Answering Simon Webb’s Question about the Contribution of the Windrush Migrants

Yesterday, right-wing Torygraph reading internet historian Simon Webb over at the History Debunked channel responded to the Queen’s speech, in which Her Maj referred to the ‘profound contribution’ of the Windrush generation. Webb asked what that was. He’s put up another video today repeating the question, and commenting that nobody was able to give him an answer. A number of people told him he was racist for asking it. So he repeated it, giving as an example of a profound contribution made by an immigrant community the Gujarati shopkeepers who kept their shops open up to eight or nine in the evening rather than shutting at five O’clock. This is a benefit, because it’s led to a change in opening hours which means you can buy whatever you want at any time without having to worry about a rush when the shops open a nine.

I’ve left a reply there answering his question. Here it is:

Okay, Simon – it’s a fair question, so I’ll bite. After the War there was a labour shortage which the Black Caribbean immigrants helped to fill. They were particularly needed in nursing and the care sector. Not a spectacular contribution, but a contribution nonetheless. And here in Bristol the St. Paul’s Carnival is a major local event and very popular, despite that part of the city’s poverty and crime. There’s also a statue up in one of the more multicultural parts of Bristol to a Black writer, actor and playwright of that generation.

Okay, the actor and playwright is obscure – he was mentioned a few months ago when racists vandalised the bust to him, probably in reprisal to the toppling of Edward Colston’s statue. And the St. Paul’s carnival is local to Bristol. Nevertheless, it is spectacular and very popular, with White Bristolians coming into to see it and it is one of the major events in the city’s calendar. As for Black Caribbean workers helping to fill the labour shortage, that’s true whether they did so in response to national appeals for workers or if they were simply looking for better wages and opportunities. And I’d also say that Bristol was made morally better by the boycott of the local bus company because it wouldn’t employ Blacks. The bus boycott was given great support by the-then Bristol MP, Wedgie Benn.

I think Webb might be asking the wrong question, or expecting the wrong kind of answer. He clearly wants to hear about a distinctive contribution made by the Windrush generation. Something revolutionary. But even if the Windrush generation’s main contribution was as workers, the same as White Brits and the other New Commonwealth immigrants that arrived at the same time, that’s still an important contribution. And our hospitals and care homes did need their nurses and ancillary staff.

And just before the Windrush arrived, we were assisted during the War with workers and soldiers from the Caribbean. There’s a bit about them in an anthology of articles on Black and Asian British history, Under the Imperial Carpet. There was, I believe, even a Black RAF pilot, who I’m sure deserves to be better known. As for the post-War years, I’d say that the most profound contribution of the Afro-Caribbean community in Britain has been in the performing arts and particularly music. Apart from some great Black musicians, they also introduced into Britain new musical genres like Ska and Reggae, which were also taken up by White performers. Oh yes, and they introduced the steel band to Britain. One of the school’s in Bristol’s St. George’s ward had one.

I’m very much aware that the Black British community has its problems – higher rates of unemployment, low academic achievement, drugs and crime. But nevertheless they’ve also brought benefits and made a genuine contribution to British society, and Her Maj was quite right to talk about it.

Two Images of Blacks from the Age of the Victorian Music Hall

I found these two pictures in Edward Lee’s Folksong and Music Hall (London: Routledge and Kegan Paul 1982). This is part of a history of popular music for schools. Other books in the series are, or were, on contemporary folksong, Jazz and Blues, Reggae and Caribbean music, Rock, Rock ‘n’ Roll, Soul and Motown, and Tin Pan Alley. The picture below, of a Black man holding the hand of a little White girl as they go paddling on the beach in the chapter on the Minstrel shows. The caption for it says ‘The minstrel as a family entertainer. Another stereotype – the black man as simple friendly soul’.

I’ve mixed feelings about this. I can see that some people would find it patronising and offensive, but at the same time it also shows how Black American popular music was gaining an audience in this country. And that people were enjoying it and celebrating its performers, rather than treating them as some terrible threat.

Less controversial, I hope, is this picture of the Fisk Jubilee Singers, one of the first genuine Black American musicians to become popular and tour over here.

Discussing the impact of Black American music in Britain, the book states

‘Linked with the popularity of minstrel shows there was an increasing interest in black artists and in genuine black music. Early in the nineteenth century the actress Fanny Kemble, travelling in the southern states of America, had been struck by the ‘strange and wild songs’ of the black boatmen. These were probably an early form of shanty with a strong blues influence.

‘As the century passed, black artists began to make a name for themselves. Among the most famous was James Bland (1854-1911), composer of ‘Carry Me Back to Old Virginny’ (his first big hit), and ‘Oh Dem Golden Slippers’. In England a sensational reception had been given, in 1848, to Juba, an outstandingly talented black dancer, and later, in 1871, to the Fisk University Jubilee Singers. It was they who made popular ‘Deep River’, ‘Swing Low, Sweet Chariot’, and ‘Nobody Knows the Trouble I’ve Seen’. It was through them that the genuine ‘spiritual’ became known and loved by white people.

‘But this was not all. The tumultuous receptions they had (ten thousand people at an open-air concert in Hull, for instance) was in part due to the powerful rhythmic effect of their music; it must have had what Jazz lovers later came to call ‘swing’. The gripping excitement of authentic black music had begun to be felt, and within twenty years, ragtime, the first internationally popular Afro-American musical style, was sweeping the world.’ (Pp. 79-82).

Brits have been listening to Black music for a very long time. The Fisk Jubilee Singers are also included in a collection of essays on Black and Asian British history, Under the Imperial Carpet, which is itself well worth a read.

As for the minstrel shows, I’m not nostalgic for their return. The music’s good, but Whites performing in blackface is racist and offensive, however much the Heil and Depress may defend it and get themselves furious about the cancellation of the Black and White Minstrel Show. What I also find sad is that when people have tried to perform the old minstrel songs without the racist makeup, they’ve flopped. I don’t think there should be anything problematic about the music. But it is skewed and wrong that people only apparently want to hear it when it’s in blackface.

Beeb’s ‘Horrible Histories’ Pushing Myths and Falsehoods as Black History

One of the major aims of the ‘History Debunked’ YouTube channel is attacking the myths and sometimes deliberate lies, which try to present past British society as far more ethnically diverse and multiracial than it really was. This is being done in order to create an image of the past that fits and reflects today’s racially diverse society. Although undoubtedly well meant, it is a fabrication. Simon Webb, the YouTuber behind the channel, is a Telegraph-reading Conservative, but I don’t think he can be fairly accused of racism. He’s a published author, who does know his history and the reality behind the falsehoods he tries to debunk.

On Tuesday he put up a video attacking the latest editions of the Beeb’s Horrible Histories programme. This is a children’s history programme based on a series of best selling books. This is intended to present history in a fun way with much comedy, though Webb, with rather more serious tastes, decries it as slap-dash and inaccurate. A recent edition of the programme was on Black British history, and was simply full of myths and falsehoods presented as solid, historical fact. So much so, that Webb said he couldn’t go through all of them, and described the programme as propaganda aimed at children. So he confined himself with a couple of the more egregious.

The programme began with the Empire Windrush and the statement that its passengers had been invited to England to help with reconstruction after the War. This is a myth that’s been promoted by a number of people, including Diane Abbott. The truth is that Blacks weren’t invited to Britain by anyone and definitely not the British government. They were appalled at the immigrants’ arrival because they didn’t have anywhere to accommodate them. Webb states that some ended up living in air raid shelters because of the lack of proper housing. The truth is that the Empire Windrush was a troop ship that was returning to Britain from South America. There was hardly anyone on board, so the captain decided to open it up to paying passengers to reduce costs. The adverts for places aboard the ship in the Jamaican Daily Gleaner simply gives the prices of the various classes of accommodation. There is no mention of work in Britain. As for the motives of the people, who took passage aboard the ship, the Sheffield Daily News in Britain reported the comments of a Jamaican businessman, Floyd Rainer, who said that the immigrants had come to Britain because they were dissatisfied with pay and conditions in the Caribbean. They were seeking better opportunities for themselves, not to help Britain.

The programme then followed this with an item about Black Roman soldiers at Hadrian’s Wall. These were Moors from the Roman province of Mauretania. However, Mauretania was in North Africa, in what is now Morocco and Algeria. It was a province settled by Carthaginians, who were Phoenicians from what is now Lebanon, and the Berbers. Although comparatively dark-skinned, they had Mediterranean complexions, and were not Blacks from the modern West African country of Mauretania, has an American website claims.

It then went on to St. Adrian of Canterbury, who it was claimed was also Black. But he came from what is now Libya in north Africa, and so wouldn’t have been a Black African. However, the programme stated that he was an African, and left the viewer to imagine that he would therefore have been Black.

Mary Seacole was also shown tending British soldiers in a hospital during the Crimean War, which is also a myth. She set up a bar and restaurant and never did any actual nursing. It also showed Cheddar Man as Black. This is based on a reconstruction that was widely covered in the press at the time. However, Webb has done a previous video about it and similar reconstructions showing how flawed they are. In the case of Cheddar Man, the scientists behind the announcement that he was Black actually retracted this in a piece published in New Scientist. No-one really knows what colour people’s skins were 10,000 years ago.

I think the BBC actually means well with all this, and its presenters and compilers probably don’t think that they’re falsifying history. I’m sure they genuinely believe that they’re uncovering previously hidden aspects of the British past. I think projecting the presence of Black people back into the past is part of an attempt to deal with the continuing racist attitude towards Black and Asian Brits that still sees them as foreign, even though they have now been here for three generations. And a smaller number will have been here for much longer.

But I also think that the Beeb is also prepared to falsify history in this direction as well simply to make a programme. Back around 2003/4 the Beeb screened a series about the way modern artists and musicians were taking inspiration from the Psalms of the Bible. In one edition, feminist icon Germaine Greer went to Jamaica to meet the Rastafarian musicians, who sang the Psalms in the origin Amharic, according to the Radio Times.

Historically, this is nonsense. The Psalms were originally written, like almost all of the Tanakh, the Christian Old Testament, in Hebrew. Hence its alternative name of Hebrew Bible. It very definitely wasn’t written in Amharic, which is the modern Ethiopian language of the Amhara people. But Rastafarianism is based on the worship of Haile Selassie, the late emperor of Ethiopia, as the Lion of Judah and Black messiah. Hence, presumably, the insistence that the Psalms were written in Amharic. It seems to me that the Beeb obtained the cooperation of the Rastafarian musos for the programme on the understanding that the programme would be presented from their theological point of view. If they contradicted the assertion that the Psalms were written in Amharic, a language that didn’t exist when the Psalms were actually composed, then no programme. And so the Beeb and the Radio Times published this piece of historical nonsense.

I think a similar process may also be working behind the Horrible Histories and similar programmes present long held myths as facts about the Black past. I don’t know, but I think some of them might be made in collaboration with Black groups and individuals, who passionately believe these falsehood. The Beeb wants to make these programmes and include the views of Blacks themselves. These individuals insist on the inclusion of these myths, which the Beeb won’t challenge because its researchers don’t know that their myths, and the organisation is afraid of these organisations denouncing them as racists if they ignore these long-held Black views.

There are some excellent books and materials on Black British history out there. Three I’ve come across are Gretchen Herzen’s Black England – Life Before Emancipation, the collection Under the Imperial Carpet – Essays in Black History, edited by Rainer Lotz and Ian Pegg, and Our Children Free and Happy – Letters from Black Settlers in Africa, edited by Christopher Fyfe and published by Edinburgh University press. But there is an awful lot of myth and falsehoods as well.

However well meant, these need to be rejected as falsehoods, even if they’re told as truth by the Beeb.

Expelled Labour Anti-Racist Campaigner Marc Wadsworth Talks to Afshin Rattansi on RT

This is another great video from that notorious Russian propaganda outlet, RT, which shows exactly why we need the channel. It’s the only one allowing those smeared as anti-Semites from the Labour party to come on TV to give their side and their views.

In this clip, RT’s presenter for the ‘Going Underground’ programme, Afshin Rattansi, talks to Marc Wadsworth. Wadsworth is the veteran anti-racist campaigner, who was smeared as an anti-Semite by Blairite Labour MP Ruth Smeeth. He was then subjected to what can only be described as a kangaroo court, before being found guilty and thrown out.

Wadsworth here talks about how he formed the Anti-Racist Alliance in 1991, and how he helped the parents of the murdered Black teenager, Stephen Lawrence, meet Nelson Mandela. He states that this was a time when racism and Fascism were on the increase. Blacks and Asians had been attacked, the BNP had established a bunker, which they claimed was a bookshop, and then there was the murder of Stephen Lawrence. He was able to get Stephen Lawrence’s parents to meet Mandela through contacting expatriate members of the ANC, who were disgusted to find out that Black lives were just as cheap in London as they were in South Africa. The Anti-Racist Alliance itself had the support of MPs, Blacks, Asians and Jews, and was the largest Black led anti-racist organisation in Europe.

Rattansi then asks him about Amber Rudd, the deportations and his expulsion from the Labour party. Wadsworth states that his father was one of the Windrush generation. He was an RAF volunteer from Jamaica, who paid his own passage of here in 1944 to help Britain fight the Nazis. After the War, he then made his way back here, to help this country rebuild. Wadsworth says that his father’s dead now, but if he were alive, he’d be appalled at the way they were treated, and the way his son has been treated.

Rattansi then asks him how long he’s known Jeremy Corbyn. Wadsworth states that he’s known Corbyn since he was first elected as an MP in 1983, when he was a campaigning trade unionist. Wadsworth also discusses how he was one of those involved in the movement for Black sections in the Labour party, which led to the election of the first Black Labour MPs, including Bernie Grant and Diane Abbott. This was a landmark moment, as up till then parliament had been all White, as White as that of South Africa.

He and Rattansi also discuss how Wadsworth was influential in changing and drafting the law on racial harassment in concert with a member of the Board of Deputies of British Jews. This was after a series of battles with the BNP on the Isle of Dogs after the election of Derek Beacon, when Jews were being attacked.

As for the kangaroo court that found him guilty of anti-Semitism, he states that his legal team had entirely disproved the charges against him, and that the court couldn’t even give him a definition of anti-Semitism, and had to take legal advice part way through. He found this very disturbing. He says he’s been overwhelmed by the support he’s received from thousands of people, and that polls show most people think he’s innocent. He states that this is the Blairites trying to hold on to power, and that if they get away with throwing him out, they’ll be able to throw out anybody. It could be Jackie Walker next, or Ken Livingstone.

Rattansi tackles him on why no Labour figures have publicly defended him. Wadsworth states that he had received the support of high-ranking Labour MPs, naming them. As for the reason they haven’t publicly come forward, this is because Jeremy Corbyn is under siege by the Blairites. 172 MPs signed a ‘no confidence’ motion against him, which is 95 per cent of parliamentary MPs. They’re afraid to speak out in case the right-wing press jump in and try to use their defence against them and the wider Labour party.

Rattansi mentions that Wadsworth isn’t just concerned with racial justice, but also with class. Wadsworth states that he left the Labour party because of the invasion of Iraq. He rejoined when Corbyn became leader. He states that we need to back Corbyn in this battle for the soul of the Labour party, if we wish to have genuinely socialist, internationalist, anti-war Labour party.

At the end of the programme their subtitles giving dates from a ‘Justice for Wadsworth’ tour, beginning in London. You may wish to stop the video at that and make notes of the dates.

Wadsworth is clearly a man of deep conviction and integrity, and it is an utter travesty that he has been so foully smeared as an anti-Semite when he is clearly very, very far from it. As are so many others.

As for his story about his father serving in the RAF, and then coming back to Britain after the War to help in our reconstruction, Wadsworth’s father was by no means the only one. The book Under the Imperial Carpet, which discusses various incidents in Black British history, has a chapter on the many West Indians, who, like Wadsworth’s father, came to this country during the War to help us. These people were so well received that they came back here after the War expecting the same treatment. Sadly, they weren’t, and found instead bitter racism and resentment. Rudd and Tweezer’s deportation of this generation and their children is another vile chapter in this story of hope, racism and disappointment and maltreatment.

Wadsworth and everyone else falsely accused of anti-Semitism should be cleared and reinstated as members of the Labour party immediately.

The deportations must stop now, and those deported returned to their homes and families in Britain. And Tweezer should resign or be thrown out for her role in drafting the legislation used to persecute them.

And Ruth Smeeth and the other Blairites are utterly despicable, and should be deselected.