Posts Tagged ‘Trans Rights’

Sargon of Gasbag on Black Lives Matter’s Material for Schools’ Day of Action

September 11, 2020

I’m no doubt going too far in some people’s eyes by reblogging this. After all, this is Carl Benjamin, aka Sargon of Akkad, the Sage of Swindon and the man who broke UKIP. Sargon’s a true-blue Libertarian Tory. He supports Boris Johnson’s Tories, Donald Trump and was formerly a member of UKIP. He passionately supports Brexit, capitalism and doesn’t believe that the Tories are privatising the NHS on the grounds that he thinks no-one would buy it. Although he is anti-racist and has debate the Alt Right, his own nationalist views are so extreme that he himself has been accused of racism. He has very conservative views on women and gender. When he was adopted by the Kippers as one of their candidates in a Euro election a few years ago, it became a national scandal. There were protests against him when he tried speaking in Bristol and Cornwall. People threw milkshakes and buckets of fish over him, and he was banned from a local restaurant here in Bristol. There were letters of protest against his candidacy from the other Kippers. The Gloucestershire branch dissolved itself in disgust, and a very large proportion of the party’s membership resigned.

I don’t share his political views and strongly disagree with him about Brexit. It’s destroying Britain. As is Johnson’s free trade Thatcherism. And the NHS is most definitely being privatised.

But I’m reblogging his post about the materials Black Lives Matter had put together for a proposed day of action in schools this summer because I believe that while he misses the point and is wrong about many of the issues BLM raise with their teaching materials, there are others that he is right to tackle and criticise.

Someone leaked the school syllabus Black Lives Matter had put together onto the web, and Sargon makes it clear that it’s a full-one attempt to indoctrinate children. He then goes on to critique some of BLM’s proposals one by one.

He begins with BLM’s call for a week of action in schools. This declares itself to be a national uprising that affirms the lives of Black students, teaches and families. This week centres classroom lessons on structural racism, intersectional Black identities, Black history and anti-racism through the thirteen guiding principles of the Black Lives Matter movement.

Sargon declares that this is an attempt to indoctrinate children with a one-sided view of history, politics and moral philosophy without their parents’ presence or even knowledge, in order to turn them into activists. Sargon naturally states that this not something he would like them to do to his children.

He then goes through Black Lives Matters’ Guiding Principles. They are

Restorative Justice: We intentionally build and nurture a beloved community that is bonded together through a peaceful struggle that is restorative, not depleting. This strikes Sargon as like a cult, like some of those he read about a while ago, where they interrogated each other in order to form a tightly-knit community in which they were emotionally connected in a weird and unfriendly way.

Diversity: We respect and acknowledge differences and commonality. Sargon doesn’t comment on this, but this seems to be the standard attitude now being taught in schools and promoted as the norm throughout society.

Empathy: We practice empathy. We engage comrades with intent to learn about and connect with their contexts.

Loving Engagement: We embody and practice justice, liberation and peace in our engagements with one another.

Queer Affirming: We foster a queer-affirming network. When we gather, we do so with the intention of freeing ourselves from the tight grip of heteronormative thinking or rather, the belief that all in the world are heterosexual unless s/he or they express otherwise. Sargon doesn’t comment on this either, but at one level it’s also unremarkable. Schools have also come under pressure to tackle homophobia and promote gay tolerance and equality. There are problems with this when it comes to what is age appropriate. Homophobia is certainly not confined to the Black community, but it does seem to be particularly strong there. A few years ago back in the 1990s BBC Radio 4 broadcast a documentary, The Roots of Intolerance, in which the Black British gay presenter went across Britain and the Caribbean seeking to understand where the deep hatred of gays in Black society came from. This was a particular issue at the time, as there was a spate of extremely homophobic songs emerging from Black artists. That controversy has now died down somewhat, but I don’t believe the situation has altered in the past 25+ years. I disagree with this part of BLM’s manifesto because the attack on heteronormativity is too extreme and should not be taught and encouraged.

Transgender Affirming: We are self-reflexive and do the work required to dismantle cisgender privilege and uplift Black trans folk, especially Black trans women, who continue to be disproportionately impacted by trans-antagonistic violence. We particularly make space for transgender brothers and sisters to participate and lead. Sargon states that if he caught a school teaching his children this, he would take them out. He even says he’d send them to a Catholic school – and he was a militant atheist. This radical stance is aimed particularly at the Black community, but seems to be part of the general trend throughout American and British society. Trans activists are campaigning for this to be taught in schools. Again there are problems with what is age appropriate, and also the indoctrination of the vulnerable. Some children are being taught by the medically unqualified that they are transgender, while in fact they may simply be mentally ill. There is particular concern that those convinced that they are transgender may be simply autistic. Girls are being particularly affected, and so some opponents of the radical trans movement feel that it is an anti-feminist ideology.

Unapologetically Black: We are unapologetically Black in our positioning. In affirming that Black Lives Matter we do not need to qualify our position to love and desire freedom and justice for ourselves is a prerequisite for wanting the same for others. Sargon makes the point that this also validates the idea that White lives matter as well. In fairness, Black Lives Matter has never said that they didn’t, although some of their members, like Sasha Johnson, almost certainly don’t believe they do. But Sargon also argues that their statement about being unapologetically Black means that their opponents can also argue that they are unapologetically White. Their stance legitimates White nationalism. The only way they can combat this is by adopting Robin Di Angelo’s tactic of stating ‘it’s rules for me but not for thee’.

Black Women: We build a space that affirms Black women and is free of sexism, misogyny and environments in which men are centred. Sargon doesn’t mention it, but this seems to be just another approach Black Lives Matter shares with other radical groups and which reflects the anti-sexism campaigns in general society.

Black Families: We make our spaces family-friendly and enable parents to fully participate with their children. We dismantle the patriarchal practice that requires mothers to work double shifts so they can mother in private even as they participate in public justice work. This confuses Sargon as he says that he thought patriarchy wanted women in the home, barefoot and pregnant. But I think he’s failed to reaslise that this section appears to written for those poorer families, where the absence of a father means that the children aren’t supported by the second income that is now required to support a family. This situation is particularly acute among the Black community, but certainly isn’t unique to it. It is also found among the White poor.

Black Villages: We disrupt the western prescribed nuclear family structure requirement by supporting each other as extended families and villages that collectively care for one another, especially our children to the degree that mothers, parents and children are comfortable. Sargon states that this is a fantasy world.

He has a point in that it appears to be a racialised view, that idealises the African model of communal childcare. For example, in many traditional African cultures the women of the village also breastfeed each other’s children. And then there’s that supposed African proverb about it taking a village to raise a child. But no-one has ever been able to find such a saying in traditional African lore.

However, there is a general principle here that is perfectly acceptable. When my parents were settling down to raise us, they had the support of relatives and neighbours. People at that time did look out for each other, giving poorer friends items they had no longer use for, doing each others’ shopping and looking after each other’s children in sickness and emergencies. That hasn’t completely vanished, but it was done much more than is now common. That sense of community has been damaged by the extreme individualism that is atomising society.

Globalism: We see ourselves as part of a global Black family and we are aware of the different ways we are impacted or privileged as Black people who exist in different parts of the world. This seems to follow the pattern of much Black activism. Black civil rights campaigners have seen the struggle of western Blacks as part of a general, global struggle of Black nations for independence from White domination since at least W.E.B. DuBois, who moved to Ghana after it gained independence.

Intergenerational: We cultivate an intergenerational and communal network free from ageism. We believe that all people, regardless of age, show up with the capacity to lead and learn. Sargon believes that this erases children, but thinks this is good for the kind of people this would attract. This is wrong. The statement simply means they value older people. Again, it’s in line with the general, mainstream attack on ageism.

Collective Value: We are guided by the fact that all Black Lives Matter regardless of actual or perceived sexual identity, gender identity, gender expression, economic status, ability, disability religious beliefs or disbeliefs, immigration status or location. This, Sargon declares, is the endpoint of the radical left’s thinking in race. Or it could be an attempt to create a united Black community with its own sense of pride in order to combat some of the real issues plaguing the Black community, like drugs and Black on Black violence.

Sargon on BLM’s ‘Talking to Young Children

Sargon then moves on to the section about Talking to Young Children about the Guiding Principles of the Black Lives Matter Movement. Sargon states that this section uses phraseology, that could only be by people who don’t have children. He then singles out the sections on ‘diversity’, ‘globalism’ and ‘transgender-affirming’. The last says that ‘everyone get to choose their own gender through listening to their heart and mind. Everyone gets to choose whether they are a girl or a boy or both or neither or something else, and no-one gets to choose for them’. Which Sargon sarcastically warns will leave children rather confused. And I believe that is one of the dangers of adopting such a radical stance when it comes to gender identity. I don’t doubt that some people do feel that they are in the wrong body, and that after very careful thought and medical advice they should be able to transition. But this is something rather more complicated than saying people choose their own gender identity.

‘Collective value’ – Sargon thinks this is the same as individual value.

‘Unapologetically Black’. This section states that there are lots of different kinds of people and one way that we are different is through the colour of our skin.’ Sargon believes that this highlights the issue of race, and will turn children into a generation of racists. The section goes on ‘It’s important to makes sure that all people are treated fairly, and that’s why we, and lots of other people all over the country and the world, are part of the Black Lives Matter movement.’ This tells children that they are going to be a race warrior for the Black Lives Matter movement. But this section also connects with what the movement was saying in their thirteen principles about also valuing people from other races, but that it had to start with Black people’s own first. It therefore does not mean that they necessary disparage other races.

Plans for Week of Action

He then goes on to critique their plans for a week of action, which is a week of activism. This is simply to train children how to be activists. The programme includes sections like ‘Show Solidarity’, ‘Post on Social Media’, ‘Teach a Lesson’, ‘Attend an Event’, create things. He believes this document is real, because it has too many graphics to be otherwise. He points out the contradiction between their statement that they embody and practice justice, liberation and peace in their engagements with each other with a raised fist, a representation of violence.

The materials also include abstracted posters that can be used. Sargon believes that the consistency of the messages shows that this was planned in a central committee. He then goes on to discuss their suggestions for what should be taught at elementary school. Which includes youth activism. The plans for their week of action include ‘Day 1 kick-off: using your voice for a cause; Day 2: past and present youth activism’; guiding questions like ‘what is a cause?’, ‘what does it mean to use your voice for a cause? ‘, ‘why is it important to stand up for what you believe in?’, ‘what are the different ways we can create change?’, ‘home issues and the home community’, a project day. Sargon criticises this on the grounds that they are training children who are unable to think critically about what they are being taught, nor do they know any of the facts of the matter behind it. Sargon does not assume that they will give them a fully informed picture either. He calls it indoctrination.

Postmodernism and Afro Futurism in High School

Moving on to the material for high school, he says that this is where it gets really good. Like ‘Afrofuturism’ and ‘Postmodern Principles’. Sargon asks rhetorically whether he wants a group of radical race warriors, who consider everything about our society racist, to indoctrinate his children into a postmodern education? He says ‘No’, and adds that it’s only because he doesn’t want his child to come out of school believing that the world around him into which he’s been born and raised is evil and that he has to do everything in his power to tear it down. And that he himself, as a White person, is going to be part of the problem. And that every Black person he meets is some kind of inferior species, that needs his help and guidance to be saved. He doesn’t agree with that kind of worldview at all, nor with postmodernism as the kind of lens to view things with.

Sargon is absolutely right about Postmodernism. I extensively criticised it earlier when this blog was centred on Christian Apologetics. Postmodernism and cultural relativism are entirely inadequate as the basis for morality because of their rejection of the idea that it is objective. This was also the attitude of the Italian Fascists and Nazis. Mussolini took over Nietzsche’s idea that there was no objective morality, and the Nazis believed that morality and philosophical values differed from nation to nation according to race and ethnicity. Hence the Nazis’ insistence on Aryan science, maths and other racist nonsense. But the idea of racial and gender equality, for example, demands an objective morality that applies to all humans and is universally valid. Postmodernism, despite its pretensions to do this, actually doesn’t support such universal and objective values.

He believes this comes out in the section on Afro Futurism. This begins with a section on ‘Utopia’, which defines it as ‘an imagined place where everything is perfect, and asks the reader to define their utopia.’ It asks people to dream about their perfect place, a consistent theme throughout the documents. It asks the students what problems they could solve with their superpowers and what they would look like in this imaginary world. Sargon responds with ‘Who cares? You live in the real world’ and points out that they have limited resources at hand and limited options. So they should stop talking about an imaginary freedom of the will, as if the will is something separate to the physical world and gets to decide everything for it. He doesn’t want them thinking about superpowers, but asking how they can get good grades, how can they get a good job, how can they be healthy and stable, how can they raise children of their own, how can they form a family and be a healthy person.

This is a fair criticism. From what I can see, Afro Futurism simply means Black science fiction and particularly the imagining of Black advanced technological societies, like Wakanda in the film Black Panther, based on the Marvel comic books. There’s nothing wrong with such dreams, but schools should be teaching more immediate and achievable goals and aspirations to their students.

High School Materials

From this he moves on to the high school section, where there is more interesting stuff. Like ‘the BLM High School: the Black Panther Party’; ‘Social Justice Mathematics Materials’; ‘Black Lives Matter Haiti’, ‘Chicago Race Riots’, all of which Sargon describes as full-on Black Lives Matter propaganda. Sargon states that this doesn’t mean that they’ll get the opportunity to pump this out, but the fact that they’ve prepared it shows that there is time, money and materials behind it and it will get somewhere.

Then on to their reading materials. These include the Black Panther’s Apologia. This is the Panther’s 10 point programme, which were:

  1. We want freedom. We want the power to determine the destiny of our Black and oppressed communities.
  2. We want full employment for our people. They believed that the federal government had the responsibility and obligation to give everyone either a job or a guaranteed income. Sargon shows his libertarianism here by saying that it shows that they believed that they were the serfs of the state. This part of their manifesto is certainly radical. If you read it, it says that if businessmen are not willing to provide employment, the technology and means of production should be taken away from them and placed in the hands of the people, so that they can do so. It’s certainly a communist demand. But at the time this was written, in Britain the social democratic post-war consensus was still governing British politics. This meant that the government believed it had the responsibility to create full employment. This was through a mixed economy and state economic planning. Attlee only nationalised a very small number of industries, and so it did not necessarily mean that the state would employ everyone, only that it would help create the economic framework for everyone to be able to get a job. As for a guaranteed income, this could just mean proper unemployment benefit. This was part of the minimum welfare provision set up by Roosevelt’s New Deal, but I don’t know how far it extended. Like the British unemployment benefit before the creation of the welfare state, it may have only reached certain sections of the working class. In which case the Panther’s demands are entirely reasonable.
  3. We want an end to the robbery by the capitalists of our Black and oppressed communities. Sargon questions this by stating that if they believe the state is robbing them, why do they want it to provide them with a job, as they wouldn’t be free. This section goes back to the old promise of 40 acres and two mules. Sargon asks what they would do with this if they were dumped in the middle of the Midwest. They wouldn’t be able to take care of two mules. He knows he wouldn’t know what to do with them, and that they wouldn’t know either. Again, if you actually look at what they’re proposing, they also say they would accept the monetary equivalent. They’re talking about reparations for slavery, and for the slaughter of 50 million Black people they believe America has committed worldwide.
  4. We want decent housing, fit for human beings.
  5. We want decent education for our people. This also includes the statement that it should expose the true nature of decadent American society. They want to be taught the true history of their people and role in present-day society. Which looks like the origin of Black History Month.
  6. We want completely free healthcare. Sargon reads this out, but makes no comment. But it’s a reasonable request, and is behind the NHS in Britain, now under attack from the same forces of capitalism that the Panthers saw as oppressing Black Americans.
  7. We want an end to police brutality and murder of Black people, and all other people of colour, all oppressed people inside the United States. From what little I know of the Black Panthers, it was the casual police killing of Blacks that provoked the rise of the Panthers in the first place. They believed the only way they could protect Black people was to take up guns and shoot back. Hence Sasha Johnson’s bizarre fantasy of setting up a Black militia here in the UK, despite this country’s rather different history.
  8. We want an immediate end to all wars of aggression. This was obviously written during the Vietnam War, but it’s still applicable now.
  9. We want freedom for all Black and oppressed people. Sargon skips over this, omitting that it’s about freeing people in jail, and that they also want trial by a jury of peers for everyone charged with so-called crimes under the country’s laws. This is a central cornerstone of western justice.
  10. We want bread, housing, education, justice, peace. Sargon declares that these are flights of fantasy that sound like radical communist agitation, and for the Black Panthers, a militant, murderous party. Certainly the Panthers do seem from this to have been very radical left, and influenced by communism. But the demand for decent housing, full employment and free healthcare could be solved simply through a social democratic mixed economy welfare state. Horrifyingly radical to Americans, but the norm in Britain at the time.

Social Justice Maths

Sargon goes on to other topics, which he thinks are very weird. Like materials for social justice mathematics, a copy of Oakland police statistics for 1st July 2013, and Stanford university’s big study of racial disparites, and the stats for New York police’s stop and frisk.

Sargon’s Concluding Criticisms

Then there’s the Teaching Tolerance Guide, subtitled ‘Discussing Race, Racism and other Difficult Topics with Other Students’. There are also videos. Sargon once again describes it as a social justice package – which is quite correct – and states that the same talking points are repeated over and over again throughout it. He states that it is to present a one-sided narrative on all these points in order to construct the belief that American and other societies are uniquely evil, encouraging children to go into flights of fantasy about what might be, instead of being pragmatic, responsible and trying to build a better world one step at a time.

Sargon says that this should be resisted at all costs. If you’re a parent, you should enquire at your local school if they have any Black Lives Matter teaching materials that they will be teaching your children and request a copy of them. And if they don’t, you should kick up a stink, threaten to pull your child out and tell other parents to do so, because this is racial indoctrination. He even says that you could send the other parents this video to show what these materials look like.

He then ends the video by plugging his merchandising, based on Orwell’s statement that in a time of universal deceit, telling the truth is a revolutionary act. And with Black Lives Matter we have entered that time of deceit. Our societies are not evil. They are good societies. Black Lives Matter is a malign cult, which he believes has spread through our societies because they are good, decent and people do not want to be racist. This is partly right. Black Lives Matter exists because society does treat Black people unfairly, but it has spread because people do not want to be racist as the mixed race crowds of their protests show. He believes it has spread through a postmodernist education establishment with a deconstructionist agenda which says that if things are looked at in a certain way, White societies are uniquely evil when they aren’t.

Here’s Sargon’s video.

The materials Sargon analyses and critiques in this video seem to show that in many ways Black Lives Matter is unremarkable. It has much in common with other left-wing movements demanding racial and gender equality and promoting gay and now trans rights. It also seems to follow much previous Black activism in connecting the deprivation of Blacks in the west with White western imperialism and colonialism. I don’t dispute either that its view that Blacks are particularly disadvantaged in America is due to institutional racism, as certainly legislation has been used to disqualify Blacks from opportunities, jobs and services, including welfare provision, that has been reserved for Whites.

This is not the whole story, however, and such a view should not be taught in school. What is appropriate as voluntary community activism becomes dangerous indoctrination when taught in the classroom. The idealisation of the Black Panthers is a particular problem. While much of their demands were reasonable and entirely justified, they were a violent paramilitary terrorist organisation. It’s intoxication with the Panthers and their violence that has inspired Sasha Johnson to style herself as a Black Panther and try to set up her own, similar Black paramilitary organisation.

I also share Sargon’s objections to teaching children that western society is uniquely evil and persecutes Blacks, who always require particular assistance. And that Whites are responsible for this, and somehow intrinsically racist unless taught otherwise. This is only part of the story, and the reality can be far more complex.

Despite its careful wording about tolerance and diversity, the materials for BLM’s proposed day of action would only create more racial hostility, division and resentment. They should definitely not be taught in schools.

Russell Howard Stops Show Because of Audience Filming, But Alex Bellfield Blames Dawn Butler

August 15, 2020

This is in itself an inconsequential story, but I’m putting it up here because it shows how desperate the Tory media and their baying public are to smear Dawn Butler. Alex Bellfield is the host of some kind of small, independent radio show, ‘Celebrity Radio’, and puts videos of some of them and his rants up on YouTube. It’s bog-standard, Tory right-wing stuff – disabled people are scrounging off the state, Cressida Dick and Sadiq Khan are personally responsible for the crime wave in London because they’re too soft on Blacks because of fears of racism, Labour did nothing about the Asian sweatshops in Bradford and the rest. The other day he took it upon himself to post up a 2-3 minute long opinion piece linking Russell Howard stopping a show with Dawn Butler filming the police as she was stopped while driving.

I can’t say that Russell Howard is one of my favourite TV comedians, despite the fact that he comes from Keynsham. It’s a small town between Bristol and Bath, just down the road from me in south Bristol. Some of its simply because I don’t find some of the jokes funny, and some of its because, as someone from Bristol, I’m not so keen on some of jokes about people from my fair city. But I don’t hate him or his show. It’s just not something I’m particularly keen on.

According to Bellfield, Howard had stopped one of his gigs that week and walked off stage after an audience member stood up and started filming him on their mobile or whatever. Bellfield didn’t blame Howard for doing this, and went after millennials instead. More Tory rubbish – they hate millennials because they’re all left-wing, entitled, SJW ‘snowflakes’. But this time it was because, he decided, millennials can’t simply enjoy actually being present in the moment at a gig or an event. They have to film it to show they were there. And so the audience member showed their ignorance, and Howard walked out.

This is actually fair comment on the attitude of a number of people, but it began long before the millennials. At the Cheltenham Literary Festival back in the 1990s I remember the organisers telling the audience that they were not allowed to film. I think some venues actually check your bags to make sure that you aren’t carrying filming or recording equipment. This was slightly before mobile phones, when it was digital cameras. I think it’s not just a case of bad manners, but there are also copyright issues involved.

Bellfield didn’t blame Howard for stopping his show, because, as he went on, it was somehow Dawn Butler’s fault. She was encouraging and enabling all these rude millennials filming where they shouldn’t, because she had filmed the cops as they stopped her on a ‘stop and search’. And it’s a good job she did, because the Tory lies about her have been coming thick and fast. You only have to look at some of the rumours Zelo Street has dispatched in his articles debunking them. Like she had a White passenger with her – she didn’t – or she deliberately flipped the video to make the police look bad, which she didn’t either.

Dawn Butler is another politico about whom I have strong reservations. She’s intelligent, passionate and a good speaker. I saw her at the hustings for the Labour party deputy leadership. As a woman of colour, she’s obviously very keen on stamping out racism. My problem was that she might be too keen. We’ve already had a witch hunt in the Labour party using anti-Semitism as a purge against the left and critics of Israel. There was Rebecca Long-Bailey demanding similar action against critics of the radical Trans movement. And I remember some of the antics of Bernie Grant down at Brent council in the 1980s. Grant had a rigidly inflexible attitude to racism, which he found everywhere. Decent people, who weren’t racist at all were accused, and books purged from schools and libraries which he and coterie considered racist, but which it could be argued were no such thing. This angered other members of the left, and Martin Barks made a sharp attack on this censorship in his book Comics: Ideology, Power and the Critics, which takes a sharp aim at the way critics of the funny papers have attacked them from both the left and right. I was afraid Butler would start something similar in the Labour party.

Now it’s clear that she’s right about the rampant racism. It’s by the Blairites, who were bullying Black MPs and activists, including – no surprise! – Diane Abbott. And they’re determined not to go the way they treated those they’ve falsely smeared, because they’re being vilely smeared themselves and have expensive lawyers. As Mike and the others have said, if they’re so sure they’re being misquoted, then they should release the full text of what they said to show otherwise. And definitely not try to have any investigation into them suppressed.

And Butler was right to film the police. Excessively forceful and violent routine searches of Black people, who are guilty of simply driving about in expensive cars, have been going on for years. I found one such example in an old copy of Private Eye from around 20 years ago. And the cops in demonstrations in London have also used dirty tricks to seize and hold members of the protesting crowd in order to disrupt them. I therefore don’t blame anyone for filming the rozzers. They aren’t the Klan, as Sasha Johnson, the leader of the mighty Black Lives Matter LARPer army in Brixton has declared. But, unfortunately, there are some forces that definitely need watching and, if you’re innocent, you do need to have evidence in your defence. Especially if you’re Black.

But this is obviously too much for Bellfield and his Tory cohorts. Unable to smear Butler, he had to fall back on trying to blame her for something, even when she wasn’t responsible and was taking reasonable steps to protect herself against possible falsehood. But she’s a left-wing Black woman, and so has to go.

It was a desperate smear, and shows how low the Tories will go in smearing their opponents. Well, I’m also sorry that Howard stopped his gig. I hope his others are going better, and if it’s a choice between seeing him and Bellfield, you’re far better off laughing with the funny man from Keynsham.

Just as you are believing Butler against the lies of a viciously racist Tory pack and media.

See also: https://zelo-street.blogspot.com/2020/08/dawn-butler-enter-racist-liars.html

MP stopped by police in London for ‘driving around whilst black’

Senior Labour staff urged to publish WhatsApp messages IN CONTEXT if they think #LabourLeaks report misrepresented them

 

CAA Chief Stephen Pollard Defends Tory Thug, Who Punched Girl Anti-Fascist Protestor at UWE

February 21, 2018

I’ve been watching Dick Coughlan’s video on YouTube, ‘Daily Mail Readers = Bonkers Mental Nazi Rapists’, in which Coughlan goes through the comments section on the on-line version of the Daily Heil, and shows you precisely why it’s got that nickname. Coughlan himself is very anti-racist and anti-Nazi, as well as pro-feminist and supports LGBT and trans rights. He’s put up a number of videos about the historical reality of the Holocaust, refuting the assertions of the various Nazis out there that it never happened. I’ve reblogged some of these here. And so it’s no surprise that the comments he reads out here are from Mail readers with extreme right-wing views ranting on about immigrants.

And one of them is Stephen Pollard, the head of the Campaign Against Anti-Semitism, the foul group of liars that have libelled Mike as an anti-Semite and Holocaust denier.

Remember the fracas that occurred a few weeks ago when the Young Master, Jacob Rees-Moog – whom Coughlan says looks like Lord Snooty from the Beano – turned up to give a talk at the University of the West of England here in Bristol? A group of antifa were present to protest. Snooty, sorry, Mogg in 2014 attended a dinner of the far right Traditional Britain Group, which is very anti-immigrant, viciously anti-Muslim, and at least one of its members does have a fascination with the Nazis. They also want to sell off the NHS. When news of this was published in the Independent, Mogg issued a statement that he went ’cause he didn’t really know who were they were. They just issued him an invite, and so he went along. Well, that’s his excuse. I find it unconvincing. As other people have pointed out, you hardly go to a formal dinner of an organisation without knowing at least something about them. But the incident explains why the antifa were protesting him.

One of them, a young woman, shouted ‘Racist! Nazi!’ at Mogg as he walked past. One of Mogg’s Tory fanboys then stood in front of her and punched her in the mouth. He also tried to hit her again. Coughlan also makes the point that this character was also photographed wearing a Nazi uniform. This was at a fancy dress party, admittedly. However, you can’t hire Nazi uniforms from costume shops. You have to buy them online. This is another point Coughlan makes, which leaves it a good question about how much sympathy this thug really does have with the Nazis.

Amidst all the controversy, Pollard had a piece commenting on it published in the Heil. And guess what? He declared that the real Nazis were the left-wingers making accusations of racism.

This tells you all you need to know about Pollard and his grubby crew in the Campaign Against Anti-Semitism. Pollard and his comrades have zero interest in tackling real anti-Semitism. As has been pointed out by Tony Greenstein, he’s true-blue Tory Jewish establishment. The CAA’s website has little to say about real Nazis and anti-Semites, like the BNP and National Action. Nor is there much criticism of the Tories. There is far more criticism of the Labour party for alleged anti-Semitism. And it’s the CAA and its counterpart in the Labour party, the Jewish Labour Movement, who are responsible for pushing the anti-Semitism smears and libels.

And their metric for deciding who is an anti-Semite is risibly simple: it’s support for Israel. It doesn’t matter how right-wing someone is, if they support Israel, Pollard will appear and defend them as not anti-Semitic at all. Like he did the Polish government, despite the anti-Semitic character of several pieces of legislation criminalising blaming Poles for the crimes of the Nazis. Among those the Israel lobby has smeared as anti-Semites are self-respecting Jewish people, who have, or whose families have, suffered real anti-Semitic abuse and racially motivated assault. But because they have been critical of Israel and its seven decades long campaign of persecution of the indigenous Palestinians, Pollard and his cronies have libelled them as anti-Semitic.

And so this squalid, amoral liar defends the Tory thug, who punched an anti-racist protester, and smears her, and people like her, as Nazis. Because she and they are left-wing, and so a threat to the Tories and his own organisation. The CAA desperately needs to position itself as the leading organisation tackling anti-Semitism. They aren’t, not by a very long chalk. They’re only interested in anti-Semitism in so far as accusations of it can be weaponised against Jeremy Corbyn, Momentum and the true Labour moderates, to defend Thatcherism domestically and Israel abroad. And they are afraid of Antifa as these people challenge their appropriation of anti-racism and anti-Fascism.

As for Antifa themselves, the Christian minister, Harvard lecturer and left-wing activist Cornell West stated that it was them who saved him and the other people from across the faith and ethnic spectrum, including Jews, from being killed by the Alt-Right and Nazi stormtroopers in Charlotteville as they attended an interfaith service.

Pollard and the Jewish Labour Movement couldn’t care less for real victims of anti-Semitism. They just wish to stamp out criticism of Israel, and so will smear decent non- and anti-racists, including Jewish victims of racist assault, and defend right-wing thugs, in order to do so.

But perhaps we shouldn’t be surprised at Pollard defending a right-wing thug and attacking left-wing anti-racist activists. Jonathan Hoffman, a former president of the Zionist Federation of Great Britain, was photographed in the company of Paul Besser, Britain First’s intelligence office, when they were both out protesting against a Palestinian convention and expo in London.