Posts Tagged ‘Isle of Man’

Book on Britain’s Medieval Jewish Heritage

July 10, 2017

Bristol is one of the few cities to have a miqveh, a Jewish ritual bath, surviving from the Middle Ages. It’s a chamber cut into hillside of Jacob’s Wells Road, if I remember correctly. It was identified as a miqveh as it has an inscription in Hebrew, ‘Zaklim’, which means ‘Flowing’. Not all archaeologists and historians are convinced that it is a ritual bath, as it’s some way away from the city’s medieval Jewry, and it’s also closer than was usually permitted to a Christian church, in this case that of St. Michael’s Hill. Nevertheless, they believe that it may still have been an important source of water for Bristol’s medieval Jewish community.

Looking through the Oxbow Book Catalogue for Autumn 2015, I found a book listed, Jewish Heritage in Britain and Ireland, by Sharman Kadish, published by Historic England, paperback price £20.00. The blurb reads

Jewish Heritage in Britain and Ireland celebrates in full colour the undiscovered heritage of Anglo-Jewry. First published in 2006, it remains the only comprehensive guide to historic synagogues and sites in the British Isles, covering more than 300 sites, organised on a region-by-region basis. The new edition has been completely revised and features many new images including, for the first time, of sites in Wales, Scotland, Ireland, the Channel Islands and the Isle of Man.

I don’t know how many of this blog’s readers are interested in medieval history, but this book appears to be a useful exploration of this part of Britain and Ireland’s medieval heritage. One that came to an end in England when Edward I expelled them from England, which set off a series of similar ethnic cleansings which saw many other countries forcibly remove their Jewish citizens, expulsions which some medieval historians have compared to the persecution of the Jews in Nazi Germany.

Kenneth Surin on Brexit and May’s Corporate Attack on the Poor

April 20, 2017

On Tuesday, Counterpunch published a long piece by their contributor, Kenneth Surin, on Theresa May’s plans for Brexit, and how this will inevitably harm the poor and the working people of this Sceptred Isle. And it’s what you’re already expecting, if you’ve read the Groaniad, those bits of the I newspaper that are still even remotely genuinely liberal, and bloggers like Mike over at Vox Political, the Canary, Another Angry Voice, The Void and so on. May, he predicts, will talk a hard Brexit in order to counter some of the opposition from the Tory Right, but will leave some room for a soft Brexit. She, Boris Johnson, and the other vicious grotesques currently infesting the halls of power, want to use it to turn Britain into a tax haven. So he predicts that the City of London and its connections to some very dodgy individuals – he has a paragraph giving the names of some of them – will get even murkier. But, as he points out, Britain already is a tax haven through the Channel Islands.

He states that we are likely to be given a very hard deal by the EU. He states that there was friction between Britain and the European Union as while the EU represents the power of corporate capital, it draws a line on their direct influence in government. The lingering Social Democratic tradition in these countries, like France, Germany, and the Scandinavian nations, means that the government governs for industry, but is not run like an industry. Unlike the Neoliberal vision, exported to Britain from the US, which wants government to be run exactly like a business.

He also predicts that May and her grotty team will inflict further misery on the poor, because that’s what appeals to the right-wing British press, like ‘the foreigner Murdoch’ and the ‘tax-dodging, Nazi-supporting Rothermere family’. The Tories will follow Farage, and privatise the NHS, just as the are already privatising services and levying charges for them.

He also rebuts May’s feigned concern for those ‘Just About Managing’, or the JAMs. Despite all the crocodile tears she and her cronies shed, she has done absolutely nothing for them. Wages are still stagnant, the opportunities to upgrade one’s skills are similarly being cut, as are welfare services to support the poor and unemployed.

Surin begins his article also by pointing out that when it comes to the day, the vote on Brexit is likely to be influenced by factors and issues that aren’t really relevant. He also talks about the way May has already shot herself in the foot by trying to promote Brexit using images of places, which have actually benefitted from the EU. Like the northern shipyards, which were given a million pound grant.

Surin begins his piece

“So at this moment of change [Brexit], we must respond with calm, determined, global leadership to shape a new era of globalisation that works for all”.

— Theresa May

“My plan for Britain is not just a plan to leave the EU but a plan to build a stronger economy and a fairer society, underpinned by genuine economic and social reform. To make Britain a country that works for everyone, not just a privileged few”.

— Theresa May

The UK’s Brexit roll-out is a constantly evolving project, zig zagging along because the Tories in charge of it, like everyone else, have no real idea of how it will culminate. So far it has been ad hockery all the way, though one or two of the project’s connecting threads are starting to be visible.

One week, Theresa “the woman without qualities” May, who voted against Brexit, is in favour of a “hard” Brexit (basically one involving no deal of any kind with the EU regarding the single market and immigration), the next she softens her tone and hints that a more placative agreement with the EU, amounting to a “soft” Brexit, might be welcomed in whatever hoped-for way.

Nothing was more symbolic of this chaos and muddled-thinking than the most recent pro-Brexit television broadcast by May, which showed her against the background of ships moving in the Scottish port of Aberdeen.

Oops– the port of Aberdeen was granted a €258 million loan from the European Investment Bank on 20 June 2016, just 3 days before the UK voted to leave the EU!

It all seems to depend on how much heat the pro-Brexit right-wing of her party, citing that chimerical entity “sovereignty”, can turn on her.

Her predecessor, “Dodgy Dave” Cameron, weary of feeling this heat, called the Brexit referendum to cool down his party’s right-wing, absolutely confident in his nonchalantly patrician way that Brits would consider themselves better-off by remaining in the EU.

Such referenda, although purportedly on a single-issue, tend invariably to have outcomes determined very much by the mood of the electorate, which is affected by a plethora of considerations having nothing specifically to do with the issue officially on the table on referendum day.

***

May’s calculation requires her to “talk” a hard Brexit, to neutralize the right-wingers who ended her predecessor’s political career, and to gain the support of the right-wing press– owned by the foreigner Murdoch, the Nazi-supporting and tax-dodging Rothermere family, Richard “Dirty Des” Desmond (the former head of a soft porn empire), the tax-dodging Barclay brothers, and a Russian oligarch.

This overseas-domiciled and tax-dodging (in the cases mentioned) crew have set the low-information agenda for those inclined towards Brexit, so May’s strategy, if we can call it that, has been accommodating towards their hard Brexit stance, while leaving things vague enough for loopholes to enable a “softish” Brexit if needed.

May, craving electoral success, has to cater to all sides and eventualities. The results are likely to be calamitous for the UK.

Why is this?

May’s primary objective is to convey the impression that Brexit will “work for all”.

Alas there is no evidence for this claim.

***

The UK’s pro-Brexit movement, in the absence of anything resembling a Lexit, is not going to be shackled by this or that constraint previously imposed by the EU.

For instance, the UKIP leader Nigel Farage, Trump’s non-American sycophant par excellence, though a minimal figure, has always advocated the privatization of the NHS. And this is exactly what the Tories have been pursuing by stealth since 2010.

***

May has already said she “stands ready” to use Brexit as an opportunity to turn the UK into a tax haven, or as the financial press euphemistically puts it, “a low-tax financial centre”. It is already one of course (this being the primary function of the islands of Guernsey, Jersey, the Isle of Man, and Gibraltar).

What May clearly means is that London’s financial sector, which is already awash in murky water, will become an even muddier swamp able to match similar swamps in the Cayman Islands, Bermuda, Panama, Hong Kong, Singapore, and so forth. Dwellers of these swamps include assorted drug dealers, human traffickers, gun runners, owners of illegal gambling syndicates…

***

In addition to May desiring this state of affairs for the City of London, it is clear from the composition of the team put together by the secretary of state for international trade Liam Fox to negotiate post-Brexit trade deals, that Brexit UK is going to pursue a thoroughgoing pro-corporate agenda.

***

This corporate bonanza will probably be accompanied by a weakening of environmental regulations, since most of the leading Brexiteers are climate-change deniers or supporters of fracking (and in most cases, both).

Pro-Brexit climate-change deniers include Farage, Michael Gove (who tried to ban climate change from the school curriculum when he was education minister), the foreign minister Boris “BoJo” Johnson, Thatcher’s finance minister Nigel Lawson, and the above-mentioned Liam Fox.

***

This hugely attractive and compassionate bunch (sic) are not going to be too concerned about pollution, biodiversity, natural habitats, animals abused by industrial farming, climate change, the prohibition of lethal pesticides, declining fish stocks, the international trade in endangered species, and the use of GMOs, when the agribusiness corporations howl about environmental regulation being a burden to them.

There will be no remotely green agenda under this ghastly crew.

***

May prates on about her deep concern for “just about managing” families (JAMs), but the austerity agenda passed on by the disastrous former Chancellor of the Exchequer George Osborne is being implemented with only a slight cosmetic tweak here and there.

The UK economy has grown since 2010, but, according to the Guardian, 7.4 million Brits, among them 2.6 million children, live in poverty despite being from working families (amounting to 55% of these deemed poor) — 1.1 million more than in 2010-11.

The report cited by the Guardian, produced by the reputable Joseph Rowntree Foundation (JRF), shows that the number living below the Minimum Income Standard – the earnings, defined by the public, required for a decent standard of living – rose from 15 million to 19 million between 2008/9 and 2014/5. The UK’s population is 65 million.

These 19 million people, or just under 1/3rd of the UK’s population, are its JAMs.
***

Social care is becoming increasingly unaffordable for them, the NHS is starting to charge for treatment as it undergoes a backdoor privatization, they have fewer opportunities for upskilling in order to raise their incomes, and so on. This while their wages are stagnant even as the cost of living is increasing for them.

***

Such important and pressing issues need to be addressed as a matter of urgency, but they are not.

The Tories pro-corporate Brexit agenda has become the proverbial tail wagging the dog.

***

Many have a name for what is really and truly going on in the UK and US: class warfare.

The bastards have the underprivileged by the throat. All the mainstream political parties are terrified of offending them, if they haven’t already thrown their lot in with the bastards.

What is desperately needed, for the dispossessed and disadvantaged, is a reversal of this situation, in which many firm hands turn round and grasp the throats of those responsible for the misery of tens of millions of people.

Is there anyone in the almost moribund Labour party, torn apart by infighting caused by its still significant Blairite remnant, capable of saying any of the above unequivocally?

Go read the rest of the article at: http://www.counterpunch.org/2017/04/18/the-calm-determined-stronger-fairer-uk-brexit-zig-zag/

In answer to Surin’s final question, yes, there are plenty of people in the Labour party willing to point all this out. They’ve tried to do so ad infinitum. But the Blairites and the Tory media are doing their best to stop that message getting out. They never report what they say about the detrimental attacks the Tories and Blair have made on the welfare state, the NHS and the economy, but selectively quote them in order to make it all fit the narrative that Corbyn and his wing of the party are ignoring these issues. And it’s done deliberately to fit the narrative of Corbyn as a Trotskyite entryist.

It’s why I’m afraid that the next two months will be a very hard struggle for everyone desperate to save Britain from the corporatist swamp created by the Thatcherites and their media lickspittles.

Private Eye on Daily Mail’s Lord Rothermere Purchases Parking Space with Offshore Company

March 15, 2016

Private Eye in their issue for 20th December 2014-8th January 2015 published an article on how Lord Rothermere’s tax dodging had gone so far that he had actually used an offshore company to buy a parking space in London.

Offshore Ownership
Why Lord Rothermere Is Parking Mad

Daily Mail proprietor Lord Rothermere, also known as Jonathan Harmsworth, appears to go to extraordinary lengths to keep his millions out of the taxman’s clutches. The Eye has discovered that he has even bought a parking space near his Kensington office through an offshore company.

Land Registry data shows that in February 2009 a company called Harmsworth Holdings Ltd bought a 125-year lease on space number 76 at the exclusive underground private car park under York House, just across Kensington High Street from the Mail’s Derry Street offices. The company is registered in St Lucia, 300 miles off the South American coast.

Why Rothermere would need this bizarre arrangement is not clear – he would not comment on the matter to the Eye – but buying assets through offshore companies controlled by family trusts carries big tax advantages for “non-domiciled” taxpayers like Milord Rothermere (see Eyes passim).

The company owning the parking space is considered an overseas asset and remains outside the scope of a “non-dom’s” future inheritance tax bill. And if the parking space was bought out of the ample income received by the Bermudian company and offshore trusts through which Rothermere controls Daily and General Trust plc, there would be no “remittance” to the UK to generate an income tax bill.

The same St. Lucian company also owns land and one further, unidentified property in the Kensington area. Yet another Rothermere company, Harmsworth Trust Co (PTC) Ltd, registered in the British Virgin Islands, owns 10 English properties, most of them near the Rothermeres’ neo-Palladian pile in 200-acre Ferne Park in Wiltshire.

(Most non-doms, incidentally, would lose the inheritance tax break once they lived 17 out of 20 years in the UK. But Rothermere can thank his father for choosing France for his tax exile and thus bequeathing it as his country of domicile, since a longstanding agreement between the UK, and France happily overrides this rule.)

Rothermere isn’t alone in using an offshore company to own 12 square metres of tarmac and a precise 1.9 metres of airspace under York House. Fifteen further spaces – each said to be “large enough to accommodate a Rolls Royce”-have been bought in the same way: five through companies incorporated in the BVI, three in the Isle of Man, two in Liberia, one each in Jersey and Guernsey and a couple of unknown origin.

Rothermere’s purchase was for an unquantified amount, although other spaces bought around the same time went for £100,000, the top price being £149,500. Investors in what is described as “London’s first boutique car park” seem well-pleased. “What a delight,” says one. “Having suffered for many years with the aggravation of trying to find a parking space at night, let alone the frustrated nanny on the school run [sic]. This car park has solved all my problems.”

I’m astonished both at how expensive parking space in the rich areas of London are – £100,000 and over! – and how no purchase seems to be too small or too petty for the Rothermeres and people like them to purchase through offshore trusts. Though if they’re paying up to £150,000 for a parking space, you can see why they’d try a tax dodge. Do they do their weekly shopping at Harrod’s or wherever through offshore accounts? And their bespoke tailored suits – are they owned by them, or similarly the property of a company in the British Virgin Islands or St. Lucia!

E-Petition, Meetings and Demos against Hackney Council’s Criminalisation of Rough Sleepers

June 4, 2015

I got this request to sign a petition on Change.org yesterday from Zahira Patel in Bromley. She writes to protest against the new police powers Hackney Council is proposing to give to their police so that they can fine and prosecute rough sleepers in the borough. She states

Hackney Council’s new “Public Space Protection Orders” will give police and council officers the power to ban “anti-social” activities such as sleeping rough or begging. Those who breach an order could be issued with a £100 fixed penalty notice or a fine of £1,000.

As homeless charities have pointed out, this will criminalise the homeless who are already vulnerable. It is absurd to impose a fine of £1,000 on somebody who is already homeless and struggling. People should not be punished for the “crime” of not having a roof over their head – there is nothing inherently “anti social” or criminal about rough sleeping. Criminalising rough sleeping privileges the appearance of Hackney and the convenience of customers over the damage caused to the vulnerable and homeless.

Note that Kay Zell Huxley, a duty manager at a pub in the area was reported to have admitted that the “vagrants hanging around” do “respect the businesses and the pubs and are generally well behaved.” It is completely unjustifiable to criminalise these people simply because they “may be intimidating for people outside.” We should not privilege the convenience and desire of customers to have a good night out without having to see any homeless people over the lives and rights of those who are homeless and vulnerable.

We already know that homeless people are amongst the most vulnerable in our society and are already victims of exceptionally high levels of violence, crime and victimisation which is often committed by the general public and largely goes unreported. Researchers at the London School of Economics confirmed this in a study commissioned by Crisis as far back as 2004 and the rate of homelessness has only increased since then. We should not allow measures which will make the lives of those with nowhere else to go even harder than they already are.

We have seen public pressure stop similar measures when they were proposed by Oxford City Council. Let’s make sure we also stop this in Hackney and everywhere else it is proposed – we must force councils and policy makers to deal with the lack of affordable housing and rising levels of homelessness in London as a whole, rather than allow them to get away with shifting the “problem” into another borough.

Please take a moment to sign this petition. Let’s make sure that Hackney Council doesn’t make rough sleeping harder than it already is!

The petition can be found at https://www.change.org/p/hackney-council-stop-criminalising-hackney-s-rough-sleepers?utm_source=action_alert&utm_medium=email&utm_campaign=320853&alert_id=ZxcmqaXGXS_By7w7G1xVoDY42RgG6ngIOusxjs8nXPXPHSTeSF%2By1s%3D

Tonight I got this update, reporting that they were holding a public meeting against these laws and were planning demonstrations for the 22nd of this month. It’s again from the organiser, Zahira Patel. She writes

Everyone has done an incredible job of spreading this petition. We now have over 70,000 signatures and there is lots of activity being planned!

If you are free and near Hackney tonight, you may want to attend a public meeting to plan a direct action in response to the Council’s PSPOs. It will be held tonight at 7pm, Halkevi Centre, Dalston Lane.

Hackney Renters are also organising a demonstration on Monday 22nd June, 6PM, outside Hackney Town Hall, Mare Street, E8 1EA London, United Kingdom.
Please see the events page here- https://www.facebook.com/events/1403275666667416/ and attend if you can!
You can follow Hackney Renters on Twitter by following @Hackney_renters for further updates about this.

There has also been a lot of media attention on this, with stories being featured by The Independent, The Guardian, The Huffington Post and others. Singer Ellie Goulding has also criticised the Council’s PSPOs which will hopefully raise even more public attention.

Here are a few of the articles which have been published:
http://www.independent.co.uk/news/uk/home-news/thousands-sign-petition-calling-on-london-borough-of-hackney-to-stop-criminalising-homeless-people-10295269.html
http://www.huffingtonpost.co.uk/2015/06/04/hackney-homeless-to-be-fined-london_n_7508716.html
http://www.theguardian.com/music/2015/jun/04/ellie-goulding-challenges-british-councils-treatment-homeless-hackney-pspo
http://www.theguardian.com/housing-network/2015/jun/03/councils-help-rough-sleepers-not-fine-them-hackney

You can follow me on Twitter using @ZahiraPatel if you would like to be kept updated on further media stories on the PSPO.

I will be in touch soon over the next few weeks about how we can deliver this petition or arrange a meeting with the Council if possible. So far we have done an incredible job of building public awareness of this issue – now let’s use our collective 70,000-strong voice to persuade Hackney Council to remove rough sleeping from its PSPOs! Please keep writing to, tweeting or contacting the Council and urge them to follow Oxford City Council’s decision to leave out rough sleeping from its PSPO.

Thank you once again for all your help and I hope many of you will be able to attend the demonstration.

This is chilling, and is definitely one for Johnny Void, who is particularly interested in homelessness and the authorities’ policy of social cleansing – forcing the poor and working class out of London, in order to make it nice and attractive for the middle class and super-rich.

It also shows how reactionary the Tories are. Under Thatcher, they were determined to drag us back, kicking and screaming, into the golden age of cut-throat capitalism, the 19th century. Now they’re trying to drag us even further back to the Sixteenth Century. This was a time when the nascent industrial economy first suffered a serious recession. Thousands lost their jobs and their homes, and were forced to take to the road to look for work. This frightened the authorities, who saw ‘masterless men’ – those without a craft employer or manorial lord, as a threat to public order. Local authorities also did not wish to see their areas burdened with supporting the poor from outside. They reacted by passing a series of legislation providing for vagrants to whipped and sent on their way. The laws against vagrancy in Halifax and Hull were so severe, that they became immortalised in a ‘beggar’s prayer’

‘From Hell, Hull and Halifax, good Lord deliver us.’

This is the modern version of that legislation. They can’t whip the poor souls, so they’re reduced to fining them instead. Which is particularly ridiculous, considering that if they had any money, they wouldn’t be on the streets in the first place.

I can, however, see this situation changing. A couple of decades ago you could hear the more extreme Tories talk approvingly about the birch in the Isle of Man. The island still retained this medieval corporal punishment, in which criminals were caned by the local police. There’s still nostalgia amongst some of the older generation for caning in schools, despite the horror stories you can hear from some of them about the abuse and violence meted out by sadistic teachers. Amongst tales of caning, my father told me how one of the teachers at his old school once threw one poor child out the window when he couldn’t answer a question.

I’ve got a feeling that some of the pressure against caning, and the birch, comes from international human rights legislation. This will go if the Tories succeed in getting rid of it. Then they’ll be nothing – or at least, very little – preventing the Tories from reintroducing the cane and the birch. And they can exercise their full, atavistic hatred of the poorest in society by having them flogged for daring to appear in public.

UKIP Appoint Anti-NHS Preacher as Candidate For Coventry

February 14, 2015

George Hargreaves

George Hargreaves: UKIP Candidate and Controversial Preacher. From the Isle of Man (Deviants! Yes! There are no deviants on the Isle of Man!)

Over on the Purple Rain blog at Hope Not Hate is the report that UKIP have appointed the controversial Christian preacher, Rev. George Hargreaves, as their candidate for Coventry South. Hargreaves was the founder and leader of the short-lived Christian party, branches of which he set up around the UK in 2005-7, following his foundation of the Christian People’s Alliance and Operation Christian Vote in 2004. Hargreaves has pronounced views on a number of controversial topics. He wishes to ban abortion, euthanasia, embryo experimentation and to introduce compulsory Christian teaching in schools. He also wants the return of the death penalty, and, of course, as a Kipper is firmly behind UKIP’s policy that Britain should leave the EU.

The article is entitled UKIP Enlist Anti Gay Zealot For Coventry South , because Hargreaves, like many other Kippers, has strong views against homosexuality. He regards it as a sin, and demands the reintroduction of Clause 28, the law Maggie Thatcher attempted to pass outlawing the promotion of homosexuality in schools. He is also against gays adopting children and has even gone so far as to say that gay men with AIDs should be denied treatment by the NHS because their illness is ‘self-inflicted’.

The article points out that Hargreave’s views on gays are remarkable, given that he was the pop producer and songwriter, who promoted the 80’s stars Sinitta and Yazz. Sinitta’s hits ‘So Macho’ and ‘Cruising’ were massively popular amongst the gay community, and partly responsible for Hargreaves becoming a multi-millionaire tax exile in the Isle of Man.

Fast Show Isle of Man

Typical residents of the Isle of Man according to the Fast Show

Where there are no deviants!

Sorry, flashback to all the jokes in the Fast Show about weirdoes from the Isle of Man shouting ‘There are no deviants on the Isle of Man’. His stance against homosexuality and AIDS is particularly remarkable, and seems particularly callous, considering that one of Hargreave’s song-writing partners, and former flatmate, was gay and died of the disease.

The article begins:

UKIP have enlisted the services of a controversial Christian preacher as their prospective parliamentary candidate for the Coventry South seat in the May General Election, much to the annoyance of the local party.

The Reverend George Hargreaves, the former leader of The Christian Party is certainly a controversial choice for the West Midlands seat and adds fuel to the fire when it comes to accusations of UKIP being homophobic.

Hargreaves is a former music producer and songwriter, who promoted 80’s pop acts Sinitta, Yazz and Five Star amongst others. His biggest claim to fame was writing Sinitta’s hit records “So Macho” and “Cruising” which both became gay anthems in the 1980’s, making George Hargreaves a millionaire from the royalties and which saw him later move to The Isle of Man as a tax exile.

During his time on the Manx island, Hargreaves embraced Christianity and became a Pentecostal minister. Soon after he became involved in politics, standing for The Referendum Party in the 1997 General Election.

Hargreaves went on to help form The Christian People’s Alliance and in 2004 formed Operation Christian Vote, which stood candidates across the UK in the 2004 European Elections. and which saw George Hargreaves stand for OCV in several parliamentary by-elections.

Hargreaves formed The Christian Party in 2005 and in 2007 saw the formation of The Scottish Christian Party, set up by Hargreaves to contest the Scottish Parliamentary elections. Hargreaves used the money, generated by the royalties of Sinitta’s hit singles to fund the campaign, which had a strong anti gay message, describing homosexuality as “a sin” and calling for a hard-line stance against abortion and euthanasia along with supporting a return of the death penalty and withdrawal from the EU.

The article’s at http://www.hopenothate.org.uk/ukip/ukip-enlist-anti-gay-zealot-for-coventry-south-4270

Hargreaves on Satanism and the Welsh Flag

Many of Hargreave’s views, although controversial, actually aren’t unreasonable. Many Christians object to abortion, euthanasia and embryo research because they feel that these violate the sanctity of human life. The argument here is that these assume that there are certain classes of human, who can be killed and experimented upon, and who therefore have less rights than the well, able-bodied or biologically fully developed. A dangerous precedent. As for his views on capital punishment and homosexuality, while they’re extreme, they’re shared by a wide section of British society, beyond those whose would consider themselves religious.

Where his views get really bizarre is on the subject of the Welsh flag. He wanted the dragon removed from it, because it was a symbol of Satan. He also objected to Manchester United having a badge showing a pitch-forking wielding devil, because it was satanic. Now, a devil clearly is a symbol of Satan, but Hargreaves missed the point somewhat. There’s a difference between cartoon devils, like the one on the Man UTD badge, and real Satanic worship. I doubt very many people have seriously gone over to worshipping the forces of darkness because of Man UTD, though a daresay the team’s rivals probably have other opinions.

What the Article Doesn’t Say: Hargreaves on the NHS

The article states that Hargreaves appears to have been appointed as Coventry South’s official candidate against the wishes of the local party, who already had their own candidate, Mark Taylor. It suggests that Farage, a very wealthy individual, was attracted to Hargreaves because he also is a multi-millionaire.

That may well be part of it.

I also suspect another part of it is that Hargreave’s shares Farage’s views on the NHS. The article doesn’t mention it, but Hargreaves is against it, and the rest of the welfare state. When Hargreaves and his white colleague in the Christian Party appeared on TV screens appealing for votes nearly a decade ago, Private Eye did a brief feature on them. Put simply, they’re connected to a number of extreme right wing American think tanks and organisations, and had made statements themselves about getting rid of the NHS and welfare state. That’s clearly not something that Farage wants to make known, as he is very aware that it will cost him votes. He does seem perfectly comfortable with someone who has a bitter hatred of homosexuals, however, even when some other Christians have far less extreme views. The I newspaper carried a series of letters from Christian ministers and theologians, who supported gay marriage. This was partly based on the existence of marriage ceremonies for same-sex couples from the medieval Byzantine and central European churches.

Hargreaves vs. Keir Hardie

Hargreave’s profoundly anti-Socialist views contrast very strongly with those of Keir Hardie, the founder of the ILP. Hardie like many in the early Labour movement had been a lay preacher, and it seems that he regarded himself throughout his life as a radical Christian. Late in his life he wrote

The impetus which drove me first of all into the Labour movement and inspiration which has carried me on in it … has derived more from the teachings of Jesus of Nazareth than from all other sources combined.

In the choice between Hargreaves and Hardie, Hardie wins every time.

Meanwhile, here’s a selection of Fast Show clips about the Isle of Man.

Radical Voices from History to Today

December 18, 2013

People Speak

The People Speak: Democracy Is Not A Spectator Sport (Colin Firth and Anthony Arnove with David Horspool (Edinburgh: Canongate 2012) is a collection of radical and anti-authoritarian texts from British history from 1066 to the present, collected and edited by the actor, Colin Firth, and Anthony Arnove. It was partly inspired by Howard Zinn’s A People’s History of the United States. Arnove had worked with Zinn translating the book into a series of stage readings of American radical and democratic texts, which toured the US. Realising that Firth was one of the book’s fans, Arnove approached him to do a British version. Firth, Arnove, and a number of their friends and other performers they admired did indeed stage a reading of some of the texts collected in The People Speak in 2010. This was filmed and broadcast by the History Channel. The two authors state that they hope a DVD of this reading will eventually be released to accompany the film of the same name made the year previously (2010) by Zinn and Arnove, with Matt Damon, Josh Brolin, and Chris Moore. Firth and Arnove rejected any claim that this was the ‘actorly activism’ attacked by critics such as Marina Hyde. Rather, they were simply doing what actors are paid to do – to act, and interpret other’s voices.

Firth states that the book is not an attack on history teachers or the history curriculum, noting that his own father is a history teacher. It comes from his feeling, dating from when he was studying history at school, that the kind of history we are taught is incomplete. It concentrates on kings and queens and politicians to the exclusion of everyone else, who are presented as a faceless, homogenous mass. This is his and Arnove’s attempt to put back into history the voice of the excluded, the Socialists, Anarchists, agitators, Chartists, suffragists, Lollards, Levellers, in short, the trouble-makers, like Zinn himself. Firth makes the point that democracy works from the bottom up, and that it’s protagonists are real trouble-makers. He also makes the point that the rights we now take for granted and accept as civilised and decent were at one point considered treason. The people, who fought for and won them were those without political power, and were hanged, transported, tortured and imprisoned, until their ideas were eventually adopted and adapted. Their continued existence is, however, precarious, and we need to defend them. ‘These freedoms are now in our care. And unless we act on them and continue to fight for them, they will be lost more easily that they were won.’

Firth and Arnove freely acknowledge that in covering two millennia, they have let much important material out. They hope, however, that their readers will feel rightly indignant about that, and be compelled to point it out, or, even better, write another the book, which will be the first of many. Firth hopes most of all it will inspire their readers to speak out, and make their voice heard on the issues they feel is important, ‘As Howard reminds us, democracy is not a spectator sport, and history is not something on a library shelf, but something in which each of us has a potentially critical role’.

Chronologically, the book has divided into five chapters, ‘1066-1450: Commoners and Kings’, ‘1642-1789: Representing the People’, ‘1790-1860: One Man, One Vote’, 1890-1945: Equal Rights’, and ‘1945-2012: Battling the State’ collecting some of the radical texts from these periods. Between these are other chapters covering particular political, constitutional, religious, national and economic issues and struggles. These include:

‘Disunited Kingdoms: ‘Our English Enemies’,
‘Freedom of Worship: ‘Touching our Faith’,
‘Land and Liberty: ‘The Earth is a Common Treasury’,
‘Empire and Race: All Slaves Want to Be Free’,,
‘Money and Class: ‘The Rank is But the Guinea’s Stamp’,
‘Workers United: Labour’s “No” into Action’,
‘War and Peace: ‘What People Have Your Battles Slain?’,
‘Gender and Sexual Equality: ‘A Human Being, Regardless of the Distinction of Sex’.

The chapter on the 400 or so years from 1066 to 1450 contains the following texts:

Ordericus Vitalis on the Norman Conquest of 1066,
The Liber Eliensis on Hereward the Wake,
Extracts from the Magna Carta,
Extracts from the Song of Lewes; written by a Franciscan monk in 1264, this sets out some early examples of the doctrine of resistance and popular rights.
It also contains a section devoted to the voice of the Peasant’s Revolt, including
Wat Tyler’s address to Richard II,
John Ball, ‘Until Everything Shall Be in Common’ (1381),
and William Grindcobbe, ‘I shall die in the Cause of Gaining our Liberty’.

The chapter on ‘Disunited Kingdoms – Our English Enemies’, includes the following pieces:
The declaration of Scottish independence at Arbroath, 6th April 1320,
Owain Glyn Dwr’s letter to another Welsh noble, Henry Don,
The Complaynt of Scotland of 1549,
Jonathan Swift’s bitterly satirical ‘A Modest Proposal’ of 1729,
The Speech from the Dock of the Irish Nationalist leader, Theobald Wolfe Tone,
The Speech from the Dock of Tone’s successor in the United Irishmen, Robert Emmet,
Rev. John Blackwell’s Eisteddfod Address in Beaumaris in 1832, stressing the importance of literature in Welsh,
Letters from the Rebecca Riots’,
The Letter from Nicholas M. Cummins to the Times attacking the English for refusing to supply the Irish with food during the Potato Famine,
The Speech from the Dock of the Irish American Fenian Leader, Captain John McClure, of 1867,
Padraig Pearse’s Eulogy for the Fenian Leader Jeremiah O’Donovan Rossa of 1915,
An extract from the Scots writer Lewis Grassic Gibbon’s Sunset Song of 1932,
Bernadette Devlin’s Speech in Draperstown when she stood as the candidate for the Nationalist Independent Unity Party in Northern Ireland,
Silvester Gordon Boswell’s Address to Travellers on Appleby Hill of 1967, and Boswell’s The Book of Boswell: Autobiography of a Gypsy of 1970,
The Dubliners’ Luke Kelly’s lyric, ‘For What died the Sons of Roisin?’ of 1970,
Pauline M.’s description of the events of Bloody Sunday,
An editorial on the Tax-Dodgers on the Isle of Man by the Manx Marxist group, Fo Halloo,
Bobby Sands’ prison diary for 1-2 March 1981,
and an extract from Gwyn Alf Williams’ history of the Welsh, ‘The Dragon Has Two Tongues’ from 1985.

The section on Freedom of Worship, begins with a section on the Pilgrimage of Grace, which includes
The examination of Nicholas Leche of 1536,
The Pontefract Articles of 2-4 December 1536,
The Examination of Robert Aske, 1537,
John Foxe, ‘The Mart6yrdom and Suffering of Cicelie Ormes, Burnt at Norwich the Testimonie and Witnes of Christes Gospell’ of 1557,
Matthew Hamont’s Trial for Heresy,
John Mush, the Life of Margaret Clitherow, 1586,
Daniel Defoe’s satirical ‘The Shortest Way with Dissenters:, Or, Proposals for the Establishment of the Church of 1702,
Ignatius Samcho’s Letter on the Gordon Riots of 1780,
William Blake’s ‘America’ of 1793, his Preface to Milton of (1804) and Preface to Book Two of ‘Jerusalem’ of the same year.
Grace Aguilar’s History of the Jews in England of 1847,
George Jacob Holyoake, Exchange with his Caplain on Atheism (1850),
An anonymous account of the Basingstoke Riots against the Salvation Army of 1881,
and Victoria Brittain’s ‘The Meaning of Waiting’, using the words of eight Muslim women married to prisoners in Guantanamo Bay.

The section on the period 1642-1749 contains
Elizabeth Lilburne’s Appeal against the arrest of her husband, the leveller leader John Lilburne,
Richard Overton’s An Arrow Against All Tyrants of 1646,
The Putney Debates of 1647,
John Lilburne’s Appeal to Cromwellian Soldiers of 1649,
The last speech of Richard Rumbold at the Market Cross in Edinburgh,
Reports of torture in prison from 1721,
The frontispiece to the anonymous pamphlet ‘Idol Worship, Or, the Way to Preferment, showing that the way to political power to was kiss your superiors’ rear ends,
Thomas Paine’s Common Sense, 1776,
The American Declaration of Independence,
Paine’s Rights of Man, 1791,
Samuel Taylor Coleridge’s ‘Destruction of the Bastille’,
An Advertisement for Commemoration of the French Revolution by Dissenters in Birmingham in 1791,
and An Anonymous Birmingham handbill to Commemorate the French Revolution, 1791.

The section ‘Land and Liberty’ contains
Robert Kett, ‘Kett’s Demands Being in Rebellion’, 1549, against the Enclosures in Kent,
Gerard Winstanley, ‘A Declaration from the Poor Oppressed People of England’, 1649,
The 1650 Declaration of the Wellingborough Diggers,
The ballad ‘Bonny Portmore’ of 1690, lamenting the destruction of the forest around Lough Beg,
Thomas Spence’s ‘Spence’s Plan for Parochial Partnerships in the Land of 1816), an early Utopian Socialist precursor,
John Clare, ‘The mores’, c. 1821-4,
W.G. Ward’s ‘The Battle, the Struggle and the Victory’ of 1873, on a battle between the National Agricultural Labourers’ Union and the employers and landowners, who refused to employ their members,
Richard Barlow-Kennett’s ‘Address to the Working Classes’ on Vivisection of 1883,
Henry S. Salts’ Animal Rights Considered in Relation to Social Progress (1892),
Ernest a Baker, The Forbidden Land of 1924 on the landowners’ denial of the right of access to land around the Peak District and the Yorkshire moors due to grouse shooting,
Benny Rothman on the Kinder Trespass in 1932 by ramblers,
and Voices from the Kingsnorth 6 Greenpeace protesters of 2007.

The section on Empire and Race has the above extracts,
William Cecil’s Speech in Parliament of 1588, against a bill against Strangers and Aliens Selling Wares by Retail, 1588,
William Shakespeare’s Sir Thomas More, Act II, Scene 4, c. 1593,
Anna Barbauld, Sins of Government, Sins of of the Nation; Or, A Discourse for the Fast, of 1793, against imperialism and war with revolutionary France,
Robert Wedderbu5rn’s The Axe Laid to the Root or A Fatal Blow to Oppressors, Being an Address to the Planters and Negroes of the Island of Jamaica, 1817,
Mary Prince, The History of Mary Prince, A West Indian Slave, 1831,
Louis Asa-Asa, ‘How Cruelly We Are Used’, 1831,
Joseph Sturge, Speech at the Baptist Missionary Society of Birmingham, 1836,
An Anonymous Member of the Walthamstow Free Produce or Anti-Slavery Association, Conscience Versus Cotton: Or, the Preference of Free Labour Produce, 1851,
Ernest Jones’, ‘The Indian Struggle’, 1857, supporting Indian independence during the Mutiny,
Richard Cobden’s Letter to John Bright on Indian independence, 1857,
Celestine Edwards, a Black Methodist preacher from Dominica, The British Empire, attacking imperialism,
‘A Voice from the Aliens about the Anti-Alien Resolution of the Cardiff Trades Union Congress of 1893, by Jewish worker protesting at a motion by William Inskip and Charles Freak to ban immigrant workers from joining trades unions,
Henry Woodd Nevinson, ‘The Slave Trade of Today’, 1906, against the cultivation of cocoa by Angolan slaves,
The Indian nationalist Ghadar Movement’s ‘An Open letter to the People of India’, 1913,
The satirical, ‘In Praise of the Empire’ by the Irish nationalist and founder of the Independent Labour Party of Ireland, James Connolly,
B.R. Ambedkar’s ‘India on the Eve of the Crown Government’, 1915,
John Archer’s Presidential Address to the Inaugural Meeting of the African Progress Union, 1918,
Manifesto of Bhagwati Charan Vohra, a Punjabi revolutionary Indian nationalist, 1928,
Gandhi’s Quit India Speech of 1942,
C.L.R. James’ Beyond a Boundary, on cricket and his experiences growing up in Trinidad, 1963,
Peter Hain, Defence in Trial from Picketing Apartheid South African Cricket and Rugby, 1972,
Linton Kwesi Johnson, ‘Inglan Is a Bitch’, 1980,
Sinead O’Connor, ‘Black Boys on Mopeds’, 1990,
The account of his own incarceration by an anonymous Tanzanian Asylum Seeker, 2000,
Benjuamin Zephaniah, ‘What Stephen Lawrence has Taught Us’, 2001,
Roger Huddle and Lee Billingham’s Reflections on Rock against Racism and Love Music Hate Racism, 2004,
The People’s Navy Protest on the eviction of the indigenous islanders from the islands, 2008,
and Mark Steel’s ‘The Poles Might be Leaving but the Prejudice Remains’, 2009.

The section on the period 1790-1860 has the following extracts and pieces
An Account of the Seizure of Citizen Thomas Hardy, Secretary to the London Corresponding Society, 1794,
‘Rules and Resolutions of the Political Protestants’, 1818. Political Protestants was the name adopted by a number of northern working class radical organisations demanding universal suffrage.
There is a subsection devoted to the Peterloo Massacre of 1819, in which the local militia and then a detachment of Hussars attacked and broke up a peaceful meeting in Manchester of protesters campaigning for an extension of the franchise. This section has
The Letter from Mr W.R. Hay to Lord Sidmouth regarding Peterloo, 1819,
extracts from Shelley’s The Masque of Anarchy
and William Hone’s The Political House that Jack Built.

The chapter also has following pieces
William Davidson, Speech to the Court in the Cato Street Conspiracy Trial, 1820,
and Mr Crawshay Recounts the Merthyr Uprising, 1831.
This is followed by a section on Chartism, including
Henry Vincent, Chartists in Wales, 1839,
Edward Hamer, ‘The Chartist Outbreak in Llanidloes, 1839,
and Chartist Protests in Newcastle, 1839.
Charles Dickens,’The Fine Old English Gentleman: New Version’, 1841, bitterly attack Tory feudalism and massacres of radicals,
and the Bilston, South Staffordshire Chartist Rally.

The section on money and class has a piece on the rebellion of William Fitz-Osbert against the way the Anglo-Normans barons shifted their tax burden onto the poor,
George Manley’s speech from the gallows at Wicklow, where he was hanged for murder, against the murder and plunder of the rich and general such as Marlborough,
Thomas Gray’s Elegy Written in Country Churchyard,
Robert Burns’ A Man’s A Man for A’ That,
and John Grimswaw’s ‘The Handloom Weaver’s Lament’.
This is followed by a section on Luddism, which contains
John Sykes’ account of machine-breaking at Linthwaite, Yorkshire, 1812,
An Anonymous ‘Address to Cotton Weavers and Others’, 1812,
The poem ‘Hunting a Loaf’,
The poet Byron’s speech on the Frame-Work Bill in the House of Lords, and his ‘Ode to the Framers of the Frame Bill’,
The ballad, ‘The Tradesman’s Complaint’,
An extract from Carlisle’s Past and Present in which he questioned the benefits of unrestrained economic growth,
Frederick Engels, The Condition of the Working Class in England,
An extract from Marx and Engels’ The Communist Manifesto,
Henry Mayhew’s ‘Labour and the Poor’,
‘The Last Sark’ by the radical working class poet, Ellen Johnston,
Thomas Hardy’s ‘To An Unborn Pauper Child’,
The Invasion of the Ritz Hotel in 1938, by Jack Dash, a Member of the National Unemployed Workers’ Union,
George Orwell’s ‘England, Your England’,
John Lennon’s ‘Working Class Hero’,
Jimmy Reid’s Inaugural Speech as Rector of Glasgow University in 1972,
and Dick Gaughan’s ‘Call It Freedom’.

The section ‘Workers United’ contains the following

An Address to the Inhabitants of Great Britain and Ireland by the Glasgow Weavers, 1820,
Richard Oastler’s Letter to the Leeds Mercury on Slavery, denouncing the harsh conditions endured by children working in the factories and mines,
George Loveless, the Tolpuddle Martyr,
Patience Kerr’s Testimony before the Children’s Employment Commission, 1842,
Thomas Kerr’s ‘Aw’s Glad the Strike’s Duin’, 1880,
William Morris’ The Depression of Trade and Socialism: Ends and Means, 1886,
Annie Besant on White Slavery in London,
Samuel Webber’s Memories of the Matchgirl’s Strike,
Ben Tillett on the Dock Strike, 1911,
The Speech, ‘I am here as the Accuser’ by John Maclean, a Revolutionary Glaswegian Socialist tried for sedition for trying to dissuade soldiers from fighting in the First World War,
An account of the General Strike of 1926 by an Ashton Sheet Metal Worker,
Hamish Henderson’s ‘The John Maclean March’,
Frank Higgins’ ‘The Testimony of Patience Kershaw’,
An account of the Miners’ Strike by Bobby Girvan and Christine Mahoney,
And Mark Serwotka’s ‘Imagine Not Only Marching Together, but Striking Together’, of 2011 against the Coalition.

The section on Equal Rights has an extract from Oscar Wilde’s The Soul of Man under Socialism,
Emmeline Pankhursts’ Kill Me or Give Me My Freedom,
George Orwell’s ‘A Hanging’,
and a section for the voices of those involved in the Battle of Cable Street against Mosely’s Blackshirts.
This section includes the testimony of William J. Fishman, a Stepney Labour activist, the then secretary of the Communist Party, Phil Piratin, Joe Jacobs, another member of the Communist Party, also from Stepney, Julie Gershon, a Stepney resident, Mr Ginsburg, from Cable Street, and Mrs Beresford, of Lascombe’s fish and chip shop.
These are followed by an extract from Aneurin Bevan’s ‘In Place of Fear’.

The section and war and piece begins with Thomas Hoccleve’s An Appeal for Peace with France of 1412,
a Handbill from the Weavers of Royton, 1808,
John Bright’s Speech against the Crimean War,
Bertrand Russell’s Letter to the Nation, 1914,
Siegfried Sassoon’s Declaration against War, 1917,
Wilfred Owen’s ‘Disabled’,
The section answering the question, ‘How Should War be Prevented?’ from Virginia Woolf’s Three Guineas,
James Maxton’s Speech Against War,
Charlie Chaplin’s Final Speech from The Great Dictator,
Phil Piratin on the Invasion of the Savoy Hotel, 1940,
Denis Knight, The Aldermaston Anti-Nuclear March, 1958,
Hamish Henderson’s ‘Freedom Come-All-Ye’, dedicated to Scots anti-Nuclear marchers,
and Adrian Mitchell’s ‘To Whom It May Concern (Tell Me Lies about Vietnam)’, 1964.

There is also a section of voices from the women involved in the Greenham Common Peace Protest, containing testimony and memories from Kim Besly, Sarah Hipperson,Ann Pettitt, and Thalia Campbell.
This is followed by Mary Compton’s speech at the Stop the War Coalition, and Robin Cook’s resignation speech to parliament against the invasion of Iraq.

The section and gender and sexual equality begins with an anonymous sixteenth century Song on the Labour of Women,
The Petition of Divers Well-Affected Women, 1649, against the imprisonment of four of the Levellers,
An anonymous article from the Saint James Chronicle from 1790, recording the ‘Extraordinary Female Affection’ between the ‘Ladies of Llangollen, Lady Eleanor Butler and Sarah Ponsonby,
Mary Wollstonecraft’s A Vindication of the Rights of Woman, 1792,
Anna Wheeler and William Thompson’s ‘Address to Women’, an extract from their pamphlet, Appeal of One Half of the Human Race, Women, against the Pretensions of the Other Half, Men, to Retain them in Political, and thence in Civil and Domestic Slavery, 1825,
A letter by an anonymous prostitute from the Times, 1858,
Josephine Butler’s An Appeal to the People of England, on the Recognition and Superintendence of Prostitution by Governments,
Edmund Kell, ‘Effects of the Acts Upon the ‘Subjected’ Women, against the humiliation endured by women through the examinations under the Contagious Diseases Act,
Oscar Wilde’s Second Trial for ‘Gross Indecency’,
Helen Gordon Liddle’s The Prisoner, an account of the force-feeding of the Suffragettes under the ‘Cat and Mouse’ Act,
Two passages from Virginia Woolf’s A Room of One’s Own,
Against the Law, by Peter Wildeblood, a journalist and TV producer arrested for conspiracy to incite acts of gross indecency,
The memories of Vicky and Janice of Lesbian Life in Brighton in the 1950s and ’60s,
Selma James and the Women’s Liberation Workshop, ‘Women against the Industrial Relations Act’, 1971,
Tom Robinson’s ‘Glad to be Gay’,
Quentin Crisp’s How to Become a Virgin,
and Ian McKellen’s Keynote Speech at the 2008 Stonewall Equality Dinner.

The section, ‘Battling the State’, has pieces and extracts from
Tariq Ali’s ‘The Street is Our Medium’, from Black Dwarf, the newspaper of the Vietnam Solidarity Campaign, with a copy of Mick Jagger’s handwritten lyrics to Street Fighting Man.
Paul Foot’s Speech on the Murder of Blair Peach, 1979,
The Clash, ‘Know Your Rights’, 1982,
Elvis Costello, ‘Shipbuilding’, against the Falkland’s War,
Pensioner Nellie discussing the Poll Tax revolt,
Jeremy Hardy, ‘How to Be Truly Free’, 1993,
‘Catching Buses’ by the Bristolian disabled rights activist, Liz Crow,
Harold Pinter’s ‘Art, Truth and Politics’, 2005,
Mark Thomas’ ‘Put People First G20 Protest of 2009,
Euan Booth’s ‘Subversively Move Tony Blair’s Memoirs to the Crime Section in Bookshops’,
The Speech on Student Protests by the fifteen-year old schoolboy, Barnaby Raine, to the Coalition of Resistance Conference.
The book ends with Zadie Smith’s piece attacking library closures in 2011.

As well as notes and a normal index, the book also has a chronological index, placing the pieces in order according to the dates they were written.

The book is indeed encyclopaedic and comprehensive in the range of its selected texts through two millennia of history. Firth is quite right when he says that much has been necessarily left out. Whole can and have been written about some of the subjects he has touched on, such as popular protest in history, the Enclosures, Chartism, the development of British Socialism, Irish, Scots and Welsh history and nationalism, Socialism in Britain, opposition to the workhouse, to name but a few. There are a number of works on gay, gender and women’s history. E.P. Thompson himself wrote a history of the English working class, which remains one of the standard texts on the subject. Labour history-writing goes further back than Thompson, however. The Fabians, Sidney and Beatrice Webb wrote two books on the country and town labourers respectively. A number of the first Labour MPs to be voted into parliament have also left their autobiographies, describing their rise from manual labourer to Member of Parliament.

The book does an important service by showing just how old some of the issues and techniques raised and used by today’s protesters actually are. Hoccleve’s appeal for peace with France shows that peace protests go right back to the Middle Ages. Indeed, in the Tenth Century the Church led a peace movement to establish God’s Truce. This was the ban on fighting by the knights and the aristocracy on certain days of the week, so that the peasants, their crops and livestock were harmed as little as possible. And some of the 19th century popular protests are surprisingly modern in flavour. I was struck in the 1980s by how similar Cobden and Bright’s peace meetings demanding an end to the Crimean War were to contemporary anti-Nuclear peace marches and protests. An earlier generation would doubtless be struck by the similarity to the anti-Vietnam protests. The various articles, pamphlets, books and letters written attacking British imperialism are a reminder that, even during the intensely patriotic Victorian age imperialism and colonial expansion were the subjects of criticism. One of Gladstone’s ministers was privately strongly anti-imperial, and wrote articles for the Liberal press denouncing imperialism. ‘A love of empire’, he wrote, ‘is the love of war’. It’s as true now as it was then.

The Anti-Saccherist League is another example of a startlingly modern Victorian protest. It was an early example of ethical consumption. It aimed to attack slavery by destroying the profits from sugar produced by slaves. Instead of buying sugar from the Caribbean, it instead promoted Indian sugar, which it believed was produced by free people. The book doesn’t mention it, but there were also feminist campaigns to end slavery. One of the petitions against slavery compiled by anti-Slavery activists, was by women, attacking the brutality experienced by enslaved women, and addressed to the Queen herself, Victoria. It was felt that she, as a woman, would have more sympathy to the sufferings of the other members of her gender in slavery than men. Mary Wollstonecraft’s Vindication of the Rights of Woman is justly famous, and has been published in Penguin Classics. It, and the 19th century pamphlet similarly protesting women’s subordination and exploitation are a reminder that feminism did not begin with the suffragettes or was a product of ’60s radicalism.

Some of the older, more ancient texts from the book could easily be reprinted today as an indictment of modern conditions and attitudes under the Coalition. The descriptions of the government and employers’ opposition to the dock and matchgirls’ strikes sound very modern indeed, and Annie Besant’s denunciation of white slavery in London – the gruelling work performed in factories by poorly paid and exploited workers, sounds exactly like the world Cameron, Clegg and the rest of the whole foul crew would like to drag us back to.

I do, however, have problems with some of the material included in the book. It’s true that the United Kingdom was largely created through military expansion and conquest, as the Anglo-Norman barons first took Wales, and then established the English pale and suzerainty over the Gaelic clans in Ireland. They tried to conquer Scotland, but England and Scotland were only politically united after the failure of the Darien colony in the early 18th century. The history of the British control of Ireland is one of repeated misgovernment and oppression, as well as missed opportunities for reform and improvement. If some of George III’s ministers had succeeded in enfranchising Roman Catholics, so that they had at least some of the same rights as Protestants, or Gladstone, himself very much a member of the Anglican Church, had succeeded in granting ‘Home Rule all round’ to the ‘Celtic Fringe’, then some of the sectarian and political violence could possibly have been avoided. Discrimination against Roman Catholics was widespread and resulted in the Civil Rights demonstrations by Ulster Catholics in the 1960s. It also produced the Nationalist terrorist groups, who, like the Loyalist terrorists, which opposed them, have been responsible for some truly horrific atrocities, including the mass murder of civilians. I do have strong reservations of parts of the Irish folk scene, because of the way folk songs describing and denouncing historic atrocities by the British, were used by Nationalist paramilitaries to drum up hatred and support for their murderous campaigns. I am certainly not accusing any of the modern folk groups included in the book, whose lyrics denounce what they see as the continuing oppression of the Irish people, of supporting terrorism. Firth and Arnove appear to have deliberately avoided choosing the contemporary folk songs that do glamorise terrorism. Nevertheless, there is a problem in that some of the Irish folk songs about the suffering of their country and its people can be so abused. I am also definitely not impressed with Protestant, Loyalist sectarianism and its vilification of and celebration of violence against Roman Catholics.

It’s also the case that historically at least, many Protestants did support the aspirations of their Roman Catholic fellow-countrymen for freedom and emancipation. A few years ago Mapping the Town, BBC Radio 4’s urban history programme, broadcast an edition from Belfast. This noted that one of the first Roman Catholic churches built in the town in the late 18th or early 19th century was half funded by the town’s Protestants. Although there denominations were recognised and permitted by the Anglican establishment, unlike Roman Catholicism, which was rigorously prohibited, they also suffered serious legal disabilities and were prevented from holding political office. They shared the resentment their Roman Catholic friends and fellow Irishmen felt, and so sometimes, as here, made common cause with them. The book does include some of the speeches from Wolfe Tone’s United Irishmen, the 18th century militant Nationalist organisation that included both Roman Catholics and Protestants. This makes the point that the struggle for an independent Ireland has historically included Protestants as well as Roman Catholics. Nevertheless, possibly some further Irish Protestant texts supporting independence or Roman Catholic emancipation would have been useful, to show such issues can and did transcend the religious divide.

Another problem with the section on Ireland is that in Northern Ireland the majority of the inhabitants were Protestants, who wished to remain part of the United Kingdom. Indeed, the province was created through an uprising against the possibility that it would become part of Eire. While the oppression of Roman Catholics in Ulster is definitely undemocratic, it also has to be recognised that Ulster has remained part of the UK through the wishes of a majority of its people. This has been implemented through democratic politics, which is something that needs to be recognised. Unfortunately, the exclusive focus on Irish nationalism in the book obscures the fact that the province’s inclusion in the UK does have a popular democratic mandate.

A further issue is the exclusion of a modern, working class Ulster Protestant voice. Nearly a decade ago now the Independent reviewed a play by a working class Ulster Protestant playwright about the Troubles. The play was about a family reacting to the rioting occurring outside. I’ve unfortunately forgotten, who the playwright was. What I do remember was his comment that working class Protestants in Ulster were disenfranchised, as there were no organisations representing them. It’s a controversial claim, but there’s more than a little truth in it. Many of the working class political parties in Northern Ireland, such as the SDLP, are more or less Nationalist. The Unionist party, on the other hand, was formed from the merger of the Conservative and right-wing parts of the Liberal party. There has therefore been little in the way of working-class Protestant political parties, although some of the militant Protestant paramilitaries did adopt a radical Socialist agenda in the 1970s. Again, it would have been good to have a text or so examining this aspect of Northern Irish politics, though one which would not support the Protestant paramilitaries and their violence.

Equally problematic is the inclusion in the book of the voices of the womenfolk of the men imprisoned in Guatanamo Bay, collected by Victoria Brittain. Now Gitmo is indeed a human rights abuse. The prisoners there are held without trial or sentencing. The reasoning behind this is that, while they are guilty of terrorism offences, wartime conditions and the pressures of battle mean that it has been impossible to obtain the level of evidence required to secure a conviction under civilian law. If they were tried, they would be acquitted, and disappear to continue their terrorist campaigns against the US. Hence, for national security they must be detained outside the law. It’s a dangerous argument, as it sets up a precedent for the kind of ‘Nacht und Nebel’ disappearances and incarceration without trial of domestic opponents that was ruthlessly used by the Nazis on their political opponents in Germany.

This does not mean that the men held without trial in Gitmo are democrats. Far from it. Those that fought for the Taliban supported a vehemently anti-democratic regime. It was a violently repressive theocracy, which rejected ‘man-made law’ in favour of the Sharia. Under the Taliban, no forms of religious belief or unbelief were tolerated apart from Islam. Women were prevented from going out in public except when clad in the chador. As they were supposed to be silent and not draw attention to themselves when in public, they were beaten if they made a sound. This included the noises made by the artificial limbs of women, who had been mutilated by the mines and ordnance used in the fighting. There was also an active campaign against female education. This situation has been challenged by the presence of the Coalition forces in Afghanistan. Jeremy Hardy in the News Quiz derided this as ‘collateral feminism’. He has a point. The war was not fought to liberate or improve the conditions of Afghan women. This is very much a side effect. However, if the Western occupation of Afghanistan does raise their status and give them more freedom, then it will have done some good.

As for the occupation of Afghanistan itself, I’ve read material that has argued that the real reason the Western forces are there is to secure access to and appropriate the country’s oil pipelines. There’s possibly something in that. However, the immediate reason for the invasion was al-Qaeda’s attack on the US on 9/11. The destruction of the Twin Towers and parallel attacks on the Pentagon and the White House were acts of war. There is simply no two ways about this, and the West’s counter-attack and invasion of Afghanistan was an entirely appropriate response. It is therefore somewhat disingenuous to include the piece of on the suffering of the wives of the men imprisoned in Guantanamo Bay, when the men themselves were the militant, murderous supporters of an oppressive regime that itself had absolute contempt for democracy and Western notions of human rights.

If many of the texts in this volume seem surprisingly modern, the extracts on the Ladies of Llangollen can be somewhat misleading in that historically British society has recognised a number of intense same-sex relationships, that were not at the time regarded as homosexual, or which included a homosexual element that was nevertheless seen in context as part of a wider relationship. There has been a book published within the last year or so on the homosocial relationship between medieval knights, which examined the all-male camaraderie and loyalty between them. The chivalrous concept of campiognage, which was the extreme friendship and loyalty between two knights, could be described in homosexual terms, even when one knight was helping his comrade in arms to escape with his lady love. In the 19th century there was the ‘romantic friendship’. This was a devoted friendship between two members of the same sex. These now can strike us as definitely gay, but at the time these were not seen as being necessarily homosexual or particularly extraordinary. Cardinal Newman’s request to be buried next to another priest, with whom he shared a profound friendship, was almost certainly such a Victorian romantic friendship, rather than a straightforward gay relationship. Although the ladies of Llangollen described themselves as having eloped, they always maintained that they devoted themselves to artistic and intellectual pursuits. They were celebrated at the time for their devotion to each other, and visitors to their home included many of the 19th century’s great and good, including the Duke of Wellington. It seems to me therefore that there relationship was seen as another romantic friendship, rather than a lesbian relationship.

It is also the case that the Victorians were aware of the existence of lesbianism. The story that when they were formulating the laws against homosexuality, Queen Victoria and her ministers did not outlaw female homosexuality because they didn’t believe it existed is a myth. They knew that it did. They just didn’t see it as a particular threat. The historian Martin Pugh makes this point in his book, British Fascism between the Wars. He argues that lesbianism was only perceived as a threat to British society after the First World War, when there was a ‘crisis of masculinity’. It was widely believed that the cream of British manhood had all been carried off by the War, and that only inferior men had been left behind. This created the atmosphere of sexual panic in which arose Pemberton Billing and his notorious black book. Billing was an extreme Right-wing Tory MP, who believed that the Germans were blackmailing British homosexuals into betraying their country. He claimed to have a little book containing the names of 50,000 ‘devotees of Sodom and Lesbia’, and regularly attacked other public figures with accusations that they were gay. At least one of his victims sued for libel, but the trial was called off when Billing accused the presiding judge of being another gay, whose name was in his book. I’m no legal expert, but it has struck me that the judge would have grounds for jailing him for contempt. Moral fears and legislation against gay women arguably date from this period, rather than the Victorian age.

These reservations aside, this is a powerful, inspiring book, that should encourage and empower anyone with an interest in radical history and who is determined to defend freedom and dignity today from the increasing attacks on it by the Coalition, the most reactionary regime this country has endured since the election of Mrs Thatcher in 1979.