Okay, this is another post in which I’m going to break my own feeble attempts not to write anything about Ed Hussein’s book, Among the Mosques, until I finish it, when I will write a proper review. But there’s a piece in the book where Hussein makes a point that is very much relevant to the debate about the compatibility between Islam and modern British society and its constitutional underpinnings. And it contradicts part of the propaganda for the British empire spouted by Niall Ferguson and Andrew Roberts. Both these historians have argued that the British empire was a Good Thing because it gave the world democracy, capitalism and property rights. But one of the imams Hussein talks to, Mufti Jalal, the deputy imam of an Islamic seminary in Luton. Jalal praises the British constitutions and its freedoms because, in his view, these preserve the fundamental higher objective – maqasid – of the Islamic law, as identified by the 11th century imam, al-Juwaini. Hussain writes
“Our sharia is the British constitution.’ he says. ‘The Maqasid of the sharia are best preserved in Britain. I came back here after Egypt, Turkey and Yemen with a deeper recognition of the historical freedoms of England, but too many Muslims don’t understand that turning against this country is turning against our own selves.
‘At one point I studied under Haitham al-Haddad, who thinks we need to implement Islamic law against the “liberalism” of the West. I didn’t agree with this, so I left, but his influence is on the rise.’
The Maqasid, or Higher Objectives, are aspects of the sharia that were enshrined in Islamic law by jurists as early as the eleventh century, particularly by Imam al-Juwaini (d. 1085) in his Ghiyath al-Umaan (The Salvage of the Nations) and his students over the centuries. There are five aspects to the Maqasid as laid out by al-Juwaini: the preservation of family, life, faith, intellect and property; these are intended to form the basis on which the sharia has followed. The British legal system, with its fundamental values of individual liberty and freedom of expression, is a perfect working model of the main aspects of the sharia, applied to the context of modern life.’ (p. 236).
John Locke,, one of the founders of the British liberal tradition, believed that people had the inalienable right to life, liberty and property. This influenced the American Founding Fathers, but they changed it to ‘life, liberty and the pursuit of happiness’, although they also strongly supported property rights. But as Hussein’s conversation with Mufti Jalal shows, property rights were most definitely recognised in Islam, and not an import from the West. As for the compatibility of Islam and western democracy, I found a review of Hussein’s book from the Financial Times in 2021, written by Tanjil Rashid. It criticises Hussein’s book for focusing on the highly reactionary mullahs and their rejection of democracy and western values. Rashid argues that the clergy are unrepresentative and out of touch. He points instead to an Ipsos Mori poll that found that 88 per cent of British Muslims strongly feel British, 7 in 10 believe Islam is compatible with western liberal society, and only 1 per cent want separate, autonomous Muslim communities. The early Persian activists campaigning against the despotism of the Qajar shahs also admired Britain and its traditional liberties. An early revolutionary book, written in Turkish, called for the introduction of civil rights and praised British law, which the writer believed were based on the sharia. They weren’t, obviously, but clearly at that time social opinions in western society were sufficiently similar to those of progressive Muslims that they were considered to be identical.
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.
One of the extremely positive features of Sean Stillwell’s Slavery and Slaving in African History (Cambridge: Cambridge University Press 2014) is that includes short descriptions and quotations from slaves, slavers and slave masters in Africa describing their careers and situation. There was a striking variety of slave systems in Africa. In some societies, slaves were acquired for use and soldiers and could rise to high social rank through their connections to powerful chiefs., One of these was the Sokoto royal slave Dan Rimi Nuhu. The book states
‘At the end of the nineteenth century, during a civil was in Kano (located in what is now northern Nigeria) Emirate of the Sokoto Caliphate, Dan Rimi Nuhu, a powerful royal slave official, soldier, and titleholder, crowned the rebel pretender, Yusufu, as emir. Nuhu had long supported Yusufu’s cause and claim. Nuhu was a well-known and powerful slave i8n the palace, but he had joined the war camp of Yusufu early on in the struggle. When Nuhu arrived on horseback, Yusufu said, “Our trip is successful, our trip is successful since Nuhu has joined us, he has joined our camp!” Thereafter, Nuhu transformed Yusufu’s military camp into the proper seat of a rival emir. He gave Yusufu the royal regalia and insisted that he follow Kano court protocol. With Nuhu’s support the rebels later took the Kano throne. Afterward, the royal slaves and their families who supported the new emir gained a substantial amount of power.’ ( pp.89-90).
Others were not so well treated.
‘Msatulwa Mwachitete grew up in Chitete, located in central East Africa, to the west of Lake Malawai, in the house of his father, who had twelve wives. Their home was attacked numerous times by Mkomas of the Inamwanga, who regularly carried off women and children into slavery after setting fire to surrounding villages. During one such attack, Msatulwa was captured, along with his mother and brother. He was taken some distance from his home and given as a slave to Mitano. Msatulwa was forced to grind corn, cut firewood, cook, hoe fields, and fetch water, but was eventually given to another person, who treated him better. In the end Msatulwa found his way home after running away.’
Horrifically, slavery isn’t a thing of the past. The Islamists that have seized power in one part of Libya after the overthrow of Colonel Gaddafy have reopened the slave markets, selling the Black migrants who have travelled north in the hope of reaching Europe. Slave markets have also reopened in Uganda. The book also gives the testimony of Ahok Ahok, an enslaved Dinka woman, given to Anti-Slavery International. She was captured and forced into slavery during the Sudanese civil war in the ’90s.
‘Our family was captured about six years ago [i.e., about 1994] when we were already fleeing north and had crossed into the North into Kordofan. I was captured with my son, Akai, and my two daughters, this one called Abuk … who was about eight at the time, and a younger one, about two. We were taken by a tribe called Humr [i.e. Misseriya Humr], who split the three of us up. The man who took me subsequently sold me on to some other nomads to look after cattle, for about 130 Sudanese Pounds. I had to look after their cows and spent about six years with them before I managed to escape to Makaringa village…. Meanwhile my three children had been taken by others. For six years, until I reached Makaringa village, I had no news of them. When I reached the village, my son Akai heard where I was and joined me there. He is with us at this CEAWC centre. We then contacted the Dinka Committee and they were able to find my daughter Abuk, who had been renamed Khadija. She had initially been put to work looking after livestock, but had got into trouble when some animals had escaped – she was too little to look after them. After that she was employed as a domestic servant. She hardly speaks any Dinka language now, only Arabic… I still have no news of my youngest daughter and am still hoping to find her.’ (211-2).
The book also gives the names of some of the African organisations set up to help slaves. These include Timidria in Niger, the Dinka Committee in Sudan; El Hor (Free Man), set up in the 1970s by former slaves in Mauretania; and SOS-Esclaves, set up in 1995. These organisations face continuing difficulties to fight slavery and improve conditions for former slaves, as shown by an additional piece of testimony:
‘It is uphill work…. Some of their members have been imprisoned. Seeking help through the courts is usually useless. Sharia courts maintain that slavery is legal. Since no laws have been passed, laying down penalties for enslavement or detailing the rights of slaves, other courts and local officials maintain that they have jurisdiction if slaves bring cases for custody of their children or try to establish their right to remain on the land they farm. Former owners may claim the property even of freed slaves when they die.’ (213).
These slaves are not going to get any help from the western advocates of Postcolonial and Critical Race Theory, because these disciplines are exclusively focused on White racism and the horrors of White colonialism. I’ve mentioned that feminists in India and the Middle East have been bitterly critical about the refusal of the activists and scholars supporting these forms of Critical Theory to criticise the treatment of women and LGBTQ folk in these countries. Indeed, Indian progressives have attacked these postmodern ideologies for giving support to the most reactionary elements of these societies on the grounds that, as they are part of these societies’ traditional structures and not the product of western colonialism, they are exempt from criticism. And you could see the attitude in a speech given by Barbara Barnaby, the head of the British branch of Black Lives Matter to a fringe meeting of the Labour party last summer. She criticised the resurgence of slavery in Libya, because this was a product of Blair’s colonialism. But she didn’t condemn it elsewhere in Africa, where it is the product of indigenous forces. Her demand that Britain and the other European countries was based on the abuse of the peoples of the global south during colonialism, but made no mention or criticism of the tyranny, corruption and poverty of African rulers and regimes that is behind much of the migration to Europe.
This isn’t, as Kate Maltby tried to claim in the I a few years ago, an attempt to avoid being diverted from the campaign for equality and social justice in the west into criticism and activism against non-European slavery. It is the product of a profoundly racist ideology that sees slavery and other human rights abuses as only worth fighting if they are committed by Whites.
Barnaby, Black Lives Matter and similar organisations may have the best intentions, but their exclusive focus of White racism is actively hindering real anti-racism and campaigns to eradicate modern slavery.
This is another piece from the anti-Islamic YouTuber, the Apostate Prophet. I said yesterday when I posted another piece up by his that I don’t share his atheism nor his wholesale dismissal of all of Islam, although it very definitely isn’t my religion. Not all Muslims are the same, and I got the impression that there is a wide variety of belief and practice within global Islam. It’s therefore wrong and dangerous to give the impression that all Muslims are somehow militant hardliners wishing to impose the sharia and subjugate the unbelievers.
But there certainly are some very unpleasant individuals in the western Islamic community, who would like to impose an extremely strict, repressive version of Islam and who have a bitter hatred of gays, non-Muslims and apostates from Islam. These people, like White Fascists, deserve to be exposed and condemned for their vile views. One of these is Daniel Haqiqatjou. Haqiqatjou is an American Muslim apologist of Iranian extraction. In this post from June last year, 2020, the Apostate Prophet discusses Haqiqatjou’s squalid views and his connections to the Yaqeen Institute, a hard-line Islamic organisation whose leader, Omar Suleiman, attended some kind of public gathering with Joe Biden.
Haqiqatjou would like the death penalty for homosexuality. On LGBTQ Remembrance Day last year, he joked about remembering them through Muslim base jumping. It’s a tasteless joke about the method used by some Muslim countries of executing gays by throwing them off tall buildings. When AP called him a vile piece of sh*t, Haqiqatjou made it clear that people like him wouldn’t be forgotten either. Which is a reference to the traditional Muslim penalty for apostasy, death. The video contains a clip of Haqiqatjou explaining this to one of his callers. He also wrote a piece for the website of Muslim Jurists of America hailing the Sultan of Brunei’s introduction of Islamic law against homosexuals and fornicators, and urged western Muslims to come to Brunei to watch a public caning to see Islamic law in action. Thanks, but I’d rather stay in Britain and watch Gardener’s World. He also whined about how the West looks down on child marriage, but western children are sexually active at 13, 14, 15. The Apostate Prophet points out that this is 14 year old kids having sex with other 14 year olds. It is not a case of thirty year old men marrying 13 year old girls.
Haqiqatjou did, however, have some criticism for his posts from the American Muslim community. This was from an American convert, Justin Parrott, who objected to them, not because he found them to be wrong or offensive, but because he and other Muslim authorities didn’t want him to make Islam look bad. Haqiqatjou dismissed this by saying it is exactly what Jews and Christians have done to their religion, and they won’t look well on Islam unless Muslims convert to their religions. And so he blithely carries on spreading his backward views.
The Apostate Prophet also makes point in this video that there is something wrong in western society. If a westerner expresses hatred of homosexuality, like the baker who refused to bake a cake for a gay couple, or if they express concerns about Islamic grooming gangs and immigration, then they are met with immediate howls of disapproval and cancellation. But the worst thing that happened to Haqiqatjou when he posted his obnoxious views online was that the post was taken down, something he found to be terribly tyrannical. Which is especially rich coming from him, as if left to him he’d end freedom of speech. All in the name of Islam, of course.
And in July last year, Apostate Prophet put up this video in which he questions Haqiqatjou on his attitude to slavery. Guess what! Haqiqatjou doesn’t condemn it. Indeed, he tries to defend it by saying that where it exists, the slaves may be better treated than free workers. He accuses AP of comparing slavery to an idealised form of freedom that has never existed, and may not make people happy. It seems to me to be very clear from this that Haqiqatjou would like to bring back slavery.
Now Haqiqatjou is correct when he says that in countries where slavery still persists, the slaves may be well treated. I can remember one book on modern slavery stating that the lot of slaves in those cultures that still practise traditional slavery is much better than modern from of enslavement, disguised as long-term work contracts, for example. I also suspect that Haqiqatjou has a very romanticised view of Islamic slavery. It could be different from western chattel slavery, in that slaves could serve as soldiers, scribes and arrange their masters’ business affairs. The Mamlukes, the Muslim warriors who ruled Egypt prior to Napoleon’s invasion, were originally such a corps of slave soldiers. Their name actually means ‘White slaves’. And ostensibly free labour, as we’ve seen, can be highly exploitative. The abolitionists’ opponents in the 19th century argued that it was hypocritical of William Wilberforce and the others to demand freedom for enslaved Blacks, when their White ‘factory slaves’ endured such grinding poverty and poor conditions. I suspect Haqiqatjou looks back on Islamic slavery as a time, that actually didn’t exist, when loyal slaves worked for caring, paternalistic masters. One of the British ambassadors to Zanzibar and Pemba in the later 19th century argued that the British government should not bother about demanding the abolition of slavery there because it was so benign and gradually dying out. But it didn’t, and the resentments of the enslaved Africans grew until there was a rebellion in the 1920s in which the ruling Arab class was massacred.
As for Haqiqatjou’s bizarre statement that ‘owning a person is better than renting a person’, this shows his ignorance about the issue. In free labour, the employer rents the worker’s labour. He does not rent the worker. It’s a fine, but important point.
Now I believe that genuine freedom comes with true democratic rights – the right to elect one’s rulers, serve on juries and negotiate with employers over wages and conditions. Which means the right to form trade unions and other professional associations, which Conservatives and Libertarians hate, because their interpretation of freedom is just freedom for the bosses, not the workers. But freedom begins with personal freedom – the freedom to do exactly as one wishes away from work, regardless of the views of one’s master, and not to be tied to one employer. Haqiqatjou, it seems, would like to end that, just as he would like to end secular law and government.
Now I think Haqiqatjou is almost certainly an extreme case. I doubt many western Muslims would want to see the return of slavery. Even the Saudis officially ended it in 1964 or so, although it still goes on in private and foreign workers are treated as slaves under the sponsorship system. I read somewhere that the Mullahs in Iran briefly considered bringing it back after the Islamic Revolution, but they decided against it. And there are certainly Muslims in the West who very strongly oppose views like his.
Unfortunately, liberal, modern Muslims are given no support in their struggles against the hardliners, and there certainly does seem to be a double standard amongst western liberals towards intolerant, repressive Islam. At the moment the west is going through paroxysms of guilt about its historic involvement in the slave trade. I realise that there are a few extremists out there, who would like to have it brought back. They are tiny minority who are rightly marginalised and attacked for their views. But it seems that their Muslim counterparts with deeply unpleasant views, like Haqiqatjou, are free to express similar views and no-one says anything against them.
This has to change.Fighting Islamic intolerance does not equal Islamophobia or fighting Islam. It is defending democracy and freedom, not all of whose enemies are White or somehow virtuous because they’re people of colour.
The Apostate Prophet is an ex-Muslim atheist YouTuber, who posts videos criticising and attacking Islam, as well as religion in general and occasionally other faiths such as Christianity and Hinduism. His main concern is the human rights abuses committed in the name of Islam in places such as Pakistan, where blasphemy carries the death penalty, for which people have been arrested and murdered. I am very definitely not an atheist, and I don’t support his farewell at the end of each video, ‘Stay away from Islam’. Islam isn’t my religion, but it’s by no means monolithic and not all Muslims by far are fanatical supporters of Islamic theocracy. I don’t want Muslim readers of this blog to feel unwelcome, or to spread even more baseless fear of perfectly innocent people because of their religion. But he has today posted a video explaining why the Taliban have had such success retaking power in Afghanistan.
He argues that the western occupation has failed because the majority of Afghans favour Islamic law, citing Pew research and polling by the Asia Foundation Survey. A Pew poll in 2017 found that 99 per cent of Afghans questioned supported sharia law. In similar research four years earlier in 2013, the pollster found that only 30 per cent of Afghans believed that women should decide for themselves if they wanted to wear the veil. In other words, 70 per cent felt that it should be compulsory. The polls also found that 96 per cent felt that it was obligatory to spread Islam to others, 79 per cent wanted apostates from Islam to be punished with death, and 85 per cent wanted stoning as the punishment for adultery. The Asia Foundation Survey of 2020 found that 65 per cent of those polled were willing to accept a peace deal with the Taliban in which they formed the majority government.
He therefore argues that it has been a useless waste of time and money trying to impose a western way of life on a country and its people, who simply don’t want it. He states very clearly that he believes that America should keep out of Islamic countries that don’t want western values and government. He states that in the case of Afghanistan, he’d change his mind if the majority, or even less than half of the population, actually wanted western style freedom and democracy. But they don’t. As a result, the Taliban has been successful because the Afghan people have largely been very close to them in their religious views and support for strict sharia law.
As horrific as the Taliban are, I think that he is correct. Afghanistan has been an Islamic state for centuries, and secular government is only very recent and fundamentally opposed by many of the country’s own people. As a result, the democratic government set up by the west was always dependent on the west’s military support, which explains its collapse the moment the American troops left.
We should not be invading other nations to impose our values and style of government on peoples that don’t want them. Especially, as I believe, when the construction of such democracy is merely a pretext for the looting of these nations simply for the profit of western multinationals.
This is a piece I drafted a few months ago when a group of French generals and troopers wrote a letter to Macron demanding tougher action against Islamist, or else they’d be forced to take matters into their own hands. However, I don’t seem to have posted it. Although it’s now been overtaken by other matters, I’m posting it now because of what it says about one of the virulently right-wing YouTubers and the support he showed for the letter and its extreme right-wing authors. Here it is.
‘I put up a piece a few days ago commenting on a letter sent to a right-wing French newspaper by a group of former generals and squaddies demanding tougher action from President Macron against Muslim militants. They claimed that Islamists were taking over parts of France, detaching them from the nation, and that these areas were then ruled by doctrines which were incompatible with the constitution. Which looks very much like a reference to sharia law, which conflicts with the doctrine of secularism, laicisme, as enshrined in the French constitution. Since I put up the post, a number of right-wing youtubers have posted pieces on the story, including one Ex-Army Paz 49.
Paz is rather typical of a certain type of militant right-winger – super patriotic, adamantly pro-Brexit, anti-immigrant and with a massively simplified view of socialism and communism. According to him, socialism = communism, which has never worked anywhere, and British society is under threat from ‘cultural Marxism’. And three days ago, on the 29th April 2021, he put up a piece declaring his support for the retired French generals, ‘I Stand With the French Soldiers’. His piece is interesting for a couple of reasons. One is that he quotes the rather more of the letter the former soldiers sent to Valeurs Actuelles. The piece I drew on for my piece about the letter said that it had been signed by 20 retired generals. Which is true, but it had also been signed by 1,000 other soldiers. And the text of the letter made it very clear that it was a reaction to the same fears that have been felt by the extreme right over this side of the Channel, that Muslims are taking over the country and creating no-go zones where non-Muslims dare not enter and are not welcome. The letter reads
The hour is serious. France is in peril, mortal dangers are threatening our country with destruction.
Destruction through a certain ‘anti-racism’, whose hateful supporters are sowing the seeds of racial war. They despise our country, its traditions, its culture, and want to see it dissolve by tearing away its past and its history. Thus they attack our statues, these statues of our historical glories…
Destruction because of Islamism and the (immigrant) hordes of the no-go-zones, which are taking possession of multiple parcels of the French territory to submit it to a law contrary to our Constitution.
Destruction, because everywhere hatred takes precedence over fraternity : as when the government has used the (anti-riot) forces as mercenaries to crush French people who had put on their yellow vests to express their suffering. And this while the same government is ordering to do nothing against hooded individuals (like the Antifa), thus letting them spread chaos.
Dark times are coming. Violence is increasing day by day.
We, the nation’s servants, have always been ready to put our skins on the line – we cannot be passive spectators to such action.
So, Ladies and Gentlemen, enough procrastination, the hour is serious, the work is colossal: we are ready to support the men who will take into consideration the safeguarding of our nation.
On the other hand, if nothing is undertaken, the final explosion will take place … and it is the army that will have to intervene to protect the national territory and the French people.
There is no time to wait, otherwise tomorrow the civil war will come to crown the current chaos, and the deaths, for which you will carry the responsibility, will be counted by the thousands.
Looking at the text, it seems that it’s not only a reaction to recent Islamist terrorist atrocities and fears of the growth of Muslim no-go zones, but also to Black Lives Matter or the French equivalent, and the destruction of their statues. Marine Le Pen, the leader of the French far right National Rally, formerly the Front National, declared her support for the letter and its signatories. She said, ‘I invite you to join the coming battle, which is the battle of France.’ She didn’t, however, support the idea of military coup, saying, that France’s problems, which included lawless areas, crime, self-hatred and our leaders’ rejection of patriotism, could only be solved by politics.
Nevertheless, the letter, rather a warning of civil war rather than a call for military dictatorship, as I previously thought it was, is an ominous step. A few years ago a found a film on YouTube, clearly put up by some extreme right-wing group of individual, claiming that this decade would see a war break out between the European left and Muslim immigrants on the one side, and patriots on the other. This letter looks very much like a step in that direction.
And its support by ‘Ex-Army Paz’ shows that at least one British ex-soldier unfortunately supports it.
I am not going to link to Paz’s article. If you want to find it, simply tap in his name and the title of the post as given above. ‘
Sadiq Khan has been at the centre of more controversy this week. The Tories hate him with a passion because he’s a Labour politico, and they can’t tolerate the idea, let alone the reality, of someone from the left being mayor of London. And so he has joined his predecessor, Ken Livingstone, the head of the GLC when Thatcher was in power, as the target of right-wing hate and venom. They also dislike him because he’s a Muslim, and so in the mayoral elections a few years ago we had the noisome spectacle of Tory candidate Zack Goldsmith implying that Khan was a radical Islamist cosying up to terrorist or terrorist sympathisers to bring down Britain. All rubbish, of course, but there are still people who firmly believe it.
Following the attacks on Colston’s statue in Bristol and the campaign to remove other statues of slavers and other British imperialists elsewhere in Britain, Khan has set up a panel to examine the question of doing the same in the capital, as well as renaming streets and other monuments with dubious historical connections. The panel has fifteen members, but it has already been denounced by its critics as a panel of activists. There have been articles in the Depress, Heil and Torygraph strongly criticising its composition and the selection of its members. The Torygraph’s article complained that it contained no historians, who could set these monuments into their proper contexts or any Conservatives. This is actually a fair point, because the actions of some of the panel’s members strongly indicates that those individuals have zero knowledge of the history of slavery.
One of Khan’s choices for membership of the panel is Toyin Agbetu, who managed to cause outrage in 2007 at a service in Westminster Abbey to commemorate the 300th anniversary of the abolition of the slave trade. Agbetu disrupted the service and tried to approach the queen, shouting that it was all a disgrace and You should be ashamed. We shouldn’t be here. This is an insult to us’. I think that he was outraged that the British were congratulating themselves were ending the slave trade when they should never have been involved in it in the first place.
Another appointee is Lynette Nabbossa, a business academic and head of an organisation to provide role models for young Blacks. She has claimed that White supremacy is rooted in British history. In October she wrote that the UK was the common denominator in atrocities across the world, and
‘No matter where you find examples of white supremacy, all roads lead back to my country of birth.
‘It was the UK’s racism that birthed slavery and colonialism. We say it is in the past but our schools, colleges, universities, streets, museums etc have never stopped honouring the enforcers of our oppression.’
These are statements of historical ignorance and racial prejudice which should cast severe doubt on the suitability of these individuals for membership of the panel.
British imperialism was based on the notion that the White British were superior to the non-White nations they conquered and ruled over, and this country and its ally, America, have been responsible for propping up various horrific dictators and murderous despotic regimes around the world. But neither Agbetu nor Nabbossa seem to know or understand that slavery existed long before the British empire, and that White supremacy wasn’t just a British phenomenon. What about the Spanish, Portuguese, French and Dutch empires? Apartheid has its origin amongst the Afrikaners, who were Dutch colonists. Britain only gained Cape Colony, the founding settlement of what later became South Africa, in 1800, seizing it from the Netherlands during the Napoleonic Wars. And we were hardly responsible for atrocities in Africa committed by some of the newly independent African regimes, like Idi Amin’s Uganda, the Rwandan genocide or Mugabe’s Zimbabwe.
They also don’t seem to realise how near-universal slavery was as a global phenomenon. It was a part of many African societies before the establishment of the Atlantic slave trade. Muslim slavers transported Blacks slaves north to the Arab states of north Africa, while African and Arab traders exported slaves from east Africa across the Persian Gulf and the Indian Ocean to Arabia, India, and south east Asia. The first Black slaves in Europe were imported, not by White Christians, but by the Arab-Berber states of al-Andalus, Muslim Spain. And the campaign against slavery began in White, European culture. This has been stated repeatedly by western Conservatives and attacked and denounced by their opponents on the left. But it’s true. I haven’t been able to find evidence of any attempt by a non-western society to abolish slavery before the Europeans. The closest I found is a document in one of James Walvin’s books, a complaint from a Muslim Egyptian against the enslavement of the Black Sudanese. This was not an attack on slavery as a whole, however. The Egyptian objected to it in the case of the Sudanese because they were Muslims, and under sharia law Muslims are not supposed to enslave other Muslims. The author of the complaint does not object to the enslavement of non-Muslims.
Part of the rationale behind British imperialism was the campaign to stamp out slavery around the world, particularly in Africa. When Jacob Rees-Mogg made a speech in parliament claiming that BLM had shot itself in the foot and that people were now interested in the careers of imperialists like Gordon of Khartoum, he had a point. Gordon was sent to the Sudan by the Anglo-Egyptian authorities to put down the Mahdi’s rebellion. All very stereotypically imperialist. But the Mahdi wasn’t just rising up against infidel oppression. He and his followers were slavers and slaveowners. Slaving was an integral part of Arab Sudanese society and trade, and they were outraged when the British tried to stamp it out and protect the indigenous Black peoples.
Slavery was also part of the African societies further south, in what became Rhodesia and Malawi. The Kapolo slaves there, apart from other indignities, had to use broken tools when working and eat their food off the floor. And the explorer Richard Burton, writing in the 1840s, says in his book Wanderings in West Africa that the condition of the slaves on that part of the continent was so wretched and the enslaved people so starved that if Black Americans saw them, they’d give up all ideas of freedom and be glad of their lives in the west.
As for slavery being the product of White British racism, the opposite is true. According to scholars of western racism, such as Sir Alan Burns, the last British governor of Ghana and the author of Colour and Colour Prejudice, and books such as Race: The History of an Idea in the West, there was little racism in Europe before the 15th century. White racism and modern ideas of White racial supremacy arose after the establishment of the Atlantic slave trade to justify the enslavement of Black Africans. But this all seems lost on Agbetu and Nabbossa.
Now they are only two of Khan’s panel. There are 13 others, and it’s probably that the Tory press seized on them to make mischief. The others may well be more moderate and informed. I’ve certainly no objection to the inclusion of a Star Wars actor, who outraged Tory sensibilities by describing Boris Johnson as a ‘c***’. It’s not the word I would use, and it is obscene, but Johnson is a thoroughly nasty piece of work, as is the party he leads. I’d therefore say that, barring the language used to express it, it’s an accurate assessment of the vile buffoon. Tom Harwood, chief catamite at Guido Fawkes, has also been stirring with the claim that the panel was considering the removal of a 16th century statue of Queen Elizabeth. This is something he seems to have pulled out of his rear. The panel has not said anything about Good Queen Bess’s statue, and it’s just Harwood trying to cause trouble by lying. Which is standard Guido Fawkes’ practise.
But the inclusion of Agbetu and Nabbossa does cast severe doubt on the panel’s expertise as a whole and the suitability of its other members to make informed judgements on controversial historical monuments. But the ignorance and racial prejudice of the two also shows that we really need to have the global aspects of slavery taught. The deeds of the past should not be covered up, but they should be placed in context. It needs to be made very clear that slavery is a global phenomenon, that it was not invented by White Europeans preying on Black Africans and that it was also deeply ingrained in many African societies and practised by the Islamic states and empires as well as Hindu India. Such knowledge might be a shock to people like Agbetu, who seem to labour under the illusion that Africa was somehow free of it before the European invasions, but that is no reason why it should not be taught.
Otherwise you get bad history and the politically correct anti-White racism these two promote and demand.
Here’s another piece from the I about extremism, from last Saturday’s edition for 3rd October 2020. Written by their columnist Michael Rose, it discusses the announcement by French president Macron that he intends to fight against the separatism and extremist Islam in Muslim communities on the other side of la Manche. The article runs
President Emmanuel Macron has pledged to fight “Islamist separatism”, which he said was threatening to take control in some Muslim communities around France.
France has struggled with Islamist militancy for years but the government is increasingly worried by broader radicalisation within Muslim communities. Officials cite the refusal of some Muslim men to shake women’s hands, swimming pools that impose alternate time slots for men and women, girls as young as four being told to wear full-face veils, and proliferation of Islamic schools.
More than 250 people have been killed on French soil over the past five years in attacks by Islamist militants or individuals inspired by Jihadist groups. “What we need to fight is Islamist separatism,” Mr Macron said during a visit to the impoverished Paris suburb of Les Mureaux. “The problem is an ideology which claims its own laws should be superior to those of the Republic.”
France follows a strict form of secularism which is designed to separate religion and public life. The principle was enshrined in law in 1906.
Many French Muslims have long complained of discrimination and marginalisation that have contributed to poverty and social alienation.
Foreign imams will no longer be able to train clerics in France and there will be tighter controls on the financing of mosques.
“There is a crisis of Islam everywhere, which is being corrupted by radical forms,” Mr Macron said. But he added France had a responsibility . “We have created our own separatism,” he said, citing the ghettoization of minority neighbourhoods.” (p.30).
We were taught a little about the French suburbs, the banlieus, or at least those in Paris, in Geography ‘A’ Level when I was at school nearly 40 years ago. I don’t know about now, but they were then hit by poverty and marginalisation. They were built simply to house people and so consist of nothing, or at least precious little, except tower blocks. It was assumed that the residents would go into the centre of Paris for their shopping and amusement, and so there are no, or very few, shops or local amenities. As for poverty and marginalisation, Ali A. Allawi describes the deprivation, poverty and underprivileged conditions of European Muslims in his book, The Crisis of Islamic Civilisation.
There’s also been much prejudice against Arabs and Muslims in France. Yasmin Alibhai-Brown described the very cold reception her mixed race family got there when they went for a holiday a few years ago in the Independent. I thought things had improved somewhat, as a few years later she wrote another piece about a recent holiday there in which she and her family were welcomed and treated with courtesy. There was also a series of anti-racist protests a few years ago, the name of which translates as ‘Don’t Touch My Mate’. This consisted of White young people showing their solidarity by standing up to racism and discrimination against their Black and Muslim friends.
But there has also been trouble with Muslim extremism and Islamist violence. Over a decade ago there were protests across France when the government ruled that under the doctrine of laicism, the official policy of French secularism, Muslim girls were banned from wearing the hijab in schools. This broke out despite leading French imams declaring that the ban didn’t contradict Islam and could be observed by pious Muslims. The insistence that girls as young as four should wear full-face veils is definitely extreme and not required by Islamic law. From what I remember from when I studied Islam at college as part of the Religious Studies course, girls up to seven years old can wear whatever they like. The dress requirements gradually come after they reach that age, and I think that they are only required to wear the full veil at puberty.
There have been fears about Islamic separatism in other European countries. In the 1990s there was controversy in the main Germany trade union organisation. This claimed that while the affiliated Muslim organisations or its Muslim members claimed to support integration, in reality they had a separatist attitude towards their non-Muslim brothers and sisters.
I also wonder if the accusation of separatism may not be literally true, in that some Muslims extremists may be pursuing a conscious policy of apartheid. I’ve written in previous posts how, when I was studying Islam, I came across passages in books published by British Muslim presses that demanded autonomous Muslim communities. And way back in January 2000, right at the dawning of the new millennium, the Financial Times included a brief piece featuring Anjem Chaudhry, who never met an Islamist terrorist he didn’t like. Chaudhry was then running an outfit called Sharia4Belgium, which wanted Belgian Muslims to have their own autonomous enclave with Arabic as it official language, governed by sharia law. Chaudhry’s now in jail for his support for al-Qaeda and ISIS. I don’t know if such demands are still being made by sections of British and European Islam following the 9/11 attacks and the government’s attempts to curb Muslim radicalism and promote integration. It wouldn’t surprise me if it was, somewhere, though the vicious Muslim firebrands like Kalim Siddiqui, who declared that British society was a monstrous killing machine and that killing Muslims comes very easily to non-Muslim Brits, seem to have gone quiet. The imam, who received Salmon Rushdie back into the faith, also recommended that Britain should train its own imams. When he was writing their was a shortage of Muslim clergy in Britain, and he was afraid that religious extremists from places like Pakistan were being allowed in thanks to this.
Macron’s comments also came at the same time that the Spectator published a piece claiming that the Swedish authorities had announced that immigrant communities in some of their cities were dominated by criminal gangs and had turned whole areas into a no-go zones. There was a war going on between a number of immigrant criminal gangs, in which firearms and even rocket launchers had been used. The Swedish chief of police had supposedly appeared on television to state very clearly that the immigrants responsible for the violence were not proper asylum seekers, but had come to the country simply to make money through selling drugs. This was apparently confirmed by the Swedish prime minister, Lofven, who said that his country would not be taking any of the former residents of the destroyed immigrant camp in France. Or so it has been claimed by right-wing, ant-immigration websites.
A few years ago the Islamophobic, ‘counterjihad’ websites Gates of Vienna and Vlad Tepes wrote pieces praising a book by the former mayor of one of the German towns. He claimed that his town had effectively been overrun by Muslims, who maltreated and forced out ethnic Germans. The book was widely attacked and criticised. They also claimed that Malmo in Sweden, or at least parts of it, had been taken over by Muslim immigrants and become violent, crime-ridden no-go zones for non-Muslims. I don’t know how true these reports are as they come from the racist right, websites which did have connections to the EDL. Certainly Fox News’ claim that British cities like Birmingham had been taken over by Muslims and were now no-go zones for White and non-Muslim Brits provoked widespread criticism and hilarity when they made it a few years ago.
It seems to me that nevertheless, even if these claims are exaggerated, there is nevertheless a real fear of Islamic separatism throughout Europe and that Macron is reacting to it in France.
One contributory factor, I have no doubt, is neoliberalism and the destruction of the welfare state. The French scholar, Alfred Kepel, advances this argument in his book on the resurgence of Christian, Muslim and Jewish fundamentalism, The Revenge of God. When Thatcher started her attacks on the welfare state in the 1980s, she hoped that it would lead to a resurgence of charity. This didn’t happen. But Muslims are obliged to support the poor through the zakat, the alms-tax paid to the local mosque. I think this concern to give to the local poor amongst Muslims isn’t confined just to their own community in Britain. There were Muslim restaurants giving free meals to the homeless at Christmas, and my parents bumped into a young Muslim woman, who was also buying stuff she could give to the food bank, in our local supermarket. But the support provided by the mosques in the absence of state aid does mean that communities may become more isolated and inward-looking.
If we really want to stop Islamic separatism, as well as White racism, not only should Britain and Europe take measures promoting racial integration, but neoliberalism urgently needs to be ditched. It’s dividing communities as it pushes people into real, grinding poverty. But there’s no chance of that, at least in this country, as the very rich are making too much money at the expense of the rest of us, regardless of our colour and religion.
What kind of drugs are the hacks at the Sunday Times on? Because whatever it is they’re doing, it’s not normal dope. Not from the stuff they’re writing. I’ve heard that very heavy, long term use of cannabis and amphetamines can cause psychosis. Heavy ketamine use can also cause paranoia. The pioneering psychologist John Lilley, who invented the sensory isolation tank and began the scientific attempt to communicate with dolphins was at one time shooting up ketamine every hour. His mind got so twisted on the drug, that he became convinced that there were solid state, computer civilisations out in space conspiring against us. In fact, he was so convinced, he was considering phoning up the president of the US. As this was the early ’70s, and the president was Richard Nixon, this could have been an extremely interesting, if possibly short, conversation. I can only conclude that the hacks in the Tory press, and very definitely the Sunday Times, are on some kind of terrible recreational chemicals from the rubbish they’ve written about Jeremy Corbyn.
Last weekend’s Sunday Times was a case in point. This carried an article by hack Sarah Baxter, in which she declared that
“People are being as gullible about Corbyn getting a whiff of power as I was about Mugabe”.
Say whaaaat! As Zelo Street’s article about this latest slur against the Labour leader has pointed out, since Corbyn was elected head of the party in 2015 the right-wing press has been telling everyone that Corbyn was the reincarnation of Lenin, Stalin, Mao Zhedong, Pol Pot, Fidel Castro, Hugo Chávez, Erich Honecker, Nikita Khrushchev, Nicolai Ceaucescu, Josep Tito, and even Osama bin Laden.
The Sage of Crewe pointed out that Corbyn isn’t a Marxist, merely because the right-wing press says so. And that Marxism is not the same thing as the political system of the former Communist bloc, including China. The peeps on Twitter also weren’t impressed. The Zelo Street article contains a selection of comments from people sick and disgusted with Baxter’s noxious slur. Dane Harrison tweeted
“Yeah fine. Why not, Jeremy Corbyn is Robert Mugabe. He’s also a Jihadi, an IRA operative, Kim Jong Un, Joseph Stalin and a Czech spy. Aren’t you embarrassed by the character assassination? Crazy idea, why don’t you rub two brain cells together and come up with a real critique?”
Hindu Monkey said
“Another morning. Another right wing paper casually comparing [Jeremy Corbyn] – a man who has fought his whole life for peace, with a mass murderer” and added that he f**king hated the media barons who run this beautiful country.
The tweeters noticed how the Times was trying to distract everyone from BoJob’s attack on democracy with the smear. Zelo Street commented
‘The “look over there” factor was also clear, with “The Times, there, running a column that positions Corbyn as a Mugabe figure whilst Boris Johnson ices out his cabinet, suspends Parliament and literally tries to break the law to force through his extreme agenda” and “The Times: Damn, Boris Johnson really triggered the libs by suspending Parliament … Also the Times: Just like Robert Mugabe, Jeremy Corbyn harbours contempt for our institutions of democracy”. Sarah Baxter’s deflection and propagandising duly busted.’
These ad hominem attacks on Corbyn remind me of the vicious racist smears the Republicans and their media flung at Obama when he was president. He was supposed to be a militant Muslim infiltrator, determined to bring down America from within and turn into an Islamic country ruled by sharia law. Or else he was a militant atheist. Or a Communist. Or a Nazi. It didn’t matter that all of the smears together are mutually contradictory, they were all flung at him.
He was also accused of being a viciously anti-White racist, who was going to murder more people than Mao and Pol Pot combined. And then there were the unhinged rants of Alex Jones of Infowars, the man who believes 9/11 was an inside job and thinks the evils of the world are caused by the globalist elite. Who are all Satanic socialist millionaires in touch with creatures from another dimension. Or something. Jones, before he was thrown off YouTube and other internet platforms, ranted that Obama was planning to seize control of the US and make himself its dictator. He was going to call a state of emergency, and then decent, law-abiding right-wing Americans would be herded into FEMA camps. This was when he wasn’t denouncing Obama as the Antichrist. Yup, he reckoned Obama was the Antichrist, because he smelt and there were always flies around him. Or so he claimed. Mind you, he also thought Hillary Clinton was a Satanic lesbian witch, possessed by demons, and possibly a cyborg.
Well, Obama has come and gone. He signally was not a Nazi, nor a militant atheist, Commie or militant Islamist. He has not killed tens of millions of White Christians, overthrown the government or declared a national emergency forcing people into FEMA camps. Neither has he turned America into a Muslim country under Islamic law. The separation of Church and state in the Constitution makes that, or should make it, an impossibility. And there’s absolutely no danger of it, either. Several local authorities have passed laws banning the establishment of sharia law, but this is a reaction by racist Republicans to a threat that doesn’t exist.
And just as Obama didn’t prove to be a murderous despot, so Corbyn won’t either.
But there does seem a tradition of hysterical paranoia directed at left-wing figures in the Sunset Times. Apart from that bilge about Mike and other decent people being Holocaust deniers, and the late Michael Foot being a KGB spy, way back during Bill Clinton’s presidency the paper’s hacks really believed in a paranoid conspiracy theory about the president. Along with a group of journos from the American Spectator, which I think must be the Speccie’s transatlantic cousin, these hacks formed the ‘Clinton Crazies’. There was a conspiracy theory going round that Clinton, when he was governor of Alabama, had been importing cocaine from South America using a secret airfield in that state. He was also supposed to be such an evil, malign character that 30 people connected to him had died in mysteriously circumstances, killed by their friend or employer. It was all rubbish. About 30 people connect with Clinton had died, but none of them had been assassinated on the orders of the President, as one former Clinton Crazy actually pointed out. Nevertheless, the hacks got themselves into such a state that one actually hid in his house with the blinds half-drawn, squinting through them waiting for the CIA assassination squad to turn up.
This comparison of Corbyn to Mugabe just seems to be more insane paranoia by the paper’s genuinely extreme right-wing hacks. And by comparing him to Mugabe, they’ve now moved into the realm of real tabloid hackery. It’s on a level with the bogus stories published by the Sunday Sport and the Weekly World News. The Weekly World News was infamous for running highly sensational, and obviously fake stories. My favourites were about an alien meeting Bill Clinton when he was campaigning for re-election, and promising his vote to him. And the headline, ‘Mom was Bigfoot, says beastie man.’ And the Sunday Sport also gained infamy when it claimed that a B 52 bomber had been found on the Moon. It then claimed in a later issue that it wasn’t there, and had probably been towed away by the Space Shuttle.
The smears against Corbyn are as fictitious as all these, and all the fake stories and accusations the American right-wing media hurled at Obama. There is one difference, however. All the highly unlikely stories in the Sunday Sport and Weekly World News were probably written just to entertain. Despite the fears of academic folklorists that people would believe them, and they’d contaminate the real urban folklore about UFOs, Bigfoot and the other weird beliefs they were studying, I suspect few people, if any, actually did.
The fake stories against Corbyn are more pernicious, as they’re clearly meant to be believed. Which means that the journalism in the Sunday Times and the rest of the British right-wing press is in a way actually worse. It’s far more like Alex Jones and Infowars, but pretending to be a reliable paper of record. And that’s no joke.
Here’s one to make the islamophobes’ heads explode, as well as really irritate the Islamist preachers of hate. Ilhan Omar, a Muslim congresswoman released footage of herself dancing along with the marchers at Pride Day in America on Twitter, with an accompanying message saying what a great time she’d had. It’s in this clip from Sam Seder’s Majority Report.
Seder and his team, including fellow presenter Michael Brooks (off camera) look at the Tweet and make a few appropriate ironic comments skewering the prejudices of the Right. The Republicans and Fascists fear Muslims, because they believe that they’re coming to America in order to undermine American democracy and replace it with Islamic, sharia law. Which bans homosexuality.
And this Tweet clearly poses a problem for the raving islamophobes, who believe Omar’s a part of this conspiracy, because she’s a Muslim woman enjoying herself at an event they believe that she should be railing against.
And so Seder, Brooks and co. make comments about how she’s clearly doing it to implement strict sharia law there, and deliberately presenting herself so that her Saudi masters can target the crowd more accurately.
The video’s entitled ‘Ilhan Omar Implements Shakira Law at Gay Pride’ probably because her attendance at the march and dancing is more like that of pop star Shakira than sharia.
In fact, as Yasmin Alibhai-Brown said in her column in the I a few weeks ago, Islam was until very recently far more tolerant of gays, and far less puritanical in many ways than the Christian West. It’s only been in recent decades that the situation’s been reversed, and Islam has become more puritanical and intolerant, while the West has become more tolerant and hedonistic.
Now I’m sure Omar’s very public participation in the Pride events will have upset the hardliners, just as very many Christian political Conservatives are bitterly opposed to gay rights the associated events. But Omar’s just demonstrated that being a Muslim doesn’t prevent someone from being a liberal American or citizen of any other western country. And it may well upset the Israel lobby and its ‘pinkwashing’ of the Israeli state, which tries to present Israel as the only state in the Middle East, where gay people are tolerated, against a hostile and intolerant Islam. And the islamophobes and racist fear-mongers are going to have hard time trying to explain away Congresswoman Omar’s very public show of liberal support for the gay community, and by extension the values of pluralism and tolerance .
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