Posts Tagged ‘James Lindsay’

Matt Walsh on the Celebration of Villains like Alfred Kinsey and the Women Warrior Slavers of Dahomey

September 13, 2022

Yeah, I know, it’s Matt Walsh, one of the major figures in popular Republican propaganda. The great commenters on this blog have warned me about reblogging material from the right, as I shouldn’t let myself become a mouthpiece for them and they never reciprocate. Helen Pluckrose, a left-wing critic of the postmodern ideologies of Queer and Critical Race Theory and Postcolonial Studies wrote a piece for James Lindsay’s New Discourses calling for the right to stop demonising the left and recognise that much of the work refuting these highly damaging ideologies was actually being done by leftists. She’s absolutely right. But yes, Walsh is still using it to take swipes at the left. And the Lotus Eaters have put up a piece about how ‘Socialists Are Terrible People’. The thumbnail to the video shows Hasan Piker, who is an obnoxious pratt. There was a clip of him on one of the right-wing channels raving about the ‘glorious Muslim enslavement of Whites’.

But I feel I have to put up videos like this one from Walsh because they are tackling important issues which I don’t see being done from the left. Or at least, not the mainstream British left. In this video Walsh attacks the way traditional western heroes, who were often people with very serious flaws, are being removed and replaced with people who are villains, but suit the ideology now being pushed. He gives two examples. One is the erection of a statue to sexologist Alfred Kinsey at Indiana University, where already a building or a wing has been named after him. The other is the film The Woman King, about a female general in the corps of women warriors, the Amazons, of Dahomey. This soldier, Nasicka, leads the resistance to the French invasion of her homeland.

Walsh points out that Kinsey was paedophile, who paid child rapists as his informants. He was convinced that children and babies were sexual beings. One of the tables in his Report on Sexuality of the Human Male, or whatever it was called, records the sexual responses of children from 5 months to 15 years old. This was based on information supplied to him, and which he paid for, by child rapists. For Walsh, this utterly invalidates everything Kinsey has ever done, and definitely means he should not be celebrated. I find it hard to disagree with the latter statement.

As for the women warriors of Dahomey, Walsh discusses how the critics are raving about the film because it ticks all the boxes – women warriors and Black Africans, who represented as fighting for their freedom against the evil Whites. He invents two quotes from critics supposedly saying that it made them ashamed to be White and having White children as an example of the excesses the critic’s praises nearly reach. In fact, Dahomey was a state geared to war and the enslavement of other Africans. Captured slaves were either put on plantations to grow food for the army, or were sold to outsiders, including Europeans. The Amazons were part of that slavery war machine, but the film grotesquely portrays them as abolitionists. If the slaves weren’t sold, they were killed. Walsh cites the Encyclopaedia Britannica about Dahomey, but the same facts can be found in any number of other, mainstream, standard histories of Africa. He is also right when he says that the British fought a war against Dahomey to stop them slaving. Again, totally true. Uncovered Editions published a collection of the British government papers about the war in 2001 as King Guezo of Dahomey, 1850-52: The Abolition of Slavery in West Africa. And the Dahomeyans did massacre or hold mass human sacrifices of unsold slaves. Sometime in the 19th century they massacred 300 of them, which shocked Europeans, including seasoned explorers like Captain Denham. Denham told a British parliamentary inquiry that the mass murder was especially shocking, given the advances these civilisations had made in most of the arts of civilisation. Which to me shows that Denham, while seeing western civilisation as superior, did not regard west Africans as uncivilised savages.

Walsh mentions that Hollywood frequently takes liberties with history but regards this glamorisation of an African slave state as particularly grotesque. It is as if a film rewrote history to show the Confederacy as the heroes fighting against slavery. Again, true. I can see why the film is being widely praised coming as it does after BLM and the new denunciations of White supremacy, racism and imperialism. I’m very much aware the reality behind many traditional western heroes is far different from the legend. Folk heroes like Dick Turpin and the western gunfighters were brutal thugs. And I’m also aware of the old newspaper maxim about the heroes of the Old West – if there’s a difference between fact and legend, print the legend. But equally, if there are two choices, two causes or individuals equally as bad, you’re quite entitled to choose neither. Just because Hitler was a monster doesn’t mean that you have to support Stalin.

And so just because western imperialism was responsible for some monstrous evils, you don’t have to glamorise and celebrate Black imperialist, slaving monsters.

Helen Pluckrose Explains to Conservatives that the Left Is also Resisting Woke Postmodernism

August 15, 2022

Helen Pluckrose is one of the trio of academics with Peter Boghossian and James Lindsay who are determined to write about, expose and combat that woke postmodernist theories and ideologies now threatening academia and society. While James Lindsay seems to be a man of the right, with a real hatred of communism, Pluckrose is far more left-wing. She describes her values and beliefs as socialist, but has also said that she now describes herself as a liberal from determination to preserve and uphold liberalism’s essential philosophical values of free speech, logic, reason and individualism. These vital pillars underpinning modern liberal, democratic society are denied and threatened by the new postmodernist disciplines of Critical Race Theory, Queer Theory, Post-Colonial Theory and so on.

These disciplines reject factual analysis, replacing it instead with language and discourse, and replace logic and reason with assertion and feeling. In her book with James Lindsay, Cynical Theories (Swift Press, 2021) she quotes various postmodernist writers, who make it very clear that they reject facts and logic because that’s not how Blacks and people from ethnic minorities view and interact with the world. Instead, according to these ideologues, non-Whites use instead legend and ‘lived experience’. This irrationalism is shared by White Fascism movements. The Nazis and Italian Fascists also celebrated irrationalism, particularly in the latter’s anti-positivist movement, instead proclaiming that there were certain truths that only members of the nation (Fascists) or Volk (Nazis) could know. Instead of universalism, the Fascists and Nazis also declared that the races had their own set of values, and that modern, democratic civilisation was alien to the Italian and Aryan, Germanic peoples. Despite claiming that they’re fighting racism, the supporters and ideologues responsible for Critical Race Theory repeat some of the same racism as the Fascist right, just from an anti-White quasi-Marxist postmodern perspective.

And I imagine that a number of Blacks and other people of colour are, or would be very annoyed by Critical Race Theory’s assumptions that they are somehow less rational, less capable of using logic, than Whites. This is, after all, the same assumptions White racial theorists made to justify the system of laws keeping Blacks down, in slavery and segregation.

Pluckrose has posted a long essay, ‘A Short Letter to a Misunderstanding Right’ on Lindsay’s New Discourses channel on YouTube. The right frequently claims that the left uniformly supports the postmodern, ‘Critical’ Theories. Matt Walsh does this, as do the Lotus Eaters. In her essay, Pluckrose explains how the Critical Theories have arisen and co-opted parts of standard left-wing ideologies and concerns, but attacks the attitude that the left is solidly behind them. She states that the left is a coalition of different groups, just as the right is. She explains why Communists, Socialists and pro-capitalist liberals also reject the Critical Theories because of their intolerance, their neglect of economics and abandonment of the working class. Gender critical feminists are also strongly opposed to them because they reject the reality of biological sex.

She concludes

‘Nevertheless, while most conservatives are more keenly aware of the problems with Critical Social Justice, they are slow to understand that, like on their own side of the aisle, “the left” is a coalition made up of several factions that do not agree with one another. Just as free-market libertarians cannot reasonably be blamed for the beliefs of anti-capitalist Christian conservatives, who in turn disagree strongly with anti-capitalist conservative Muslims, and center-right classical liberals and center-right social conservatives both also exist and disagree with each other and all the rest of these groups, so too is the left comprised of people with very different ideas who fully understand and consistently oppose each other. We frequently hear much confusion from some conservatives who seem to think Marxism and postmodernism are variations on the same thing and that (in the US) all of them fall into the broader category of “liberal” despite the gallons of ink spilled over the disagreement between all of these factions for decades if not centuries. Very often, we will hear: “The left is all [Critical] Social Justice (Warriors), and if it’s not, why aren’t any of the other lefties opposing them?”

In response, the Marxists, radicals, and most socialists respond with exasperation: with something like, “Are you serious? We were the first to address the issue of postmodernism. We’ve been telling you that postmodernism is a problem for half a century now. Read our critiques of it. Begin with Chomsky vs Foucault in 1971, move on to Fredric Jameson in 1991, and then have a look what the World Socialist Web Site has to say about it right now. Liberal lefties (like me) wonder what more we have to do for you to notice both our existence and our opposition to the irrationalism and illiberalism of postmodernism and Critical Social Justice. I’ve just spent five years criticizing them full-time while advocating liberalism, and yet conservatives who found me precisely because of the criticism (and who often then leave again because of the liberalism) will still ask me why the reasonable left isn’t doing anything, if it even exists. Most of “the left” rejects Critical Social Justice every bit as much as you conservatives do, and it would be both nice and wise if you would start recognizing it and get away from the factionalist power-games mindset yourselves.

So, let’s have a deal. If conservatives can agree not to blame liberals or socialists (or even the radicals, kind of!) for Critical Social Justice, which has co-opted all of our movements and efforts against our will, we on the left can agree not to blame right-leaning libertarians and classical liberals for conspiracy theorists and religiously social conservatives who try to ban teaching of evolution and who want to render homosexuals as second-class citizens again. Your side is a coalition of factions, some of which need cleaning up, and so is ours. Most of us on “the left” are realizing we need to fight those on our Critical Social Justice fringe, and we hope you’ll start to notice.’

It’s a great piece and needs to be read by anyone concerned about the way sections of the right are using these Critical Theories as a weapon to smear and discredit the left.

The essay can be read at: https://newdiscourses.com/2020/03/letter-misunderstanding-right/

Critical Race Theory, White Privilege and the Rhetoric of Ethnic Cleansing

August 2, 2022

As readers will have probably noticed, I have very strong objections to Critical Race Theory and particularly its concept of White privilege. Critical Race Theory is a postmodern revision of Marxism, dreamt up in the 1970s by Kimberle Crenshaw and a group of Black Marxist legal scholars in the 1970s. It replaces class as the instrument of oppression with race. ‘Whiteness’ is a bourgeois quality possessed by all Whites which guarantees them social, economic and political superiority to Blacks and other people of colour. Even if the individual White person is not racist. Racism, it also holds, has not declined, but is just better hidden. Whites must be made to know Black oppression and feel guilty about it. Much of the literature of Critical Race Theory and its activism is about deliberately humiliating Whites. For example, several years ago there were student riots at Evergreen College in Oregon. The college was very liberal, and there had been for decades since the 1970s an annual withdrawal of Black students during the summer months to mark the absence of Blacks during a critical phase in the civil rights struggle or so. By the middle of the last decade, this had changed into demands for the White students to absent themselves in favour of Blacks, in order to appreciate Black marginalisation. This was succeeded by a series of aggressive student demonstration in which Blacks and their White allies insisted on forcing Whites into inferior positions. At meetings, for example, Whites were required to sit at the back and not speak. Brett Weinstein, an evolutionary biologist with liberal views, describes it as ‘Black supremacy’. Not all Blacks supported this aggressive demonstration of racial vindictiveness, and one of Weinstein’s students, a young Black woman, shouted at the mob that she wasn’t oppressed. Students of whatever colour, who didn’t conform, were chased by the mob. Peter Boghossian, Helen Pluckrose and James Lindsay also demonstrated the irrationality and vicious prejudice of this woke pseudo-scholarship in the spoof papers they sent to various woke, postmodern journals, which were eventually collected up and published as Grievance Studies. In one paper, they argued that White male students should be forced to sit on the floor in order to teach them about marginalisation and persecution. They believed this would be too much for the academic journal to which they had submitted it. Alas, no; it was accepted with a reply complaining that they didn’t go far enough: the young men shouldn’t just be forced to sit on the floor, but should be chained up as well.

Part of what worries me about the concept of ‘White privilege’ is that privilege is something usually said of rich minority groups, who haven’t worked for their position, such as the aristocracy. Or the half of the British business elite that has inherited the ownership of their companies, rather than having worked their way up. It also recalls the legal privileges that accompanied the European class system, particularly under feudalism, and the legal restriction placed on Blacks in Jim Crow America and in the White-ruled colonies, like Rhodesia, Malawi and South Africa, until the beginning of Black majority rule. For example, until the establishment of democracy in the 1920s in Britain, women were barred from voting and there was a property qualification on the franchise, so that the majority of working class men did not have the vote either. I also believe that there was a property qualification on serving on juries, which was only abolished by Woy, sorry, Roy Jenkins in his socially liberal reforms of the 1960s. Much of the ire directed at Jenkins from the right comes from his decriminalisation of homosexuality and his relaxation of the divorce laws. One splenetic right-winger- from the Daily Heil perhaps? – once described him as a destroyer of British society comparable to Stalin or some other totalitarian monster. Really? Just Jenkins on his own? With his ‘good claret expression’, to use the words of caricaturist Gerald Scarfe. The last time I looked, Britain’s buildings were all standing rather than reduced to rubble by the rampaging hordes, and Jenkins and the Labour party following him had sent a precise number of zero people to concentration camps or re-education centres. But a certain type of high Tory does want all this back. The Financial Times reviewed one such book, which looked forward to the return of the property qualification for juries so they would protect property rights, and the restoration of the old order before anti-discrimination legislation.

In fact there are very strong arguments against White privilege. For a start, east Asian such as the Chinese and Japanese, perform much better educationally and economically than Whites in America and Britain. In Britain the proportion of Asians in management positions, for example, is identical to Whites. In America, they earn more and occupy superior jobs. And while Blacks are sacked before Whites, Whites are sacked before east Asians. This isn’t because east Asians are superior in IQ. It’s because they seem to work harder and have a particular set of cultural skills that allow them to succeed. And in many instances, they earned their position through very hard work against prejudice and discrimination. One social study found that the Japanese in Canada were the most ‘privileged’ ethnic group. But Japanese Canadians had had a long struggle against punitive discrimination which was worse than that experienced by people of Japanese descent in the US. And immigrants to the US from the British Caribbean earn more on average not just to native Black Americans, but also to Whites. For Black conservatives like Thomas Sowell, Blacks are held back not by racial discrimination in the wider society, though he doesn’t deny this exists, but because the majority Black culture hasn’t acquired the necessary social and economic skills to uplift themselves And he is fiercely critical of multiculturalism because he believes it isolates and ossifies different ethnic groups into separate enclaves and cultural preserves, thus preventing from learning from and acquiring the skills of other, more successful groups. As for White privilege, it is hard to see what privilege a homeless White man possesses compared to tenured and respected Black academics and radicals like Crenshaw.

To me, Critical Race Theory and White privilege tackle the problem of Black poverty and marginalisation from the wrong end. Instead of seeing Black poverty as the anomaly which must be tackled, it sees White success as the anomaly, which must be destroyed if Blacks and people of colour are to take their rightful place in society. Thus White people must be brought down and Whiteness abolished. The Guardian, which promotes Critical Race Theory, as claimed that this doesn’t mean White people but Whiteness as the social quality that gives them their exalted place. But one of the writers anthologised in the collection of papers, Critical Race Theory, states that there is no difference between Whiteness and White people. And one of the fears of CRT’s critics is that after attacking Whiteness, the radicals will indeed move on to attacking Whites.

It seems to me that the Critical Race Theory and White privilege are essentially a continuation of the mindset that Whites enjoy their superior social position through mechanisms of power long after those legal mechanisms had been officially abolished and the ideology on which they were based was discredited. It’s an attempted to explain why, after the victories of the Civil Rights movement, the majority of Blacks are still poor. And the rhetoric of decolonisation over here seems to be a direct transference of the bitterness felt by indigenous Africans to privileged White settlers to mainstream British, White society. And that worries me, because of the brutality of the ethnic cleansing of the White farmers in Zimbabwe by Mugabe’s thugs at the beginning of the century. I also have to say that I’m worried about the trends in Afrocentric and other Black pseudohistory that claims that Blacks are the original inhabitants of the British isles. Simon Webb of History Debunked yesterday put up a post about the claims in a book on African and Afro-Caribbean communities in the UK, that there are folktales of Africans invading Britain before the Romans. Webb has his own racial biases and some the historical claims he makes are also false. But if he’s right about this, then the author of the book, Hakim Adi, a professor at Chichester university, is talking pure tosh. I am aware of no such folktales, not even when I was a member of the Society for Contemporary Legend Research back in the 1990s. The closest I’ve come to it was in the long-running and sadly missed Celtic warrior strip, Slaine, in the zarjaz SF comic 2000AD. This included a race of Black Atlanteans, the Rmoahals, described as giant aboriginals. The strip’s writer, Pat Mills, based them on a legend that the standing stones of the isle of Callanish in the Hebrides were built by Black-skinned giants who dressed in feathers. Aside from that, the only other source for this curious assertion may be a garbled memory of one of the waves of colonisation that swept over Britain and the continent during prehistory. The Neolithic reached Britain from the fertile crescent over two routes. One was directly across Europe itself, the other was across North Africa and then up from Morocco through Spain. But this occurred so long ago that it was lost to memory for millennia. Archaeologists have only now been able to reconstruct it by using genetic data. Has Adi heard a garbled version of this from within the Black community, from people who mistakenly thought this was a Black African invasion? It also reminds me of the claim made a few years ago that the ancient Egyptians settled in Birmingham before the Roman conquest. This appeared in the Independent, but has, I understand, since been discredited. It also seems to me to have a certain kinship to another piece of Black myth-making, that sailors from Mali discovered America before Columbus, but didn’t enslave the Amerindians. If this happened, it would be truly remarkable, as I’ve seen claims that the Malians didn’t have any ocean-going ships. And the Malinka were a powerful slaving nation, so if they did discover the Amerindians, there would have been nothing preventing them from enslaving them as well.

My fear is that this rhetoric and pseudohistory will cause Blacks, or a minority of Blacks, to see themselves as the oppressed, true inhabitants of Britain and attack the White British as colonialist oppressors. Even if, at present, they claim otherwise. When the Black Lives Matter movement broke out, its Bristol branch stuck up posters claiming that ‘We’ve always been here’ – which is hi8storically very debatable, although some Blacks have been present in Britain at various periods from the Middle Ages onwards. Claims of Black presence further back, such as the supposed Black skin colour of Cheddar man, are more conjectural. Webb has claimed that this reconstruction was based on a false interpretation and has since been retracted, but I have not seen him cite his source for this.

Marx himself held some extremely unpleasant racial views. He’s most infamous for his anti-Semitism, as shown by him sneering at his German rival, Ferdinand Lassalles, as ‘the Jewish ni++er.’ But he also had strong prejudices against European ethnic groups. He held that the Celts, Basques and the Slavs were backward peoples who had no intrinsic right to exist and national independence. When the 1848 Revolutions broke out, he was afraid that their bids for independence would stop the class revolution he wished to promote. In a chilling passage, he looked forward to the class war becoming a race war. This recalls the horrific ethnic cleansing and deportations Stalin inflicted on the national minorities in the USSR, including the Holodomor, the artificial famine in Ukraine which killed 7 million people.

Thomas Sowell in his book Conquests and Cultures talks about the ethnic cleansing by Muslim mobs of the Ibo people by Muslims in Nigeria and the horrific bloodbath of the Biafran war. The Ibos had previously been a minor, poor tribe but had seized the opportunities presented by western, Christian missionary education, which the northern Muslims had rejected as against their faith. As a result, Ibos were better educated and held better jobs and positions of responsibility even in the Muslim north. This was naturally resented, and the resentment grew into violence. Sowell notes that these tensions were heightened by the language each side used against the other. He writes

‘The problem was not simply that there were differences of opinion, but that there were not established and mutually respected traditions for airing those differences with restraint and accommodation. Vitriolic polemic in the press and in the political arena became the norm. Epithets like “fascist” and “imperialist stooge” became commo currency, along with unbridled expressions of tribal chauvinism.’ (p. 127). In the West there are respected means of airing such differences, but the insults sound very much like the language used by the woke, radical intersectional left against its opponents.

And there is anti-White racism and violence. Two decades ago the number of Whites killed in racist attacks was nearly the same as members of Blacks and other ethnic minorities. There have been armed attacks by Blacks on Whites in the past few weeks and months. One was when a man opened fire on the passengers on a subway. Another was when a Black man deliberately drove his car into a parade in a White community. He left behind a manifesto which made it very clear that this was an act of anti-White terrorism. But this was not treated as such by the Biden administration.

I am very pessimistic about the success of affirmative actions schemes in creating a sustainable Black middle class. As I understand it, this was originally intended to be only a temporary measure. Once Blacks had gained entry into education, the sciences, politics and business on a level comparable with Whites, these schemes were to be dismantled as they would no longer be needed. But forty years after the Runnymede Commission recommended ‘positive discrimination’ in which Blacks are to be favoured by offering places with lower grades to universities and colleges, and preferential job offers if they have lower qualifications, the mass of Black Britain still remains poor and marginalised. I don’t, however, know how bad the situation would otherwise be if these policies had not been implemented. It could be they would have been much worse.

Nevertheless I do fear that these policies will continue to fail and that, in their anger and desperation, some Blacks will begin pogroms against Whites, encouraged by the rhetoric and arguments of Critical Race Theory.

James Lindsay on the Queer Marxist Ideology Behind Drag Queen Story Hour

July 12, 2022

This month, I understand, is the British Pride Month, and either this weekend or last there were a number of Pride marches and events all across the country. Bristol had one in which the local constituency Labour parties marched to show their support, followed by a music festival in the evening. The weather back then was very nice and sunny, rather than today in Bristol, where it’s still hot but overcast. I hope everything went well and that everybody who went had a great time.

Increasing Opposition to Pride and Drag Events

There’s been increasing opposition in America to Pride marches, largely because of concerns over kink and nudity. These events have been promoted as child friendly, but some of the highly sexual displays during these marches really aren’t suitable for children. A number of gays are also put off by them, both in Britain and America. They feel that the concern for promoting trans rights has taken over from the marches’ original focus and purpose of promoting tolerance and acceptance for gays. And the trans focus has also caused concerns about children’s safety. At one of the American marches, the organisers were giving out binders, or stated they were prepared to give out binders, to girls as young as twelve. Binders are extremely tight bands placed around girls’ chests to prevent the breasts developing as part of the attempt to halt puberty in trans identified girls. Apart from the question of whether a pre-adolescent child has the wisdom and maturity to know if they genuinely are trans or not, when they can’t legally buy alcohol or tobacco, there are the health issues of the binders themselves. They’re so tight that they can cause a range of physiological damage, including to the spine and ribs.

There have also been attacks on drag events being promoted to children. This includes drag queen story hour, in which drag performers come into libraries to read or tell stories to young children. This has been explained as an initiative to combat homophobia and instil proper acceptance of gays to children. The right, on the other hand, suspect that it is really a form of grooming. Some of this criticism is is correct, and the performer has put on a display that it very definitely and obviously not suitable for children. Like the drag artiste hired by Reading Library a few months ago, who turned up with a d**do hanging from its crotch and a bare behind, dressed as a monkey. More recently, in the past few weeks there has been outcries as parents have taken children to gay and drag clubs to watch drag queens and trans strippers perform highly sexualised routines, some even stuffing money into their g strings or whatever. These displays have also upset individual members of the gay and drag communities. One drag queen, whose video was widely reposted on conservative YouTube channels, stated that drag shows were not suitable for children because of their highly sexual content. The artiste stated that children shouldn’t be taken to them. If children were going to turn out gay, then they could learn about their sexuality the way the drag queen and other gays had always done, back in their own rooms at home.

British Prime Time Drag Shows of the 70s and the British Music Hall

Now I have to say that I find drag queen story hour a little odd. I think it started in California, in either Los Angeles or San Francisco, cities which have very strong gay communities. I understand the purpose behind them of teaching children to accept gays naturally, as well as encouraging them to read. With the latter, I would have thought it more appropriate to have drag queens as one of a number of different, colourful performers appealing to children, such as clowns that aren’t scary, if there are such things, stage conjurers or puppeteers and so on. And I don’t think there’d be such questions about it if the drag queens were more like the drag acts on TV when I was a child. I was a junior kid in the 1970s, and I remember that Danny La Rue was one of the major hits of week day evening television. La Rue’s act was basically a continuation of the old music hall tradition, complete with songs. La Rue died a few years ago, and there has been nothing scandalous about him that has been published as some kind of revelation of his secret private life. I think it came out that he was gay, which I don’t think surprised or shocked anyone. As for his act, the worst I’ve heard about it is the joke that he wasn’t born, but found ‘on mother Kelly’s doorstep’, referring to one of the Music Hall songs he used to sing. Other drag acts of the ’70s included Hinge and Bracket, two musical ladies of a certain age who mixed songs at the piano with witty repartee. They’re long gone, but their programmes were repeated a few years ago on BBC Radio 4 Extra. As far as I know, no-one objected to their act all. More recently, back in the 90s there was Lily Savage, who was far less genteel than the previous two performers, but nevertheless a comedy favourite on British TV.

Postmodernist Marxism and Drag Queen Story Hour as a Tool of Indoctrination

But there does seem to be a sinister ideological component to drag queen story hour. James Lindsay in one of his videos on his New Discourses YouTube channel read out and critiqued an academic paper written by a drag queen, Lil Miss Hot Mess, and a transwoman called Harper Keenan,” Drag pedagogy: The playful practice of queer imagination in early childhood”. Hot Mess is the author of a children’s book, The Drag Performer’s Hips Go Swish-Swish-Swish. The article was published in an education periodical, and takes a postmodernist Marxist view of drag queen story hour. This goes far beyond using such performers as a way getting children used to gay people so as not to regard them as strange or an automatic threat. Rather, as Lindsay shows, the authors of this paper view it as a means of destroying the constraints on children’s minds and identities imposed by conventional society. Lindsay states that it follows the Marxist strategy, now a century old, of sexualising children in order to alienate them from their parents and the more conservative morals in wider society. The goal isn’t to produce psychologically stable and well-adjusted gay young people, who are accepted into society. Rather its goal is to produce unstable personalities so that the indoctrinated children ‘live queerly’ and reject conventional society and its institutions, including the family. This is attacked as a repressive institution, through which children are socialised into being conventional members of society who grow up, settle down and have families of their own, reproducing oppressive capitalist society while doing so. Instead the authority of their parents is to be underlined with the glitter drag queens spread, so that they grow up gay and connect instead with an alternative, real family in the drag culture.

Lindsay is an academic and a very powerful critic of the recent rise of radical postmodern ideologies such as Critical Race Theory, Queer Theory and Post-Colonial Theory, which appear to have ostensibly liberal goals, such as combating racism, homophobia and allowing the historical experience of persecuted ethnic minorities and colonised peoples to be heard. In fact these ideologies have a far more radical agenda of promoting Marxism and creating an intersectional radical milieu ready to rise up against normal, capitalist society. Lindsay compares this with the educational programme pushed through by Mao in Communist China. His video on drag queen story hour is one of a number of videos on ‘groomer schools’, in which he discusses the way some schools, including elite private schools, have adopted these ideologies in order to indoctrinate their students.

This is contentious, provocative stuff, which is why I’ve delayed blogging about it. I really didn’t want to post it on British Pride weekend because it would be too much like a gratuitous insult to ordinary gay people and their friends and supporters. Especially as Lindsay makes it very clear what he thinks about the pair of authors and their ideological Marxist fellows. He calls them groomers and states very clearly several times that they ought to be banged up in jail. And if they are using drag queen story hour to push an extremist political ideology through creating a queer revolutionary consciousness, which Queer Theorists differentiate from ‘gay’, then such people definitely shouldn’t be in schools. This is extremist politics, not a case of promoting gay or trans acceptance or encouraging kids to enjoy reading.

Queer Theory Attitude close to Parodies of Conspiracy Theories and Homophobia

But it’s also highly bizarre. So bizarre, in fact, that it seems like a caricature of some of the bonkers rubbish rags like The Scum were pushing in the early eighties. You know the rubbish – all that stuff about kids in Brent being told to sing ‘Ba Ba Green Sheep’ by anti-racist activists in schools, ’cause Bernie Grant or somebody thought the original lyrics were racist. It sounds like something just one step less ridiculous than the plot of Carry On Spying, in which the Carry On team were pitched against a Bond-type supervillain/villainess. This person was a hermaphrodite, both male and female, and was plotting to turn the world’s population into similar beings like him/herself. It’s also too close to a skit on Alas Smith and Jones, where the pair lampooned such prejudice in a spoof gameshow about finding ‘Bigot of the Year’. One of the rounds was entitled ‘Just A Bigot’, and asked the howlingly bigoted contestants the question ‘They’re evil, sick and shouldn’t be allowed. Who are they?’ The answers barked back included ‘bisexual social workers indoctrinating kids’. The question master then responds with ‘No, they’re all excellent demonstrations of bigotry, but the real answer is ‘Everyone except from me’. If this story was carried by the Heil, Depress, Scum or the Star, I’d honestly think their journalist had finally gone totally bonkers. You could imagine one of their hacks having strange, paranoid suspicions about Danny La Rue or RuPaul being some kind of Marxist criminal masterminds instead of performers. Pretty much like MI 5 when they investigated ‘Bill and Ben the Flower Pot Men’ because somebody thought the nonsense language these beloved children’s characters spoke may have been coded Communist messages.

Drag Queens Can’t All be Revolutionary Marxists

But from the evidence of this paper, and Lindsay adds that there are many others, including one that tells readers how to organise a story hour in schools, there really is an extremist ideological programme behind them. This does raise questions about their suitability for young children in schools. But there are also other reasonable questions that can be asked about the supposed ideological dimension to drag queen story hours. First off, we don’t know how widespread this attitude to drag queen story hour is. Most of the people staging them, I should hazard a guess, probably aren’t ideologically committed Marxists or Marxians. They’re probably just ‘woke’ peeps who genuinely believe that they’re helping gay and trans people gain acceptance, rather than have any ulterior motive of creating the queer intersectional revolutionary class called for by Queer Theorists. I also don’t know how many drag performers actually share this ideology. The majority are probably just performers like the old style drag acts, who want to put on a show rather than push any kind of radical political agenda. Some do, like the group who sent their drag monkey to Reading Library, but not all. I did hear that there was a radical section of the gay community who didn’t want gay people to marry, because this was the gay community taking on the family values and morals of bourgeois society. But the number of gay men and women who are tying the knot suggests that this radical part of the gay community were probably no more than an unrepresentative fringe. My guess is that many of the drag queens going into schools to read probably see it as another job or performance without necessarily there being a further dimension beyond it.

And I note the article doesn’t say anything about the motives of the drag queens who first started the story hour across the Pond. We’re not told if they intended it to be part of some covert programme of Marxist indoctrination. The article declares that it is, simply because of what drag performers do during the story hour as part of their performance, answering questions from pupils about sexuality and gender and so on. But that simply could be a case of how they wish to see the drag performances in story hours, rather than what they are or were intended to be.

Criticism of Marxist Attacks on the Marriage and the Family

As for Marxist opposition to the family, this goes all the way back to the Communist Manifesto of 1848. Marx and Engels objected to marriage on feminist grounds, believing that it enslaved women and reduced them to the level of prostitutes. This was at a time when, under German and English law, a woman’s property automatically became that of her husband and women were very definitely social inferiors under the control of their husbands and fathers. I think as late as the ’60s and ’70s married women weren’t able to open bank accounts on their own without their husband’s consent. Lindsay has argued in other videos and podcasts that the radical opposition to the family and reorientation to include the gay community came from Herbert Marcuse, who founded intersectional Marxism in the 1960s. It was also part of a general radical movement for sexual liberation celebrating free love as well as different sexual orientations. But French postmodernist Marxists like Althusser also condemned the family as part of the institutions which supported first feudalism and then capitalism.

Society and the institution of marriage has changed in the past half century. Marriage has become far more egalitarian, and the Marxist historical critique of the development of marriage from the earliest beginnings of human society has been discredited. Engels, in his book, The Origin of the Family, Private Property and the State, followed the anthropological ideas of the German author Backhofen in the latter’s book, Das Mutterrecht. Mutterrecht in German means ‘mother right’, and seems to have been the term Backhofen used for matriarchy. He believed that humanity had passed through a period of three stages in the development of the family. One was a period of general promiscuity, followed by a stage of matriarchal, female rule, which was finally superseded by contemporary patriarchy. This has been overturned by contemporary archaeological and palaeoarchaeological research. The pair also believed that marriage was withering away amongst the working class in their time. But this came from a very selective study of a local section of the working class in one of the British cities. In fact, marriage in general remained strong amongst the working class as it did in other ranks of society. And from what I’ve heard and read, the working class Communists in France and England were conventionally married men, who had no time for free love. Well, as the Joan Sim character says in Carry On – Don’t Lose Your Head, ‘I don’t mind the fraternity and equality, but I’m not having any of the liberties!’ The concern with sexual liberation is very much a development of 60s radicalism, though with roots in the calls for gay tolerance by earlier writers like the Edwardian sexologist Havelock Ellis in Britain and Richard Krafft-Ebbing, the author of Psychopathia Sexualis of 1886 in Germany.

Conclusion: Question the Ideology, But Don’t Attack Gay People

I think Lindsay’s right, and this paper should raise important questions regarding the suitability of drag queen story hour, but I believe it should be kept in proportion and should not become part of an all-out attack on the LGBTQ+ community in general. I am particularly aware that there is the danger of trans people being subject to abuse and attack, as described by some of the great commenters on this blog. I am also aware that conservatives like Matt Walsh are using the concerns about Pride and the trans ideology as a stick with which to beat the left. Over here, I found a video by Laurence Fox, the head honcho of Reclaim on how ‘woke’ schools are grooming children. At the end, Fox presents his programme for ending it. I intend to go through it very carefully and critique it at a later date.

In short, I believe Lindsay is right in that very serious questions have to made about the ideology, content and suitability of drag queen story hour. But this may mean no more than reforming it to prevent it being used as a guise for political activists to sneak their message into schools.

And reasonable concerns about the suitability of drag queen story hour shouldn’t be used to demonise gays or trans people.

I’m not posting the video as it’s long at about 2hrs 32 minutes, and I also didn’t want to upset people on here with the strength of Lindsay’s condemnations. If you want to watch it for yourself, it’s at Lindsay’s New Discourses YouTube channel, and is entitled Groomer Schools & Drag Queen Story Hour. The number for it is https://youtube.com/watch?v=aBv19E-fF7w&t=371s.

My Reply to Labour Email on Gay and Trans Policies: Supporting Videos

July 3, 2022

My last post was about the email I received from the Labour outlining its proposed policies for gay and trans people. I have absolutely nothing against protecting gay and trans people from prejudice, violence and discrimination. However, although the implications of Labour’s stance towards trans people aren’t made clear in their message, I believe they pose grave dangers for women. I am afraid women may be left vulnerable to predatory men in prisons, schools, rape crisis centres and homelessness and domestic abuse shelters through such men simply stating that they identify as women as so gaining access to them. I believe that women’s achievements in sport will be harmed through men participating in them while also claiming that they are women mentally. And I am also worried that the ban on gay conversion therapy will mean affirmative-only care in the treatment of gender-confused and trouble children, to the point where individuals will be trans where this is definitely not the appropriate course of treatment. I am also convinced that the sudden explosion in trans-identifying youth is due trans having become a social contagion rather than the product of innate gender dysphoria. And this is being promoted at the ideological level by Queer Theory, a postmodernist revision of Marxism.

Here are a number of videos that support some of the points I made in my email back to the Labour party.

Here’s an audio piece by gay YouTuber Clive Simpson, in which he describes the horrors of real gay conversion therapy and argues that it is most definitely not the same as any modern trans conversion therapy. He makes the point that any ban on gay conversion therapy will effectively leave only the affirmative care model as the sole course of treatment.

On the violence by trans rights activists to gender critical feminists, here’s a 30 minute video by Maria Maclachlan, a left-wing gender critical feminist. She was physically assaulted by a trans activist at Speaker’s Corner, but in a disgusting miscarriage of justice she was then one prosecuted.

Here’s a series of three videos from James Lindsay in which he reads through Gayle Rubin’s Thinking Sex. This is one of the founding texts of Queer Theory, published in the 1980s. Lindsay lay clear its basis in the postmodernist revision of Marxism and how it seeks to legitimise paedophilia as part of its radical agenda for sexual liberation and social transformation. These are long videos – each one is about about an hour and fifty minutes long, more or less, so you might only want to watch one of them.

In this video from Graham Linehan he discusses WPATH’s collaboration with the Eunuch Archive with feminist writer Genevieve Gluck. The Eunuch Archive is an organisation for castration fetishists, whose website includes an archive of its members fiction, some of which involve sadistic fantasies of child abuse.

Another video from Glinner, in which he and his fellow conversationalists talk to two Spanish feminist guests about their campaigns and the violence they experienced from trans rights activists.

Here’s a short video of about 3 minutes plus on the controversy over the trans policy in Loudoun county schools.

There are several others that I could put up, but I hope these will be enough for now.

Lindsay and Pluckrose on Western and Non-Western Racism

January 25, 2022

In their chapter on Critical Race Theory in Cynical Theories, Helen Pluckrose and James Lindsay discuss the origins of western racism and what distinguishes it from other forms of racism elsewhere in the world. They state that modern, western pseudo-scientific racism developed in the 17th century as a way of justifying the enslavement and exploitation of Black slaves. Before then ideas of prejudice and difference centred on religion.

‘While other factors may have contributed, race and racism as we understand them today probably arose as social constructions, made by Europeans to morally justify European colonialism and the Atlantic slave trade. European historians have tracked the rise of color-based prejudice over the early modern period, from roughly 1500 to 1800, and argued that prejudice on the grounds of religious difference gave way to racism – a belief in the superiority of some races over others over the course of the seventeenth century. In order to justify the abuses of colonialism and the kidnapping, exploitation and abuse of slaves, their victims had to be regarded as inferior or subhuman (even if they had converted to Christianity). This raises a common point of confusion, because it is also undeniable that other peoples at other times practised slavery, colonialism, and even genocidal imperialism, and they justified these atrocities similarly – by characterising those they enslaved or conquered as inferior, often using characteristics like skin, hair, and eye color, which we might identify with race today. This sort of discrimination and even dehumanisation was already widespread, but in Europe and its colonies, a few key differences led to a unique analysis.’ (112).

Elsewhere they note that 3rd century AD Chinese writers, noting the existence of people with blonde hair and green eyes in the west, concluded that these people were descended from monkeys.

Chinese drawing of European sailor.

There is no doubt that Black and Asian people have suffered terrible prejudice, discrimination and exploitation, and that the current anti-racist campaigns are an attempt to correct this. But I feel that it has terribly neglected other forms of racism because these don’t fit the goals of the anti-racist activists and their prejudices. I’ve said before that Diane Abbott was asked at a political gathering what should be done about racism between BAME groups by an Asian man. She declared that she wouldn’t do anything about it, because ‘they’ would use it ‘to divide and rule’. The Asian grooming gangs seem to have been partly motivated by racism. One of the abused girls recalls being racially abused by the men when they were physically assaulting and raping her. But the grooming gangs were covered up for decades because the authorities were afraid it was start riots. And underneath the postmodernist critiques of White racism, Postcolonial Theory and Critical Race Theory, I feel there is an older, more traditional forms of racism as simple hatred of a White ‘other’.

I therefore strongly believe that if we are to combat racism, we therefore need careful scholarly research into anti-White and other forms of non-White racism and integrate this into the anti-racism movement.

A Thorough Demolition of Postmodern Anti-Liberal Social Justice Theories

January 21, 2022

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

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

The book’s blurb runs

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

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

After the Introduction, it has the following chapters

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

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

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

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

Children’s Literature and Non-Binary Indoctrination

January 19, 2022

One of the issues that concerns the opponents of the trans ideology is the massive expansion of the number of people identifying as trans or non-binary. Before the emergence of the trans craze a few years ago, there were relatively few trans people coming forward each year for treatment and these were mainly men. Now the number has dramatically increased and the majority of those now identifying as members of the opposite sex are young women. For writers and researchers like Abigail Shrier, this indicates that this is not a natural development but a social phenomenon, comparable to the growth of anorexia amongst girls and young women in the 1970s.

At the same time the number of young Americans declaring themselves to be gay has also expanded. Whereas the number of gay people in a population across the world was about 6 per cent, 3 per cent gay men, 3 per cent lesbian women, it’s now increased in the younger generation to 30 per cent. The gay American Conservative YouTuber, Matt Walsh, and Arielle Scarcella, a lesbian critic of the trans ideology on YouTube, have made videos about this. Walsh put it down to the ideological promotion of gayness by the woke, while Scarcella in her video considered that it was due to a massive mental health crisis amongst America’s kids. I think this is quite likely. The present generation of young people are facing worse lives and lower living conditions than their parents due to the Thatcherism and Reaganomics the previous generations embraced. The welfare net is being destroyed, right to work legislation in America has decimated the unions as has similar legislation over here, wages have stagnated while the cost of living is rising. Youngsters are encouraged to go for a college education, but the fees and costs are now exorbitant so that many will be saddled with debt for life. When I was at Bristol uni doing the Ph.D. ten years ago, i heard of American students saying that because of the money they were spending on their education, they would never be able to own property. Thatcher sold Brits the dream of owning their own homes when she sold off the council houses. That dream has turned sour, so that there is a massive housing crisis, not least due to the prohibition on building further council housing and a lack of genuine affordable housing. The pressures of the Covid lockdown, the isolation it has caused as well as job insecurity and further poverty, as the furlough cut incomes to 80 per cent of what they were and people are naturally worried about whether their jobs and businesses will survive, has increased this pressure. It’s no surprise that the medical authorities in Britain are reporting an alarming increase in anxiety, depression and other mental health problems.

It also seems to me to be quite likely that these pressures might lead some people to obsess over their sexuality, especially if gayness is presented as a positive, attractive identity. One of the gay critics of the trans movement a while ago commented on the adoption of the ‘queer’ identity by straight people. He felt that it was being taken up by them, even though they weren’t really gay, because they were allies and wanted to be part of the LGBTQ community. I wonder if something similar is going on with the people, who now identify of gay. In some parts of contemporary popular culture, gay people are depicted as virtuous victims of straight persecution. See the Batwoman tv series, for example, and the type of ‘SJW’ comics denounced by right-wingers like Ethan van Sciver of Comicsgate infamy. The positive depiction of gays in comics and popular culture in itself isn’t unreasonable. It’s no doubt much better now, but I remember the vicious homophobia of the 1980s. I am also not suggesting that people can choose the sexuality. What I am suggesting is that, in the absence of other ways to express their pain and distress, some young people may become convinced they’re gay as that’s the only way to respond to the terrible pressures put on them. It’s the only way they feel they can respond to their sense of persecution by a hostile, social and economic environment.

But I also believe that ideological indoctrination also plays a part. James Lindsay has shown that the Queer Theory underpinning the modern trans movement is not about helping gay and trans people deal with their problems or find a place in existing bourgeois capitalist society. Rather it’s about increasing their mental problems in order to create unstable, angry personalities susceptible to radical Marxist indoctrination. And even if this is not the aim, popular culture does seem to be playing a part.

Clive Simpson is a gay, anti-trans YouTuber. He posted a disturbing video a few days ago about a little American girl, Chloe, who has now decided that she’s non-binary and wishes to be known as Clarke, with the corresponding changes in gender expression. This came after her mother was reading a book to her, which was intended to explain non-binary people. It said that some people are boys, some are girls, and some don’t believe they’re either boys or girls. The child said that was her, and that was how she felt.

Simpson cites a medical paper on the development of children’s sexual identities. It states that they usually develop it by age three, but it may not become fixed until they are seven. So some children’s gender identity is rather fluid until it naturally settles down. The book the mother was reading from was aimed at 4-8 year olds.

If the paper is correct, then the mother may have intentionally done immense harm to her daughter’s psycho-sexual development. What might have been merely a passing phase that many children go through has now been turned into a permanent identity, with the sense of alienation from society and one’s own biology this may bring.

I can understand the mother wishing to teach her daughter the same liberal values she holds, but it appears from this that teaching children about such issues so young may harm the child’s own psychology.

It would be much better if this was left later to an age when the child could understand it without it undermining their own gender identity.

James Lindsay on Five Key Points about Critical Race Theory

January 10, 2022

James Lindsay is one of the group of academics with Peter Boghossian and Helen Pluckrose critiquing and opposing the postmodernist ideologies being introduced to undermine traditional western society. These include Queer and Critical Race Theory. These ideologies, although they seem liberal and well-intentioned, aren’t about tackling prejudice and discrimination against gay and trans people, in the case of Queer Theory, nor tackling racism in that of Critical Race Theory. Rather, they were devised as part of a Marxist strategy of reaching out to other, marginalised groups in place of the working class, in order to create a revolutionary consciousness. The goal is not to make the situation better, but to use the consciousness of discrimination, or the psychological harm done by the ideology itself, in the case of Queer Theory, to radicalise young people and turn them towards Marxist revolution. It is only after this revolution has occurred that the advocates of these theories believe issues like gay rights and racism will be properly tackled. In this video from Lindsay’s New Discourses channel on YouTube, he talks about Critical Race Theory’s five key traits and how the listener could summarise it to inform other people about the theory and its dangers.

At over 53 minutes, it’s a long video, but from the 48 minute mark Lindsay summarises the main points. This is in addition to having to be very careful about language and the way it is used and abused by the Critical Race Theorists, the fact that they are liars, and call everything racist until they control it. The points are

  1. Critical Race Theory is a form of Marxism that uses race instead of class as the governing principle of society and instrument of oppression. The theory’s use in schools is the same as Mao’s radicalisation of China’s young people during the Cultural Revolution.
  2. This racism benefits all White people, whether they are aware of it or not, or like it or not.
  3. Critical Race Theory exists to make more critical race theorists at the expense of everything else.
  4. Racism is the overwhelming cause of all inequality.
  5. Critical Race Theory influences all curricula and academic subjects in order to get itself taught, including maths.

He also makes the point that Critical Race Theory will not be removed except through a struggle. It is about race and power, and aims to monopolise the latter. It holds that racism doesn’t get better over time, but simply learns to hide itself better. In fact, it considers that racism is getting worse so that the situation now is worse than it was in the 19th century.

This all sounds like far-right paranoia, but Lindsay backs up his claims with quotations from the Critical Race Theorists themselves and other relevant Marxist ideologues, like Marcuse and Horkheimer. I also think that he and the other members of his group, while definitely not being Marxists, are liberals. Helen Pluckrose has said that she was a socialist, but now considers herself a liberal because of the need to protect free speech against these ideologies, but her political views haven’t changed. She and they have founded an organisation to help people fighting against Critical Race Theory. She states that she is certainly not an opponent of tackling racism, but regards CRT as very much the wrong way to do it.

What I find CRT’s most pernicious feature is the way it indoctrinates Blacks and other people of colour to believe that they are uniformly oppressed by Whites, and tells Whites that they are uniformly the beneficiaries of this racism and so have to acknowledge it and be regretful.

I don’t deny that racism exists and needs to be tackled. But this is just making it much worse.

Rightwingers Outraged at Acquittal of the Four Who Toppled Colston’s Statue

January 7, 2022

As a Bristolian with long personal roots in the city, I feel I’ve got to tackle this. The four people responsible for pulling the down the statue of the 18th century slave trader and philanthropist in a massive Black Lives Matter protest last year were on trial for it this week. They were charged with criminal damage, and yesterday were found ‘not guilty’ by the jury. And the right has been predictably incensed. The story’s on the front page of the Daily Mail, which reports that the jury may have been placed under pressure to acquit by the defence, which urged them ‘not to be on the wrong side of history’. The prosecution is therefore planning to appeal the decision. Nigel Farage has released a video on YouTube about it. Mixed-race Tory commenter Calvin Robinson has appeared on GB News talking about it. And inevitably the Lotus Eaters have also released a video about it, with Callum and one of Sargon’s other mates expressing their poor opinion of the whole thing. The message from the right has been the same: this decision imperils every statue in Britain, because it legitimises attacks on them through an appeal to the emotions of the attacker regardless of the letter of the law. Calvin Robinson in his interview on GB News agreed with the two journalists, one Black, one White, that you had to be very careful about limiting people’s freedom of expression. However the decision to acquit was, he explained, based on a legal loophole in the criminal damage law. This permits such damage, if the property damaged or destroyed itself serves to promote a crime. The argument made by the accused in a feature about them in the Groan was that the statue constituted a hate crime against Black Bristolians. The right-wing critics of the decision have therefore argued that this makes every statue unsafe, as an emotional reason could be found for any attack on them. The person, who vandalised Churchill’s statue last year could get off because, despite defeating Fascism, Churchill was a racist and imperialist. They have also made the point that the decision also means that Conservatives also have a right to tear down Marx’s bust in London, as he was also racist and anti-Semitic, quite apart from the millions murdered under Communism. Darren Grimes, the repulsive spawn of the Guido Fawkes site, said that he could also therefore tear down the statue of Friedrich Engels in Manchester.

Jury Freedom and the Historic Acquittal of Guilty Murderers

Yesterday Simon Webb of History Debunked also joined the debate, comparing the decision to the jury’s acquittal of the attackers of three policemen during a riot in 1820s London. The cops had been stabbed, and one killed, but the jury acquitted their attackers because the cops had attacked in a particularly aggressive and provocative manner. Webb stated that back in the 17th and 18th centuries judges could and did send juries back to reconsider their verdict, and even imprison them if they didn’t give the right verdict as directed. It was, of course, a great improvement to allow the juries the freedom to judge themselves rather than according to the opinion of the beak. But this did raise problems in cases like this. Indeed. Juries won the right to judge freely according to their own judgement following arguments for such free trials by the Levellers and particularly when William Penn, a Quaker and the founder of Pennsylvania, was put on trial for preaching his radical views in Bristol. The jury repeatedly refused the judge’s order to find guilty, and were even imprisoned. They eventually won out, and the trial helped established true British justice.

Allegations of Bias against Witness David Olasuga

One of the other objections to the trial was that one of the witnesses was the historian, David Olasuga. whom the Lotus Eaters describe as a Black activist and who admitted that, had he been able, he would have joined the mob in toppling the status. There is indeed a problem with Olasuga as some of his historical interpretations are questionable. For example, he and Reni Edo-Lodge turned up in video by the Beeb laying a plaque in Liverpool to a victim of racist lynching. Except that Wootton, the lynched man, had been part of a gang of West Indians, who had launched an attack on a group of Swedes and Russians. When a cop intervened, the West Indians repeated stabbed and tried to slash his throat. They retreated to a house where someone, probably Wootton, shot three policemen, before he was chased down to the docks trying to escape. He was hardly an innocent victim. Olasuga has been one of the Black historians claiming that historically, Britain had a much larger Black community than it probably did. He claims that there were Blacks in Roman Britain. History Debunked has shown that this largely comes from one of the legions at Hadrian’s Wall coming from the Roman province of Mauretania. This has been confused with the present day country in West Africa. However, the Roman province of Mauretania was further north in Morocco. I think there are perfectly reasonable questions of bias in Olasuga’s testimony.

Political Bias in Prosecution of Vandals

And then have come the various commenters sneering and deriding Bristol. I’ve seen the usual rants about how it’s a ‘Communist’ or ‘left-wing’ shithole; it’s a lefty university town, and as terrible as Liverpool or London. Rather more interesting was one comment from a working class Bristolian, who had been having a meal at a cafe in the city, whose customers were largely Black West Indians. These people had all been solidly against the decision. I can well believe it. I don’t think the Black community Bristol or elsewhere in our great nation is a monolithic bloc. Just like other racial groups, like Whites, Asians or Jews aren’t either. As for the four defendants, they were White middle class liberal kids, who most likely didn’t come from Bristol. There was also speculation about what would happen if someone vandalised a statue to a Black personality, like Nelson Mandela. Would this be treated the same way? Not if the example of the vandalism done to a mural of Marcus Rashford was an example. Although the messages sprayed on it weren’t racist, it was nevertheless treated as a racist hate crime. Actually, you don’t have to look that far for a similar example. After Colston’s statue was torn down, a bust in one of Bristol’s parks of a Black writer and dramatist was vandalised and the cops were after those responsible.

Some Black Bristolians Genuinely Upset at Statue

As for the feelings of fear or outrage that the defendants claimed justified the attack, the Black interviewer on GB News and Robinson both questioned whether Black people are so emotional fragile that they would be upset simply walking past Colston’s statue. Some may well not be, but others definitely were. Asher Craig, Bristol’s deputy elected mayor, head of equalities and city councillor for St. George’s, was on Radio 4 last year giving her opinion about the statue and Bristol’s historic connection to the slave trade. The programme also talked to others about it, including one ordinary Black woman. She said that she felt physically sick having to walk past it on the way to work every morning. I understand and sympathise. I think her example was far better and more persuasive than the various political activists angrily demanding that it should be torn down. It was the voice of an ordinary, working-class woman, about how the statue affected her.

Arguments for the Preservation of the Statue

It also has to be stated that Black Lives Matter’s attack was deliberately against the wishes of Bristolians themselves. There had been several polls in the past about whether the statue should be taken down or not. The majority of people voted against it. Paul Stephenson, one of the organisers of the Bristol bus boycott in the 1960s against the bus company’s refusal to employ Blacks, gave his opinion on the issue in an interview with Philippa Gregory in the 1990s. Gregory had just had her novel, A Respectable Trade, about the Bristol slave trade adapted for television and there was an exhibition about the city and slavery then at the City Museum and Art Gallery. It has since been moved and is now on display, sans title, at the city’s excellent M Shed Museum. Stephenson has something of a mixed reputation. To some he’s a respected civil rights activists, while others regard him more a deliberate troublemaker. He declared to Gregory that Colston was a bloody mass murderer responsible for a ‘Holocaust in Africa’. This follows the statement of W.E.B. DuBois, the pioneering American Black rights activist, that slavery and the slave trade were a Black Holocaust. It sounds like hyperbole, a deliberately emotional exaggeration, but I believe it’s based on the accounts of 19th century anti-slavery activists about the fierce tribal violence generated by the slave trade, and the devastation of whole regions as a result. But Stephenson also said that he didn’t think the statue should be torn down. He believed it should remain standing with an additional note to remind people of his crimes. A similar argument was made by the Lotus Eaters, who felt that statues should be left standing, even though they may be to terrible people, because they’re history. And we need to learn from history if we are to move on.

It’s a perfectly good argument, and one advanced in the ’90s by radical anarchist band The Levellers. They took their name from the radical, proto-democrat, proto-socialist sect during the British Civil War. They also believed in ‘Godly reformation’ and so, along with the other merchandising at their concerts were copies of the Bible and Christopher Hill’s Marxist study of the British Civil War, The World Turned Upside Down. I particularly remember one of their songs that had the lines ‘I believe in justice, I believe in vengeance, I believe in getting the bastard’. But they also released a song protesting about the decision by Manchester’s Labour council to rename the town’s historic Free Trade Hall. They objected to it because it was the destruction of history and an attempt to rewrite the past. It’s strange and rather disconcerting that they should have the same view on this issue from a libertarian left perspective, as the Tories.

Lastly, it needs to be remembered that Colston was not honoured for enslaving Blacks. The statue was put up long after that was over. Rather it was because he was a great philanthropist, who gave much of his fortune away in charity. There were schools named after him and funded by his largesse. My old school used to celebrate Colston Day in his honour, when the children were given a few days off. A few were specially honoured and went to a special service at Redcliffe Church, where they were given a Colston bun.

Bristol Great City

Now for a few remarks on the decision and the views of the various right-winger, who have sounded off about it. Firstly, Bristol isn’t a shithole. It’s a large, great city with a proud history of trade, exploration, industry and invention with excellent museums and theatres. The Bristol Old Vic and its theatre school have a particularly excellent reputation and have produced some of the country’s great thesps. It has it’s problems. I believe that the Bristol’s Black community is one of the three largest in the country, along with Birmingham and London. It has its problems with marginalisation, lack of educational achievement, unemployment, drugs and violent crime, though this is by no means confined simply to Blacks. But it’s not particularly left-wing. Some areas, like Stokes Croft, have a reputation for radical politics. I’ve heard local people refer to it as ‘the people’s republic of Stokes Croft’. Other areas are Conservative, and all the shades of political opinion in between.

Academic Freedom and Marxist Indoctrination at Universities

As for the universities, the comment blaming them for the decision comes from the standard right-wing attitude that the unis are full of Marxists indoctrinating students. In fact, universities, courses and individual lecturers vary immensely. Some universities had a reputation, even in my day, for being hotbeds of left-wing activism, others were more Conservative. It also varies with the course you’re on. There hasn’t, traditionally, been much opportunity for far left-wing indoctrination in maths, science, medicine and engineering courses because of the nature of those subjects. Although it’s creeping in now in the form of ethnomathematics and the demands that the achievements of Black scientists and mathematicians should be particularly taught, it’s mostly been confined to the humanities. There have always been Marxist historians. These include the very well respected Christopher Hill, Eric Hobsbawm and E.P. Saunders, and there is a specific Marxist view of history. You are taught about this on the historiography courses in history at University, along with other forms of history, such as women’s history, social history, what Butterfield called the ‘Whig view of history’ and more conservative and Conservative views. I’ve been taught by lecturers with feminist or left-wing views. I’ve also been taught by people with far more traditional views. I also know lecturer who determined to keep their political views out of the classroom. University is supposed to be a place of free speech and debate, and it’s important that this is maintained. Students should be encouraged to read sources and the historical literature critically, and make up their own views. This means an engagement with Marxism as well as other ideologies. I think Bristol university has particularly come under fire because it’s rather more conservative and traditional compared to the newer universities. It received funding from the Colston charities when it was established early in the last century. Hence I believe the granting of a chair in the history of slavery to a Black woman. It also has relatively few Black students, which contrasts with the population of the city as a whole. This is partly because it has very high standards, and as a rule Blacks generally have poorer grades than other racial groups. It is also no doubt because when I was young, going away was seen as part of university education and so you were discouraged from applying to the local university. Hence the university is now trying to give greater opportunities to study to more Blacks and ethnic minorities.

Queer Theory, Critical Race Theory and the Marxist Attack on Western Culture

Now I largely agree that the acquittal of the four defendants has set a dangerous precedent because it allows people to attack public monuments they dislike or which are controversial. James Lindsay, one of the group with Peter Boghossian and Helen Pluckrose that has attacked postmodernist Critical Theory, has argued that ideologies like Queer Theory and Critical Race Theory are deliberate attacks on traditional western culture and Enlightenment values. They are aimed at destroying the past to create a Marxist future, just as Chairman Mao did during the horrors of the Cultural Revolution. One of the ancient monuments the Red cadres smashed as part of the campaign against the ‘Four Olds’ was the tomb of Confucius! This sounds like an idea straight out of loony right-wing paranoids and conspiracists like Alex Jones and the John Birch Society, until he backs it up by reading chapter and verse from the founders of such postmodernist Marxism, like Marcuse, Horkheimer and others. And yes, I can quite believe that vandalism to a monument to a Black politico or celebrity, like Nelson Mandela, would be treated far differently and as a terrible hate crime than the attack on Colston.

But regardless of the defence’s plea to the jury to ‘be on the right side of history’, I think there would always have been pressure on the jury to acquit. Colston was a slave trader and had been controversial for decades. They naturally wouldn’t have wanted to acquit people who attacked a monument on that score, rather than the philanthropy the statue commemorated. And the defendants make a good point when they say that ‘he no longer speaks for Bristol’. There were others in the city who opposed the slave trade. As well as the slavers and the West Indian planters, Bristol also had a large abolitionist movement. If you go a little way from the centre of Bristol into Redcliffe, you’ll find the Georgian church where Jeremiah Clarkson, one of the leading 18th century abolitionists, collected the testimony of Bristol’s slavers as part of his evidence against the trade.

Other Statues Not Vandalised

As for other statues, none of those in the surrounding area were touched. Not the statue to Edmund Burke, the politician and founder of modern Conservatism through his book, Reflections on the Revolution in France. The Lotus Eaters are offering it, or reading through it, as their ‘book of the month’. I wonder if they’ll mention that Burke’s statue was signally left untouched by the rioters. As was the statue of a monk in Lewin’s Mead, which had before the Reformation been a monastic complex. They also failed to destroy the statue of Neptune and a sailor on the docks. Queen Victoria was left untouched on nearby College Green. They also didn’t destroy the statue of John Cabot outside the Council House, sorry, ‘City Hall’ and the Central Library. This was despite various ‘spokesmen’ for the Black community claiming that the City’s celebration of his discovery of Newfoundland and America, following Columbus, was a celebration of slavery. There may well be similar defences used on similar attacks on other statues, but I think such attacks will be far more difficult to defend. Churchill was indeed a racist and an imperialist, as well as personally responsible for sending troops to gun down striking miners in Wales. But to the vast majority of severely normal Brits he was also the man, who helped save Europe and the world from Nazism and the Axis. And that would also count powerfully in the case against anyone who vandalised his monument.

Historians also Successfully Defend Controversial Statues

As for testimony from historians, this can work against the iconoclasts. The BLM fanatics trying to get the statue of Cecil Rhodes torn down at Oxford university claimed that he was somehow ‘South Africa’s Adolf Hitler’. Now Rhodes was a grotty character and an imperialist, but this goes too far. Rhodes’ biographer tackled this claim on social media, at which the BLM protesters making it went quiet. They couldn’t refute it, and so went silent.

I therefore do not feel that other statues are necessarily in a greater danger than previously because of the acquittal.

Then there’s the question of any possible statue to replace it. There are rumours that it could be a Black person. Well, if there is, it should be of a Black person, who actually had contact and lived in the city. One of Bristol’s sporting heroes way back was a Black boxer. One of my aunts was friends with his daughter. I’d say this gentleman would be a good candidate for such a statue, because as a sports hero he united everyone from left and right, as well as being a citizen of Bristol.

Nigel Farage has suggested a memorial to the British navy. Absolutely. The British West India squadron did excellent work patrolling the seas for slavers. And they were by no means all racist. Captain Denman, giving evidence on a massacre of 300 unsold slaves by one of the West African slaving states to parliament, made the point that ‘it is remarkable given the advances they have made in the arts of civilisation’. He clearly believe European civilisation was superior, but had been particularly shocked because the African peoples responsible for the massacre were also comparatively civilised. Africans serving or aiding the British navy were also given the compensation payments awarded to British tars when they suffered injury and loss of limbs.

We also patrolled the waters between east Africa and India to stop western and Arab slavers, and one antipodean historian has written that in the Pacific, the royal navy was the chief protector of its indigenous peoples against enslavement.

It also needs to be remembered that one of the reasons for the British invasion of Africa was to stamp out slavery and the slave trade. I’ve no doubt that the main, if not the real reasons were simple hunger for territory and resources, and to stop those areas falling into the hands of our European imperial rivals – France, Germany, Italy and Portugal. But some of the officer involved took their duty extremely serious, such as Samuel Baker and Gordon of Khartoum. The Mahdi, against whom Gordon fought, and his followers were slavers outraged at the British government’s ban on it and the enslavement of Black Sudanese. There are therefore excellent reasons for putting up a memorial to the British navy and armed forces.

And I would also support a statue to Jeremiah Clarkson for his work in the city bringing the horrors of the trade to light.

In the meantime, despite the right-wing outrage at this act of vandalism, I think we should view the attack on Colston’s statue as a special case.

Claims of a general threat to British history because of it may well be exaggerated.