Rippa, objects to them because he has never experienced racism personally and has White friends. He’s angry because they’re telling him he is less than equal in his own country. It’s an interesting point of view, and while he’s fortunate in not experiencing racism himself, many other Black Americans have. Others have objected to the organisation on meritocratic grounds. Mr H Reviews, for example, who posts on YouTube about SF and Fantasy film, television, games and comics, is a believer in meritocracy and so objects to their demands for affirmative action. For him, if you are an employer, you should always hire the best. And if the best writers and directors are all Black, or women, or gay, their colour, gender and sexuality should make no difference. You should employ them. What you shouldn’t do in his opinion is employ people purely because they’re BAME, female or gay. That’s another form of racism, sexism and discrimination. It’s why, in his view and that of other YouTubers, Marvel and DC comics, and now Star Wars and Star Trek have declined in quality in recent years. They’re more interested in forced diversity than creating good, entertaining stories.

Now Carl Benjamin aka Sargon of Akkad, the man who broke UKIP, has also decided to weigh in on Black Lives Matter. Sargon’s a man of the far right, though I don’t think he is personally racist. Yesterday he put up a piece on YouTube asking if the tide was turning against Black Lives Matter ‘at least in the UK’. He begins the video with a discussion of Keir Starmer calling BLM a moment, rather than a movement, although he later apologised for this and retracted the description. Starmer also rejected their demand to defund the police. Benjamin went on to criticise a Wolverhampton Labour group, who tweeted their opposition to Starmer’s comment about BLM and supported defunding. Sargon also criticised the football players, who had taken the knee to show their support, and also Gary Lineker, who had tweeted his support for BLM but then apologized and made a partial retraction when it was explained to him what the organisation fully stood for. But much of Sargon’s video is devoted to attacking them because they’re anti-Semitic. Who says so? Why, it’s our old friends, the Campaign Against Anti-Semitism. Who are once again lying as usual.

Tony Greenstein put up a piece about a week or so ago on his blog discussing how the Zionist organisations hate BLM and have tied themselves in knots trying to attack the organisation while not alienating the Black community. Black Lives Matter support the Palestinians, and according to all too many Zionist groups, including the British Jewish establishment – the Board of Deputies of British Jews, the Chief Rabbinate, Jewish Leadership Council and the Jewish Chronicle and other papers, anyone who makes anything except the mildest, most toothless criticism of Israel is an anti-Semitic monster straight out of the Third Reich. This also includes Jews. Especially Jews, as the Israel lobby is doing its damnedest to make Israel synonymous with Jewishness, despite the fact that’s also anti-Semitic under the I.H.R.A. definition of anti-Semitism they are so keen to foist on everybody. As a result, Jewish critics in particular suffer insults, smears, threats and personal assault.

Yesterday BLM issued a statement condemning the planned annexation of one third of Palestinian territory by Netanyahu’s Israeli government. This resulted in the usual accusation of anti-Semitism by the Campaign Against Anti-Semitism. The deliberately misnamed Campaign then hypocritically pontificated about how anti-Semitism, a form of racism, was incompatible with any genuine struggle against racism. Which is true, and a good reason why the Campaign Against Anti-Semitism should shut up and dissolve itself.

Israel is an apartheid state in which the Palestinians are foreigners, even though in law they are supposed to have equality. In the 72 years of its existence, Israel has been steadily forcing them out, beginning with the massacres of the Nakba at the very foundation of Israel as an independent state. The Israel lobby has been trying to silence criticism of its barbarous maltreatment of them by accusing those voicing it of anti-Semitism. The Campaign Against Anti-Semitism is a case in point. It was founded to counter the rising opposition to Israel amongst the British public following the blockade of Gaza. And Tony Greenstein has argued that Zionism is itself anti-Semitic. Theodor Herzl believed that Jews needed their own state because there would always be gentile hostility to Jews. He even at one point wrote that he had ‘forgiven’ it. It’s a surrender to anti-Semitism not an opponent, although obviously you would never hear that argument from the Israel lobby.

Sargon thus follows the Campaign Against Anti-Semitism in accusing BLM of being anti-Semitic. He puts up on his video a screen shot of the CAA’s twitter reply to BLM’s condemnation of the invasion of Palestine. But there’s a piece on BLM’s tweet that he either hasn’t seen or is deliberately ignoring.

Black Lives Matter issued their condemnation as a series of linked tweets. And the second begins by noting that over 40 Jewish organisations have objected to Netanyahu’s deliberate conflation of Israel with Jews.

That tweet can clearly be seen beneath the first and the CAA’s reply as Sargon waffles on about anti-Semitism.

It says

‘More than 40 Jewish groups around the world in 2018 opposed “cynical and false accusations that dangerously conflate anti-Jewish racism with opposition to Israel’s policies of occupation and apartheid.”‘

This section of their condemnation should demonstrate that BLM aren’t anti-Semites. They made the distinction, as demanded by the I.H.R.A.’s own definition of anti-Semitism, between Jews and the state of Israel. If Black Lives Matter was genuinely anti-Semitic, not only would they not make that distinction, I doubt that they would bother mentioning that Jewish organisations also condemned it.  It is also ironic that it’s up when the Campaign Against Anti-Semitism and Sargon are doing precisely what these 40 Jewish organisations condemned.

Black Lives Matter as an organisation is controversial, and I don’t believe it or any other movement or ideology should be immune or exempt from reasonable criticism. But I don’t believe they can fairly be accused of anti-Semitism.

As for Sargon, the fact that he drones on accusing them of it while just behind him is the statement clearly showing that they aren’t tells you all you need to know about the level of his knowledge and the value of his views in this matter. But you probably guessed that already from his illustrious career destroying every organisation he’s ever joined.

I’m not going to put up Sargon’s video here, nor link to it. But if you want to see for yourself, it’s on his channel on YouTube, Akkad Daily, with the title Is The Tide Turning Against Black Lives Matter. The tweet quoting the Jewish groups denouncing the deliberate conflation of Israel and Jews to accuse critics of Israel of anti-Semitism can be seen at the bottom of the twitter stream at 5.26.



Book on Slavery Around the World Up To the Present

June 23, 2020

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

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

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

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

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

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

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

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

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

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

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

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

The book has the following chapters

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

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

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

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

















































Britain Boos Boris

May 30, 2020

Last Thursday may well have been the last time Britain ‘claps for carers’. The woman who started it all, I believe, now wants it to end because she feels it’s been politicised. In her view, it’s no longer about applauding and showing appreciation for the tireless heroes of the NHS and care workers seeking to combat this terrible disease.

I can see her point. From the moment it started I wondered if it was also going to be a way Boris and his gang of murderers could bask in their reflected glory. Was it going to be a way Boris could subliminally manipulate the nation’s mood, so that as they clapped for the NHS, they were also clapping him and the measures his government put in place – grudgingly and belatedly? But still, our NHS and care workers deserved it, especially as so many have died, partly due to the government massively fumbling the supplies of PPE. It’s also been a good way to raise morale and bring people together by getting them out of their homes and onto the streets in collective act of celebration. All while maintaining a safe distance, of course.

But now a new collective ritual may be ready to take over from it. A ritual that has absolutely no government sponsorship and definitely does not reflect positively on Johnson and his pack. Last Tuesday, Brits across the country took part in the national ‘Boo for Boris’. Mike posted several of the videos of people booing our incompetent, malign and murderous prime minister across the country, from Canton in Cardiff to Saltaire. One woman even dressed in ancient Celtic costume as ‘Boodica’, to shout her defiance just as the ancient queen of the Iceni stuck it to the Romans. There’s a parallel with modern history there, as well. Boadicea’s rebellion was partly sparked off not just by Roman brutality against her, her sisters and her people, but from economic recession caused by rich Romans like Seneca withdrawing their money from Roman Britain. This is what happens when the rich don’t spread it around and the economy contracts: people get into their spiked chariots and start mowing down the government.

I didn’t take part because, like Mike, I was too shy. But Mike’s article and the piccies he posted of it can be found at:

Britain boos Boris! And about time too…

Sargon of Gasbag, the man who broke UKIP, posted a video denouncing the whole affair. He seemed to think it was like the three-minute hate in Orwell’s 1984, in which the whole nation screamed its hatred of the totalitarian regime’s archetypal state enemy. Like so many of his libertarian fulminations, it’s absolutely wrong. The three-minute hate in 1984 is the total opposite. It’s a consciously staged even by the regime to direct popular hatred away from itself. As such, it’s far more like the regular denunciations we had over the past four years of Jeremy Corbyn as a Communist, Trotskyite, Russian or Czech spy and anti-Semite from the Tory establishment and a complicit, mendacious press. The ‘Boo for Boris’ campaign, on the other hand, was an act of popular discontent and resistance against a government that insists on a stifling control of the media. If there is a a film parallel, it’s probably with broadcast news when people follow the lead of the angry and confused news anchorman by shouting out of their windows that they’re ‘mad as hell’. Though I hope it doesn’t end badly, as it did in that movie.

But as Boris continues to make himself massively unpopular through his support of the unrepentant Cummings, our clown prime minister may well have to suffer more boos to come.