Posts Tagged ‘Poetry’

Sturgeon’s Not Responsible for Kids Queuing for Soup: The Tories Are

January 27, 2023

That Preston Journalist, whose real name, I am assured by the great people who comment here, is Ashley Kaminski, put up a genuinely heart-breaking video last night. People had been queuing outside a soup kitchen in Glasgow. Among the adults were ten children, including a babe in arms. Kaminski thought that this was terrible, as he should. He’s an avowed opponent of Nicola Sturgeon and all her works, dubbing her ‘McKrankie’ after her supposed resemblance to one half of a double act back in the 1980s. From the tone of his piece, he clearly wanted to blame her, but couldn’t quite. It was wrong, he said, whoever was responsible.

Okay, I don’t know what powers the devolved Scots parliament has, especially regarding welfare policies. I am sure that many Scots voted SNP, not because they wanted independence, but simply because they wanted a proper welfare state, something that wasn’t being offered by Jim Murphy’s Scottish Labour party. But this scandalous situation has been around far longer than the SNP’s administration, and it afflicts communities right across Britain. In Scotland there was a parliamentary inquiry into food banks a few years ago. One of those speaking before the committee was a volunteer, who described the intensely dispiriting deprivation and poverty he saw as he did his job. And I can remember putting up a 19th-early 20th century poem about children queuing outside a food kitchen. It’s disgusting that Britain has returned to such levels of poverty.

But Krankie isn’t responsible. The Tories are. They’ve insisted on wages so low working families can’t make ends meet, and cut welfare payments again and again, all with mantra of encouraging ‘welfare scroungers’ to look for work, making work pay and all the other nonsense. They’ve also introduced benefit sanction after benefit sanction, all with the same intention. It also helps to fiddle the unemployment statistics, as if they’re off the DHSS’ books, they aren’t counted as unemployed.

It’s possible that Sturgeon’s policies aren’t helping the situation north of the border. But the ultimate blame lies with the Tories, and it started when Ruth Davidson, the head of the Conservatives up there, was in power. And Sturgeon definitely isn’t responsible for it down south in England and Wales.

The Tories are. It started under Cameron.

They’re starving children.

Get them out!

Sketches of Comedy Writers and Broadcasters Frank Muir and Dennis Norden

November 26, 2022

Frank Muir

Dennis Norden

Muir and Norden were a duo of comedy writers who together were responsible for some of the radio comedy hits of yesteryear. I think they may have started out with Take It From Here before producing possibly their best-known series, The Glums. This was their response to the one of the first British soap operas, Life With The Lyons. The Lyons were a very clean, respectable family. This was well before the gangsters, crims, adulterers and murderers now populating British and international soaps. Their answer to this was to create a comically horrible family. This consisted of the blokey Mr. Glum, played by Professor Jimmy Edwards, his gormless son, Ern played by Ian Lavender, and Ern’s girlfriend, Eth, played by June Whitfield.. Mrs Glum never appeared as a distinct character, except for growling heard coming from upstairs. The episodes usually began with Mr Glum in the pub. As the landlord rings the bell for last orders, Mr. Glum orders one last pint before recounting that week’s tale of comic woe to his cronies. The series was adapted for TV in the 1970s, the scripts were collected and published as a book, and the series is also available on DVD.

Apart from writing, the two also appeared on a number of TV and radio panel shows. Dennis Norden appeared on My Music, with three other singers and experts: John Amis, the opera singer Wallace, and Arthur Marshal. After his death, Marshal’s biography appeared in the book Three Gay Lives, along with two others. This revealed that during the War, Marshal had been part of a team sent to hunt down one of the leading Nazis – I think it may have been Himmler. Marshal himself commented wryly that he was a strange choice for such a project. He had a gentle, camp manner, but appearances can be deceptive. Sometimes the men with gentlest or most camp demeanour can be some of the toughest. But possibly not in Marshal’s case. Norden was a specialist in the peculiar hits of yesterday. I particularly remember a hilarious rendition he gave of the 30s pop song, ‘I Love Me (I’m Wild About Myself). This has stayed with me so much, that when I found the sheet music for it in a secondhand shop in Cheltenham, I immediately bought it.

Muir and Norden also appeared together on another BBC 2 show, Call My Bluff. In this show, two teams competed to present the definitions of obsolete words. Three were given for each word, but only one was correct. The object was to deceive their opponents into choosing the wrong definition, while guessing the right meanings themselves. Both My Music and Call My Bluff were originally broadcast in the evening. After the original series of Call My Bluff ended, it was later revived as an afternoon show.

They also appeared on another panel show, this time on the radio, My Word. The teams were given a famous saying or literary quote and asked to make up a story inspired by it, ending with a pun on the original saying. In one edition, they were given the phrase, ‘The mass of men lead lives of quiet desperation. This was turned into a story about how tall men have small wives, who stop them getting to sleep at night with their snoring. This culminated in the pun, ‘The massive men need wives of quiet respiration.’ In yet another edition, they were given the line from Pepys’ diaries, ‘And so to bed’. This inspired a very convoluted story which produced the final, punning line, ‘And saw Tibet.’ These stories and their inspiration were also collected and published.

I also remember that Dennis Norden also had his own afternoon show in the 1970s, in which he took the audience back to the cinema of yesteryear. But the films he chose were obscure, rather than the big cinema successes, and he definitely had a taste for entertaining B movies. These were often films so bad, they were entertaining. One of these was a fifties movie which featured a great White hunter staggering out of the jungle before collapsing. As he did so, a voice intoned, ‘He came out of the jungle drained of man’s essence’. I think the story was about how he’d been captured by a tribe of women, who then banged him till he escaped utterly exhausted. This seems to have been part of a series of films of the time in which male explorers stumbled on all-female societies. This was a particular favourite in Science Fiction. There was one about earthmen landing on such a female society on Venus, and another one where the matriarchal society was on one of the moons of Jupiter or Saturn. Hammer also contributed to this particular theme with the 1948 Devil Girl From Mars. In this flick, a Martian woman lands on Earthy on a mission to kidnap men for use as breeding stock on her homeworld. As the taste for such terrible movies increased and they became a genre in themselves, Badfilm, aided by the Medved brother’s Golden Turkey Awards and Michael Medved’s 1980s Channel 4 series, The Worst of Hollywood, this film was reissued on DVD in the ’90s. I wonder if these films were part of crisis in masculinity caused when men returned from the War to find that women had taken over their roles in industry and society when they had been away fighting. One of the other films he commented on was Glen/Glenda or I Changed My Sex. This was a tale of one man’s struggle with his transvestism. It’s quite a daring subject, considering the very conservative morality of the time. It could have been done well if intelligently handled. A few years ago, the Beeb broadcast an autobiographical play by ceramicist and transvestite Grayson Perry, Mr. Misunderstood, about how his own shame and struggle over his crossdressing. However, Glen/Glenda was one of the demented products of Ed Woods, whose films have become bywords for spectacularly bad films. His Science Fiction outing, Plan 9 From Outer Space, about UFOs invading Earth and causing zombies to rise from their graves, was voted the worst film of all time. I think its place may now have been usurped by the recent Badfilm, The Room. Glen/Glenda isn’t that bad, but it does boast leaden dialogue, a dream sequence in which furniture moves about for no reason, and Woods’ friend Bela Lugosi, appearing as God, saying, ‘Dance to this, dance to that, but beware of the little green dragon sleeping on your doorstep.’

Later Norden starred as the presenter of the long-running show presenting hilarious bloopers and outtakes, It’ll Be Alright on the Night. This started in the 1970s but has continued to appear sporadically ever since. Since Norden’s death it’s been presented by Griff Rhy Jones and David Walliams. Muir had a rather impish sense of humour. In a Christmas article in the Radio Times one year, he described a trick he liked to play at that time of year on his relatives north of the border. He’d include with the Christmas card a completely made-up quote from Rabbie Burns, and chuckle at them trying to work out which one of the works of Scotland’s national poet it appeared in. His voice also appeared in a comic TV advert for fruit and nut chocolate. This had him singing ‘Everyone’s a Fruit and Nutcase’ to the tune of one of Tchaikovsky’s classics.

Muir and Norden in many ways were highly influential figures in the development of British comedy and their programmes were very witty. The gentle humour of their panel games now seems to me to be a world away from today’s much more savage and cutting humour of satirical shows like Mock The Week, The Last Leg and Have I Got News For You, at least when that first came out.

‘I Love Me (I’m Wild About Myself’ was a vaudeville song recorded in 1923 by Irving Kaufman of the Avon Four. I found this original recording of it on Daniel Melvin’s channel on YouTube. I hope you enjoy its comic absurdity.

I also found these two versions of the Fruit and Nut advert on YouTube. This one’s from IanLucey1972’s channel.

And this from Findaclip.

A History of Racism in the Islamic Middle East

May 27, 2022

Bernard Lewis, Race and Slavery in the Middle East: An Historical Enquiry (Oxford: OUP 1990).

Bernard Lewis is a veteran scholar of Islam, and this book is an examination of the emergence and development of predominantly Muslim Arab racism in the Middle East. The book is a reworking of two previous studies from the 1970s, one of which was first published in French. It started off as part of an academic examination of intolerance, concentrating on religious bigotry. Lewis, however, believed that issue had been solved and so moved on to racial intolerance. Unfortunately, as the past fifty years have unfortunately shown, religious hatred and bigotry has certainly not died out, as shown here in Britain with the sectarian violence in Ulster.

Arab Ethnic Identity Before Colour Prejudice

Islam is viewed as an anti-racist religion, and the Qur’an states categorically that Blacks and Whites are both equal and should be treated as such. This admirable attitude was maintained by its theologians and jurists. However, with the emergence and expansion of the Islamic empires this began to change and prejudice and racism, based initially in ethnic differences and then on skin colour, emerged. The book argues that the pre-Islamic and early Islamic Arabs, like the other nations around them, had a strong sense of their own superiority against those of the surrounding peoples. This was based on ethnicity, not colour. A variety of colours were used to describe the variations in human complexion, and were used in relative rather than absolute terms. Thus the Arabs saw themselves as black compared to the ‘red’ Persians, but white compared to the Black peoples of Africa. As the new Arab ruling class intermarried with the peoples they had conquered, so there developed an attitude which saw Arabs of mixed descent as inferior, leading to dynastic conflicts between those of pure and mixed race. Muslim Arabs also saw themselves as superior to converts to Islam from the indigenous peoples of the Islamic empire, and a set of rules developed to enforce the converts’ inferior social status. At the same time, the Arabs formed various explanations based on the environment for the ethnic differences they observed among different peoples. An Iraqi writer believed that Whites had been undercooked in the womb due to the coldness of the environment they occupied. Blacks, on the other hand, were overcooked. The Iraqi people, however, were brown and mentally and physically superior to the other two races.

Development of Anti-Black Prejudice

As Islam expanded into sub-Saharan Africa anti-Black racism developed. This did not initially exist, not least because Ethiopia had been one of the major superpowers in the Arabian peninsula with a superior culture. Muslims also respected the Abyssinians for giving sanctuary to many of Mohammed’s followers during their persecution by the Meccan pagans. Over time, however, an attitude of contempt and racial superiority emerged towards Blacks. This racism even extended towards highly regarded Black Arabic poets and the governors of provinces, who were reproached and vilified for their colour by their enemies. Here Arab racist views of Blacks is nearly identical to those of White European racists. They were seen as lazy, ugly, stupid and lustful. The prurient view of Black women as boiling with sexual desire mirrors the racist attitude towards Jewish women amongst western anti-Semites. On the other hand, Blacks were also seen as strong, loyal, generous and merry. They also had excellent rhythm. Although both Whites and Blacks were enslaved, White slaves had a higher status and different terms were used to describe them. White slaves were mawlana, literally, ‘owned’. Only Black slaves were described as slaves, abid, a term that is still used to mean Black people in parts of the Arab world today.

The expansion of the European states and empires effectively cut off or severely diminished the supply of White slaves, and as a consequence the value of Black slaves began to rise. Unable to afford White slaves and concubines from Europe and the Caucasus, the peoples of the Middle East turned instead to Abyssinians and the Zanj, Black Africans from further south. Abyssinians in particular were prized for their beauty and other qualities, and its from this period that the Arab taste for the beauty of Black Africans rather than Whites developed. And as anti-Black racism developed, so Muslims scholars and authors wrote pieces defending Blacks from racism, not least because many of Mohammed’s Companions had been Black and the emergence of powerful Muslim kingdoms in Africa.

Islamic Slavery and Slave Armies

Islamic slavery was comparatively milder and more enlightened than western slavery. Although technically slaves could not own property and were disbarred from giving evidence in court, there was limitations on the punishments that could be inflicted on them. Muslims were urged to treat their slaves humanely and manumission was praised as a noble act. It was particularly recommended for the expiation of particular sins. At the same time Islam permitted contracts to be made between master and slave allowing the slave to save enough money to purchase his freedom at an agreed date. There were stories of particular Muslims who freed their slaves even in circumstances where punishment would have been expected. One master freed a female slave after she asked him why he was still alive, as she had been trying to poison him for a year. Slaves could rise to high office. The viziers and other chief dignitaries of the Ottoman empire were slaves. Slaves were used to staff Muslim armies, and there were separate regiments for White and Blacks slaves. Sometimes this resulted in battles between the two, as during the dynastic battles where one side used Black soldiers and the other White. The mamlukes, the Egyptian warriors who ruled Egypt and who expelled the Crusaders and stopped the Mongols conquering the Middle East, were White slaves. They were freed after completing their military training and their leaders preferred to purchase other slaves for training as their successors rather than pass on their position to their own children.

Islam’s acceptance and regulation of slavery, like Judaism, Christianity and other religions, as well as the views of ancient philosophers like Aristotle, also meant that there was opposition to its abolition. Muslim defenders of slavery produced the same arguments as their Christian counterparts, including the argument that Blacks and other infidels were better off enslaved as it introduced them to a superior civilisation. When a 19th century British consul inquired of the king of Morocco what steps he was taking regarding slavery and the slave trade, he was politely informed that all the legislation was based on the Qur’an and sharia and that there was no intention of banning slavery as it was permitted by Islam. Indeed, the Ottoman province of the Hijaz, the area around the holy cities of Mecca and Medina, was exempt from the Ottoman ban on slavery and the slave trade after the ulema and nobles declared it to be an attack on Islam, along with legislation allowing women to go in public without the veil. The Turks were declared to be apostates, who could be killed and their children enslaved. Many of the pilgrims to Mecca came with a number of slaves, who acted as living sources of funding. When the pilgrim needed more money, he sold one or two of them.

The Myth of Muslim Non-Racism

In the last two chapters, Lewis discusses the emergence of the view of Islam as completely non-racist and that its slavery was benign. He argues that this was largely the creation of western scholars reacting to the horrors of New World slavery during the American Civil War. Christian missionaries also contributed to this myth. They attempted to explain their failure to make converts by arguing that it was due to Black African revulsion against harsh western slavery. In fact it was due to differences of colour. Islam spread because it was promoted by Black African preachers, rather than White westerners. Particularly influential in the creation of this myth was Edward Blydon, a Black West Indian who was educated in Liberia by the missionaries. He became convinced that Islam was more suited to the needs of Black people, and his books also stressed White guilt, contrasting it with Muslim tolerance. Lewis also believes that the myth is also due to a widespread feeling of guilt among western Whites, which he sees as the modern counterpart to Kipling’s White man’s burden.

Along with the text of the book itself are extensive notes and a documentary appendix containing texts including a Muslim discussion on national character, the rights of slaves and diplomatic correspondence and observations on the 19th century slave trade.

Race and Slavery Compared with Brown’s Slavery & Islam

This book should ideally be read alongside Jonathan A.C. Brown’s Slavery & Islam, as the two present contrasting views of slavery and racism in Islam. Brown is a White, American academic and convert to Islam. While he condemns slavery totally, his book presents a much more positive view of Islamic slavery compared with western servitude and even the conditions endured by 19th century free European workers. He also extensively discusses Islamic abolition and the voices for it, while Lewis lays more stress on Muslim opposition. Brown recognises the existence of racism in the Islamic world, but also emphasises Muslim anti-racist texts like The Excellence of the Negroes. But as Lewis points out, these texts also show the opposite, that there was racism and bigotry in the Muslim world.

Lewis also recognises that Muslim slaves generally enjoyed good conditions and were treated well. However, the real brutality was inflicted on them during the journey from their place of capture to the Islamic heartlands. He also suggests that this relatively benign image may be due to bias in the information available. Most Muslim slaves were domestic servants, unlike the mass of slave labouring on the plantations in America. There were gangs of slaves working cotton plantations and employed in mining and public works, and these laboured in appalling conditions. It may also be that there were more slaves working in agriculture than recognised, because the majority of the information available comes from the towns, and so ignore what may have been the harsher treatment in the countryside.

He also discusses the absence of descendants of the Black slaves, except for a few pockets, in the modern Middle East. David Starkey in an interview for GB News claimed it was because the Muslim slave masters killed any babies born by their slaves. I don’t know where he got this idea. Lewis doesn’t mention such atrocities. He instead suggests that it may have been due to the castration of large numbers of boys to serve as eunuchs in the harems. The other slaves were forbidden to marry and have sex, except for female slaves purchased for that purpose. Slaves were also particularly vulnerable to disease, and so an epidemic lasting five years could carry off an entire generation.

Importance of the Book for an Examination of Contemporary Racial Politics

I was interested in reading this book because of the comparative lack of information on slavery and racism in Islam, despite the existence of books like Islam’s Black Slaves. Lewis in his introduction states that researching the issue may be difficult and dangerous, as it can be interpreted as hostility rather than a genuinely disinterested investigation. I think there needs to be more awareness of the history of Muslim slavery and Islam. For one reason, it explains the emergence of the slave markets in that part of Libya now occupied by the Islamists. It also needs to be more widely known because, I believe, the emphasis on western historic slavery and racism can present a distorted image in which the west is held to be uniquely responsible for these evils.

A History of White Slavery in North Africa and Condemnation of Black American Slavery

February 27, 2022

Charles Sumner, illustrated by E.R. Billings, White Slavery in the Barbary States (N.D.: Amazon).

I just finished reading this short history of White enslavement this week. It’s only about 81 pages, so not a detailed history of its subject. But it’s still very good. The Barbary pirates were a group of Arab Moslem raiders, who seized control of Morocco, Algiers, Tunis and Tripolitania in the mid-17th century. They then began raiding Mediterranean shipping and Europe from France, Spain and Italy to Britain and as far afield as Iceland. The captives were held to ransom. Some were given jobs to do. These included domestic servants and keeping taverns, or labouring in the fields. Otherwise were condemned to the infamous galleys. Europeans responded with a series of counterattacks intended to free the slaves and impose treaties on the rulers forbidding them from continuing the slave raiding. These held for only a few years until a new round of slaving began. They finally stopped in the early 19th century after counterattacks by the British and Americans and the French invasion of Algiers in the 1830s.

There’s no biographical information about Sumner, and the book’s blurb states only that it was first published in the 1853. It is clear from its content, however, that Sumner was ardent opponent of all slavery including that of Blacks in his own country, America. He begins by comparing the Barbary states and their slave economy with America’s, right down to both slave territories existing at roughly the same latitude. He then proceeds with a short history of slavery in the ancient world from the Old Testament through the ancient Greeks and Romans and Christian Europe, noting that the word ‘slave’ comes from the Slavonic ‘Slava’, ‘glory’, the Slavs’ own name for themselves, because they were the main source of slaves in Europe. He then states that it is thus quite natural that the Moslems followed their predecessors in practising slavery. The book describes the repeated raids on American and European shipping, the various campaigns of reprisals, chiefly by the French and Spanish, as well as resistance by the victims themselves. There were revolts of the White slaves in the various north African towns and mutinies by enslaved sailors, some of whom managed to escape back to Europe after overpowering their captors. at the same time, communities in Europe and America came together to prey for the deliverance of their loved ones from enslavement and raise money to pay the ransoms. These were not cheap. Sumner includes a schedule of the ransom demanded for various grades of sailor. The ransom for a captain was about $3,000 +. Quite often these payments ran into tens of thousands of dollars.

The raids also had an effect on European literature and culture. Cervantes based his description of north African slavery on his own experience as a slave there. And apart from Don Quixote, he wrote a series of plays intended to raise awareness of the plight of the slaves. And there were others producing plays and poetry, including Aphra Behn, the English female playwright, in her Oroonoko. Sumner celebrates these condemnations of slavery, including that of Bartolome de las Casas, the Spanish friar who protested against the enslavement of the Indigenous American peoples. He rightly describes them as abolitionists, though laments the one-sidedness in so many of their denunciations. They were all too often directly only against the enslavement of fellow Whites while remaining silent about that of Blacks and others races. He points out that Black American slavery was harsher and more brutal than that endured by the White slaves in the Barbary states. Some of these found themselves so well treated and became so prosperous at the jobs they were given, such as keeping taverns and shops, that they didn’t want to return home.

The book still condemns White enslavement in harsh terms, but also condemns the more brutal treatment of Blacks, whose enslavement the author also passionately argues against.

Book on Islam and Slavery

February 3, 2022

Jonathan A.C. Brown, Slavery & Islam (London: Oneworld Publications 2919).

This is another book I’ve bought for my reading on non-western forms of slavery. The book’s blurb runs

‘Every major religion and philosophy has once once condoned or approved of slavery, but in modern times nothing is seen as more evil. Americans confront this crisis of authority when they erect statues of Founding Fathers who slept with their slaves. And Muslims faced it when ISIS revived sex slavery, justifying it with verses from the Quran and the practice of Muhammad.

Exploring the moral and ultimately theological problem of slavery, Jonathan A.C., Brown traces how the Christian, Jewish and Islamic traditions have tried to reconcile modern moral certainties with the infallibility of God’s message. He lays out how Islam viewed slavery in theory, and the reality of how it was practiced across Islamic civilisation. Finally Brown carefully examines arguments put forward by Muslims for the abolition of slavery.’

Brown is Professor of Islamic Civilisation at Georgetown University, and this is very much an academic book. It begins with a statement of Brown’s argument and a denial that it is an apology for slavery, followed by pages about the very definition of slavery. While many people will feel it’s unnecessary, it’s important to distinguish slavery from other forms of unfreedom, like serfdom. The book then discusses slavery in the Qur’an and Sunna, the traditions about Mohammed which are considered sound and reliable by Muslims. It then examines the Muslim reform of slavery, the influence of previous civilisations, slavery as regulated and defined by shariah. The chapter on slavery and Islamic civilisation discusses issues like the classic slavery zone, slavery and racial intermixing, and the social roles slaves could perform from domestic worker to scholar, saint, poet or elite administrator. Then there’s a chapter presenting the moral arguments against slavery and it’s intrinsic evil, especially as this confronts Americans and Muslims, followed by a chapter on Islamic attempts and arguments for slavery’s abolition. The succeeding chapter is on the Prophet and ISIS, examining issues such as whether Islamic attempts at abolition are successful or morally acceptable, whether slavery in the Islamic world could ever be legalised again and ISIS and slavery. The last chapter is about concubinage and sex slavery, which is obviously the major issue that provoked the author to write his book. There are six appendices, 1, is on a slave saint of Basra; 2 on western Enlightenment thinkers and slavery; 3 on whether the 1926 Muslim world congress actually condemned slavery; 4 on whether Mariya was Muhammad’s wife or concubine; 5 on whether shariah law considers freedom a human right, and 6 on the enslavement Muslim unbelievers or apostates.

The book appears to be an exhaustive examination of the issue, and I’ve no doubt the vast majority of Muslims were as shocked by ISIS’ revival of sex slavery as everyone else. But unfortunately sex slavery isn’t the only form of slavery that has been revived. The sponsorship system for migrant workers in the Gulf Arab states very much acts as a form of enslavement. During the Sudanese civil war Arabs enslaved the country’s Black population, and since then slave markets selling Black African migrants have opened in the part of Libya held by Islamists.

Of course Islam isn’t the only culture facing a revival of slavery. Way back in the 1990s the book Disposable People examined the persistence of slavery around the world, from enslaved workers in Brazil and the far east to traditional slaves in Africa and slaves brought to the west by their Arab masters in the guise of servants. The book estimated that there were 20 million people enslaved around the world. I’ve no doubt that, thanks to neoliberalism and the global assault on workers’ rights and conditions, this number has increased. Hopefully books like this will clarify the issues and help to combat it so that it can be genuinely consigned to the past.

Hey-Ho for Hallowe’en

October 31, 2020

It’s October 31st, Hallowe’en. This is supposed to come from the pagan Irish festival of Samhain, but over a decade ago now Dr Ronald Hutton, a history professor at Bristol University, published an article criticising this view in the Earth Mysteries/ Alternative Archaeology magazine 3rd Stone. One of the postgraduate students in the religion department at Bristol University was studying it, however, and she found that it did come from Ireland. So what the real origin of Hallowe’en is I have no idea.

One of the children’s books I had when I was young was The Beaver Book of Creepy Verse, which had this little rhyme:

Hey-ho for Hallowe’en

And the witches to be seen.

Some black and some green.

Hey-ho for Hallowe’en.

Which is obviously great fun if you’re a small child, but isn’t going to win any literary awards.

In Somerset the Jack O’ Lanterns made at this time of year were called ‘punkies’ and there was a doggerel verse about how this was ‘punkie night’. Not obviously to be confused with punks, however, despite the physical similarity some people might have to pumpkins.

Thanks to the Coronavirus, going to parties is out of the question. Many cities are ascending the tiers of restrictions the government has imposed, and I’ve heard that it’s likely that the government will imposed a general lockdown sometime next week. But I hope everyone will nevertheless have a great day, and a bit of spooky fun if they want. Even if it just watching a horror video with the peeps in your social bubble.

No Flesh Is Spared in Richard Stanley’s H.P. Lovecraft Adaptation.

October 20, 2020

Well, almost none. There is one survivor. Warning: Contains spoilers.

Color out of Space, directed by Richard Stanley, script by Richard Stanley and Scarlett Amaris. Starring

Nicholas Cage … Nathan Gardner,

Joely Richardson… Theresa Gardner,

Madeleine Arthur… Lavinia Gardner

Brendan Meyer… Benny Gardner

Julian Meyer… Jack Gardner

Elliot Knight… Ward

Tommy Chong… Ezra

Josh C. Waller… Sheriff Pierce

Q’orianka Kilcher… Mayor Tooma

This is a welcome return to big screen cinema of South African director Richard Stanley. Stanley was responsible for the cult SF cyberpunk flick, Hardware, about a killer war robot going running amok in an apartment block in a future devastated by nuclear war and industrial pollution. It’s a great film, but its striking similarities to a story in 2000AD resulted in him being successfully sued by the comic for plagiarism. Unfortunately, he hasn’t made a major film for the cinema since he was sacked as director during the filming of the ’90s adaptation of The Island of Doctor Moreau. Th film came close to collapse and was eventually completed by John Frankenheimer. A large part of the chaos was due to the bizarre, irresponsible and completely unprofessional behaviour of the two main stars, Marlon Brando and Val Kilmer.

Previous Lovecraft Adaptations

Stanley’s been a fan of Lovecraft ever since he was a child when his mother read him the short stories. There have been many attempts to translate old Howard Phillips’ tales of cosmic horror to the big screen, but few have been successful. The notable exceptions include Brian Yuzna’s Reanimator, From Beyond and Dagon. Reanimator and From Beyond were ’80s pieces of gleeful splatter, based very roughly – and that is very roughly – on the short stories Herbert West – Reanimator and From Beyond the Walls of Sleep. These eschewed the atmosphere of eerie, unnatural terror of the original stories for over the top special effects, with zombies and predatory creatures from other realities running out of control. Dagon came out in the early years of this century. It was a more straightforward adaptation of The Shadow Over Innsmouth, transplanted to Spain. It generally followed the plot of the original short story, though at the climax there was a piece of nudity and gore that certainly wasn’t in Lovecraft.

Plot

Color out of Space is based on the short story of the same name. It takes some liberties, as do most movie adaptations, but tries to preserve the genuinely eerie atmosphere of otherworldly horror of the original, as well as include some of the other quintessential elements of Lovecraft’s horror from his other works. The original short story is told by a surveyor, come to that part of the American backwoods in preparation for the construction of a new reservoir. The land is blasted and blighted, poisoned by meteorite that came down years before. The surveyor recounted what he has been told about this by Ammi Pierce, an old man. The meteorite landed on the farm of Nahum Gardner and his family, slowly poisoning them and twisting their minds and bodies, as it poisons and twists the land around them.

In Stanley’s film, the surveyor is Ward, a Black hydrologist from Lovecraft’s Miskatonic University. He also investigates the meteorite, which in the story is done by three scientists from the university. The movie begins with shots of the deep American forest accompanied by a soliloquy by Ward, which is a direct quote from the story’s beginning. It ends with a similar soliloquy, which is largely the invention of the scriptwriters, but which also contains a quote from the story’s ending about the meteorite coming from unknown realms. Lovecraft was, if not the creator of cosmic horror, then certainly its foremost practitioner. Lovecraftian horror is centred around the horrifying idea that humanity is an insignificant, transient creature in a vast, incomprehensible and utterly uncaring if not actively hostile cosmos. Lovecraft was also something of an enthusiast for the history of New England, and the opening shots of the terrible grandeur of the American wilderness puts him in the tradition of America’s Puritan settlers. These saw themselves as Godly exiles, like the Old Testament Israelites, in a wilderness of supernatural threat.

The film centres on the gradual destruction of Nathan Gardner and his family – his wife, Theresa, daughter Lavinia, and sons Benny and Jack – as their minds and bodies are poisoned and mutated by the strange meteorite and its otherworldly inhabitant, the mysterious Color of the title. Which is a kind of fuchsia. Its rich colour recalls the deep reds Stanley uses to paint the poisoned landscape of Hardware. Credit is due to the director of photography, Steve Annis, as the film and its opening vista of the forest looks beautiful. The film’s eerie, electronic score is composed by Colin Stetson, which also suits the movie’s tone exactly.

Other Tales of Alien Visitors Warping and Mutating People and Environment

Color out of Space comes after a number of other SF tales based on the similar idea of an extraterrestrial object or invader that twists and mutates the environment and its human victims. This includes the TV series, The Expanse, in which humanity is confronted by the threat of a protomolecule sent into the solar system by unknown aliens. Then there was the film Annihilation, about a group of women soldiers sent into the zone of mutated beauty and terrible danger created by an unknown object that has crashed to Earth and now threatens to overwhelm it. It also recalls John Carpenter’s cult horror movie, The Thing, in the twisting mutations and fusing of animal and human bodies. In the original story, Gardner and his family are reduced to emaciated, ashen creatures. It could be a straightforward description of radiation poisoning, and it indeed that is how some of the mutated animal victims of the Color are described in the film. But the film’s mutation and amalgamation of the Color’s victims is much more like that of Carpenter’s Thing as it infects its victims. The scene in which Gardner discovers the fused mass of his alpacas out in the barn recalls the scene in Carpenter’s earlier flick where the members of an American Antarctic base discover their infected dogs in the kennel. In another moment of terror, the Color blasts Theresa as she clutches Jack, fusing them together. It’s a piece of body horror like the split-faced corpse in Carpenter’s The Thing, the merged mother and daughter in Yuzna’s Society, and the fused humans in The Thing’s 2012 prequel. But it’s made Lovecraftian by the whimpering and gibbering noises the fused couple make, noises that appear in much Lovecraftian fiction.

Elements from Other Lovecraft Fiction

In the film, Nathan Gardner is a painter, who has taken his family back to live on his father’s farm. This is a trope from other Lovecraft short stories, in which the hero goes back to his ancestral home, such as the narrator of The Rats in the Walls. The other characters are also updated to give a modern, or postmodern twist. Gardner’s wife, Theresa, is a high-powered financial advisor, speaking to her clients from the farm over the internet. The daughter, Lavinia, is a practicing witch of the Wiccan variety. She is entirely benign, however, casting spells to save her mother from cancer, and get her away from the family. In Lovecraft, magic and its practitioners are an active threat, using their occult powers to summon the ancient and immeasurably evil gods they worship, the Great Old Ones. This is a positive twist for the New Age/ Goth generations.

There’s a similar, positive view of the local squatter. In Lovecraft, the squatters are barely human White trash heading slowly back down the evolutionary ladder through poverty and inbreeding. The film’s squatter, Ezra, is a tech-savvy former electrician using solar power to live off-grid. But there’s another touch here which recalls another of Lovecraft’s classic stories. Investigating what may have become of Ezra, Ward and Pierce discover him motionless, possessed by the Color. However, he is speaking to them about the Color and the threat it presents from a tape recorder. This is similar to the voices of the disembodied human brains preserved in jars by the Fungi from Yuggoth, speaking through electronic apparatus in Lovecraft’s The Whisperer in Darkness. Visiting Ezra earlier in the film, Ward finds him listening intently to the aliens from the meteorite that now have taken up residence under the Earth. This also seems to be a touch taken from Lovecraft’s fiction, which means mysterious noises and cracking sounds from under the ground. Near the climax Ward catches a glimpse through an enraptured Lavinia of the alien, malign beauty of the Color’s homeworld, This follows the logic of the story, but also seems to hark back to the alien vistas glimpsed by the narrator in The Music of Erich Zann. And of course it wouldn’t be a Lovecraft movie without the appearance of the abhorred Necronomicon. It is not, however, the Olaus Wormius edition, but a modern paperback, used by Lavinia as she desperately invokes the supernatural for protection.

Fairy Tale and Ghost Story Elements

Other elements in the movie seem to come from other literary sources. The Color takes up residence in the farm’s well, from which it speaks to the younger son, Jack. Later, Benny, the elder son tries to climb down it in an attempt to rescue their dog, Sam, during which he is also blasted by the Color. When Ward asks Gardner what has happened to them all, he is simply told that they’re all present, except Benny, who lives in the well now. This episode is similar to the creepy atmosphere of children’s fairy tales, the ghost stories of M.R. James and Walter de la Mare’s poems, which feature ghostly entities tied to specific locales.

Oh yes, and there’s also a reference to Stanley’s own classic film, Hardware. When they enter Benny’s room, glimpsed on his wall is the phrase ‘No flesh shall be spared’. This is a quote from Mark’s Gospel, which was used as the opening text and slogan in the earlier movie.

The film is notable for its relatively slow start, taking care to introduce the characters and build up atmosphere. This is in stark contrast to the frenzied action in other, recent SF flicks, such as the J.J. Abram’s Star Trek reboots and Michael Bay’s Transformers. The Color first begins having its malign effects by driving the family slowly mad. Theresa accidentally cuts off the ends of her fingers slicing vegetables in the kitchen as she falls into a trance. Later on, Lavinia starts cutting herself as she performs her desperate ritual calling for protection. And Jack and later Gardner sit enraptured looking at the television, vacant except for snow behind which is just the hint of something. That seems to go back to Spielberg’s movie, Poltergeist, but it’s also somewhat like the hallucinatory scenes when the robot attacks the hero from behind a television, which shows fractal graphics, in Hardware.

Finally, the Color destroys the farm and its environs completely, blasting it and its human victims to ash. The film ends with Ward contemplating the new reservoir, hoping the waters will bury it all very deep. But even then, he will not drink its water.

Lovecraft and Racism

I really enjoyed the movie. I think it does an excellent job of preserving the tone and some of the characteristic motifs of Lovecraft’s work, while updating them for a modern audience. Despite his immense popularity, Lovecraft is a controversial figure because of his racism. There were objections last year or so to him being given an award at the Hugo’s by the very ostentatiously, sanctimoniously anti-racist. And a games company announced that they were going to release a series of games based on his Cthulhu mythos, but not drawing on any of his characters or stories because of this racism. Now the character of an artist does not necessarily invalidate their work, in the same way that the second best bed Shakespeare bequeathed to his wife doesn’t make Hamlet any the less a towering piece of English literature. But while Lovecraft was racist, he also had black friends and writing partners. His wife was Jewish, and at the end of his life he bitterly regretted his earlier racism. Also, when Lovecraft was writing in from the 1920s to the 1940s, American and western society in general was much more racist. This was the era of segregation and Jim Crow. It may be that Lovecraft actually wasn’t any more racist than any others. He was just more open about it. And it hasn’t stopped one of the internet movie companies producing Lovecraft Country, about a Black hero and his family during segregation encountering eldritch horrors from beyond.

I don’t know if Stanley’s adaptation will be to everyone’s taste, though the film does credit the H.P. Lovecraft Historical Society among the organisations and individuals who have rendered their assistance. If you’re interested, I recommend that you give it a look. I wanted to see it at the cinema, but this has been impossible due to the lockdown. It is, however, out on DVD released by Studio Canal. Stanley has also said that if this is a success, he intends to make an adaptation of Lovecraft’s The Dunwich Horror. I hope the film is, despite present circumstances, and we can look forward to that piece of classic horror coming to our screens. But this might be too much to expect, given the current crisis and the difficulties of filming while social distancing.

Radio 4 Programme on DNA and Art

June 25, 2020

Radio 4 are also broadcasting next week what looks like an interesting programme on art and poetry based on DNA science. It’s titled The Art of Now: Recombinant Rhymes and DNA Art. The blurb for it in next week’s Radio Times simply says

Anna McNamee meets the artists and poets collaborating with genetic scientists to create work inspired by biotechnology, examining the connection between DNA and art.

Some genetic engineers and biotech scientists have already used their skills to create works of art. Way back in the ’90s a group of such scientists created specially genetically engineered organisms. This included a cactus that had hairs instead of spines. Later on another pair of scientists created a jacket made out of living skin. I’m not sure whether these creations were art, or simply monsters created by people with twisted morals and a perverse aesthetic sense.

If you want to listen to it, the programme’s on at 11.30 am on Thursday, 2nd July 2020.

Three Books on African Languages

June 19, 2020

Teach Yourself Swahili: A Complete Course for Beginners, Joan Russell, (London: Hodder & Stoughton 1996).

Teach yourself Swahili Dictionary, D.V. Perrott, (London: Hodder & Stoughton 1965).

Teach Yourself Yoruba, E.C. Rowlands (London: Hodder & Stoughton 1969).

I’ve an interest in languages, and two that I considered learning are the African languages Swahili and Yoruba. I tried teaching myself a bit of Swahili when I was working at the Empire and Commonwealth Museum in Bristol in the 1990s and very early couple of years of this century.  I didn’t get very far with either of them, and haven’t really done anything more with the Yoruba book than look at it since I bought it. However, I thought some people out there might be interesting in knowing about them, especially now that the Black Lives Matter movement has sparked an interest in African culture and civilisation.

Kenneth Katzner in his book, Languages of the World (London: Routledge and Kegan Paul 1977) has this section on Swahili:

Swahili, more correctly called Kiswahili, is the most important language of east Africa. It is the official language of both Tanzania and Kenya, and is also spoken in Uganda, Rwanda, Burundi and Zaire. (In Zaire a separate dialect is spoken, known as Kingwana.) Swahili is the mother tongue of perhaps only a million people, but at least ten million more speak it fluently as a second language, and many millions more at least understand it to some degree.

Swahili is one of the Bantu languages, which form a branch of the Niger-Congo family. Its vocabulary is basically Bantu but with many words borrowed from Arabic. The name Swahili is derived from an Arabic word meaning “coastal”, having developed among Arabic-speaking settlers of the African coast beginning about the 7th century. During the 19th century it was carried inland by Arab tradesmen, and was later adopted by the Germans as the language of administration in Tanganyika. In modern Tanzania it is the national language, and in 1970 it was proclaimed the official language of Kenya.

The Swahili alphabet lacks the letters c, q, and x, but contains a number of its own. The dh is pronounced like the th of “this” (e.g., dhoruba-hurricane), gh like the German ch (ghali-expensive), and ng’ like the ng in “thing” but not as in “finger” (ng’ombe-cow). Whereas English grammatical inflections occur at the end of the word, in Swahili everything is done at the beginning. Kitabu is the Swahili word for “book” but the word for “books” is vitabu. This word falls into the so-called Ki Vi class, one of eight in the Swahili language. Others are the M Mi class (e.g., mkono-hand, mikono-hands; mji-town, miji-towns), and the M Wa class, used mainly for people (mtu-man, watu-men; mjinga-fool, wajinga-fools). Furthermore, these prefixes are carried over verbs of which the noun is the subject, as well as to numerals and modifying adjectives. Thus “one big book” in Swahili is kitabu kikbubwa kimoja (“book-big-one”), but “two big books” is vitabu vikubwa viwili.

Katzner gives as a example of a text in the language the poem, The Name, by Shaaban Robert. This runs

Mtego wanaotega, ninaswe nianguke,

Sife yangu kuvuruga, jina liaibike,

Mungu mwema mfuga, nilinde lisittendeke,

Na wawekao kaga, kudhuru watakasike.

 

Kwa wingi natangaziwa, maovu nisiyotenda,

Na habari nasikia, kila ninapokwenda,

Lakini Allah mwelewa, stalifanya kuwanda,

Jina wanalochukia, badala y kukonda.

 

Badala ya kukonda, jina litaneenepa,

Ugenini litakwenda, lisipopendeza hapa,

Kutafuta kinbanda, ambako halitatupwa,

Huko wataolipenda, fadhili litawalipa.

 

A trap they set, for me to get caught,

My reputation they blemish, to spoil my name.

Oh, Lord the Keeper, save me from the plight,

And those who promise me harm, remove their aim.

 

Many slanderous charges are published against me,

And these I hear, wherever I go.

But God who understands, my name will clear,

The name they hate, He will surely emancipate.

 

Rather than wither, my name will thrive,

Abroad it will succeed, if here they will not heed,

Shelter it will find, where it will not be remiss,

Where those who care, it will reward and recompense.

 

The blurb for Teach Yourself Swahili runs

This is a complete course in spoken and written Swahili. If you have never learnt Swahili before, or if your Swahili needs brushing up, Teach Yourself Swahili is for you.

Joan Russell has created a practical course that is both fun and easy to work through.She explains everything clearly along the way and gives you plenty of opportunities to practise what you have learnt. The course structure means that you can work at your own pace, arranging your learning to suit your needs.

Based on the Council of Europe’s Threshold guide lines on language learning, the course contains:

  • Eighteen graded units of dialogues, culture notes, grammar and exercises
  • A guide to Swahili pronunciation
  • Swahili-English and English-Swahili vocabularies

By the end of the course you’ll be able to cope with a whole range of situations and participate confidently in life in Tanzania, Kenya and other Swahili-speaking areas.

The blurb for Teach Yourself Swahili Dictionary simply says that it is

A concise working dictionary that contains all the Swahili words you are likely to hear or read. The Swahili-English and English-Swahili sections of the dictionary provide clear definitions for a range of words and phrases, including words that are particularly appropriate to life in East Africa. A useful Swahili grammar and practical hints on pronunciation are also included at the beginning of the dictionary.

Katzner says of the Yoruba language that

Yoruba, with the stress on the first syllable, is one of the major languages of Nigeria. It is spoken in the southwestern part of the country, in the region whose principal city is Ibadan. There are about 12 million speakers. 

He also notes that it is a member of the Kwa languages, which are a subgroup of the Niger-Congo family. It’s written with grave and acute stresses over letters, which indicate the rise and fall of the voice.

The example he gives of a text in the language is a passage from A King’s Election in Yoruba Land. Here it is, but I’ve been unable to include the tone accents.

Ajo igbimo ti awon agbagba ni ima yan oba larin awon eniti nwon ni itan pataki kan ninu eje. Ilana kan ti o se ajeil ana saju iyan ti oba. Awon olori ama dan agbara ti iroju re ati ise akoso ara re wo. li ojo ti a yan fun dide e li ade, awon olori ama lo si afin oba, nwon a mu u dani pelu agbara, nwon a si na a pelu pasan. Bi oba ba farada aje n lai sun ara ki, nigbana nwon yio de e li ade, bi beko, nwon yio yan oba miran.

The king is chose by a council of elders from among those who have a certain blood descent. A curious ceremony precedes a king’s election. His powers of endurance and self-restraint are tested by the chiefs, who, on the day appointed for the coronation, go to the king’s palace, get hold of him forcibly, and flog him with a whip. If the ordeal is suffered without flinching, then the king is crowned; if not, another king is chosen.

The blurb for Teach Yourself Yoruba runs

This book provides a complete introductory course in Yoruba, the mother tongue of over 10 million people living in Western Nigeria, in parts of Northern Nigeria and Benin.

The book is concerned with the generally accepted “standard” Yoruba which is widely understood even where regional dialects exist. The course assumes no previous knowledge of the language and every stage is illustrated with examples and exercises. Pronunciation, grammar and syntax are comprehensively covered and the book will equip you with a basic, everyday vocabulary.

I’ve no doubt that other books are available on these languages, and that these may well be a little dated after all this time. Reading about them, it’s clear that they’re very different, and therefore very difficult for speakers of European languages like English. Nevertheless, I thought that people interested in Africa and its languages might like to know about them.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Captain Moore’s Fundraising Is an Indictment as well as an Achievement

April 17, 2020

There was praise and celebrations across the country and, indeed, some others, yesterday at the news that Captain Tom Moore had succeeded in raising £15 million for the NHS by doing laps around his garden, all at the grand old age of 99. It’s an inspiring feat, for which Captain Moore rightly deserves the all the praise he received. The army also did their bit by providing him with a guard of honour as he did his laps.

But Mike also put up a provocative piece yesterday, which while also celebrating Captain Moore, also pointedly argues that his fundraising feat is also an indictment and distraction. It’s an indictment of the way the Tories have kept the NHS underfunded. And it’s also a distraction from the Tories catastrophic mishandling of this crisis. It keeps attention away from crucial issues, such as:

The Tories were told to buy equipment, including for ventilators and PPE, after the Health Service’s preparedness for a pandemic was tested in 2016. They didn’t.

We need mass testing to combat the epidemic, but the Tories have so far only managed 35,000 a day, and that’s reluctantly.

The disease chiefly affects those at the bottom of society, which is why ethnic minorities are disproportionately likely to suffer from it.

Mike asks why no-one in the mainstream media is asking why the Tories aren’t funding the NHS properly. And he concludes that as poor people are more likely to die than the very rich, the Tories will keep on distracting us until they decide that enough of us have died.

Cpt Tom Moore hasn’t really been found fit for work – but his fundraising shows the NHS isn’t either

These are excellent points.

The fact that no one is asking why the NHS is so underfunded is a terrifying demonstration of the way 40 years of Thatcherism has normalised charity work standing in for state provision. Thatcher wanted to dismantle the welfare state completely, including privatising the NHS. She was only prevented by doing so by a massive cabinet revolt, but since then the Tories and Blue Labour – the Blairites – have been privatising the NHS by stealth. One of the reasons Thatcher wanted to abolish the welfare state, apart from the fact that she saw it as supporting idlers – a view which she also shared with the Nazis, who called such people ‘asocial’ – was because she thought it discouraged traditional charity. If the welfare state was dismantled, the poor would not suffer, or at least, the deserving poor wouldn’t, because human generosity lead people to give more to charity. Over the other side of the Pond, former Democratic president Bill Clinton expressed this in a speech in which he said there couldn’t be a government programme for every issue, and so turned instead to private charity. And where Clinton led, Blair followed, trying to transform the Labour party into a slightly more liberal version of the Tories in the same way that Clinton had taken over much of the free market, anti-welfare ideology of the Republicans in the US. He was also profoundly influenced by Thatcher, who reciprocated, calling him her greatest achievement.

Later on, however, it appears that Thatcher realised her views about private charity were wrong. It doesn’t work like that, and is no substitute for state provision. People have not become more generous. In America, it must be recognised that religious Conservatives are, on average, more generous donors to charity than secular liberals. But charity simply isn’t able to alleviate poverty and deal with issues such as lack of proper healthcare, homelessness and so on as state action in the economy and proper welfare provision. But governments have carried on as though it was.

Thus we have continued fundraising drives for hospitals and other parts of the health service. Schools are also expected to raise part of their budgets through private fundraising by teachers and parents. And a 99 year old man has had to raise money that the government should have provided anyway as a matter of course. To which you can add that now millions of people are being kept from starvation by private charity – food banks – instead of getting the money they need to live, eat, heat their homes and clothe themselves and their families from the welfare state.

A similar point was made a few years ago by one of the American left-wing news sites on YouTube. This was after it was reported that some American teachers were too poor to run cars, but were nevertheless still determined to do their best for their pupils. The media was praising their heartwarming dedication, just as the media yesterday praised Captain Moore’s heartwarming good deed. But the news site argued that such poverty wasn’t heartwarming. Quite the opposite. Dedicated teachers deserved to be paid properly, so that they could afford possessions like cars that everyone else takes for granted.

As for distracting us from the way the government’s repeated failures is killing us, Mike has got a point. During a period of revolutionary ferment, I can’t remember whether it was the 18th or the 19th century, Austria’s chief of police or minister in charge of security was asked if he didn’t think the theatres should be closed. He replied that he wanted them kept open to divert the people away from revolution. And so we have the unedifying spectacle of the press and media encouraging us to praise the great heroes of the medical, care and other workers, who are doing their level best to combat this disease. And all the while the same newspapers have vilified the NHS, junior doctors and other medical staff for resisting Tory NHS reforms and demanding higher pay. It’s particularly disgusting that so many of those, who have lost their lives are members of ethnic minorities that the Tories have done everything they can to smear and deport. One of them came back yesterday with a poem, ‘Will You Still Clap me?’, which pointedly asked whether Brits would still continue to appreciate the contribution BAME people give our society after the crisis is over. It’s clearly struck a nerve, as the head of UKIP denounced it, as has right-wing internet personality Sargon of Gasbag, I mean Akkad.

Mike and Zelo Street have written excellent pieces attacking such hypcrisy, which can be seen at:

‘You Clap For Me Now’ poem highlights hypocrisy of coronavirus response

https://zelo-street.blogspot.com/2020/04/ukip-has-been-reverse-race-card-fail.html

https://zelo-street.blogspot.com/2020/04/stuff-george-cross-pay-up.html

I am not decrying for a single moment Captain Moore’s splendid fundraising effort. He deserves all the praise he gets. But the NHS also deserves to be properly funded, its workers to be properly equipped and paid, and the British people to have a proper welfare state that gives people the right money they needed to support themselves. And they absolutely deserve a far, far better media than the one we now have, which refuses to raise these issues.

As for the Tories, all they deserve is our utter, unreserved contempt.