Historical Archaeology, the Congo Museum and Shamanism and the Purge of Offensive Exhibits at the Wellcome Collection

Having looked at the Art Newspaper’s report on the withdrawal of the ‘Medicine Man’ gallery at the Wellcome Museum and its replacement with shamanistic performances by Grace Ndiritu, along with her biography on Wikipedia, I think I now understand what’s happened there. One of the names that leapt out at me reading the Art Newspaper article was Dan Hicks. He was one of the lecturers in the Archaeology and Anthropology Department at Bristol University when I was there. This is going back over a decade, and when I saw him, he was young and hip. I think his speciality is Historical Archaeology, and from what I remember he has co-edited a series of papers about it. Over here, Historical Archaeology is merely that branch of archaeology concerned with monuments and artefacts from historical times, rather than prehistory. Over the Pond, however, it is very definitely ideologically loaded, and concerns itself with colonialism, the oppression of the indigenous peoples, slavery and the emergence of capitalism. And this focus can be very clear in the work of some lecturers and academics. It’s not all like this – some of the historical archaeological research is less left-wing. While doing my Ph.D., one of the papers I consulted was about the building of 18th century Annapolis and how it conformed to 18th century ideas about architecture and society. For example, the buildings were deliberately constructed with large windows so that outsiders could look in. This came from the view that business should be conducted as far as possible in public view, so that public scrutiny would make sure that everything was correct, orderly and legal. Hicks’ doctoral student studied the archaeology of Long Kesh, the Maze Prison, in Ulster. She gave a seminar one lunchtime about her research, and she was very, very good. She presented an excellent case for its preservation and exhibition from a non-sectarian perspective as somewhere that was vital to the heritage of the people of Northern Ireland.

Archaeology has also expanded its scope in recent decades. When most of us think of archaeology, I’m pretty sure it’s of prehistory and ancient civilisations like Egypt, Greece and Rome. But it can also be much more recent, taking in not just the Middle Ages but also recent history up to the Second World War and beyond. One of the lads I knew was studying World War II tank defences around Bristol and Somerset. There was even a pillbox study group, which catalogued and documented the various WWII pillboxes left along the country’s coasts and beaches to protect us from invasion. There has, like Ndiritu at the Wellcome Museum, also been artistic events performed or staged around pieces of archaeology. In one of these in America an historic barn or house was allowed to decay, with photographs taken and finally displayed showing its gradual destruction. When I was there, the archaeology department had been part of a similar project concerning the various objects at Severn Beach, a holiday resort near Bristol. From what I dimly recall, this photographed and decorated such historic monuments as the public benches and decaying boats. This was too ‘arty’ in the pejorative sense for some of the people at the seminar on it I attended. They saw themselves very definitely as scientists. It was too arty for me, and I see myself much more as coming from the arts rather than the sciences.

There was, at the time, a general movement towards drawing different disciplines together, and especially the arts and sciences. Interdisciplinary subjects were in vogue, and there was much talk about overcoming C.P. Snow’s ‘two cultures’ arts and science, in which people from one side of the cultural divide had no knowledge or interest in the other. One such artistic project based in science I read about in New Scientist featured genetically modified organisms. One of these was a cactus, whose DNA had been tinkered with so that instead of prickles, it grew hair. Ndiritu’s performances at the Wellcome Collection come from archaeology and anthropology, rather than genetic engineering, but they are part of the same project of mixing science and art.

Her Wikipedia entries also mentions work at the AfricaMuseum in Belgium. Way back when I was at the Empire and Commonwealth Museum I got material from Belgium about some of their museums looking at their countries imperial history. One of these was a series of artistic projects and performances in the country’s museum about the Belgian Congo. As I’m sure readers are well aware, King Leopold’s personal rule in the Congo is one of the bloodiest holocausts in African history. About 8 million people are supposed to have been murdered by his Force Publique in order to produce rubber for export. I’ve been told that the country tried to forget about it all, until the first years of the 21st century when these events were staged at the museum as part of the confrontation with this infamous period in Belgian history.

There have also been other archaeological and anthropological events and displays in which indigenous peoples have performed their religious rituals. A few years ago, if I recall correctly, there was one where Amerindian shamans performed their people’s rites. When the exhibit is of those peoples, then it is only fair to include the people themselves. I think this is what was going on in the Wellcome Museum with Ndiritu and her shamanism. It looks like it’s an attempt by indigenous African culture to claim a proper place in the exhibit as a counterpoint to western rationalism.

This does not mean, however, that it should be free from criticism or that such criticism is right-wing. The decolonisation movement does indeed have as its goal the decentring of western science and historiography. It goes far beyond the usual explanation about including overlooked non-western and indigenous perspectives. The ‘Science Must Fall’ movement really existed. And some of the critical of modern postcolonial theory are left-wing feminists. Asian feminists, for example, have complained that they are given no support by western postmodern feminists in their struggle against their cultures’ own restrictions on women, because postcolonialism is only interested in such problems if they are caused by the West. This is described by Bricmont and Sokal in their 90’s attack on Postmodernism, Intellectual Impostures. And Sokal is, or was, very much a man of the left. He was a physicist who gave up his career to teach maths in Nicaragua under the left-wing Sandinista regime.

I also wonder how this all fits with Edward Said’s critique of western views of the east, Orientalism. His book was a polemic arguing that the west since ancient Greece had regarded the east as the Other, and produced images to justify its conquest and domination. Western travellers and explorers had therefore presented it as backward, irrational and feminine and somehow unchanging. But Nditiru’s performances are based on the non-scientific irrational and traditional, which are now presented as positive. This is indeed a challenge to the view of magic in indigenous cultures that I remember from my childhood. I can remember watching a BBC documentary about African shamanism when I was in my early teens, in which the voiceover concluded that while western science had succeeded in discovering so much about the world and made so many advances, while magic had reached an end and could produce no such advances. The great British scientist and broadcaster, Jacob Bronowski, said something similar in his TV series and book, The Ascent of Man. He looked at the traditional culture of one of Iran’s nomadic people, and considered that it similarly locked them in a stifling, unchanging world. Bronowski was no man of the right. He was a member of the Fabian Society at a time when that actually meant something, before it was taken over by the Blairites.

I am also very much aware of the crisis that has affected many indigenous society with the collapse of their world of meaning through contact with western modernity and the legacy of colonialism and imperialism. But there are also dangers in idealising indigenous societies. I mentioned in my previous article that in Nigeria, priests from one of the country’s pagan religions had been involved in the acquisition of slaves, and that a South African anthropologist had attempted to defend muti human sacrifice at a convention in this country, as well as witchcraft and witch hunting in Africa. Those aspects of indigenous religion and spirituality shouldn’t be ignored. I am not saying they should be stressed to restore the old image of Africa as a backward continent needing western civilisation, but not all the continent’s ills should be ascribed to western rationalism either. Hence it should be perfectly legitimate to question this latest policy by the Wellcome Museum, regardless of whether one is politically right or left.

Wellcome Museum Purges Display on History of Medicine to Include African Shaman – A Piece of Cultural Relativism That Will Also Damage Blacks

This comes from a piece our favourite YouTube historian, Simon Webb, put up on History Debunked a few days ago. He was attacking the new policy towards the museum that has come in with its new director, a woman whose degree is in the arts. Before, according to Webb, the museum was excellent, covering the history of western medicine in rigorous detail and including displays of operating theatres. Much of this, however, has been junked because the new director has deemed it ableist, racist and colonialist. The gallery to its founder, Wellcome himself, has also gone because he did not hold the current, mandatory beliefs. In their stead a gallery has erected containing two photographs showing the horrors of colonial experimentation on Black Africans along with one Mrs Eruditu, a self-professed African shaman, who conducts healing ceremonies and will counsel visitors to the gallery traumatised by the pictures. Webb calls her a witchdoctor, and describes her as completely mad, as she believes inanimate objects also possess consciousness. She doesn’t like the British Museum and the Egyptology displays, because the exhibits there have told her that they want to be underground. Nor does she approve of the display of a Native American totem pole in the Musee Nationale in France, as this has told her psychically that it wants to be out in the open air. Webb states, quite correctly, that western medicine has produced amazing advances in combating disease and extending the human life span. This new policy is a direct attack on that.

I think Webb, if he’s right about the Museum’s new policy, and he seems to be, has an excellent point here. He views it, no doubt, as another attack on western culture in the name of anti-racism, anti-imperialism and post-colonialism. He is, unfortunately, also very likely right about this. There have been pieces on YouTube by other right-wingers attacking the current policies of the Museums Association, which are all about this. I’ve got a feeling that Manchester Museum has also fallen to these new policies, and that they are also reviewing their collections as a result. But this policy is also harming Black and particularly Black African advancement in ways which the founders of the ‘Science Must Fall’ movement, which is ultimately at the heart of this, probably don’t understand.

The ‘Science Must Fall’ movement was a South African campaign to decentre western science because it rejected indigenous knowledges about the world rooted in myth and legend. There was a video on YouTube of a student debate in one of the South African universities, in which a Black female student urged her White comrades to decolonise their minds and accept that tribal rainmakers could indeed make it rain. People are welcome to whatever mystical or religious beliefs they choose, providing these don’t break the law. But they are separate. Back in the 90s, the late Stephen Jay Gould, a biologist and palaeontologist, attempted to end the war between science and religious by stating that there were No Overlapping Magisteria (NOMA). Science dealt with fact, and religion with issues of meaning and values. Of course, militant atheists of the Dawkins type disagreed and thought that it was a capitulation to unreason. Gould’s wrong in that religion and science do overlap, but as a general point I think it’s fair. Science and religion, as a general rule, are separate.

I am also sure that the new director is right, and that Blacks were experimented on by surgeons and doctors in the past. It certainly happened in America, where one of the great surgeons of the 19th century experiment on Black women without anaesthetic. I read somewhere that H.G. Wells was partly inspired to write The Island of Dr. Moreau by accounts of a German doctor experimenting on Black Africans. But you have to be very careful in making such judgements. A while ago I provoked an angry reply in a piece I had written for the Journal of the British Interplanetary Society. I was talking about the history of medicine in the context of space exploration. One of the books I had consulted for the piece described one particular pioneering doctor of tropical medicine as a quack for his theories and treatment of diseases. Unfortunately for me, one of the other senior members of the Society knew him, and wrote to me stating that he was a dedicated, humane man of science. The problem was that he was facing completely new diseases unknown in the west and which nobody knew how to treat. This is a good point, and I wrote to the aggrieved gentleman apologising for the inadvertent smear and issued a correction to the Journal. I wonder if some of the other pioneering doctors and surgeons, whose work has similarly fallen into disfavour, were like the man I mentioned – a sincere medical man, working in the unknown.

Underlying the attempts to decentre western science are two related attitudes. One is the fact that many displaced, colonised peoples have been harmed by the destruction of their own, indigenous world view. This has left them without meaning, resulting in alcoholism and drug addiction in many indigenous communities like the Amerindians in the Americas and Aboriginal Australians. The other is the belief in the Noble Savage, in which indigenous communities like them are somehow better, and more noble than moral than White, western society. The attempts to decentre western science and include indigenous myth and religion are attempts to restore dignity to these colonised peoples.

But African paganism also has its dark side. The priests of one of the cults in Nigeria were actively involved in the slave trade, to the point where the Nigerian equivalent of the saying that someone has been sold down the river literally translates as they ‘have been stolen by the Oracle’. There is also a widespread belief in witches and witch hunting all across the continent. Many of the accused, as in the pre-modern west are women, and some of the trials are just as deadly. In one Nigerian ritual, the accused woman is given the Calabar Bean, a poisonous vegetable. If she doesn’t vomit it out quickly, she’ll die, and so be judged a witch. There have also been professional witch hunters of the same stripe as the infamous Witchfinder General, Matthew Hopkins, of Civil War England. Way back in the 19th century one of the Zulu kings went on a witch-hunting campaign. Witchsmellers, the indigenous Zulu witch hunters, were engaged and duly pointed the finger at a number of suspects, who were duly executed. A European official talked to the king, and said this all looked very dubious, and wondered if the witchsmellers were right in their accusations. The king laughed, said he wondered too, and had all one hundred of them executed as frauds.

And then there’s muti, which is really sinister. This is the sacrifice of humans, often young children, for their body parts, which are sold to the sorcerer’s clients to bring them good luck. I put up a piece I found on one of the YouTube channels about the amazing efforts of a Black British woman against it in Uganda. But it also appeared in Britain back in the early part of this century. The cops dragged the spine of a murdered boy, Adam, wrapped in various pieces of coloured cloth out of the Thames. The cloth’s colours were those of the muti cult, and it looked like child, probably 12 years old, had been sacrificed. And some African anthropologists have defended such murders. A little while ago one of them presented such a paper at an anthropological conference in Manchester. They claimed that these sacrifices were morally acceptable because Africans had a collective morality that saw that the sacrifice of an individual could benefit the community. Bear in mind that we are talking about the murder of children, whose body parts, including their genitals, are considered most effective if they have been hacked off while the victim was still alive. I believe that the anthropologist presenting the paper was asked to leave.

Indigenous African religion has also been the tool of White supremacist governments to keep Black Africans firmly in their very subordinate place. A few decades ago, a Zulu shaman, Credo Mutwa, had a book published in this country, in which he explained his mystical beliefs and practises. From what I’ve read, it was a mixture of native Zulu lore and western occultism, aimed at the New Age crowd. It was reviewed by the sceptical UFO magazine, Magonia, who were very scathing. Mutwa, they claimed, had been a stooge of the Apartheid South African government during their retribalisation campaign. This stressed the indigenous, separate identities of the various South African tribes, who by then had become a Black proletariat. The intention was to keep the Black population divided so they were too weak to successfully challenge the Apartheid government.

Magonia have also several times stated that these books extolling the joys of indigenous life without western science and technology are all aimed at westerners, who have no intention of living like their ancestors did. I think it’s a fair point. The satirist Alan Coren expressed similar sentiments, set in a European context, in one of his pieces for Punch back in the 1970s. It’s about a very middle class, academic couple, who take over a French village and undo centuries of civilisation in order to return to them to what they see as the inhabitants’ natural, pre-Christian, pre-scientific state. But they themselves have no intention of rejecting scientific modernity. The piece ends with one of them stating he intends to write a paper on it. I think the same mindset is at work here.

As for Eruditu’s beliefs about the British museum and its exhibits, this is just animism, pure and simple, the belief that every rock and object has a soul. But I’ve heard very different things about the unhappy state of some of the exhibits. I’ve got a strong interest in psychical research, and a few weeks ago went to an online meeting about ghosts and hauntings in the British Museum. The Egyptology section has something of a cult as some of the visitors there are worshippers, who leave offerings. One spiritualist visitor, a medium, is supposed to have said that the mummies like being on display, as they feel they have a role to teach, but are frustrated at not being able to communicate with the living. This, of course, is completely the opposite of what Eruditu has said, and you can take or leave either or both depending on your attitude to mysticism. I many people are unhappy about the dead being excavated and put on display in museums, and don’t need a mystic to tell them this. But Egypt is certainly one of the great, founding civilisations of humanity, and Egyptology has massively extended our knowledge of the human past and this civilisation’s undeniable achievements and contribution.

Back to Africa. Way back in the 1980s I read an article by a Black African historian, a Muslim, who had presented his own series on the continent’s history on the Beeb. He lamented the fact that the west’s scientific and technological knowledge, inherited from ancient Greece and Rome, was not being transmitted to Africa. He’s right. After all, India and China have made massive strides in development this century because they have embraced science and technology. Sun Yat-Sen, the Chinese revolutionary who founded the Kuomintang, said at the beginning of his movement that ‘We say hello to Mr Science and Mr Democracy’. Sadly, democracy in China got left behind, but science has been taken up with a vengeance so that the country is now a centre of serious technological innovation in space and robotics. And it was helped in this by the early translators of western scientific texts, who referred to it not as western science, but as ‘the new science’. Something similar may well be needed in Africa.

This attempt to decentre and stigmatise western science and medicine has the potential to seriously harm Black advancement. I do think that there is a genuine potential for science and technology in Africa that is currently untapped and stifled. And Webb complained a few months or perhaps a year ago about a piece in New Scientist, in which a Black, female scientist called for more Blacks in lab coats. This movement, which sees Blacks and other indigenous peoples as non-scientific, runs counter to that. It reminds me of some of the scathing criticisms of non-western cultures by the early orientalists, who felt that these peoples would not be capable of assimilating western culture.

And I dare say the promoters of this movement would accuse me of racism, but I am afraid that there are real dangers of encouraging the dark side of African religion and spirituality through an uncritical acceptance of such shamanism.

If Webb is right, then the new director has not only ruined a once great museum, but she’s part of a larger movement that poses a threat to the whole tradition of the Enlightenment, a movement that genuinely endangers scientific advancement for some of the world’s peoples, who most need it.

Watchmojo on the Most Evil British Tabloids

WatchMojo is a YouTube channel that specialises in lists of the most (insert adjective) of whatever subject they’re covering. This is usually popular culture, like films, TV programmes and comics. But in this video from their British offshoot they delve into the very murky world of British tabloid and red top newspapers to discuss the six worst of them. And so, imagine if you will, this run down of the very worst of British journalism accompanied by the old style Top of the Pops theme as that sadly missed programme went down the music charts.

Coming last at No. 6 is the Daily Star for its coverage of weird paranormal stories like black-eyed ghost children, their libelling of the Liverpool fans at the Hillsborough disaster and getting sued by the McCanns for its malign take on the disappearance of their daughter. They also blamed video games for Raoul Moat’s shooting spree, despite the entire lack of evidence showing that video games are responsible for real world violence, and for making up an interview with Duane ‘the Rock’ Johnson.

Coming in at no. 5, pop-pickers, is the Mirror, showing that it’s also left-wing papers that can have appalling low journalistic standards. This is there because of its owner, Robert Maxwell, raiding his employees’ pension funds, and Piers Morgan publishing fake photographs of alleged atrocities by British troops in Iraq. This part of the video shows some of the other headlines from the paper, such as its ‘Achtung! Surrender’ to the Germans at the 1996 World Cup as other illustrations of its lack of taste and anything resembling decent attitudes.

At No. 4 in this chart of journalistic infamy is the Daily Mail, as illustrated by its article ‘Hurrah for the Blackshirts’ praising Mosley’s BUF and its owner, Lord Rothermere’s trip to Germany and praise of the Nazi regime. The video also states that it’s been suggested that the paper’s pro-appeasement stance convinced Hitler that Britain would not retaliate if he invaded Poland, thus causing World War II. More recently the paper has also been sued for libel or inaccurate reporting by celebs such as Melania Trump, Alan Sugar and Elton John. The video also shows some of its racist headlines opposing the decolonisation of mathematics and opposition to non-White immigration.

The Daily Express is at No. 3, again because of such low points as being sued by the McCanns, scaremongering stories about the world being wiped out by aliens or killer asteroids, and its weird fixation on conspiracy theories about Princess Diana and her death, often at the expense of more current and important stories. In 2010 its editor said that he was appalled by some of the stories it ran, and was going to reign in its islamophobia.

No. 2, the late, unlamented News of the Screws. This was always controversial, but lasted 150 years, even claiming at one time to be the world’s best newspaper. That was until it was brought down by the phone-tapping scandal, whose victims not only included celebrities, royalty like Princes William and Harry, but also murder victims and dead soldiers. It was forced to fold after all its advertisers deserted it.

But the top slot in this catalogue of filth and sleaze merchants is the Scum. This rag’s viciously low reporting has made it notorious around the world, but what foreign viewers may not know is that it’s particularly hated in Britain for its smearing of the Liverpool fans at Hillsborough, like its fellow tabloid the Depress. Instead of the Liverpool fans being responsible for the carnage, it was found that the police were responsible for the 96 deaths. This anti-Liverpool venom is the reason it’s still banned in the city, despite the paper having made some half-hearted apologies afterwards. It also claimed the Birmingham 6, a group of Irish men wrongly imprisoned for an IRA terrorist atrocity, were guilty. On top of this it was also sued for libel by Wayne Rooney. But what makes it especially hated is its staunch support of Margaret Thatcher, the infamous ‘Gotcha!’ headline for the sinking of the Belgrano during the Falklands War, and its claim that it was responsible for Thatcher’s electoral victories with its headline ‘It was the Scum Wot won it’.

Of course this list leaves out some other instances of tabloid wrongdoing. The Scum has had any number of complaints for racism upheld by the former Press Complaints Commission, including one in which it compared Arabs to pigs. Piers Morgan has also been involved in the phone hacking scandal, though it’s possible the video mentions this and I’ve just forgotten it did. And I’d say the worst British tabloid was the Sport in its various editions for its mixture of sleaze, stories about freaks and daft stories following the Weekly World News style of journalism, like its claim that there was a B52 bomber on the Moon. The Sport was set up by David ‘the Slug’ Sullivan, according to Private Eye, a pornographer with convictions for running girls. But the paper has a low circulation compared to the others here, and so is far less influential.

As for the Scum coming first as Britain’s worst tabloid, I agree entirely, although I doubt this is an accolade the Scum would want to boast about on its front page. But when it comes to malign, biased reporting and racism, it is indeed the Scum wot wins it.

Tariq Ali on His Book on the Times and Crimes of Winston Churchill

Here’s a very provocative little video I found on the YouTube channel for left-wing publisher Verso. It’s a 27 minute long talk by 60’s radical Tariq Ali about his book, Winston Churchill, His Times, His Crimes. It’s entitled ‘The Churchill Cult Is Out of Control: Tariq Ali on Winston Churchill’. Ali explains how he was initially reluctant to write about the great war leader, not least because he didn’t want to waste his time reading what Churchill himself wrote, until he was finally persuaded by another historian. He states that the students at Oxford protesting for decolonisation, demanding that Churchill college change its name and who poured paint over his statue were quite right. Churchill, by his own admission, was a racist and White supremacist. He supported Mussolini in Italy and General Franco in Spain. In fact, Franco’s three greatest supporters in Europe were Hitler, Mussolini and Churchill. He talks about Churchill’s imperialist wars around the world against non-Whites, but also his atrocities in Ireland during the Irish revolution when he was Home Secretary. Churchill is also bitterly resented in Wales for sending in the troops during the Tonypandy strike. According to Ali, when there was a collection for him on his death, not one Welsh council contributed. He also states that it is a complete lie that the experience of the Second World War changed him. It didn’t. After the war, in the 1950s, when the Tories were discussing what slogan they should adopt for their election campaign, Churchill responded, unprompted, with ‘Keep Britain White’.

He also hated the Labour movement. He sneered at Clement Attlee for beating him in an election. The only Labour politician he did like was Ernest Bevin, who was a nationalistic, and jingoistic as he was, and anti-Semitic to a certain extent. Churchill was also unpopular in the Conservative party for being very right-wing and changing parties when it suited him. Talking about his crimes, Ali mentions the Bengal Famine but also a very obscure incident that he says is only mentioned in one book. Churchill was behind the British expeditionary force sent in to topple the Bolshevik revolutionaries. But Churchill wanted to go even further and use chemical weapons against Bolshevik villages and territories. There was a mutiny in the force, which resulted in the court martial of a South African officer. Churchill was also proud of the overthrow of the democratic regime of Prime Minister Mossadeq in Iran. He also says that Britain was hampered during the War by the very class-bound nature of the officer corps. He gives the comparison of Rommel, one of the Nazi’s great generals, and quotes one authority who said that if Rommel had been British, he wouldn’t have risen above sergeant. The class-bound nature of the officer corps was recognised by the junior officers.

Churchill was also responsible for the brutal suppression of the Greek resistance movement because it was led by the Communists. One of the tactics of the British forces was to decapitate their enemies, put their heads on poles and carry them around outside prison camps. This was justified with the statement that it was the only thing they would understand.

Ali states that Churchill was not as popular as he is now, when he is the centre of what Ali calls a cult, until the 1980s and the Falklands. He quotes from a 1970s play by a radical British playwright, in which two soldiers carrying his coffin talk about how horrible the great man was. Churchill then bursts out of his coffin waving a union jack and with an unlit cigar, his face a mask. Ali considers that most of South America and the world considered the Falkland Islands to be properly Argentina’s and states that the islands were defended by the alliance between Thatcher and General Pinochet. Churchill’s image was part of the propaganda movement for the war, which the British Labour party under Michael Foot supported.

Ali believes the cult of Churchill has arisen because the British political establishment and ruling class, including Labour, are still fixated on the empire. This has partly been done in order to retain some small independence against the Americans. After the War the European empires fell, or were taken over by the Americans, as in Vietnam. Churchill was saddened, but cheered that they were going to another, White, Christian power. The special relationship was also his creation, because he was half-American. Other countries, such as Scandinavia, have been able to find a role after the War, but Britain is still obsessed with the empire. He states that what emerged after the war was a form of social democratic planning, as well as the NHS and the nationalisation of the mines, which was a particularly sore point. The miners’ leaders wondered why it had been left for so long. This wasn’t particularly socialist, and other countries were doing the same. The ruling class has persisted in Britain because they were able to co-opt Labour and the trade unions. The cult around Winston Churchill is very much an English phenomenon. It doesn’t exist in Wales and hardly exists in Scotland. If Wales leaves, then the Churchill cult will form the heart of an English nationalism. The Churchill myth will continue for some time, but all myths eventually fall, and the British people will eventually turn against this one.

Nigeria in Moves to Develop Its Own Helicopter

Here’s an interesting little snippet of news from the Inter Vlog channel on YouTube. It seems that Nigeria’s National Agency for Science and Engineering Infrastructure, NASENI, in conjunction with the country’s aviation authority, is currently in moves to produce a made-in-Nigeria helicopter. The aim is to purchase a Belgian Dynali helicopter and back-engineer it, using Nigerian engineers trained at the Dynali works in Belgium. However, they are seeking to licence the helicopter, so it won’t quite be an illegal Third World knock-off. The Dynali helicopter was chosen because it’s easy to back-engineer, and the projected, Nigerian machine will be a sports helicopter.

This is interesting as Africa is possibly the last place anyone would think of for technological innovation and development. I was taught at school that the continent, and indeed the rest of the Developing World, was prevented from industrialising through the trade treaties set up during decolonisation. Britain and the rest of the developed world wished to protect their manufacturing industries while having access to the raw materials of Africa and the rest of the Third World. They therefore set up tariff barriers against manufactured goods from these countries while establishing treaties that kept Africa and other countries primarily as exporters of agricultural goods and raw materials, like copper. This system, dubbed neocolonialism by the Norwegian economist Gunnar Myrdal, has kept Africa and the rest of the Third World poor. This seems to be changing. Looking through YouTube for this, I found another video on the development of a bus by Uganda and another video showing off the planes, helicopters and drones individual Nigerians had built. There clearly is a lot of intellectual potential in Africa waiting to be tapped. I also heard at school that Nigeria, with its vast oil reserves, could be the world’s wealthiest country if it weren’t for the massive corruption. This also makes me wonder if Nigeria is now where India was a few decades ago in its industrialisation, and, also like India, will be a rising economic force in a few decades time. If that happens, then it could have a devastating effect on a number of economies around the world as they are undercut by cheaper, African-made goods.

I’ve a particular interest in this as Bristol and the south-west were a centre of the British helicopter industry with Westland Helicopters. They fell into financial trouble in the 1980s, and Maggie sold them off to the Americans because of pressure from the American government.

Thus she destroyed another part of our manufacturing and technological sector all to keep in with Reagan.

Guns Will Make US Powerful. Obamacare Will Make Us Fat

The American Right has bitterly opposed Obama’s attempt to introduce a single-payer health service similar to those in Canada, Australia and Europe. The arguments used against it is that it has added increased bureaucracy to American healthcare. It is also claimed that American companies are also being penalised by the increased taxes needed to support it. The spurious claims that private American healthcare is superior to the socialised systems of Britain and Europe. Among the more emotive claims is that socialised medicine is somehow totalitarian, because the individual citizens in the countries that have it are supposed to be at the mercy of their government and their doctors. This argument runs that people no longer have any control over their lives, as governments and the medical profession demand that the adopt a healthy lifestyle and eating habits in order to keep medical costs low. This argument is itself specious, as it’s been a very long time since Americans have been free to ignore the advice of their own doctors. They are tied very much to the demands of the insurance companies that provide the cover for their healthcare.

One of the other arguments that the Right has used, and this is the one I intend to examine here, is that expenditure on Obamacare will critically endangers America’s military power and ability to defend freedom abroad. The Right-wing journalist and broadcaster Mark Steyn has particularly used this argument. Steyn used to write for a number of British papers, before he went to America to join Rush Limbaugh as one of the leading figures in American Right-wing journalism. The argument runs that at present, America is able to support a large military force, much of which is stationed overseas because its comparatively low government expenditure makes this affordable. During the Cold War and after 9/11, America’s forces have been actively defending the free world. This is in stark contrast to the military impotence of post-World War II Europe. Europe, according to Steyn, is crippled and decadent due to its commitment to maintaining a high level of expenditure on its welfare systems. They are therefore unable and unwilling to support military campaigns defending freedom across the world. This, warns Steyn and the Right, is what America will become unless Americans vote against President Obama, whom they deride as America’s first European president.

It’s an argument comparable to the quote from Goring about the desirability of military power over an increased food supply: Guns will make us powerful. Butter will make us fat. The only difference is that in this case, the American Right is demanding such sacrifices in order to defend democracy.

Now let’s examine the claim in more detail. First of all, many members of the present EU did not have much in the way of an overseas Empire. The main imperial nations were Britain, France, Spain and Portugal. Germany, Italy, the Netherlands and Denmark also had imperial colonies overseas, but they were much smaller than those of the first four countries. Germany lost its African colonies after the First World War. Spain’s colonies in Latin America broke away during a series of wars for independence in the 19th century. Belgium’s own imperial adventure in the Congo became a major international scandal due to the enslavement of the indigenous peoples to work on the Belgian crown’s vast sugar plantations, in which truly horrific atrocities were committed. Italy was a latecomer to imperialism. Its attempts to establish an empire in Africa in the 19th century resulted in some humiliating defeats by the indigenous peoples, such as at Adowa. This resulted in the downfall of the democratically elected regime and its replacement, for a time, with a military dictatorship. Its greatest attempts to establish itself as a major imperial power came with Mussolini’s dictatorship. This was done with great brutality and the infliction of horrific atrocities. It has been estimated that between Italy’s conquest of the country in the 1920s and decolonisation in the 1950s, about a third of the Tunisian population was killed fighting their occupiers. Despite the regime’s attempts to settle Italian farmers in Libya, bitter resistance remained and Italians were unsafe except in the coastal cities.

All the European powers were left exhausted by the Second World War, which stimulated nationalism and the demands for independence in their subject territories. One African or Indian nationalist commented on the way the experience of fighting with the British destroyed in the First World War destroyed their image of invincibility. Before the War the British had appeared to be supermen. Now, seeing them injured, sick and suffering like their imperial subjects, convinced Africans and Indians that they were the same as them, and could be defeated. George Orwell in one of his piece of journalism records watching a parade of Black troops in French Morocco. He states that standing there, watching them pass, he knew what was going through the minds of every White man present: How long can we continue to fool these people? Writing in 1910, the leader of the German Social Democrats, Karl Kautsky, observed the increasing opposition to European imperialism in Asia and Africa and predicted the rise of violent nationalist revolutions against the European powers in the occupied countries.

‘The spirit of rebellion is spreading everywhere in Asia and Africa, and with it is spreading also the use of European arms; resistance to European exploitation is growing. It is impossible to transplant capitalist exploitation into a country, without also sowing the seeds of revolution against this exploitation.

Initially, the expresses itself in increasing complications, colonial policies, and in a growth of their costs. Our colonial enthusiasts comfort us, with regard to the burdens the colonies now impose on us, by referring to the rich rewards the future will bring. In reality, the military expenses required for the maintenance of the colonies are bound to increase constantly from now on – and this will not be all. The majority of countries of Asia and Africa are approaching a situation in which intermittent uprisings will become continuous and will ultimately lead to the destruction of the foreign yoke. Britain’s possessions in East India are nearest to this stage: their loss would be equivalent to the bankruptcy of the English state’.

(Karl Kautsy: Selected Political Writings, ed. and trans. by Patrick Goode (London: MacMillan 1983), p. 77.)

Historians now consider that the Empire was a drain, not a source of wealth, for Britain after 1900. Britain’s gradual departure from its colonies was also a condition for the military and financial aid given by its allies, America and the Soviet Union, during the Second World War. In a series of meeting held with the British authorities and the British Anti-Slavery Society, the Americans demanded the opening up of Britain’s colonies to American trade. The Russians also demanded access to British colonial markets and Britain’s gradual withdrawal from her colonies. By and large Britain’s decline as an imperial power was peaceful, as her colonies were granted independence one after another, beginning with India and Pakistan, from the late 1940s to the 1970s. Nevertheless, Britain did fight a series of wars to retain control of some her colonies in the face of rebellion by the indigenous peoples in Kenya and Malaya.

The establishment of the welfare state in Britain certainly did add greater expenses to the government. However, Britain was unable to support its Empire due to the immense costs of the Second World War on one side and the demands by the formerly subject people’s for independence on the other. Moreover Britain was unlike America in presenting a convincing claim to be defending freedom. America’s own attempts to establish an Empire was confined roughly to the period around 1900. Britain, however, remained a major imperial power and could not present an entirely convincing claim to be defending freedom while denying its subject people’s self-government.

Steyn’s view that the establishment of a welfare state results in military weakness and a reluctance to engage with military threats on the world stage also breaks down completely with some of the other European nations. The origins of Germany’s welfare system lie in Bismarck’s legislation providing German workers with old age pensions, sickness and unemployment insurance. This was several years before the late 19th century Scramble for Africa, which saw the Kaiser attempt to gain colonies there. Furthermore, the use of military force abroad is associated in the minds of the German public with the horrors and militant nationalism of the Third Reich. This is the reason successive German administrations have found it difficult sending troops abroad, even if they were to be used as peacekeepers preventing greater atrocities from being committed by other warring peoples, such as in the former Yugoslavia. As for Italy, the BBC’s foreign affairs programme on Radio 4, From Our Own Correspondent, stated that the country was unwilling to send further troops to support the coalition forces after 9/11 out of fears for the damage terrorist reprisals would inflict on its priceless artistic, architectural and cultural heritage. The small size of many European nations, such as Belgium, the Scandinavian countries and the Netherlands, also prevents them from sending vast numbers of troops comparable to those of America or Britain abroad. In the case of Belgium, there is also considerable amount of guilt over the horrors of the atrocities in the Congo, and it has only been in the past few decades that the country is facing up to its history in this area. After the Second World War the country, so I understand, simply wished to forget the whole affair. I don’t know, but like Germany, this may well colour any attempts to interfere militarily in another nation with the Belgian people.

In short, Europe’s gradual military withdrawal from the wider world has far less to do with the expense of maintaining a welfare state than with the economic exhaustion and social and political disruption of two World Wars, and the demands of its former subject peoples for self-determination. The European experience does not suggest that American military power will decline with the introduction of Obama’s single-payer health service, and certainly should not be used to generate opposition to it.