The Polite, University Educated Racism of Novara Media

A few days ago I found a video posted on YouTube by Laurence Fox’s Reclaim the Media. This was a short piece of part of a debate he’d had about racism with Ash Sarkar, one of the women of the left-wing internet news and comment channel, Novara Media. This was about whether Whites could experience racism. Sarkar denied that they could, because they enjoyed White privilege. She maintained this stance even when Fox raised the issue of White working class boys, who perform worse academically than Blacks and other ethnic minorities and girls. I’m not surprised Sarkar continued to maintain this view. Novara have posted a couple of videos denying that White working class boys are underprivileged compared to other ethnic groups, and even that the White working class constitutes an ethnic group at all. Sarkar has said very proudly that she’s a communist, particularly when she was exasperated by the attitude of one of the TV hosts interviewing her. But it’s not entirely the Communism of classical Marxism, which saw class as the motor of history and oppression. It’s partly the postmodernist revision of Marxism of Critical Race Theory. This replaces class with race, declaring that Whiteness is a bourgeois quality that ensures that Whites enjoy a privileged position denied to people of colour. This attitude comes partly from the intersectional Marxism of Herbert Marcuse, a member of the Frankfurt School. Frustrated by the failure of the American working class to rise up against capitalist, Marcuse instead urged radicals to look to the ‘people of the ghetto’, groups traditionally confined to the margins of American society. This included Blacks, gays and feminists. CRT denies that Whites can experience racism through a highly contrived redefinition of the term. In their view, racism = prejudice + power. In bourgeois western society, Whites have a power denied to Blacks. Therefore they cannot suffer racism. This is profoundly wrong and in itself deeply racist. It also has highly dangerous implications that may encourage, or at least demand that a blind eye be turned to real racist violence against Whites.

The term ‘privilege’ suggests aristocratic ease, of the type enjoyed by David Cameron. Before he became prime minister, this Eton-educated aristo certainly didn’t have to worry about getting a job. He was actually approached by the Crown to work for it. But the vast majority of White Brits don’t have this privilege, and especially not those at the very bottom of society. One of my old schools had an annex for its first year pupils in a run-down area of Bristol. This was in a grimy back street called Boot Lane, at one end of which was a public toilet frequented by tramps. These were men who enjoyed absolutely no social advantages at all, and their life expectancy was no doubt extremely limited. The life-expectancy of the homeless, I’ve heard, is about three years. Sarkar, by contrast, is middle class and university educated, as is her fellow presenter Dalia Gabreal. Gabreal, who also promotes the nonsense of White privilege, is the co-editor of an anthology of postcolonialist texts. They enjoy a privilege denied to the White underclass, but it’s a privilege that they, imprisoned by Critical Race Theory, cannot acknowledge.

The idea of White privilege also glosses over and ignores the fact that previous generations of working class Whites could be victims of grinding poverty until very recently. Examples of this can be found on YouTube in a series of videos about poverty in Britain in the 1970s. Whether Sarkar, Gebreal and the others of Novara realise it or not, the idea White privilege plays down this poverty, which could be extreme with the bland attitude that however tough it could be for Whites, it’s worse for Blacks. On average, this is true, but not always. While Novara has shown a deep concern for working class poverty and exploitation, the constraints of Critical Race and Postcolonial Theory means that it is unable to recognise or accept the fact of anti-White racism nor that Whites do not uniformly enjoy privilege.

While it comes from the Marxist left, Critical Race Theory’s view that whiteness is intrinsically oppressive is very much of the same type of ideological racism as fascism. This divides society into the race or nation and its oppressors. In the case of the Italian fascists, the true nation was that of Italy and its people. In Nazism it was Germany, and the enemies were the Jews. This binary opposition Noel O’Sullivan, a Conservative historian of fascism, traces back to the new style of political activism that began with the French Revolution. This divided France into the authentic nation of the ‘tiers etat’, the third estate – the common French people, and their oppressors, the aristocracy and clergy. He quotes one French revolutionary who made this very plain, as well as his intention to shoot the country’s noble oppressors. O’Sullivan makes the point that this opposition can be applied to other groups, as demonstrated in the magazine of a radical feminist group, Medusa. This declared that only women were human, and men were an inferior species. Critical Race Theory revises this racism so that the authentic, oppressed nation are Blacks and other people of colour, while the racial oppressors are White.

This attitude is extremely dangerous. The critics of Critical Race Theory and other postmodernist ‘isms’, Peter Boghossian, James Lindsey and Helen Pluckrose, submitted a number of spoof papers making extreme claims to various postmodernist academic journals. One of these incorporated quotes from Mein Kampf, but with ‘Whiteness’ substituted for Jews. This was accepted. There have been a series of controversies over the other side of the Pond in which Black academics have announced on TV programmes or internet meetings that they want Whites to become extinct. And there has been real racial violence against Whites. Thomas Sowell describes a few in his book, Race and Culture, noting that the mainstream media either does not cover them, or if it does, the report is framed so as to exonerate the attackers. They acted as they did as a result of the oppression of White America. Racial violence against Whites isn’t confined to America. Over twenty years ago the number of racist murders of Whites was nearly equal to that of ethnic minorities, and the level of racist abuse and attacks against Whites exceeded those against other demographics. This was covered by the mainstream media until the BNP sought to exploit it. But many Black and ethnic minority activists do not want racism against Whites recognised. At a conference of Black and ethnic minority activists a few years ago, three of them criticised the government for including anti-White racism in official statistics. In their view, only racial abuse and violence against ethnic minorities deserved to be counted. Critical Race Theory’s contrived redefinition of racism does the same: it is intended to deny that Blacks can be racist.

Critical Race Theory is also dangerously defective in its Eurocentricismt It assumes that only White Europeans and their descendants in America and the New World can be racist. It ignores the fact that other cultures have also traditions of racial hierarchies and ingrained prejudice. For example, Muslim Arabs also developed ideas of the inferiority of Black Africans on the one hand and White Europeans on the other. India and China also have their own ideas of racial superiority and inferiority. Western Blacks have also developed a distinct racist ideology in Afrocentrism. There is a series of Afrocentric works promoting the idea of White inferiority in vicious, splenetic terms. At the same time, Black Muslim sects like the Nation of Islam and Ansaaru Allah also hold that Whites are racially inferior oppressors, who are due to be annihilated by God at the coming apocalypse. I’ve also come across British Muslim texts that are explicitly colonialist. One of these argued that just as the British allowed other peoples to enter their colonies and keep their laws and customs as a way of populating their territories in North America, so Muslims should be allowed to form autonomous communities in America and Europe. These forms of Black and extra-European racism are largely unknown to most western people, and there is real opposition to discussing them. The Labour politician, Diane Abbott, has said several times that discussing the different forms of racism amongst ethnic minorities would allow ‘them’ to ‘divide and rule’. But these tensions between different ethnic groups in Britain outside the Black/White dichotomy exist and have led to riots. A few months ago, there was rioting in the north of England between Muslims and Hindus. The acceptance of the idea that only Whites can be racist among liberal Whites has also been assisted by the idea of the Noble Savage. This goes back to the 17^th century, and views primitive, non-European societies as somehow nobler and more virtuous than western civilisation. It is also a product of the tradition of European and indigenous opposition to imperialism. This concentrates on the horrors of western imperialism but similarly ignores those of other imperialist regimes, such as the Ottoman Empire. The refusal to accept that other peoples are also capable of terrible racism, and the idea that only White racism is to be tackled, led to the police and authorities turning a blind eye for twenty years to the Pakistani grooming gangs.

I find the denial of anti-White racism, and the bitter racism of some Black activists deeply worrying. Because Critical Race Theory declares that all Whites enjoy such privilege and that the level of racism in society remains constant, it comes very close to the old accusation that all Whites are racist. While I doubt very much that it’s supporters would see it as such, it is very close to racial essentialism of the type that causes anti-Semites as intrinsically hostile to Whites. I am very much afraid that this will encourage anti-White attacks and pogroms, but there will be no action taken or condemnation of these because of the racial attitudes promoted by CRT. Sarkar, Gebreal and the rest of Novara doubtless believe that they are sincerely anti-racist and they probably are so in their personal relationship with Whites. But they, along with numberless others of the same views, hold a twisted redefinition of racism that legitimises racism and violence against Whites, while denying that this is possible at all.

Greens Take Hotwells Ward to Become Biggest Party on Bristol Council

Yesterday there was a local election for the ward of Hotwells and Harbourside in Bristol. I had an invitation from the local Labour party to help them campaign for it, but circumstances prevented me from physically going and I do not believe in phone banking. Anyway, the results are in. It was won by the Green party, who took it from the Lib Dems by 26 seats. This is quite ironic, as in the last election the Lib Dems only won that ward by the same number. This victory now makes the Greens the largest party in the council, though I gather that none of them have an overall majority.

Hotwells is one of the city’s historic districts on the banks of the Avon running through the city, and where Bristol’s harbour was before it was abandoned in the 70s and the port moved to its present location at Avonmouth. It’s a mixture of retail, office and residential buildings, including some dating from the 18th and 19th centuries when it, along with Clifton, were the city’s spa districts. Some of the housing is very modern and upmarket, while there are also a couple of 60s/70s brutalist tower blocks. It’s also the location for one of Bristol’s private schools, Queen Elizabeth’s Hospital. It’s population also includes lecturers and academics from Bristol university, which is literally just up the road in Clifton. Just across the river are a couple of converted tobacco bonds, one of which now houses the city’s archives while another is, or was, the site of a green technology centre.

Bristol is quite a green city. Under the Labour mayor, Marvin Rees, the local authority’s put in a number of new cycle lanes and in that part of the city you do see people pedalling away, including women with their children in trailers behind them. The council has also announced other plans for developing a local green economy, including a clean air zone which has caused controversy in recent weeks because of the way it affects traffic.

Bristol Live reported that the new councillor, ‘ 24-year-old Cllr McAllister, who works in legal services, said his party was now preparing to take power in Bristol.

He said: “Successive Conservative-led governments and our Labour-run council have left our residents feeling frustrated — whether it’s through botched consultations on new developments, repair works to public throughways going on for years, the cladding crisis, or even threatening to take away our library.

“There’s never been a more vital time to speak up for our communities, and that is exactly what I’m going to do from now on. The Green Party is now the biggest group in the council, with 25 councillors, and I recognise the weight of that responsibility. As a team we are putting together our programme so we are ready to run this city from next year.

“In the meantime, I think that the city council’s current leadership has a responsibility as well — they have to now recognise the mandate that the Green Party has. I’m really looking forward to getting on with the job and representing this amazing community with the commitment and enthusiasm that it deserves.”’

See: https://www.bristolpost.co.uk/news/bristol-news/greens-win-bristol-election-race-8106783

He undoubtedly has a point about local service. Roadworks with the attendant diversions have been going on in Temple Meads for many years now, as well as in the rest of the city. And the council is considering closing Bristol Central Library and moving it to another location. Rees has also made decisions that make little sense, and have ignored the wishes and opinions of local people. The city wishes to build a new, top-level stadium. The ideal location would be Temple Meads, because it’s the site of the railway station and is a very short drive from the motorway. Rees decided against that, ruling instead that it should be build in Patchway, a district miles away in the north of Bristol. He also upset the local people in Hengrove and Whitchurch in his plans for the redevelopment of Hengrove Park. This was to be the site of new housing, but locals objected because there were too many homes planned and no amenities. They voiced their complaints to Rees, who politely met them. They also submitted them, and their alternative plans, to the relevant supervisory authority, who ruled in the favour. But Rees ignored them, and bulldozed his plans through.

But some of those 26 voters may also have been swayed by national issues. I’ve got very strong reservations about the Greens’ social policies. I’ve got the impression they’re very woke. It was the Green-led local authority in Brighton and Hove which caused controversy a couple of years ago by teaching Critical Race Theory in its schools. In Bristol, former Green councillor Cleo Lake put forward the motion calling for the payment of reparations for slavery to all ‘Afrikans’. In Scotland, it seems to be the Greens behind the Gender Recognition Act, which would lower the age of consent for children to identify as trans to 16, cut back on the amount of time a transperson would have to live as a member of the sex they wish to transition to. As well as the policy that has seen dangerous biologically male rapists locked away in women’s prisons.

But they also have great economic and welfare policies. As I posted a few days ago, I caught their party political broadcast the other night, and they said all the right things when it came to the NHS and the utilities: they want them renationalised along with a proper welfare state. Brilliant! These are the policies that Jeremy Corbyn put forward in his brilliant manifesto, and which Starmer promised to retain. Until he dumped them during a policy review. A few years ago the Greens were gaining on Labour in Bristol before Corbyn became leader, and I have no doubt that some of that was due to the Blairism of Miliband’s leadership.

The Bristol Live report speculates that the victory could mean trouble for Labour in the local elections here in 2024. That’s a real possibility. Novara Media has put up a video today in which Michael Walker and Dalia Gebreal discuss the failure of the Labour leadership to voice support for the strikers. There has been no messages of support from their front bench and Starmer has been going around sacking those that have stood on picket lines. On the other hand, when asked about this, the local MP for Bristol south, Karin Smyth, said quite rightly that the party still defends the right to strike and gave some reasonable objections to MPs standing with the pickets. But it still looks to me like Starmer not wanting to be seen backing strikers and alienating all the Tory and Lib Dem voters he wants to atract.

The Greens have won by a very narrow majority, which could vanish come 2024. But it’ll be very interesting to see how well they do and how the local Labour party responds to their challenge.

A Thorough Demolition of Postmodern Anti-Liberal Social Justice Theories

One of the other books I’ve ordered from Amazon, and which I’m reading at the moment, is Helen Pluckrose’s and James Lindsay’s Cynical Theories: How Activist Scholarship Made Everything About Race, Gender and Identity – and Why This Harms Everybody (Swift Press 2020). Pluckrose and Lindsay are two thirds of the group, with Peter Boghossian, of academics that are actively seeking to lampoon and refute the various pseudo-academic disciplines that have emerged from Postmodernism and Critical Theory. These theories, Critical Race Theory, Postcolonial Theory, Queer Theory, Disability and Fat Studies, promise to help make society fairer, but instead are doing immense damage, including to the very groups they profess to want to help. They consciously reject the Enlightenment ideas of reason, evidence, science and the individual and universal. This is particularly clear in Critical Race Theory, which denounces as a failure the Civil Rights legislation of the 1960s, with materialist Critical Race Theorists arguing instead for segregation. CRT, Postcolonial Theory and Intersectional Feminism also reject ideas of evidence and reasoned argument on the grounds that this is a discourse created by White men to keep everyone else down. Instead they promote myth, story and lived experience as authentic, non-White ways of knowing that should takes its place. Those advocating this nonsense include Novara Media’s Dalia Gebreal, who was one of the editors of Decolonising the University a few years ago. In the case of the Postcolonialists, their view of an irrational east is exactly the same as the western Orientalists they decry following Edward Said’s Orientalism. And the real social activists in India and elsewhere in the Developing World are very much aware of it. I’ve only read a few chapters so far, but from what I’ve seen, Lindsay and Pluckrose show again and again that these Theories are only making matters worse. Real progress for Blacks, gays and other marginalised groups has come from evidence, reasoned argument and universalism – the idea that there are universal human rights, which should apply to everyone regardless of race, creed, gender or sexuality/ gender identity.

In fact some of these ideologies are actively malign and reactionary. Postcolonialist activists, for example, do not lend their voice to activists in Saudi Arabia or India protesting the oppression of women and LGBTQ people in those countries and the Middle East. It’s because the ideology itself actively defends and promotes indigenous, non-Western cultures and their worldviews, which may vehemently reject modern ideas of feminism and sexual tolerance. They’re only interested in oppression in the non-Western world when this is due, or can be blamed on, colonialism. This is explains why Barbara Barnaby, the British head of Black Lives Matter, in her speech to a fringe Labour party meeting a few years ago, condemned the toppling of Colonel Gaddafy and the consequent enslavement of Black Africans, but had nothing to say about the revival of indigenous slavery further south, such as Uganda. Nor did she mention oppression by Black African and other non-Western regimes. Instead she demanded that refugees automatically be allowed into ‘Fortress Europe’ because ‘You oppressed us under colonialism’. But overt colonial rule in many countries ended sixty or so years ago, in the 1950s and 1960s. These nations achieved their independence, and the poverty, corruption and oppression these nations have experienced since then have been at the hands of indigenous rulers. A far better argument, for me, would be to say that, as former imperial subjects, refugees from these nations deserve to be given sanctuary in Britain, and some activists have used this argument. But Barnaby’s silence about oppression and violence by indigenous non-Western regimes is part of the general refusal of Postcolonial Theory to confront this brutal reality.

The book’s blurb runs

‘Cynical Theories argues that struggles for social justice are strongest when they are founded on respect for evidence, reason and free and open debate. It deplores the harm that closed-minded Social Justice ideologues, cancel cultures and social media pile-ons are doing to the cause of social justice and liberal democracy itself.

Pluckrose and Lindsay demonstrate that only through proper understanding of the evolution of these ideas can we challenge this harmful orthodox, and offer practical strategies to combat it.’

After the Introduction, it has the following chapters

1. Postmodernism ‘A Revolution in Knowledge and Powers’
2. Postmodernism’s Applied Turn ‘Making Oppression Real’
3. Postcolonial Theory ‘Deconstructing the West to Save the Other’
4. Queer Theory ‘Freedom from the Normal’
5. Critical Race Theory and Intersectionality ‘Ending Racism by Seeing It Everywhere’
6. Feminisms and Gender Studies ‘Simplification as Sophistication’
7. Disability and Fat Studies ‘Support-Group Identity Theory’
8. Social Justice Scholarship and Thought ‘The Truth According to Social Justice’
9. Social Justice in Action ‘Theory Always Looks Good on Paper’
10. An Alternative to the Ideology of Social Justice ‘Liberalism without Identity Politics’.

This book supplies a much-need critique of these thoroughly pernicious theories, which regrettably have gained considerable ground on the Left and in academia. Instead of bringing people together and actually helping those they purport to want to help, they are actually creating more division and hatred. James Lindsay, one of the book’s authors, recently described his experience of appearing on Dr. Phil, an American talk show, to confront various Critical Race Theorists on Benjamin Boyce’s YouTube channel. When they asked him what he would recommend instead to tackle racism, he replied that it should be colour-blindness, where people are rewarded on ability. He said they looked at him as if they’d sh*t themselves.

If we are to progress as a people and species, it can only come through reason, logical argument and a concern for objective truth, as well as genuine liberal universalism, which sees everyone as equally deserving of human rights.

And that means dumping these destructive and pernicious pseudo-ideologies.

Novara Media Discuss Mike Graham Telling Listeners Concrete Grows

Last week LBC’s right-wing mouthpiece, Mike Graham, provided the British public with some unintentional hilarity when he solemnly informed the world that concrete grows. Graham was interviewing a young man from Insulate Britain. He started off with a barbed comment, asking the chap what he was glued to. The man calmly replied that it was just his screen at the moment. Graham then asked him what he did for a living. As Zelo Street has already commented, Graham was clearly hoping the man was unemployed so he could give him a rant about getting off his backside and getting a job. This failed, because the chap did have a job: he was a carpenter, which uses wood, a sustainable material. Graham claimed that it wasn’t, because the trees were cut down. The carpenter replied that people planted more trees, which grew. Unlike other materials like concrete. It was at this point that common sense finally abandoned Graham’s skull, and he declared that concrete did, indeed, grow. This ended the interview, as the Insulate Britain man remained silent except for a tiny, almost imperceptible shake of the head. Graham then abruptly ended the interview, saying goodbye to him.

I realise that this bizarre incident has been covered several times elsewhere, such as on Zelo Street, but I thought my esteemed readers would want to see it for themselves. Here it is being discussed by Novara Media’s Michael Walker and Dalia Gebreal, whose minds are well and truly boggled by Graham’s ignorance. So boggled, in fact, that they play the clip of the short interview twice. Even more astonishing, LBC put the clip up on their Twitter page as an example of an Insulate Britain fail. Graham and LBC made monumental fools of themselves, and didn’t realise it! In fact, Zelo Street reported that Graham had gone on to another show to make the same stupid claim about concrete growing.

Now I’ve read SF stories in which buildings are grown using self-replicating nanomachines, but that’s far beyond our abilities at the moment. Not that I think Graham reads much SF. And concrete doesn’t grow at all.

But I think the main take-away lesson from this is what it shows about the level of knowledge of the people telling you that climate change isn’t happening.