This weekend, London will see what might be the biggest climate mobilisation in British history!
Avaaz is supporting an amazing coalition, including Extinction Rebellion, Greenpeace and Friends of the Earth as well as hundreds of community groups and tens of thousands of people, to come together over four days to pressure politicians to take urgent action to tackle the escalating climate crisis.
Avaazers will be there, and there’s exciting things to get involved with all weekend.
On Friday 21st, starting at 1030AM, there will be an opening ceremony outside Parliament and “People’s Pickets” at government departments across Westminster.
On Saturday 22nd, starting at 10AM, there will be a massive rally outside Parliament with art, music, talks from experts and activities for kids, culminating in a family-friendly march for biodiversity and nature.
On Sunday 23rd, starting at 10AM outside Parliament, there will be faith-based events, as well as actions alongside the London Marathon to raise awareness of the climate crisis.
On Monday 24th, as politicians return to Westminster, there will be events all day, culminating in a mass picket outside Parliament from 4-6PM.
The full details of the programme can be found here. Hope you can make it this weekend to make your voice heard!
In hope and determination,
Luis, Bert, Aloys and the entire Avaaz team
PS: The aim of this action is not to create public disruption, but to create a massive show of public demand for urgent action on the climate crisis. Organisers are working closely with the police, who have affirmed our right to protest peacefully. ‘
This comes from a piece our favourite YouTube historian, Simon Webb, put up on History Debunked a few days ago. He was attacking the new policy towards the museum that has come in with its new director, a woman whose degree is in the arts. Before, according to Webb, the museum was excellent, covering the history of western medicine in rigorous detail and including displays of operating theatres. Much of this, however, has been junked because the new director has deemed it ableist, racist and colonialist. The gallery to its founder, Wellcome himself, has also gone because he did not hold the current, mandatory beliefs. In their stead a gallery has erected containing two photographs showing the horrors of colonial experimentation on Black Africans along with one Mrs Eruditu, a self-professed African shaman, who conducts healing ceremonies and will counsel visitors to the gallery traumatised by the pictures. Webb calls her a witchdoctor, and describes her as completely mad, as she believes inanimate objects also possess consciousness. She doesn’t like the British Museum and the Egyptology displays, because the exhibits there have told her that they want to be underground. Nor does she approve of the display of a Native American totem pole in the Musee Nationale in France, as this has told her psychically that it wants to be out in the open air. Webb states, quite correctly, that western medicine has produced amazing advances in combating disease and extending the human life span. This new policy is a direct attack on that.
I think Webb, if he’s right about the Museum’s new policy, and he seems to be, has an excellent point here. He views it, no doubt, as another attack on western culture in the name of anti-racism, anti-imperialism and post-colonialism. He is, unfortunately, also very likely right about this. There have been pieces on YouTube by other right-wingers attacking the current policies of the Museums Association, which are all about this. I’ve got a feeling that Manchester Museum has also fallen to these new policies, and that they are also reviewing their collections as a result. But this policy is also harming Black and particularly Black African advancement in ways which the founders of the ‘Science Must Fall’ movement, which is ultimately at the heart of this, probably don’t understand.
The ‘Science Must Fall’ movement was a South African campaign to decentre western science because it rejected indigenous knowledges about the world rooted in myth and legend. There was a video on YouTube of a student debate in one of the South African universities, in which a Black female student urged her White comrades to decolonise their minds and accept that tribal rainmakers could indeed make it rain. People are welcome to whatever mystical or religious beliefs they choose, providing these don’t break the law. But they are separate. Back in the 90s, the late Stephen Jay Gould, a biologist and palaeontologist, attempted to end the war between science and religious by stating that there were No Overlapping Magisteria (NOMA). Science dealt with fact, and religion with issues of meaning and values. Of course, militant atheists of the Dawkins type disagreed and thought that it was a capitulation to unreason. Gould’s wrong in that religion and science do overlap, but as a general point I think it’s fair. Science and religion, as a general rule, are separate.
I am also sure that the new director is right, and that Blacks were experimented on by surgeons and doctors in the past. It certainly happened in America, where one of the great surgeons of the 19th century experiment on Black women without anaesthetic. I read somewhere that H.G. Wells was partly inspired to write The Island of Dr. Moreau by accounts of a German doctor experimenting on Black Africans. But you have to be very careful in making such judgements. A while ago I provoked an angry reply in a piece I had written for the Journal of the British Interplanetary Society. I was talking about the history of medicine in the context of space exploration. One of the books I had consulted for the piece described one particular pioneering doctor of tropical medicine as a quack for his theories and treatment of diseases. Unfortunately for me, one of the other senior members of the Society knew him, and wrote to me stating that he was a dedicated, humane man of science. The problem was that he was facing completely new diseases unknown in the west and which nobody knew how to treat. This is a good point, and I wrote to the aggrieved gentleman apologising for the inadvertent smear and issued a correction to the Journal. I wonder if some of the other pioneering doctors and surgeons, whose work has similarly fallen into disfavour, were like the man I mentioned – a sincere medical man, working in the unknown.
Underlying the attempts to decentre western science are two related attitudes. One is the fact that many displaced, colonised peoples have been harmed by the destruction of their own, indigenous world view. This has left them without meaning, resulting in alcoholism and drug addiction in many indigenous communities like the Amerindians in the Americas and Aboriginal Australians. The other is the belief in the Noble Savage, in which indigenous communities like them are somehow better, and more noble than moral than White, western society. The attempts to decentre western science and include indigenous myth and religion are attempts to restore dignity to these colonised peoples.
But African paganism also has its dark side. The priests of one of the cults in Nigeria were actively involved in the slave trade, to the point where the Nigerian equivalent of the saying that someone has been sold down the river literally translates as they ‘have been stolen by the Oracle’. There is also a widespread belief in witches and witch hunting all across the continent. Many of the accused, as in the pre-modern west are women, and some of the trials are just as deadly. In one Nigerian ritual, the accused woman is given the Calabar Bean, a poisonous vegetable. If she doesn’t vomit it out quickly, she’ll die, and so be judged a witch. There have also been professional witch hunters of the same stripe as the infamous Witchfinder General, Matthew Hopkins, of Civil War England. Way back in the 19th century one of the Zulu kings went on a witch-hunting campaign. Witchsmellers, the indigenous Zulu witch hunters, were engaged and duly pointed the finger at a number of suspects, who were duly executed. A European official talked to the king, and said this all looked very dubious, and wondered if the witchsmellers were right in their accusations. The king laughed, said he wondered too, and had all one hundred of them executed as frauds.
And then there’s muti, which is really sinister. This is the sacrifice of humans, often young children, for their body parts, which are sold to the sorcerer’s clients to bring them good luck. I put up a piece I found on one of the YouTube channels about the amazing efforts of a Black British woman against it in Uganda. But it also appeared in Britain back in the early part of this century. The cops dragged the spine of a murdered boy, Adam, wrapped in various pieces of coloured cloth out of the Thames. The cloth’s colours were those of the muti cult, and it looked like child, probably 12 years old, had been sacrificed. And some African anthropologists have defended such murders. A little while ago one of them presented such a paper at an anthropological conference in Manchester. They claimed that these sacrifices were morally acceptable because Africans had a collective morality that saw that the sacrifice of an individual could benefit the community. Bear in mind that we are talking about the murder of children, whose body parts, including their genitals, are considered most effective if they have been hacked off while the victim was still alive. I believe that the anthropologist presenting the paper was asked to leave.
Indigenous African religion has also been the tool of White supremacist governments to keep Black Africans firmly in their very subordinate place. A few decades ago, a Zulu shaman, Credo Mutwa, had a book published in this country, in which he explained his mystical beliefs and practises. From what I’ve read, it was a mixture of native Zulu lore and western occultism, aimed at the New Age crowd. It was reviewed by the sceptical UFO magazine, Magonia, who were very scathing. Mutwa, they claimed, had been a stooge of the Apartheid South African government during their retribalisation campaign. This stressed the indigenous, separate identities of the various South African tribes, who by then had become a Black proletariat. The intention was to keep the Black population divided so they were too weak to successfully challenge the Apartheid government.
Magonia have also several times stated that these books extolling the joys of indigenous life without western science and technology are all aimed at westerners, who have no intention of living like their ancestors did. I think it’s a fair point. The satirist Alan Coren expressed similar sentiments, set in a European context, in one of his pieces for Punch back in the 1970s. It’s about a very middle class, academic couple, who take over a French village and undo centuries of civilisation in order to return to them to what they see as the inhabitants’ natural, pre-Christian, pre-scientific state. But they themselves have no intention of rejecting scientific modernity. The piece ends with one of them stating he intends to write a paper on it. I think the same mindset is at work here.
As for Eruditu’s beliefs about the British museum and its exhibits, this is just animism, pure and simple, the belief that every rock and object has a soul. But I’ve heard very different things about the unhappy state of some of the exhibits. I’ve got a strong interest in psychical research, and a few weeks ago went to an online meeting about ghosts and hauntings in the British Museum. The Egyptology section has something of a cult as some of the visitors there are worshippers, who leave offerings. One spiritualist visitor, a medium, is supposed to have said that the mummies like being on display, as they feel they have a role to teach, but are frustrated at not being able to communicate with the living. This, of course, is completely the opposite of what Eruditu has said, and you can take or leave either or both depending on your attitude to mysticism. I many people are unhappy about the dead being excavated and put on display in museums, and don’t need a mystic to tell them this. But Egypt is certainly one of the great, founding civilisations of humanity, and Egyptology has massively extended our knowledge of the human past and this civilisation’s undeniable achievements and contribution.
Back to Africa. Way back in the 1980s I read an article by a Black African historian, a Muslim, who had presented his own series on the continent’s history on the Beeb. He lamented the fact that the west’s scientific and technological knowledge, inherited from ancient Greece and Rome, was not being transmitted to Africa. He’s right. After all, India and China have made massive strides in development this century because they have embraced science and technology. Sun Yat-Sen, the Chinese revolutionary who founded the Kuomintang, said at the beginning of his movement that ‘We say hello to Mr Science and Mr Democracy’. Sadly, democracy in China got left behind, but science has been taken up with a vengeance so that the country is now a centre of serious technological innovation in space and robotics. And it was helped in this by the early translators of western scientific texts, who referred to it not as western science, but as ‘the new science’. Something similar may well be needed in Africa.
This attempt to decentre and stigmatise western science and medicine has the potential to seriously harm Black advancement. I do think that there is a genuine potential for science and technology in Africa that is currently untapped and stifled. And Webb complained a few months or perhaps a year ago about a piece in New Scientist, in which a Black, female scientist called for more Blacks in lab coats. This movement, which sees Blacks and other indigenous peoples as non-scientific, runs counter to that. It reminds me of some of the scathing criticisms of non-western cultures by the early orientalists, who felt that these peoples would not be capable of assimilating western culture.
And I dare say the promoters of this movement would accuse me of racism, but I am afraid that there are real dangers of encouraging the dark side of African religion and spirituality through an uncritical acceptance of such shamanism.
If Webb is right, then the new director has not only ruined a once great museum, but she’s part of a larger movement that poses a threat to the whole tradition of the Enlightenment, a movement that genuinely endangers scientific advancement for some of the world’s peoples, who most need it.
Here’s another three sketches of some of the people I consider to be great comedy talents – the satirist Alan Coren, and the actors John Wells and Roy Hudd.
I’m not quite satisfied with the picture of Alan Coren, as he really wasn’t jowly or fat in the lower face. But I do think he is one of this country’s greatest comic writers of the 20th century. He was for many years the editor of Punch, and just about the only reason in its last years to read the magazine. Coren’s method was to take a ridiculous story from one of the papers, and then write a ridiculous piece about it. Thus, a story about a ‘sexy actress’ missing her pet tortoise turned into a tale of the said reptile making an excruciatingly slow bid for freedom before finally getting caught. The beginning of package holidays to Spain with booze included turned into a tale of a totally blotto bloke trying to write back home. 1984 is rewritten as if it was about 70s Britain, where nothing works. The press runs headlines like ‘Come Off It, Big Brother’, the Youth Spy is annoying brat who shouts to its mother that Winston Smith has a lady friend, and Room 101 isn’t really terrifying because due to supply problems they can’t get a rat. They offer Smith a hamster instead, but he isn’t afraid of them and annoys them by telling them so. They inflict the hamster on him anyway, and he has to pretend to be frightened. Coren has been accused of racism because of a series of pieces, The Collected Speeches of Idi Amin, and More of the Collected Speeches of Idi Amin, in which he depicted the thug using the stereotypical Black pidgin English. I dare say it is racist, but as it’s directed at a brutal torturer and mass murderer, I honestly don’t care. Amin deserved far worse, and I don’t see Coren as personally racist.
At the same time as he was editing it, Coren also appeared as one of the contestants on Radio 4’s News Quiz, facing Richard Ingrams and Ian Hislop on the opposing side representing Private Eye. I read Private Eye now, but back then I far preferred Punch, which seemed more genteel and funny without being vicious. Punch died the journalistic death after Coren left it to edit the Radio Times, but he still continued to appear on the News Quiz until his sad death in the early ’90s. He eventually stopped editing the Radio Times and took up writing a column in the Times giving his humorous view of life in Cricklewood. These pieces are funny, but the really good stuff was earlier in Punch.
His pieces were collected in a number of books, some of which had deliberately bizarre names. In an interview on Pebble Mill he revealed how one of them got its particularly striking name. He rang up W.H. Smith to ask them what their bestselling books were about. They told him, ‘Cats’. He then asked them what their second bestselling books were about. ‘Golf’, they replied. He then asked them what the third most popular books they sold were about. They told him it was the Second World War. So, he called it Golfing for Cats and stuck a swastika on the cover. For his next book, he contacted them again and asked them what the most popular product they sold was. They told him it was tissues for men, so that’s what he called it.
Coren’s humour was distinctive – it was dry, but also slightly silly. Answering a question on the News Quiz about one of the members of Thatcher’s cabinet, he replied, ‘Oh – this is the ministry of Gummer’. A question about Prince Philip on an edition of the show in Edinburgh prompted him to reply, ‘This is the patron of this fair city, Zorba the Scot’. When the Tory election broadcast for the 1987 general election showed Spitfires and other World War II planes zooming about, Coren remarked that it was the Royal Conservative Airforce and pointed out that when the servicemen came back from the War, they all voted Labour. He’s been succeeded as broadcaster by his daughter, Victoria Coren-Mitchell, who is genuinely erudite and intelligent, and his son, Giles, who is a right-wing snob, and who made a sneering comment about people in council houses. Although Coren edited the patrician and eminently establishment Punch, he himself was a former grammar school lad, and there was a bit of class friction in the News Quiz between himself and the genuinely upper-class team from the downmarket Private Eye. I stopped listening to the News Quiz a long time ago because I got sick of the anti-religious sneers when Sandi Tokvig was chairing it and didn’t agree with many of the views of the panellists, who seemed to be stuck in the London bubble with a contempt for the rest of the country. Previous series are available on DVD, however, and they are well worth listening to, not least because of Coren. A great comic wit, sadly missed.
John Wells. He was one of the Private Eye team and was as patrician and establishment as the people that magazine skewered. He was the headmaster and French teacher at Eton. He was also one of the writers of the Dear Bill diaries in the Eye, which were supposed to be the letters of Dennis Thatcher to Bill Deedes, one of the writers in the Times. The book’s hilariously funny, especially when it describes Keith Joseph getting egged everywhere, but no-one can work out why it’s only him that does. Other highlights include him visiting the old folk’s home in which Ted Heath and Harold Macmillan are respectively housed, with Heath hating and ranting about Thatcher while Macmillan still hates and rants about Heath. As with Bentine and the Bumblies, this work of fiction excited the interest of the security people, who asked Wells where he got his information from. Wells replied that he just made it up, and he wasn’t getting any information from anyone. ‘Thank heaven for that,’ the rozzers replied, ‘We thought there’d been a leak.’ Wells had got the tone of Dennis Thatcher’s speech and mindset exactly right, in my opinion. He also appeared as Thatcher’s husband in the farce Anyone for Dennis?, which I can remember being put on TV. There’s a piece of very Cold War humour there, when the Russian ambassador fears that a nuclear war is imminent and talks about the brave Soviet soldiers with their eyes fixed on the last dawn, before collapsing with relief when he finds out that he’s mistaken.
Wells also appeared as a guest on a number of TV shows, including Lovejoy, and the radio shows The News Quiz and Tales of the Mausoleum Club. He had a camp manner, which he knew how to use for great comic effect. For example, when the teams were answering a question about the controversial portrait of the royal family that showed them all nude, he remarked that it was glad one royal was absent because ‘that would have been really gristly’. A question about the romantic novelist Barbara Cartland prompted him to describe her as a woman, who wrote covered in small, white dogs. Tales from the Mausoleum Club was a series of parodies of Victorian classic literature. One of these was a spoof of Treasure Island, ‘Trevor Island’, in which a gang of pirates go after the treasure buried on the island of Tombola. Wells played the pirate’s camp captain, who at one point remarked, ‘Oh damn, I’ve snapped my second-best bra!’
Roy Hudd. He was on TV quite a bit in the early 70s only to subsequently vanish. I can remember him from when I was at junior school presenting an afternoon programme for the elderly. While he vanished from TV, he carried on broadcasting on the radio, where he was the star of the satirical News Huddlines on Radio 2 with June Whitfield. He also appeared from time to time on other programmes, including as an astral seaside entertainer playing the Wurlitzer on the Reeves and Mortimer revamp of Randall and Hopkirk (Deceased). I’m including him here as he was also an expert on the Music Hall. Back in the 1980s he appeared on a Radio 4 programme about the original Peaky Blinders, who were so notorious that they even wrote Music Hall songs about them. The one he performed was about how they could drink a brewery dry. Away from such elevated matters, he also apparently appeared as the Litterbug in the 1970s public information film against littering.
The British empire and its history is once again the topic of intense controversy with claims that its responsible for racism, the continuing poverty and lack of development of Commonwealth nations and calls for the decolonisation of British museums and the educational curriculum. On the internet news page just this morning is a report that Tom Daley has claimed that homophobia is a legacy of the British empire. He has a point, as when the British government was reforming the Jamaican legal code in the late 19th century, one of the clauses they inserted criminalised homosexuality.,
In fact this is just the latest wave of controversy and debate over the empire and its legacy. There were similar debates in the ’90s and in the early years of this century. And the right regularly laments popular hostility to British imperialism. For right-wing commenters like Niall Ferguson and the Black American Conservative economist Thomas Sowell, British imperialism also had positive benefits in spreading democracy, property rights, properly administered law and modern technology and industrial organisation around the world. These are fair points, and it must be said that neither of these two writers ignore the fact that terrible atrocities were committed under British imperialism either. Sowell states that the enforced labour imposed on indigenous Africans was bitterly resented and that casualties among African porters could be extremely high.
But I got the impression that at the level of the Heil, there’s a nostalgia for the empire as something deeply integral to British identity and that hostility or indifference to it counts as a serious lack of patriotism.
But what did turn popular British opinion against the empire, after generations when official attitudes, education and the popular media held it up as something of which Britons should be immensely proud, as extolled in music hall songs, holidays like Empire Day and books like The Baby Patriot’s ABC, looked through a few years ago by one of the Dimblebys on a history programme a few years ago.
T.O. Lloyd in his academic history book, Empire to Welfare State, connects it to a general feeling of self hatred in the early 1970s, directed not just against the empire, but also against businessmen and politicians:
”Further to the left, opinion was even less tolerant; when Heath in 1973 referred to some exploits of adroit businessmen in avoiding tax as ‘the unacceptable face of capitalism’, the phase was taken up and repeated as though he had intended it to apply to the whole of capitalism, which was certainly not what he meant.
‘Perhaps it was surprising that his remark attracted so much attention, for it was not a period in which politicians received much respect. Allowing for the demands of caricature, a good deal of the public mood was caught by the cartoons of Gerald Scarfe, who drew in a style of brilliant distortion which made it impossible to speak well of anyone. The hatred of all men holding authority that was to be seen in his work enabled him to hold up a mirror to his times, and the current of self hatred that ran so close to the surface also matched an important part of his readers’ feelings. Politicians were blamed for not bringing peace, prosperity, and happiness, even though they probably had at this time less power – because of the weakness of the British economy and the relative decline in Britain’s international position – to bring peace and prosperity than they had had earlier in the century; blaming them for this did no good, and made people happier only in the shortest of short runs.
‘A civil was in Nigeria illustrated a good many features of British life, including a hostility to the British Empire which might have made sense while the struggle for colonial freedom was going on but, after decolonization had taken place so quickly and so amicably, felt rather as though people needed something to hate.’ (pp. 420-1).
The Conservative academic historian, Jeremy Black, laments that the positive aspects of British imperialism has been lost in his book The British Empire: A History and a Debate (Farnham: Ashgate 2015):
‘Thus, the multi-faceted nature of the British imperial past and its impact has been largely lost. This was a multi-faceted nature that contributed to the pluralistic character of the empire. Instead, a politics of rejection ensures that the imperial past serves for themes and images as part of an empowerment through real, remembered, or, sometimes, constructed grievance. This approach provides not only the recovery of terrible episodes, but also ready reflexes of anger and newsworthy copy, as with the harsh treatment of rebels, rebel sympathisers , and innocent bystanders in the Mau Mau rebellion in Kenya, an issue that took on new energy as demands for compensation were fuelled by revelations of harsh British policy from 2011’. (p. 235).
He also states that there’s a feeling in Britain that the empire, and now the Commonwealth, are largely irrelevant:
‘Similarly, there has been a significant change in tone and content in the discussion of the imperial past in Britain. A sense of irrelevance was captured in the Al Stewart song ‘On the Border’ (1976).
‘On my wall the colours of the map are running
From Africa the winds they talk of changes of coming
…
In the islands where I grew up
Noting seems the same
It’s just the patterns that remain
An empty shell.’
For most of the public, the Commonwealth has followed the empire into irrelevance. the patriotic glow that accompanied and followed the Falklands War in 1982, a war fought to regain a part of the empire inhabited by settlers of British descent, was essentially nationalistic, not imperial. This glow was not matched for the most recent, and very different, conflicts in Iraq and Afghanistan. These have led to a marked disinclination for further expeditionary warfare’. (pp. 421-2).
In fact the whole of the last chapter of Black’s book is about changing attitudes to the empire and the imperial past, which Black feels has been distorted. The British empire is seen through the lens of atrocities, although its rule was less harsh than the Germans or Italians. In India the view is coloured by the Amritsar massacre and ignores the long periods of peace imposed by British rule in India. He also notes that the cultural and international dominance of America has also affected British ideas of exceptionalism, distinctiveness and pride, and that interest in America has superseded interest in the other countries of the former empire.
Attitudes to the empire have also changed as Britain has become more multicultural., and states that ‘increasingly multicultural Britain sees myriad tensions and alliance in which place, ethnicity, religion, class and other factors both class and coexist. This is not an easy background for a positive depiction of the imperial past’ (p. 239). He also mentions the Parekh Report of the Commission on the Future Multi-Ethnic Britain, which ‘pressed for a sense of heritage adapted to the views of recent immigrants. This aspect of the report’ he writes, ‘very much attracted comment. At times, the consequences were somewhat fanciful and there was disproportionate emphasis both on a multi-ethnic legacy and on a positive account of it’. (p. 239). Hence the concern to rename monuments and streets connected with the imperial past, as well as making museums and other parts of the heritage sector more accessible to Black and Asians visitors and representative of their experience.
I wonder how far this lack of interest in the Commonwealth goes, at least in the immediate present following the Commonwealth games. There’s talk on the Beeb and elsewhere that it has inspired a new interest and optimism about it. And my guess is that much of popular hostility to the empire probably comes from the sympathy from parts of the British public for the various independence movements and horror at the brutality with which the government attempted to suppress some of them,, like the Mau Mau in Kenya. But it also seems to me that a powerful influence has also been the psychological link between its dissolution and general British decline, and its replacement in British popular consciousness by America. And Black and Asian immigration has also played a role. I’ve a very strong impression that some anti-imperial sentiment comes from the battles against real racism in the 1970s and 1980s. One of the Fascist organisations that founded the National Front in the 1960s was the League of Empire Loyalists.
This popular critique on British imperialism was a part of the ‘Nemesis the Warlock’ strip in 2000AD. This was about a future in which Earth had become the centre of a brutally racist, genocidal galactic empire ruled by a quasi-religious order, the Terminators. They, and their leader, Torquemada, were based on the writer’s own experience as a pupil of an abusive teacher at a Roman Catholic school. The Terminators wore armour, and the title of their leader, grand master, recalls the crusading orders like the Knights Templars in the Middle Ages. One of the stories mentions a book, published by the Terminators to justify their cleansing of the galaxy’s aliens, Our Empire Story. Which is the title of a real book that glamorised the British empire. Elsewhere the strip described Torquemada as ‘the supreme Fascist’ and there were explicit comparisons and links between him, Hitler, extreme right-wing Tory politicos like Enoch Powell, and US generals responsible for the atrocities against the Amerindians. It’s a good question whether strips like ‘Nemesis’ shape public opinion or simply follow it. I think they may well do a bit of both.
But it seems to me that, rather than being a recent phenomenon, a popular hostility to the British empire has been around since the 1970s and that recent, radical attacks on imperial history and its legacy are in many cases simply an extension of this, rather than anything completely new.
A few days ago I put up the YouTube video of Punk legends Toyah Wilcox’s and Robert Fripp’s song of support for Ukraine against Putin’s invasion. Sting has also posted on YouTube a version of his 80s hit ‘Russians’ as a protest against Putin’s bloody invasion of ‘a peaceful and unthreatening neighbour’. It’s dedicated not just to the Ukrainians but also to the many Russians protesting against the war, and is once again a plea for our children and our common humanity.
Sting released ‘Russians’ right in the middle of the new Cold War under Thatcher and Reagan, when it seemed all too possible that a nuclear war would erupt to end humanity and destroy our lovely and beautiful planet. It was partly based on a theme from Prokofiev and urged everyone to protect their children against the nuclear threat. One of its lines is ‘How can I protect my little boy/ From Oppenheimer’s deadly toy?’ with the refrain ‘Believe me when I say to you, do the Russians love their children too?’ It also reminded both sides that ‘We share the same biology regardless of ideology’. It was a powerful, heartfelt song that reflected the deep fears and hopes of millions across the world at the time.
Sting states that he hasn’t really played it since because it wasn’t really relevant. Horrifically, it is now, with Putin threatening to launch nukes if NATO gets involved. I find Sting’s piece profoundly moving, but I’m also furious with the way geopolitics has gone in eastern Europe in the forty or so years since this was written. Reagan was an arch-reactionary who supported every bloody Fascist dictator that disgraced Latin America in his campaign against Communism. But together he and Mikhail Gorbachev ended the Cold War. Communism fell and the former Soviet satellites went their own way. And in the former Soviet Union, Gorbachev did his best to transform the Stalinist Communism of the Soviet state into something genuinely good and progressive. He wanted to introduce democracy and multiparty elections, ended the persecution of religion, and wished to create a mixed economy in which state and private enterprise existed alongside each other. But he also wished to create a new class of genuine cooperatives, where the workers would hire and fire management. He wanted Russia to join the rest of the world in the Green movement and tackling environmental issues as well fully support human rights. And as the Berlin Wall came down, thousands of people from the former eastern bloc came over here to work and run businesses.
Terrible things were still being done across the world, including the first Gulf War, which was also really about oil rather than freeing Kuwait from Saddam Hussein. But the Fall of Communism and the end of the Cold War made it that bit better. For all the claims that socialism was dead and that free market capitalism would now reign unchallenged at the ‘end of history’, it was still an optimistic time. It looked like the world had finally put that part of the nuclear threat behind us and that we could look forward to a future without any more fears of another Cuban missile crisis or similar armaggeddon.
And now I feel that all that hope and promise has been squandered through great power interference and Putin’s warmongering. Well, damn this! I want the world to go back to how it was before all this erupted.
Bring back Gorbachev!
Love and peace to everyone protesting against the war, and especially to those in Russia. May peace come soon.
In this video, Simon Webb of History Debunked critiques another Black history book promoting racial propaganda and fake history. The book’s Black History Matters, published by Franklin. The book follows Martin Bernal’s Black Athena, published in the 1980s, in viewing ancient Egypt as not only a Black civilisation, but the ultimate source of western civilisation as its cultural achievements were taken over by the ancient Greeks and Romans. Webb states he read the book in the 1980s, and while it was interestingly written he thought it was a load of rubbish. Since its publication there has been further research into the ethnic origins of the ancient Egyptians, including DNA analysis. This has found that the ancient Egyptians didn’t descend from Black Africans, but were genetically related to the people’s of the ancient Near East, such as Mesopotamia. The Black component of the modern Egyptian genome was introduced later during the Arab occupation. The book has pages on ancient Egypt,, and at one point declares one of the manuscripts recovered to be a ground-breaking medical compendium. Well, sort of, but not really. It’s a collection of spells for use against various diseases. This was pretty much the standard practice in the ancient Near East at the time. Similar spells against disease are known from Babylon and the Hittite Empire. But it ain’t medicine as it’s now understood, Jim.
The book goes on to discuss Ethiopia, but neglects to mention that this was an Arab colony, as shown by the Semitic nature of its languages, Amharic and Tigrinya. These are descended from various South Arabian languages, like Sabaic, the language of the ancient kingdom of Sheba, now Marib, in Yemen. The book also discusses the Swahili civilisation without acknowledging that it, too, was the result of Arab colonisation. The Swahili culture was founded by Arabs from the Sultanate of Oman, who were also responsible for setting up a slave trade in east Africa. However, while there is plenty of material in the book on the transatlantic slave trade, there is absolutely nothing whatsoever on the Arab slave trade. This is despite the fact that the Arab slave trade captured and transported the same number of slaves as White Europeans.
The belief that the ancient Egyptians were Black and were the ultimate source for western culture is widespread in the Black community and passionately held. Much of it comes from the Senegalese Afrocentrist scholar, Cheikh Anta Diop in the 1960s, and Webb has also made a video debunking this fake history. It goes back further back, however, to Black American travellers to Egypt in the 19th century. It’s understandably based on a simple syllogism: Africa is the home continent of the Black race. Egypt is in Africa, therefore the ancient Egyptians were Black. There’s also a psychological need behind the identification of the ancient Egyptians as Black: much western scholarship before the rise of the modern Black power movements scorned African culture as worthless, and Blacks themselves as racially and intellectually inferior. This has created a need amongst Black activists to demonstrate their cultural and intellectual equality, if not superiority to Whites. And as the best known, and most magnificent ancient African civilisation, ancient Egypt fits this requirement. There also seems to be a conspiracy grown up about the Black identity of the ancient Egyptians as well. I remember being told by a Black American exchange student at College that the reason so many statues from Egypt missed their noses and lips was because they had been hacked off by those evil imperialist Victorians determined to hide their true race. As noses and lips are some of the features most likely to be chipped off over time, regardless of the race of the statue, I don’t believe that at all. But it shows the paranoia and racial suspicion among some Afrocentrists.
There have been a number of attempts outside of Afrocentric history to find an African component in ancient Egyptian civilisation. A few years ago archaeologists examining a number of mummies found that the features of their occupants were more characteristically African than the portraits on the cases. This fuelled speculation that, due to first the Greek and then the Roman domination of Egypt, indigenous Egyptians were deliberately having themselves painted to appear more European. If this was the case, it would come from the oppressive system of apartheid the Romans operated which reduced indigenous Egyptians to second class citizens. A head of Queen Tiyi, which has rather African features, was also adduced as proof that the ancient Egyptians were Black, or had some Black ancestry.
In the 1990s New Scientist also published a piece speculating about a prehistoric sub-Saharan contribution to ancient Egypt. An ancient stone circle had been found further south, and the central stone seemed to be roughly carved to resemble a cow. The archaeologists behind the discovery speculated that the circle dated from the time when the Sahara was still green and had been made by a Black, pastoralist people. As these people’s livelihood and culture was based on their cattle, they naturally worshipped a cow goddess. As they climate changed and the region became a desert, the herders moved north to join the White ancestors of the Egyptians, and the cow goddess became the ancient Egyptian goddess Hathor.
There were also programmes by the Beeb at the same time that claimed that the Egyptians were Black until the race became lighter following the Arab conquest. On the other side, I don’t recall any of the Roman or Greek authors, like Herodotus, who visited ancient Egypt, describing its people as Black.
To be fair, not every Black intellectual believes this. Caryl Phillips wrote a book, Afrocentrism, debunking it way back in the ’90s/ early 2000s, which was reviewed in the Financial Times. I’ve seen the Egyptians as a race somewhere between White and Black. They certainly portrayed themselves as darker than Europeans. Ancient Egyptian art stereotypically shows men as reddish-brown in colour, and women as yellow. European cultures, like the Minoans, painted themselves as pink. The Egyptians also, however, painted the Black cultures further to the south as Black. However, it makes more sense to see ancient Egypt as part of the ancient Near East because it was part of that geopolitical and cultural area. Basil Davidson, a White Afrocentrist, defended his view that the ancient Egyptians were ultimately the source of Greek and Roman culture and science by stating that it was what the Romans themselves said. Perhaps, but the majority of the foreign contribution to Greek science actually comes from the Middle East, such as Babylonia and Phrygia, rather than Egypt.
Davidson also wrote an interesting history of the Swahili culture, which I found in Bristol’s Central Library years ago. This was written as a kind of ‘bottom-up’ history. Instead of viewing it as an Arab culture that had been imposed on Black Africans, he saw it as Black Africans accepting Arab culture. However, he did not deny or omit the Arab contribution, as this book appears to do.
The book’s title clearly shows that it’s been rushed out to cash in on the Black Lives Matter movement. Unfortunately, instead of being proper history it’s just pushing racial, if not racist, propaganda. I’d argue that any attempt to argue that Black Africans are the unacknowledged source of White culture and dwelling on the transatlantic slave trade while saying nothing about the Arab is racist against Whites.
African culture and history is genuinely fascinating without its reduction to myths and racial propaganda, and there are a number of excellent books about it. Unfortunately it looks like they’re going to be ignored in favour of extremely flawed and biased treatments like this.
One of my friends gave me a copy of A.M. Gittlitz’s I Want to Believe: Posadism, UFOs and Apocalypse Communism, for which I’m really grateful. It’s fascinating! Posadism is a weird Trotskyite sect, founded by Posadas, the nom-de-guerre of Homero Cristalli, an Argentinian Marxist. They were hardline Marxists, joining other Communist and Trotskyite guerrillas fighting a war against capitalism and Fascist oppression across Latin America and Cuba. From what I remember from an article about them in the Fortean Times, they also looked forward to an apocalyptic nuclear war that would destroy the capitalist nations and allow the workers of the world to seize power. This is frightening, as any such war would have destroyed the planet or at least killed countless billions and sent the survivors hurtling back into the Stone Age. Unfortunately, it was also shared by Chairman Mao, who really couldn’t believe why Khrushchev hadn’t launched a nuclear attack on America during the Cuban missile crisis. Khrushchev was certainly no angel. During Stalin’s reign he was responsible for organising purges of dissidents in Ukraine and when in power led a brutal crackdown on religion that sent thousands of people of faith, Christians, Jews, Buddhists, Muslims, shamanists to the gulags. He was also responsible for creating the system of curtained shops which served only members of the Communist party. But in refusing to start a nuclear war, Khrushchev helped save the world and showed himself a far better man than Mao.
But Posadas also had some other, rather more eccentric views. He believed in establishing contact with intelligent aliens and also believed dolphins were another intelligent species with whom we should establish real, meaningful contact and understanding. A college friend of mine told me that they wanted to make contact with aliens because of their belief in the inevitable victory of Marxism. If there were alien civilisations, they reasoned, they would have achieved true, Marxist socialism and could therefore help us do the same. It sound completely bonkers, but they took their views on dolphin intelligence from the scientist and psychologist John Lilley. Many others shared their views. I have a feeling that dolphins feature in several of Larry Niven’s novels as intelligent creatures with whom humans have a relationship as equal species. To help them interact with us, they have been given artificial arms and mobile pods containing the water they need to support them.
There was a brief resurgence of Posadism on the Net in 2016, and the book contains amongst its illustrations a number of memes posted by them. One contrasts the despair and defeatism of capitalism and the mainstream socialist parties with Posadism. It features a grey alien looking on accompanied with slogans like ‘Solidarity with the space comrades’ – not ‘space brothers’, note, like the old-fashioned UFO contactees talked about, but Marxist aliens determined to overthrow capitalism. Other slogans included ‘It’s Communism, Jim, but not a we know it’, clearly a parody of the famous line from Star Trek, ‘It’s life, Jim, but not as we know it’. And there’s also a parody of one of the famous sayings of the Space Prophet himself, Arthur C. Clarke. Clarke said that any sufficiently advanced technology is indistinguishable from magic. The Posadist meme reworked this as ‘Dialectical Materialism so advanced as to be indistinguishable from magic.’ They are also in favour of fully automated luxury communism. This is the doctrine, embraced by Yannis Varoufakis amongst others, that mechanisation will make most workers redundant. To prevent the immense harm this will do, the only choice will be for the state to take over industry and run it so that everyone has free access to goods and services. This got reworked in one of the Posadist memes as ‘Fully automated luxury gay communism.’ I have to say this sounds distinctly unappealing. Not because I’m opposed to gay rights, but because it sounds like only gays will be allowed into the new utopia. I hope if it comes, it will benefit everyone, whatever their sexuality.
In fact the idea of fully automated luxury communism and alien contact goes back a long way in Marxist history. Alexander Bogdanov, an early rival to Marx, wrote an SF novel, Red Star. Inspired by Tsiolkovsky, the Russian rocket pioneer, and H.G. Wells’ The War of the Worlds, this was about a revolutionary from the 1905 anti-Tsarist uprising, who is abducted to Mars. Martian society is advanced both technologically and socially. All the factories are automated, so that goods are plentiful and money is obsolete, as everyone has access to all the goods and services they need or want. As a result, Martians share their possessions. What work remains is entirely voluntary, but done idealistically for the good of society. This includes young Martians donating blood to increase the lives of the elderly. (see page 5 of the above book).
As the Bard says in The Tempest ‘Oh brave new world that hath such people in it!’
Posadas was an eccentric with some extremely dangerous views, but some of his ideas aren’t so daft. If mechanisation proceeds, then I feel that fully automated luxury communism, or something very like it, will have to come into existence. It’s the only humane alternative to the grind mass poverty and despair depicted in dystopian SF stories like 2000 AD’s ‘Judge Dredd’, where 95 per cent of the population of Megacity 1 is unemployed and films like Elysium, where the world’s masses live in shanty towns, workers are exploited and disposable, and the rich live in luxury orbital colonies.
And serious scientists are still looking for signs of extraterrestrial intelligence, following American astronomer Frank Drake and scientist and broadcaster Carl Sagan. Interestingly, the book states that Sagan, a Humanist and left-wing activist, denied being a Marxist. But he and his wife Anne Druyan smuggled copies of Trotsky’s History of the Russian Revolution, so that Soviet citizens could read its real, suppressed history. I think most SETI scientists believe that real aliens would probably be so different from us that their political and institutions may well be inapplicable to us. Nevertheless advocates of SETI believe that aliens may nevertheless be able to give us vital scientific information, including the cure of disease and how to extend our lifespan. It probably won’t be Marxism, but if the aliens do have something like it or Fascism, then these ideologies will become popular on Earth after contact.
Communist aliens sounds like a ridiculous idea, but until we make contact, we won’t know if there are or aren’t any.
As for the Martian society of Red Star, the absence of a money economy, the abolition of scarcity and work as a purely voluntary activity sound very much like the Federation in Star Trek. Thanks to contact with the Vulcans and other aliens, humans had overcome racism, poverty and starvation. People didn’t need to work, but they did so in order to better themselves. It should be said, though, that the series never openly advocated socialism. It simply said that ‘the economics of the future are different’ and implied that both capitalism and socialism had been transcended. Nevertheless, the parallels are so close that the far right, like Sargon of Gasbag and his fellow Lotus Eaters, have been moaning that Star Trek’s communist. I doubt it, not least because the actress who plays Seven Of Nine is married to a Republican politico. I think Star Trek is broadly liberal and presents an inspiring utopian society. One of the complaints about Star Trek: Picard is that it has now abandoned this utopian optimism in favour of portraying the Federation as a standard SF dystopia and that it’s liberal slant has become too shrill and intolerant at the expense of good stories, plots and characterisation. Utopias are unattainable, but we need them to inspire us, to show us that ‘another world is possible’ and that, in the words of The Style Council, ‘you don’t have to take this crap/ You don’t have to sit back and relax’. Or work yourselves to death to increase the profits of already bloated big business elites.
Apart from this, the book is also a fascinating look at the history of Marxism in Argentina and Latin America, and I intend to review on this blog when I finish it.
As for aliens, well, I’d rather we made contact with benign Space Comrades than the little Grey buggers that haunt our nightmares of UFOs, abductions and malign conspiracies at the moment.
And yes, the title very definitely is taken from the poster of a UFO hanging in Fox Mulder’s office in the X-Files.
I found this remarkable piece of news film on the channel CR’s Video Vaults on YouTube. It’s from 1966, and is about a dock worker, Tim Hayes, from Wexford, who spent 101 hours underground in a fairy fort to disprove the existence of the wee folk. His stunt was to open the village fete at Ballymore, but the other villagers didn’t want to dig his grave. The video begins with an old man telling the interviewer that he would definitely not wish to dig into or disturb a fairy fort, and he would be greatly upset if anyone else were to do so, or disturb the field in which it’s situated.
Then it goes to the docker himself at his work place, who explains he’s determined to show that there are no such things as fairies. He describes as ‘a yarn’ a letter he received from a woman in Douglas, who said she saw a fairy 30 years ago and hasn’t had any luck since. He was buried underground in a coffin with a ventilation tube to allow him to breathe, as well as telephone to speak to people outside. He also took a couple of books down there to read, one of which was Dracula. He also tells the interviewer that he’s spent much of his time thinking about people who’ve died – well, you would, wouldn’t you? – and when asked about toilet facilities, states that there’s no problem at all in that department. The film also shows him being dug up, and the men rescuing him putting warm woollies on to protect him from the colder air above ground.
His mother is one of the onlookers. When asked how she feels about her son, she tells the interviewer that she’s ‘died a thousand deaths since he went into the ground’ but that ‘he’s marvelous’ and she’s very proud of him.
When asked if he’s worried about others trying to outdo him, he has the attitude that they can try and last 100 hours underground and that he’ll come back and do it again.
I think this comes from a time when these kinds of endurance feats were all the rage. There have been Indian yogis, who’ve had themselves buried alive. I think one lasted for two weeks underground – an impressive feat, if true. Back in the late 1970s-early 80s the Fortean Times reported crowds gathering in one of the African countries after the return of an African holy man from a sojourn buried alive. He did so to prove the truth of indigenous African religion, and the crowd believed he had actually returned from the dead. More recently, in calls to mind the antics of David Blaine in the 90s, which was sent up on Jonathan Creek. In that episode, Klaus, Creek’s slimey partner, has himself buried alive. But there’s a passage down to a glass plate in the coffin so that people can see him. Unfortunately, Klaus has to be dug up and face the beak because the vibrations from the underground trains cause him to judder and twitch himself. Two women visitors saw him do this, and have accused him of, er, pleasuring himself.
Belief in the fairies always has been strong amongst the Irish and the other Celtic peoples. A century ago the American anthropologist and Theosophist, Evans-Wentz, wrote his classic study, The Fairy Faith in the Celtic Countries. Although Ireland is now as rationalist and secular as any other western country, or almost so, the fairy faith still remains strong amongst some Irish people. Way back in the 1980s, when DeLorean wanted to open a car factory in Northern Ireland, they wanted to pull down a fairy tree growing on the site. The workers refused and threatened to go on strike if the tree or bush was disturbed. The company had to back down.
A decade later in the 1990s one of the British papers – I think it must have been the Daily Heil – reported that a Sinn Fein councillor in one of the Ulster villages had asked an archaeologist if he could investigate the local fairy fort, as some of his constituents had seen things.
I read years ago that the fairy forts are in reality early medieval Danish forts left over from the period of the Viking invasions. However, the word rath means an ancient enclosed farmstead. These commonly consist of a circular raised bank, which have held a fence or palisade, inside which were the houses and other buildings of the occupier. They can date from as far back as the Bronze Age, but most date from the early Christian period 300 AD to 1100. They’re not scheduled, as there are about 30 – 40,000 of them in the island of Ireland.
I do wonder how delicately the archaeologist phrased his reply. Archaeology as a science can’t prove the supernatural, though I don’t believe it’s within its competence to disprove it either. All it can do is uncover the remains of past ritual and religious belief, which may include magical objects and practises. See books such as The Materiality of Magic, edited by Ceri Houlbrook and Natalie Armitage (Oxford: Oxbow 2015). I wonder how the archaeologist told the good councillor that if he did excavate – which could be illegal if it was scheduled ancient monument – all he would be able to say was that it was a monument of a particular type, probably dating from such and such a period, and that he probably wouldn’t find any trace of the Little People.
It also struck me that if this had happened over this side of the Irish Sea, it would have been excellent material for the type of comedies Ealing was pumping out at the time. These were about small communities faced with some kind of bizarre threat or other event, frequently at odds with modernity. Or later in the 1980s with the great Scots film, Local Hero. Perhaps here’s a suitable subject for the Irish film industry. It would make a break from all the episodes over here of Mrs Brown’s Boys.
This story was over a number of right-wing and gender critical websites last week, and it’s interesting as it shows the comparative power of the trans rights lobby against both organised religion and one of atheism’s fiercest polemicists. Dawkins, the evolutionary biologist and anti-theist activist, was stripped of his Humanist of the Year Award because he’d posted a comment on Twitter comparing trans people to Rachel Dolezal.
Dolezal had been kicked out of the White chapter of NAACP – the National Association for the Advancement of Coloured People – because she’d declared she considered herself ‘transracial’. Although White, she identified as Black. This obviously left many people very offended, and so she was expelled. Dawkins followed this with the comment ‘Now we have men identifying as women and women identifying as men. Discuss.’ As commenters like Graham Linehan and Sargon’s and his fellow Lotus Eaters said, it’s a very mild criticism, couched as an invitation for discussion. And indeed Dawkins tried to excuse it as just that – an invitation to discuss the issue. But it was enough to bring down on him the wrath of the trans rights activists and their supporters in the various atheist and sceptic groups. American Atheists accused him of minimising the persecution of marginalised groups, and the British Humanist Society stripped him of his Humanist of the Year Award, which he’d been given in 1996. Dawkins then made an apology, saying that he had no wish to minimise the suffering of trans people, and did not want to ally himself with ‘Republican bigots’.
This is the man, who has a deep, bitter hatred of organised religion and its supporters. Dawkins is the author of the God Delusion, which was published with the explicit aim of destroying people’s belief in the Almighty and converting them to atheism. He was the leader of the ‘New Atheists’, who were notorious for their bitter invective. Dawkins has described raising a child as a member of a particular religion as ‘child abuse’ and called religious people ‘faithheads’. He has also been accused of islamophobia because of comments he has made about that religion’s traditional attitude towards women and the practice among many Muslims of Female Genital Mutilation. HIs attitude towards religion is so bitter and intolerant, that it has actually alienated many more traditional, tolerant atheists. See for example Kim Sterelny’s foreword for his book, Darwin Wars, about the feud between Dawkins and the late Stephen Jay Gould over their differing interpretations of Darwinian evolution. But Dawkins has carried on undaunted with the same bitter polemic. But when faced with attacks for simply questioning trans ideology, he automatically caved in.
This shows the comparative power of organised religion compared to the trans rights lobby, at least within the sphere of progressive politics. Critics of the ideology have described how the trans lobby has captured a plethora of organisations, including the gay rights organisation Stonewall, various, mostly left-wing political parties and have advised organisations like the police and feminist organisations. The only political parties resisting them are those of the conservative right, which explains why Dawkins didn’t want to be seen supporting the Republicans. The problem is, however, that there is a feminist dimension to Republican opposition to trans rights, and that Dawkins asked a perfectly reasonable question.
Sargon of Gasbag and the Lotus Eaters made a video about this last week, pointing out that the academic magazine Hypatia had published an article defending trans-racialism. Hypatia describes itself as a journal of feminist philosophy. It had asked why it should be acceptable for people of one sex to identify as members of the other, but not people of one race to identify as members of a different ethnic group. Historically, there have been other Whites, whose admiration of Black America and its culture has led them to try to live as much as possible as Blacks. Years ago in the 1940s, I believe, one man went so far as to paint himself with melanin in order to live as a Black man. He then published a book about his experiences with the deliberate intention of challenging racism and bringing Whites and Blacks together. The Hypatia article stated that the arguments for transgenderism and trans-racialism are exactly the same, and there is no logical reason why one should be acceptable and the other not.
One of the objections to the transgender movement is the feminist concern that it will disadvantage natural, born women in sports. On average, men are stronger and more powerful than women. Hence there is the entirely justifiable fear that if biological men and boys are allowed to compete in female sports it will put biological females at a disadvantage. Natural women are at risk of being pushed out of their own sports. This has implications for university careers, as it means that sports scholarships to universities will go to transwomen rather than natural women. Hence Republican politicians in Maine and New Hampshire have put forward a bill banning biological men competing as women in women’s sports as a deliberate defence of the latter.
These are issues that at the very least need to be discussed calmly and logically, without accusations of bigotry and persecution. In my opinion, those attacking the trans ideology are right and are actually on the side of traditional feminism, and no amount of abuse will change this.
For all his deeply unpleasant intolerance towards religion, Dawkins was perfectly right in wanting it discussed.
Here’s the Lotus Eater’s video on the issue.
Here’s Black American feminist Karen Davies on the bill in Maine to protect women’s sports.
The noxious, smirking, ambitious idler Priti Patel was in the noxious Express last Sunday, delighting various right-wing Youtubers with her comments about the laws Blair passed against hate speech. These, she apparently declared, undermine proper free speech and so should be scrapped.
One of those applauding her was Alex Belfield, of whom I have previously blogged many times. Belfield is constantly reviling left-wing activists against racial and other prejudices of being oversensitive ‘snowflakes’. Instead of getting upset and moaning about comments or portrayals they find offensive or hurtful, they should instead grow up, stop whining and get over it. This is more than a bit rich coming from Belfield, as he is very ready to moan about anything which he feels casts unfair aspersions on White folks. For example, a week or so ago he got very annoyed at a sketch in a BBC comedy show, ‘Bamous’, or something like that. The show’s cast are Black, and it seems aimed very much at a Black, Asian and minority ethnic audience. The sketch that raised Belfield’s blood pressure was ‘the Black Broadcasting Corporation’, which portrayed what it would be like, or what it’s cast thought it would be like, if the Corporation’s management were all Black and they casually patronised and humiliated Whites who had suggestions for programmes and wanted to climb up the career ladder in television. Belfield tore into the sketch as yet another example of the Beeb’s ‘woke’ racism against Whites, and yet again demanded that the Corporation should be defunded.
I did find what little I saw of it offensive, and I only saw the clips Belfield included in his video, so I don’t know if this accurately reflected the sketch as it was originally broadcast. But I think the sketch reflected the anger of various Black actors and writers at having their ideas repeatedly turned down by the corporation. The historian David Olasuga said in an interview that he suffered from depression after having his ideas for programmes rejected, while Lenny Henry and others have also criticised the Corporation for not being sufficiently inclusive.
It also struck me that the sketch wasn’t all that original either. Previous comedy series by ethnic minorities have also lampooned White British racism through the same strategy of role reversal. Goodness Gracious Me, the Asian comedy show which ran on BBC 2 on the ’90s with the sketches ‘Going for a Blandi’, in which a group of Asian friends go to a restaurant serving traditional British food. And a friend of mine said he never realised how condescending shows like Great Indian Railway Journeys were about India and its people until Goodness Gracious Me sent it up in a sketch in which they looked at the British railway system making the same type of comments. Not that Goodness Gracious Me was anti-White. It also sent up British Asian culture and the bigoted attitudes of some Asians towards Whites. For all I know, Bamous might do the same to Black culture.
Belfield’s criticisms would also carry more weight if two of his comedy heroes didn’t specialise in racist material. He’s a friend of the notorious Jim Davidson, with whom he hosts a programme on his internet radio show in the week. He also seems to be a fan of the late Bernard Manning. Last week he put up a video praising Mark Lamarr and wondering what happened to the former host of Never Mind the Buzzcocks. The clips he used to show Lamarr’s skills as a interviewer came from a video in which he talked to Bernard Manning. And as older readers are probably all too aware, Manning was infamous for his racist jokes, although he always maintained that he was not personally racist. They were just jokes, right?
But those jokes are really hurtful to the Blacks and Asians, who were the butt of them. Way back in the ’90s Mike and I were on a bus coming home from an evening out drinking. We got talking to one of the other passengers, an Asian lad who’d been sent home from work. He was a waiter in one of the swish restaurants in town. Davidson had turned up for a meal, and the lad had been ordered to serve him. He refused because hated Davidson’s jokes about people of his colour. The manager insisted, the lad refused again, and was sent home. And I’m on the lad’s side and respect him for sticking to his guns against serving someone whose material he found deeply abhorrent.
I’m no fan of Blair, and do think that right-wing critics of the legislation against hate speech do have a point. I think they are stifling a proper and very necessary debate about immigration and race relations. But I also feel that they are also necessary. I think the first such laws in Britain were passed in the 1930s or thereabouts and were intended to stop the demonisation of Jews by Fascists, like Mosley’s BUF. At the same time, the BBC had a very strict code over what could and couldn’t be said on air. There was a list of about 200 words that couldn’t be used by presenters. This included slang terms, such as ‘lousy’, for something that was simply bad or poor in quality, and the crude and insulting terms for people of different ethnic groups. When the Goons started in the 1950s the Corporation also had a list of subjects which were strictly forbidden for comedy. These were religion, the monarchy, disability, the colour question and ‘effeminacy in men’. These prohibitions went a long time ago, especially regarding religion and the royal family, although they remain very sensitive subjects. Issues of race and racism can be lampooned, it seems, but only from the point of view of ethnic minorities or which sends up racism. But Belfield would, it appears, like to overturn this and return television to the days of the 1970s when Manning and Davidson were both telling their jokes on mainstream TV.
If the jokes manning and Davidson told about race had no effect, and people took them as just jokes, then perhaps there’d be an argument for allowing that material back on television. I don’t believe that the producers of Love Thy Neighbour, a comedy about a racist White man who finds out that his new neighbours are Black, were being deliberately offensive or trying to promote racism. But there was much more overt racism then, including jokes going round playground and workplace that really did show a contempt for people of colour. I think one of the issues with racist jokes is that, even if they are meant to be innocuous, they can and do reinforce real racism in wider society.
Speech and the attitudes expressed matter. Sir Alan Burns, the last governor of Ghana, says in his book, Colour Prejudice, that much could be done to tackle racism simply through courtesy and politeness. His book, published in 1948, is clearly very dated, but that observation is undoubtedly very true. The legislation against hate speech, and the attitudes against racist comedy that has accompanied them, are really an attempt to make this courtesy mandatory.
It appears very much to me that Patel and Tories like her want to repeal all of the 1970s anti-racism legislation. The attack on Blair’s legislation against hate speech is just the beginning, and the explanation that they stifle free speech just a pretext. They’d like to drag us all back to the days when businesses could refuse service and employment to people on the grounds of their colour or nationality. When hotels and guesthouses could put signs up in their windows saying ‘No dogs, no Blacks, no Irish’. And when the Tory party could put up posters telling the British public that if they wanted Blacks for neighbours, they should vote Labour. But they should vote Conservative if they didn’t.
Patel’s Asian, and so is potentially one of those affected by such prejudices and the removal of the laws protecting people of colour. She obviously feels she’s exempt because of her lofty position as a government. Or perhaps she feels that British society has changed so rapidly these laws aren’t necessary. I think they are, and no matter how secure she is, others aren’t so lucky. And there is a real danger that the vicious racism these laws are designed to combat will return all too quickly.
For those reasons, the laws should stay and it doesn’t matter how funny some Tories think Manning and Davidson are. The racism the laws are intended to combat is very definitely no laughing matter.
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