Posts Tagged ‘Universities’

Sokal and Bricmont on the Harm Done to Developing Countries by Postmodernism

July 10, 2021

I’ve put up a number of articles recently attacking various forms of postmodernism, such as Critical Race Theory, for their radical rejection of Enlightenment values of rational debate and liberalism. In the case of Critical Race Theory, this has produced an ideology with definite Fascistic characteristics in its appeal to irrationalism, feelings and racial feeling against Western rationalism, which is held to be a form of enslavement when taken up by or foisted on Blacks. This is exactly like the Nazi denunciation of democracy as a Jewish plot to enslave Aryan Germans. Postmodernism is modern philosophy that explicitly preaches radical scepticism. It states that there is no such thing as objective fact and questions scientific objectivity with the claim that scientific theories are merely the product of particular historical events. It was developed by radical sociologists of science, such as the French scholar Bruno Latour, from the work of Willard Quine and Paul Feyerabend. Latour’s anti-scientific scepticism went so far as to question the death of one of the pharaohs from tuberculosis, as suggested by medical researchers in the ’70s. He did so, not because of any medical evidence suggesting another cause, but because tuberculosis was only identified as a specific disease in the 19th century. He stated that the disease only began when it was discovered by Koch, and so couldn’t have existed back in ancient Egypt to kill the pharaoh.

One of the first major attacks on Postmodernism was by the American mathematicians and physicist Alan Sokal and the Belgian philosopher Jean Bricmont. Sokal had kept a dossier of postmodernist papers which cited scientific and mathematical concepts and terminology, but were in fact utterly nonsensical. The two published a book based on these, Intellectual Impostures, which showed how these philosophers abused science and maths. Sometimes they had a vague notion what they were talking about, but the concepts cited were used loosely with no explanation why they were supposed to be relevant to what was supposed to be the subject of their papers, like psychoanalysis. In short, they were attempts by the postmodernists to make their arguments sound more impressive than they really were by couching them in incomprehensible prose and arbitrarily selected bits and pieces of science and maths.

They write that postmodernism is harmful in the Developed World, but the real damage is being done in the Developing World through the postmodernist demand for respect for indigenous traditions, even when they are exploitative, citing a left-wing Indian activist and scientist, Meera Nanda. They write

Unfortunately, postmodern ideas are not confined to European philosophy departments or American literature departments. It seems to us that they do the most harm in the Third World, where the majority of the world’s population live and where the supposedly ‘passe’ work of the Enlightenment is far from complete.

Meera Nanda, an Indian biochemist who used to work in the ‘Science for the People’ movements in India and who is now studying sociology of science in the United States, tells the following story about the traditional Vedic superstitions governing the construction of sacred buildings, which aim at maximizing ‘positive energy’. An Indian politician, who found himself in hot water, was advised that

‘his troubles would vanish if he entered his office from an east-facing gate. But on the east side of his office there was a slum through which his car could not pass. [So he] organized the slum to be demolished.’

Nanda observes, quite rightly, that

‘If the Indian left were as active in the people’s science movement as it used to be, it would have led an agitation not only against the demolition of people’s homes, but also against the superstition that was used to justify it… A left movement that was not so busy establishing ‘respect’ for non-Western knowledge would never have allowed the power-wielders to hid behind indigenous ‘experts’.

I tried out this case on my social constructionist friends here in the United States … [They told me] that seeing the two culturally bound descriptions of space at par with each other is progressive in itself, for then neither can claim to know the absolute truth, and thus tradition will lose its hold on people’s minds.

From Sokal and Bricmont, Intellectual Impostures (London: Profile Books 1998) 94-5.

Now, 23 years after that was written, the philosophical and moral relativists who demanded a completely uncritical respect for indigenous tradition are demanding that it should be incorporated into western science and culture in order to decolonise them. Thus we had the squalid spectacle of a video that appeared a little while ago of a debate in a South African university in which a Black student angrily claimed that western science was racist because it did not accept that African shamans could cause it to rain. The reason why science does not do so is because the supernatural is, by its nature, beyond and outside science’s purview.

But such radical postmodernism and attacks on science and rationality threaten the very foundations of civilisation and spread ignorance and prejudice, leading to the further impoverishment and exploitation of the very people the postmodernists claim to want to help.

Two Fairy Sightings from 20th Century Britain

June 7, 2021

My last blog post was about a video I found on YouTube from Irish television in 1966. They were covering the attempt by an Irish docker, Tim Hayes, to spend 101 hours buried underground near a fairy fort in order to disprove the existence of the ‘Gentlemen’ or ‘Good People’. The film included a brief interview with a local man, who said he would definitely not want to interfere with the fairy fort, and would be extremely upset if anyone else were to do so or interfere with the field in which it lay. The film testifies to the continuing power of real belief in the fairies, despite the onward march of rationalism.

But it isn’t only in Ireland or the Celtic countries that belief in the fairies still persists. People are also still seeing them in England too. I found these two accounts from the 20th century in Folklore, Myths and Legends of Britain, (London: Reader’s Digest 1973), p. 121.

All dressed in green

‘… When we were on holiday in Cornwall, my daughter and I came down a winding lane, and all of a sudden there was a small green man – all in green with a pointed hood and ears. We both saw him … we were cold with terror and ran for the ferry below.’ A 20th century description by a man from Shropshire.

A fairy guide

‘… It was on the Berkshire Downs, and we’d lost our way, and didn’t know what track to take. When I looked round, there was small man in green standing at my elbow. “You’ll be all right,” he said, “You take that one; you’ll be all right.” Then he didn’t disappear, but he just wasn’t there any more’. Described in 1962 by a Somerset farmer’s wife.

And sightings continue to the present day. I went to a folklore/ paranormal conference a few years ago here in Bristol on the fairies, which included people who very firmly believed in them. And when I was studying for my archaeology Ph.D. at Bristol university, I went to a seminar on fairies presented by the epic Ron Hutton. Hutton opened by singing the theme to the Southern vampire TV series, Tru Blood, before describing a sighting of a fairy one evening by a young man and a women in Glastonbury. Well, where else? The couple saw this strange light bouncing along the ground. One of them asked the other what on earth it could be, and got the reply ‘It’s a fairy. What else could it be?’

Having said that, you have to be careful of jokers. My mother had an old friend from college down in Cornwall. She went down there one year to visit her. They were out on a trip somewhere, and she, the friend, my father and the friend’s mother went on to wherever they were going, leaving the friend’s father behind to have a sit down and rest. When they returned they found that he’d been talking to an American woman. This was at a time when there was a spate of fairy sightings. The American had asked the old fellow if he’d seen any. Oh yes, he replied, he certainly had. They were at the bottom of his garden. That wasn’t remotely true, and when they challenged him on it, he replied, ‘Well, it’s what she wanted to hear.’ Sometimes that smiling old rustic telling you of his supernatural encounters may not be the naive, horny-handed son of toil in touch with the supernatural you believe him to be.

But in the spirit of this post, here’s another video I found on YouTube. It’s the folk-rock band Steeleye Span playing ‘Wee Wee Man’ about a fairy from the 1970s.

Book Setting British Empire and the Debate in Its Historical Context

May 31, 2021

Jeremy Black, The British Empire: A History and a Debate (Farnham: Ashgate 2015)

This is another book I got through the post the other day after ordering it from a catalogue. Jeremy Black is, according to the book’s potted biography, Professor of History at Exeter University, and the author of over 100 books. He’s also written for the Journal of Military History, RUSI, which is the journal of the Royal United Services Institute and History Today. The list of other publications about the British Empire lists another book edited by him, The Tory World: Deep History and the Tory Theme in British Foreign Policy, 1679-2014. From this, it might be fair to conclude that Black’s a man of the right.

I read his book, Slavery: A Global History a few years ago when I was writing my own book on the British Empire and slavery a few years ago, and really enjoyed it. Instead of dealing with the British transatlantic slave trade in isolation, it showed how slavery was widespread right across the world and described how the British imperialists tried to end it in their subject territories. I bought this because, in the wake of the Black Lives Matter protests, British imperialism has once again become a matter for heated debate and violent denunciation. The motives of the people behind some of these denunciations and demands for justice seem more than a little suspect to me. For example, a month or so ago one of the speakers in an Arise Festival online meeting was the head of the Black Liberation Movement, the British branch of Black Lives Matter. In her speech she declared that Britain should take asylum seekers ‘because you oppressed us under colonialism’. The short answer to that is that this was supposed to be corrected when the former colonies were granted their independence. Instead, many of them very swiftly degenerated in horrific, murderous dictatorships, like Idi Amin’s Uganda and Robert Mugabe’s Zimbabwe. There was a very deliberate decision in her speech to ignore and gloss over post-colonial misgovernment and oppression, no doubt because it doesn’t fit the narrative she wants to present of Britain being responsible for all her former colonies’ woes.

I am also not impressed by the very loud demands for Oxford University to remove Cecil Rhode’s statue. Don’t get me wrong, he was a blackguard. He’s supposed to have said that the people he liked to employ were greedy sycophants, or something like that. Some critics have also said that his imposition of the colour bar in Rhodesia was particularly hypocritical, as he didn’t personally believe in it. But pre-colonial east Africa was hardly some idyllic Wakanda. Many of the indigenous peoples practised slavery themselves, and were preyed on by Arab, Swahili, Marganja and Yao slavers. And you can argue that, as horrendous as White rule was, it was far better than Mugabe’s genocidal dictatorship. The people calling for the statue’s removal seem to me to be Black African nationalists, butthurt over what they see as a slight to their racial and national dignity. But I also wonder if some of its also motivated by a consciousness of their nations’ failures post-independence.

I bought the book as it promised to discuss the debate surrounding the British Empire as telling its history. Black states that it needs to be seen in its historical context and not judged by the standards of the present day. This is actually what I was taught in my first year of studying history at College. You’re not supposed to create ‘goodies’ and ‘baddies’ of history, because if things had turned out differently, our standards and culture would have been different.

The blurb for the book runs

What was the course and consequence of the British Empire? The rights and wrongs, strengths and weaknesses of empire are a major topic in global history, and deservedly so. Focusing on the most prominent and wide-ranging empire in world history, the British Empire, Jeremy Black provides not only a history of that empire, but also a perspective from which to consider the issues of its strengths and weaknesses, and right and wrongs. In short, this is a history both of the past, and of the present-day discussion of the past, that recognises that discussion over historical empires is in part a reflection of the consideration of contemporary states.

In this book Professor Black weaves together an overview of the British Empire across the centuries, with a considered commentary on both the public historiography of empire and the politically-charged character of much discussion of it. There is a coverage here of social as well as political and economic dimensions of empire, and both the British perspective and that of the colonies is considered. The chronological dimension is set by the need to consider not only imperial expansion by the British state, but also the history of Britain within an imperial context. As such, this is a story of empires within the British Isles, Europe, and, later, world-wide. The book addresses global decline, decolonisation, and the complex nature of post-colonialism and different imperial activity in modern and contemporary history. Taking a revisionist approach, there is no automatic assumption that imperialism, empire, and colonialism were ‘bad’ things. Instead, there is a dispassionate and evidence-based evaluation of the British Empire as a form of government, an economic system, and a method of engagement with the world, one with both faults and benefits for the metropole and the colony.

Black states that criticism of British imperialism is also a criticism of capitalism, which in many cases is very definitely and obviously true. However, he also criticises Kwesi Kwarteng’s history of the British empire for its denunciations of British colonial oppression in some of the colonies, like Nigeria. And while British imperialism may well have brought some benefits, much of it is still indefensible by modern standards. Like the plantations in Ireland, the genocide and dispossession of indigenous peoples, like aboriginal Australians and the American Indians, the seizure of native land in Africa and so on. He notes that the most successful colonies are White settler nations like Australia, Canada and New Zealand, but this hardly outweighs the disastrous consequences of the White invasion for the indigenous peoples.

I haven’t read it yet – I’m still making my way through a number of other books – but I hope to do so, and will probably blog about it in the future to give my views and conclusions about what looks like a timely and provocative book.

Book on Anti-Capitalism

May 29, 2021

Simon Tormey, Anti-Capitalism: A Beginner’s Guide (London: One World, revised edition 2013).

Like many people, I’ve been doing some reading during the lockdown. I found this in one of the mail order book catalogues I get, and ordered it as it looked interesting. I got through the post the other day. It was first published in 2004 and was republished in a revised edition nine years later. The blurb for it on the back runs

The financial crisis, bank bailouts, and the dash to austerity have breathed new life into protest movements across the globe, and brought anti-capitalist ideas into the mainstream. But what does it mean to be anti-capitalist? And where is anti-capitalism going – if anywhere?

Simon Tormey explores these questions and more in the only accessible introduction to the full spectrum of anti-capitalist ideas and politics. With nuance and verve, he introduces the reader to the wide variety of positions and groups that make up the movement, including anarchists, Marxists, autonomists, environmentalists, and more. Providing essential global and historical context, Tormey takes us from the 1968 upsurge of radical politics to the 1994 Zapatista insurrection, the 1999 Seattle protests, and right up to Occupy and the uprisings across the Eurozone.

This is a fascinating and bold exploration of how to understand the world – and how to change it.

A biographical note states that Tormey is a political theorist based in the School of Social and Political Sciences at the University of Sydney. He was the founding director of the Centre for the Study of Social and Global Justice at the University of Nottingham.

The book has an introduction and the following chapters:

  1. The Hows and Whys of Capitalism
  2. Anti-Capitalism after the ‘End of History’
  3. A ‘movement of movements’1: ‘reformism’, or ‘globalisation with a human face’
  4. A ‘movement of movements’ II: renegades, radicals and revolutionaries
  5. The Future(s) of Anti-Capitalism: Problems and Perspectives

There is a timeline of contemporary anti-capitalism, a glossary of key terms, thinkers and movements, and a list of resources.

Although the book was published eight years ago, I think it’s still going to be very relevant. The world may have been in lockdown for the past year with governments supporting their economies, but the Tories have neither gone away nor changed their stripes. It’s been pointed out that they never let a crisis go to waste. Once the lockdown is lifted, they’ll revert back to cutting the welfare state, privatising the NHS and with further attacks on workers’ rights, increasing job insecurity and lowering wages. We will need to organise again and resist them. The book’s short at 181 pages, excluding the index, but it looks like a very useful and necessary contribution to combating neoliberalism and the poverty and misery it is inflicting on working people across the globe.

Academics Peter Boghossian, James Lindsay and Helen Pluckrose On the Dangers of Post-Modern ‘Social Justice’ Ideology

May 21, 2021

I’ve commented before attacking Critical Race Theory and its rejection of conventional academic standards and norms, as well as its dangerous anti-White intolerance. But CRT is only one of a number of similar disciplines that can be grouped together under the title of ‘social justice’ ideologies that share a similar outlook and origin. These arose in the 1980s and 1990s from Post-Modernism and represent a real attack on the fundamental concepts and values of Enlightenment liberalism, individualism, science and objectivity.

The Grievance Studies Hoax

I found the video below on YouTube, entitled Applied Postmodernism – How ‘Idea Laundering’ Corrupting American Universities. It’s of a talk given by the scholars Peter Boghossian, James Lindsay and Helen Pluckrose at the Aspen Jewish Centre in Aspen, Colorado, on 30th July 2019. These three were so fed up with the quality and venom of ‘social justice’ pseudo-scholarship that they devised the ‘Grievance Studies’ hoax. They submitted 20 spoof papers to various postmodern academic journals, drawing on these disciplines’ previous literature to support deeply morally repugnant conclusions. One of these papers concluded that men should be trained like dogs not to participate in rape culture, while another said that straight White men at college should be trained to the floor to teach them about their privilege. Seven of these papers were accepted and a further seven were under consideration before the group ‘fessed up and they were withdrawn. Not only were these spoof papers accepted, but they were even praised approvingly by the journals’ editors. The reviewer of the paper about treating men literally like dogs called it ‘an important contribution to knowledge’.

Student Unrest at Evergreen College

The group were prompted to stage this hoax by a violent, extremist student protest at Evergreen University. This was one of the least racist universities in the US, but radical students took it over, wandering about campus with bats and dragging people out of cars, claiming that it was intolerably racist. Only one of the academics, Brett Weinstein, stood up to the students. He committed the unconscionable crime of asking them what their evidence was. This was vehemently rejected and Weinstein himself pilloried because the postmodern ideologies that motivated these students does not permit any questioning. If someone simply asks for evidence, or presents any criticism, this is seen as proof of their racism or bigotry.

Two of the academics speaking, Boghossian and Lindsay are American. The third, Helen Pluckrose, is British. She begins the talk by explaining that she was moved to start investigating and opposing these ideologies through her research as a feminist historian. She was interested in 14th century women’s spiritual writing, but was told that her research would not be accepted unless she examined it through the postmodern feminist ideological lens. If she continued pursuing her own ideological independent view, she would be blocked from doing a Masters and a doctorate. She sees herself as being attacked for standing up for the reality of biology and traditional liberal values in the broadest sense. The group are critical of the modern college environment with its safe spaces intended to protect people from encountering opposing ideas. This has created a generation of brittle students, who are unable to cope with opposing ideas when they encounter them.

Postmodern Ideologies of Power and Identity

The ‘social justice’ disciplines they attack and expose are the theoretical humanities which have arisen since the 1990s – Critical Theory, Post-Colonial Theory, Queer Theory, disability studies, fat studies and so on, which are all part of the general Cultural Studies movement, which is based on postmodern philosophy. These are founded on the ideas that knowledge isn’t something that exists independently and objectively, but is invented. Western knowledge is an oppressive system of knowledge that has been created by White men through language. It is not objective, but represents instead the universalisation of the values of these elite White men. Instead of seeing society as consisting of individuals, these disciplines see it as composed of different demographic groups with different relationships to power. White men speak with power, women and ethnic minorities have no power. The ideologies are prejudiced against great White men and western knowledge, but are favourable to women’s and eastern knowledge. These different demographic groups have different values. Science is consciously rejected as an instrument of oppression of elite White men. These disciplines demand instead that it should include feelings, personal experiences and cultural traditions. But these demands are made without any supporting rational argument.

Idea Laundering

The term ‘idea laundering’ was coined by Brett Weinstein. Just as money laundering allows criminals to present tainted money as really coming from legitimate sources, so idea laundering allows deeply flawed scholarship to gain a false respectability. It’s the process by which opinions, rather than solid fact, are published in academic journals as established, peer-reviewed research. This is then given further respectability through references in the work of other, succeeding scholars. One of the examples of this Helen Pluckrose cites is the feminist text, Doing Gender. This starts with the idea that men and women are cognitively identical, but have been socialised into different roles. The book has been immensely influential, and has spawned a number of other books with similar titles expanding and applying its ideas. And some of these are absolutely crazy. One of these books states that heterosexual men are only attracted to women because they have been socialised to do so, a complete rejection of the reality of human sexual reproduction. Another example cited is Critical Dietician Studies. This was founded by a group of postmodernists as a venue for their own papers after they were rejected by mainstream journals of nutrition. One of their papers approvingly refers to Lenin for his ideas about nutrition, despite the fact that Lenin is one of the very last people to be considered an authority on it.

Social Justice Movements’ Intolerance

The group state that they weren’t the first people to comment on this poor and highly ideologically driven scholarship, but no-one else knew what to do about it. When another critical academic, Bruce Gillie, tried to publish a paper defending colonialism, not only was it rejected but he himself received death threats. They state that their academic opponents do not play by the conventional rules of engagement. Boghossian later describes how he had someone follow him into a gents’ toilet in order to beat him up, but was fortunately prevented by the presence of Brazilian judo instructor. These highly intolerant ideas aren’t just in academia, but are increasingly found outside it. For example, there was a recent article in the Washington Post entitled ‘Why Can’t We Hate Men?’. The group state that they have received emails and inquiries asking for help from professors, students and others, including a lawyer from the Canadian equivalent of the Bar Association, the EU parliament, and even knitting and hiking groups, which have become divided by these ideologies.

Another part of this new, postmodern, ‘social justice’ scholarship they attack is the notion of White privilege. This is based on Peggy MacKintosh’s Unpacking the Invisible Knapsack. This is simply concerned with perceived racial privilege rather than economic or educational privilege. It would not accept that a Black millionaire is more privileged than a homeless White man. These ideas have developed so that it states that the mere recognition by White people that they are privileged isn’t enough. They are actively complicit in it because they are born into and speak with a system of White privilege and oppression. The fundamental attitude is that racism exists everywhere, and the question is never whether it exists, but how it manifests in a particular circumstance.

Personal Politics and Strategies to Tackle Postmodernism

The group state that they aren’t Conservatives. They’re actually liberal atheists, but they believe there should be a place for Conservative scholarship in the academy. They coined the term ‘Grievance Studies’ not to deny that there were genuine grievances, but to look at the scholarship based on postmodernism using particular grievances and issues. This pseudo-scholarship is based on a profound cultural relativism, denies universal values and standards, and the individuals. Pluckrose states that as a feminist historian she wants to examine issues of social justice rigorously without deny biology. But this is impossible with postmodernism.

When asked how they intend to combat these movements, they state that they aim to do so by clearly explaining the issues and providing resources. Lindsay and Boghossian wrote a book together, How To Talk to Someone You Disagree With. Pluckrose is writing a book on the origins of the ‘social justice’ movement. I think someone has made a film about the hoax, as the group several times refer to it and the video seems to be about the panel discussion that followed a screening of the film. Boghossian talks about going into the ‘belly of the beast’, showing the film in colleges and building a movement there. They’re also constructing a website.

One major obstacle is the educational establishment. They state that teaching in the US is now based very much on a postmodern, ‘social justice’ book, The Pedagogy of the Oppressed. This is designed to look for and attack racism, sexism and other forms of bigotry at the expense of factual learning. Another problem is that liberals aren’t pushing back against these ideas as there doesn’t seem to be a good alternative. Decent people don’t want to be seen as against social justice. The issue is therefore to show that this ‘social justice’ scholarship is illiberal by those who genuinely want equality and a level playing field.

Attacks by Opponents

The three are asked about how they have been personally affected by this affair. Pluckrose states that as an independent scholar, she isn’t at the same risk as Boghossian, a tenured academic. Nevertheless she has had her views extremely misrepresented, been called a fascist and had her family’s internet accounts cloned so that trolls can attack her online. Lindsay says that he is also independent and that his experience is therefore almost the same as Pluckrose’s, and that he has lost friends and family. He states he is against racism and sexism, but just wants the scholarship about it to be better.

It is Boghossian who has suffered the most. He states that he is hated by his colleagues at the university, and has been the target of a persistent campaign of harassment and smears. There have been hit pieces on him in newspapers. He has been accused of criminal activities and maltreating his family, who have also been targeted. Less seriously, he has also been accused of supporting Trump and being pro-life, as well as being a Nazi and a grifter. The group give a further example of how this postmodern ‘social justice’ movement is pushing ideology at the expense of fact. They cite a book for maths teachers that urges them to use the subject as a way of indoctrinating students with this ideology.

Social Justice Postmodernism Not as Popular as Appears

They believe, however, that these ‘social justice’ movements are really just a small, but very powerful and influential minority and that it is opposed by many on the left. This is the old economic left and the socialists against the new identitarian left. There is also opposition from liberals, centrists and the centre-right. I think they are quite amused by the fact that, although liberal atheists, their ideas have been adopted by the Conservative religious right and are now taught in Southern Baptist seminaries. But they believe that this small, but highly influential ideological minority is nevertheless exercising a chilling culture. They talk about performative falsification. This is when people appear to go along with ideas they don’t hold, and even become enforcers for them out of fear that they will be targeted otherwise. They talk about receiving letters from students apologising for signing petitions against them, who felt that they would suffer if they didn’t. As far as the universities go, it appears to be the elite universities that suffer the most from this ideology. Pluckrose cites here recent demonstrations at Oxford and Cambridge. The lower tier universities aren’t quite so affected, as they have more students from working class backgrounds, who want practical knowledge and can’t afford to be concerned so much with social theory.

The group believes that these ideas could not have gained their power without the internet. However, they existed in the universities as far back as the 1980s. Postmodernism first arose in the 1960s as a movement by disaffected Marxists to analyse and deconstruct the existing power structures. This petered out as they seemed to be of no practical use. They were taken up again in the 1980s at the tail end of the Civil Rights movement by scholars and activists determined to give them a practical application. An example of this is Kimberley Crenshaw and the Black identity politics, which drew very much on postmodernism.

Regarding the future, Pluckstone has great hope in student groups, who have contacted her to speak to them and send information. There is a counterbalance to the ‘social justice’ movement, but at present it can’t speak. It needs resources and to find others like them. People do need to speak freely about it. University professors want to challenge it, but feel silenced. They describe how they have been contacted by a left-wing psychologist, who wishes to tackle social justice issues, but objects to the way the ‘social justice’ movement handles them. He wanted advice on what he could do.

What Parents Can Do

The group are asked what parents can do to resist this indoctrination. This is an issue that particularly affects Pluckstone, as she is also a parent. She explains that she talks to her fifteen year old daughter about issues like freedom and equality, and that reverse racism and sexism are still racism and sexism. She advises parents that when they get messages from the school stating that they are going to teach diversity and equality, they should ask the school why they are going to teach it that way. This shows the school that they will get pushback if they are too ideological. She states that it is rather different in England, where Christianity is present in schools, but she advises them to concentrate on the rules, which are rather stronger in America, preventing religious or political indoctrination in schools.

The group also advises people to be aware of language, as there are certain ‘trojan horse’ words which smuggle in the ideology. One such is ‘equity’. This does not mean ‘equality’, but simply making up for past injustices. Another code word is ‘critical’, which in this context does not mean ‘critical thinking’. They also recommend the book Kindly Inquisitors by Jonathan Rausch, which is suitable for 12-13 year olds, and which lays on the need to defend freedom of speech. They also attack Robin Di Angelo’s White Fragility as an example of the type of best-selling ‘social justice’ book they oppose.

They also believe that children know when they’re being lied to, and this could result in the baby being thrown out with the bath water. If the teaching becomes too ideological, not only will children reject the ideology, but also the solid teaching in which the ideology is embedded. As an example of how unselfconsciously intolerant ‘social justice’ ideology is, the group describe how they took the twelfth chapter of Hitler’s Mein Kampf, in which he describes his aims for the Nazi party, and carefully edited it to be about intersectional feminism. This was one of the spoof papers that were successfully submitted to various postmodern journals. In this instance it was taken up by a feminist journal.

A member of the audience suggests that they should produce soundbites that would appeal to fifteen year olds. The group say that they are going to produce a variety of books aimed at beginners’, intermediate, and advanced levels so to be intelligible to different people of all ages and ability. Boghossian also says that he is compiling a ‘turnkey’ syllabus for university professors.

Postmodern Attacks on Medicine

As an example of how this ideology is negatively affecting people, they talk about the use of pronouns. People are now being required to give their pronouns not as a statement of their own gender identity, but to show they are in line with the gender ideology. One of the three talks about how he personally knows one woman, who was a rape victim and very uncomfortable when she was asked what her pronouns were because of her experience. They also describe how cancer researchers have been placed under pressure by pro-fat activists not to say that obesity is a factor in some cancers because this is prejudicial against fat people. At the same time, extreme disability activists have placed medical professionals under pressure to withhold information on autism and deafness because it would be ‘ableist’ not to want to have a disabled child. This shows the power of the movement. When money corrupts academia, it’s immediately recognised and opposed. But this ideological corruption of education is much more difficult to see and so more acceptable. They also state that young people speak the jargon of postmodern social justice fluently, because they are surrounded by it all the time.

I’ve put this video up not to support the Conservative right, but because, as this group has shown, the postmodern ‘social justice’ movement is viciously intolerant and attacks fundamental ideas of individual freedom, dignity and individual worth on which western liberal society is based and which are at the heart of the politics of both the mainstream left and right.

And its because of their intolerance, divisiveness and racism and sexism that these ideas need to be fought by those on the left.

Petition Against Holocaust Denial Being Considered Protected Free Speech on Campus

May 13, 2021

I got this email from the Hope Not Hate anti-racism, anti-religious extremism organisation. They’re concerned that the government’s legislation to protect free speech on campus will include Holocaust denial, and are petitioning the government to stop it. The email runs

‘The government is proposing a new law which they say will protect free speech on University campuses. But there’s a problem. Last night, the Universities Minister confirmed that the law will protect Holocaust deniers. In effect, it will pressure Universities to provide platforms to people who lie about the Holocaust being a historical fact.

It’s wrong and we can’t allow this to go ahead. We’ve launched a petition to pressure the government. Can you add your name?

Sign the petition!

In her media interview, Universities Minister Michelle Donelan essentially argued we must “protect and promote” the free speech of Holocaust deniers. That shows up the fundamental issue with the Government’s new so-called free-speech bill.

Pressuring universities to platform the views of Holocaust deniers would be completely unacceptable. The Holocaust is a historical fact. Those who deny that are seeking to spread hate.

The point of universities is to expand people’s knowledge. That includes hearing opinions they disagree with. However, whether the Holocaust happened is not up for debate. It is a historical fact. Ensuring people who lie about the Holocaust are given a platform is wrong.

There will be people in Government who will be nervous about this. If we can make enough noise about it, we might be able to get them to backtrack. Add your name to our petition, then share it on social media.


–Liron, Nick, Roxy and the HOPE not hate campaigns team’

Hope Not Hate is, unfortunately, connected to the Campaign Against Anti-Semitism, which is one of the organisations that is pushing the anti-Semitism smears against Jeremy Corbyn and his supporters. This is because the CAA isn’t against anti-Semitism so much as anti-Zionism, which it conflates with anti-Semitism in order to protect Israel from criticism for its vile persecution of the Palestinians.

However, you don’t have to be any kind of fan of the CAA to be concerned about the inclusion of Holocaust denial as ‘protected free speech’. It is historical fact, as an American judge ruled in California in the 1970s. The good law man’s decision was on a case brought by a Holocaust survivor against the neo-Nazi rag, National Vanguard. The magazine had run a competition with a substantial cash reward for an essay that would prove the reality of the Holocaust. The survivor wrote about his experiences in the camps and included the Nazi documentation and other details. National Vanguard refused to pay up, he sued and the judge found in his favour, ruling that there was so much evidence supporting the reality of the Holocaust that it couldn’t be credibly denied. The only people who wish to deny it occurred are Nazis, who’d like to repeat it if they could. Holocaust denial is already a crime in several European countries, like Germany and Austria. The petition doesn’t criminalise it, but it would stop it being promoted on campus. Holocaust deniers desperately seek a veneer of academic respectability, which is why they give their noxious journals names like ‘Historical Review’ or some such. Being allowed onto to campus to present their views gives them that respectability, which is why there was so much concern in the 1980s/90s when the historian and Holocaust denier David Irving was allowed to speak at the Oxford Union. I have therefore signed this petition, and am posting it here for anyone else to do so as well.

Richard Dawkins Stripped of Atheist Award for Questioning the Trans Ideology

May 5, 2021

This story was over a number of right-wing and gender critical websites last week, and it’s interesting as it shows the comparative power of the trans rights lobby against both organised religion and one of atheism’s fiercest polemicists. Dawkins, the evolutionary biologist and anti-theist activist, was stripped of his Humanist of the Year Award because he’d posted a comment on Twitter comparing trans people to Rachel Dolezal.

Dolezal had been kicked out of the White chapter of NAACP – the National Association for the Advancement of Coloured People – because she’d declared she considered herself ‘transracial’. Although White, she identified as Black. This obviously left many people very offended, and so she was expelled. Dawkins followed this with the comment ‘Now we have men identifying as women and women identifying as men. Discuss.’ As commenters like Graham Linehan and Sargon’s and his fellow Lotus Eaters said, it’s a very mild criticism, couched as an invitation for discussion. And indeed Dawkins tried to excuse it as just that – an invitation to discuss the issue. But it was enough to bring down on him the wrath of the trans rights activists and their supporters in the various atheist and sceptic groups. American Atheists accused him of minimising the persecution of marginalised groups, and the British Humanist Society stripped him of his Humanist of the Year Award, which he’d been given in 1996. Dawkins then made an apology, saying that he had no wish to minimise the suffering of trans people, and did not want to ally himself with ‘Republican bigots’.

This is the man, who has a deep, bitter hatred of organised religion and its supporters. Dawkins is the author of the God Delusion, which was published with the explicit aim of destroying people’s belief in the Almighty and converting them to atheism. He was the leader of the ‘New Atheists’, who were notorious for their bitter invective. Dawkins has described raising a child as a member of a particular religion as ‘child abuse’ and called religious people ‘faithheads’. He has also been accused of islamophobia because of comments he has made about that religion’s traditional attitude towards women and the practice among many Muslims of Female Genital Mutilation. HIs attitude towards religion is so bitter and intolerant, that it has actually alienated many more traditional, tolerant atheists. See for example Kim Sterelny’s foreword for his book, Darwin Wars, about the feud between Dawkins and the late Stephen Jay Gould over their differing interpretations of Darwinian evolution. But Dawkins has carried on undaunted with the same bitter polemic. But when faced with attacks for simply questioning trans ideology, he automatically caved in.

This shows the comparative power of organised religion compared to the trans rights lobby, at least within the sphere of progressive politics. Critics of the ideology have described how the trans lobby has captured a plethora of organisations, including the gay rights organisation Stonewall, various, mostly left-wing political parties and have advised organisations like the police and feminist organisations. The only political parties resisting them are those of the conservative right, which explains why Dawkins didn’t want to be seen supporting the Republicans. The problem is, however, that there is a feminist dimension to Republican opposition to trans rights, and that Dawkins asked a perfectly reasonable question.

Sargon of Gasbag and the Lotus Eaters made a video about this last week, pointing out that the academic magazine Hypatia had published an article defending trans-racialism. Hypatia describes itself as a journal of feminist philosophy. It had asked why it should be acceptable for people of one sex to identify as members of the other, but not people of one race to identify as members of a different ethnic group. Historically, there have been other Whites, whose admiration of Black America and its culture has led them to try to live as much as possible as Blacks. Years ago in the 1940s, I believe, one man went so far as to paint himself with melanin in order to live as a Black man. He then published a book about his experiences with the deliberate intention of challenging racism and bringing Whites and Blacks together. The Hypatia article stated that the arguments for transgenderism and trans-racialism are exactly the same, and there is no logical reason why one should be acceptable and the other not.

One of the objections to the transgender movement is the feminist concern that it will disadvantage natural, born women in sports. On average, men are stronger and more powerful than women. Hence there is the entirely justifiable fear that if biological men and boys are allowed to compete in female sports it will put biological females at a disadvantage. Natural women are at risk of being pushed out of their own sports. This has implications for university careers, as it means that sports scholarships to universities will go to transwomen rather than natural women. Hence Republican politicians in Maine and New Hampshire have put forward a bill banning biological men competing as women in women’s sports as a deliberate defence of the latter.

These are issues that at the very least need to be discussed calmly and logically, without accusations of bigotry and persecution. In my opinion, those attacking the trans ideology are right and are actually on the side of traditional feminism, and no amount of abuse will change this.

For all his deeply unpleasant intolerance towards religion, Dawkins was perfectly right in wanting it discussed.

Here’s the Lotus Eater’s video on the issue.

Here’s Black American feminist Karen Davies on the bill in Maine to protect women’s sports.

Twitter Peeps Educate Universities Minister About What Decolonising the Curriculum Really Means

March 3, 2021

It’s not about censoring history but about including the ignored or omitted perspectives of the colonised peoples themselves.

Zelo Street put up a brilliant piece on Sunday refuting nonsense printed in the Torygraph by their reporter Christopher Hope. Hope had been talking to the universities minister, Michelle Donelan, who was extremely concerned about the ‘culture war’ being waged in the universities. She was afraid that those unis, who were decolonising their curricula were engaged in a massive piece of historical censorship. Like the former Soviet Union, they were removing those incidents that were not regarded as stains. This greatly concerned her as a former history student who was also a vehement champion of preserving our history.

This provoked a number of academics and/or students, whose universities were involved in this restructuring of their history curricula, to put her right. They informed her that this wasn’t about removing awkward parts of British colonial history, but adding to it by including the perspectives of the subject peoples we ruled and all-too frequently abused and exploited.

Alex Stevens from the University of Kent put this up:

Dear [Michelle Donelan] ‘Adding stuff in to enrich our understanding’ is *exactly* what decolonising the curriculum is doing at my university”.

Edward Anderson of Northumbria University also agreed, posting the following

When we decolonise curricula, it’s almost always ADDING more stuff in: scholarship & perspectives from the Global South, source material of the colonised not just coloniser, etc. [Michelle Donelan] must know this, but chooses to peddle a straw man, fictitious idea of what uni’s do”.

Coventry University’s Andrew Jowett backed this up with his remark

She has no idea what she’s talking about. It’s not about ‘taking things out’ of the curriculum, it’s about contextualising what is taught and ensuring other cultures and indigenous peoples are represented in the curriculum. Maybe she should attend a webinar on it”. 

And then came Dr. Priyamvada Gopal, who teaches colonial literature at Cambridge

 “Let’s break this down for [Michelle Donelan]. When we ‘decolonise’, we put the ‘offensive’ bits BACK IN. To give a random example, we tell [the] story of Winston Churchill not just as unimpeachable war hero–but as a man of empire & race science. We don’t pander to white snowflakery”.

Gopal was the centre of controversy last summer in the Black Lives Matter protests, when she was falsely accused of hating Whites because she’d put up a tweet ‘White don’t matter as White lives’, which I think she intended to mean that White lives have no more or less intrinsic value than anyone else’s. Their value lay simply in being human lives. This was in response to an enraged White chap flying over a local football match on a plane towing the banner ‘White Lives Matter’. I think another of Gopal’s tweets had been altered and the fake version reproduced by the right-wing press to present Gopal as wishing for a real White genocide. Gopal sued for libel, and I believe won.

The comments about Churchill were provoked by the denunciation s of the Great Man at a conference on his legal at Churchill College, Cambridge. Churchill was denounced by some of the speakers as responsible for the horrific Bengal famine, which killed 3-6 million Indians, and a White supremacist. Kehinde Andrews, a prominent Black racial activist, was present at this event, who is notorious for claiming that the British Empire was worse than the Nazis.

This provoked a reaction from offended Tories, like Nicholas Soames, who declared that if they were going to denounce the British wartime PM, then they shouldn’t use his money. The right-wing historian of Africa and the British Empire, Andrew Roberts, also wasn’t impressed. He is the co-author of a paper, published by the right-wing think tank Policy Exchange, defending Churchill. But I think that the allegations against Churchill are absolutely correct. He was an imperialist and White supremacist. It was the dominant ideology of the time and obviously very strong in the British and colonial ruling class. He was also responsible for the Bengal famine through the sequestration of their grain in order to feed British troops in Europe. The result was mass starvation in India, while the emergency requiring its use never came. Nevertheless, Churchill refused to release it to where it was really needed, blaming the Indians themselves for their plight. It was all their fault for having too many children. His attitude shocked many senior British officers and colonial administrators, who compared him to the Nazis.

Zelo Street described Donelan’s interview and her views as

Once again, we have a Government minister apparently not in command of their brief, with their ignorance amplified by a shameless propagandist for the sole purpose of riling up his paper’s base and demonising purveyors of inconvenient thought.

He concludes that, as for her reference to the Soviet Union, that is exactly where her government is taking us, but you won’t read it in the papers. Quite. We have a very authoritarian government, which really is determined to censor history. And the press are right behind her.

This looks like an attempt by a failing government to whip up some popularity by playing the race card. The approved Tory view of the British Empire as essentially benevolent is under attack from evil lefties, and so must be defended at all costs. Just as Britain is being invaded by all those evil refugees crossing the Channel in dinghies.

Meanwhile, people continue to die from the Coronavirus, and the government is determined to push through the welfare cuts which Mike has documented as killing the poor, the disabled and the unemployed.

But we mustn’t look there. They’re just welfare scroungers. We must be worried about the attack on our imperial history and great leaders like Winston Churchill. Even when those attacks are historically accurate.

See: Zelo Street: Decolonising Drivel Deceives No-One (

Where Are All These Communists the Tories Claim Are Threatening Britain?

February 22, 2021

Okay, I might be a bit slow here, but I am starting to wonder what planet Nigel Farage, Priti Patel and the Tory party and press are on when they start screaming that British society is under threat from a resurgent, but covert Marxism? About a week or so ago now Zelo Street posted a piece about the McCarthyism that now seemed set to grip the nation. The smirking, odious, racist Priti Patel had announced that MI5 were looking into renewed threats from the Fascist far right and the Marxist left. According to her, the Socialist Party, or the Socialist Workers’ Party as it used to be known, might be infiltrating Black Lives Matter and Extinction Rebellion. Yup, as in the days of the Cold War, the Commies and Trots are at it again, trying to infiltrate other left-wing groups and take them over.

In fairness, this was a tactic of the Socialist Workers Party, which practised something called ‘revolutionary entryism’. The idea was to infiltrate other left-wing organisations and try to turn them into front organisations for the party in an attempt to make Trotskyite Marxism something like a popular mass movement. They did it in the 1970s/80s to Rock Against Racism, which had been set up to challenge the rise of the NF, BNP and other Fascist scumbags. All that it achieved, however, was the collapse of the organisation as the majority of its membership left. They weren’t interested in Trotskyite Marxism. They simply wanted to hear some great bands while combating Fascism and racial hatred. It’s because of its antics attempting to infiltrate and take over every vaguely left-wing organisation, or capitalise on every left-wing issue at the expense of other organisations, that many on the left, from the moderate, reformist Labour Party to various anarchist groups, don’t trust the SWP.

Besides this is the fact that Black Lives Matter, or at least its American parent, is already a Marxist organisation. If the Socialist Workers were trying to infiltrate it, it would be a case of one Marxist group trying to take over another. It’s possible, but seems unlikely. It sounds like something from the Illuminatus! books by Robert Anton Wilson and O’Shea, about warring secret societies plotting against and trying to infiltrate each other.

As for Extinction Rebellion, from what little I’ve seen of its broader political content – and this comes from idly looking at one of the organisation’s posters put up on a wall while waiting for a taxi – it does seem to be a radical left organisation. It’s very anti-racist, anti-sexist and anti-capitalist. But it seems to me that this comes from the very radical programme adopted by parts of the Green movement. When it first emerged in the 1980s or so, the German Green Party – Die Gruenen – included as one of its leading members the lawyer for the Bader-Meinhof gang. There’s a section of the anarchist movement that is also very ecologically aware. The American anarchist intellectual, Murray Bookchin, was advocating a green, eco-friendly anarchism back in the 1980s and in the 1990s there was a British anarchist mag called Green Anarchist, I believe. You don’t need to invoke the Trotskyites of the SWP to explain Extinction Rebellion’s socially radical, anti-capitalist programme.

Would the SWP be interested in infiltrating Extinction Rebellion? I don’t know. Possibly. But they aren’t nearly as strong as they were. I think Marxism as a whole suffered a loss of credibility with the fall of Communism, which might be why radical anti-capitalists seemed to switch to anarchism or else an undefined ‘anti-capitalism’ that could take in a range of socialist and radical left views. The Socialist Workers, now renamed as the Socialist Party, are still about. You can find their videos on YouTube. But even before the lockdown they didn’t seem to be the visible presence on the streets they used to be.

The Tories and their press need to scare people with a threat from the radical left. I remember that in the late ’80s and ’90s they switched from trying to frighten people with the bogeyman of Communist infiltration – although they’d done that with the Labour Party in the 1987 election – to anarchism with the rise of Class War. Now that Class War has also gone the way of many radical movements and fizzled out, the Tories in Britain and the Republicans in America have turned once again to invoking the spectre of Communism.

And because of the very anti-racist, anti-sexist, pro-LGBTQ+ policies adopted by some universities, they’re now trying to claim that western education is under threat from Marxist infiltration. Nigel Farage apparently was in the pages of the Depress a few days ago, writing that the Marxist takeover of our education system was nearly complete. Really? I must have missed all that. There are Marxists in the universities, and have been for a very long time. And some of them are excellent scholars. I got a feeling that Vere Gordon Childe, the Australian archaeologist who first devised the notion of the Neolithic Revolution – the idea that agriculture and the rise of the first settled societies were linked and constituted a radical break with the hunter-gatherer societies of the Paleo- and Mesolithic – was a Communist. He was, however, a brilliant archaeologist and highly influential, even if recent excavations in Turkey have demonstrated that people were settling down into villages before the invention of agriculture. And yes, there are and have always been academics with very pronounced left-wing views. I can think of a number from my own experience as a student. But many others, probably the vast majority, aren’t. And some academics, who privately hold left-wing views, are very careful to keep them separate from their teaching. And whatever their political views, I think the main concern of all teaching staff, from university academics to school teachers, is simply to teach, not to indoctrinate students.

In any case, there are laws against political or religious indoctrination anyway. I think it was introduced by Blair. Teachers are not supposed to teach their political or religious opinions as fact. They are to avoid this as much as possible. If they can’t, then they are supposed to make clear that this is just their opinion. This legislation has been around since at least the middle of the last decade, if not earlier. It should provide sufficient protection already from attempts by the politically motivated to indoctrinate their students.

All these claims of a surreptitious takeover of the education system by Marxists seems to be a return to the days of Maggie Thatcher, when rags like the Depress, the Heil and the local paper for Bristol, the Evening Post, ran stories about Communist teachers indoctrinating their students. The Scum attempted to titillate and scare its readers with a tale about children in various London boroughs – possibly Brent – being taught to sing ‘Ba Ba Green Sheep’ as an anti-racist version of ‘Ba Ba Black Sheep’. This is supposed to have been invented by the wretched rag, but I’ve talked to people, who’ve claimed that it was done in their former school, so who knows? At the same time, I’ve heard that Thatcher also introduced legislation with the intention of purging Marxists from the education system. In fact the Marxists got round it by claiming to be ‘Marxian’. They were only Marxists in culture. It was a fine distinction, but it allowed them to retain their jobs.

But apart from this, university is supposed to be a place for the formulation and discussion of a wide range of views. A vital part of the university experience is the exposure to different opinions and encouragement to form their own views. The current scaremongering about the Marxists trying to takeover the education system is the opposite of this. It’s an attempt to limit free speech and discussion, as Zelo Street pointed out, only the approved Tory views will be heard. Hence the appointment of a ‘free speech tsar’.

Now I will concede that some student bodies are intolerant with protests against talks by visiting personalities they believe hold unacceptable views. Gender critical feminists and their allies, for example, have found themselves blocked from speaking at some universities because their views are held to be bigoted against the transgendered. But there’s also a cancel culture on the right. The estimable Tony Greenstein put up a piece last week about attempts by the Board of Deputies and Bristol University’s Union of Jewish Students to have one of the lecturers, David Miller, banned as an anti-Semite. This is not because of anything Miller has said against Jews. His cardinal sin is saying that Zionism must be destroyed. As we’ve seen, the Board and the other, establishment Jewish organisations are fanatically pro-Israel and conflate opposition to that nation, or simply criticism of its barbaric treatment of the indigenous Palestinians, with real Jew hatred. But Zionism has never been synonymous with Judaism. For many Jews, it’s diametrically opposed, as the graffiti on a wall in Jerusalem had it. Zionism is an ideology, not a people. Stating that Zionism needs to be destroyed is a contentious viewpoint, but it does not mean that the speaker wishes harm to the Jewish people.

Who is the free speech tsar, who will defend lecturers like David Miller? I think it would be a very brave politician who would risk damaging his or her career by doing so in the present political climate. Even if they had the inclination to do so, which the political establishment doesn’t.

I do find some of the radical policies now being implemented in some universities alarming, like the reports that students in some places of learning will be required to take compulsory anti-racism training in order to combat anti-Black racism on campus. It’s obviously very well intentioned, but as I’ve said, racism really isn’t simply a case of White on Black, and I am afraid such mandatory courses are based on a very simplistic view of Whites that sees White culture as innately racist, or inclined to racism. But I see absolutely no evidence that Marxists are behind it.

All this nonsense by Patel and the Tory press about Marxist infiltration is just another Red Scare in order to whip up support for legislation designed to purge the universities of anything that contradicts received Tory ideology. They are trying to destroy free speech, not defend it, and the appointment of a ‘free speech tsar’ is in many ways dangerous and hypocritical.

For further information, see:

Zelo Street: Free Speech Champion WON’T BE (

Zelo Street: War On Woke = Government Censorship (

Defend Bristol University’s Professor David Miller – Defend Academic Freedom – Defend Free Speech – Tony Greenstein

If you wish to defend Dr Miller from these outrageous allegations, you can sign a petition at here, as I have done.

BLM Activist Calls for Dictionary to Redefine Racism

January 13, 2021

Here’s something far more controversial after some of the posts I’ve put up recently. A few days ago, the writer and Youtuber Simon Webb put up on his channel, History Debunked, a piece about a worrying attempt by a young Black American woman, Kennedy Mitchum to change the definition of racism in the Merriam-Webster dictionary. Webb states that most people would say that racism means racial prejudice, or that there are more profound differences between racial groups than their skin colour and physical appearance. The Merriam-Webster dictionary currently defines racism as

  1. A belief that race is the primary determinant of human traits and capacities, and that racial differences produce an inherent superiority of a particular race.
  2. A doctrine or political programme based on racism and designed to execute its policies.
  3. Racial prejudice or discrimination.

This wasn’t good enough for Mitchum. Three days after the death of George Floyd, with riots breaking out across America, she emailed the publisher calling for the definition to be changed in accordance with Critical Race Theory. This holds that racism is due to the imbalance of power in society, and implemented by the dominant racial group. Instead of telling Mitchum where to stick her suggestion, as Webb himself would have done, the publishers responded to her, telling her that this issue needed to be addressed sooner rather than later and that a revision would be made. Peter Sokolofsky, one of the dictionary’s editors, stated that the second definition would be expanded to be even more explicit in its next edition, and would include systemic oppression as well as sample sentence, and would be formulated in consultation with academics in Black Studies.

Webb points out that if this is done, then it would redefine racism as something that only Whites do, and absolve people of colour of any responsibility for it on their part, or indeed see them as being racist at all, because Whites are the dominant race in Britain and America. This is, he claims, the attitude of many liberals and leftists, who believe that all White people are racist. It would also mean that Blacks, who hated Jews or Indians, would not be viewed as racist. He has personally seen such racism in the Caribbean street robbers of Hackney. They hated Orthodox Jews and used to go to Stamford Bridge to prey on the Jewish community there. He ends the video by stating that such a redefinition of racism would mean that all Whites in Britain and America are defined as racist but no other ethnic groups.

Changing the dictionary definition of racism – YouTube

There certainly is an attitude amongst some anti-racist activists that only White people can be racist and are never the victims. Way back in October 2019 Sargon of Akkad, the man who broke UKIP, put up a post commenting on a report in the Guardian about complaints about an EHRC investigation into racism at Britain’s universities by a group of Black and Asian academics and students. The group, which included Heidi Mirza, the visiting professor of race, faith and culture and Goldsmiths College, University of London, Fope Olaleye, the NUS’ Black students’ officer, Gargi Bhattacharyya, professor of sociology at the University of East London, and Zubaida Haque, the deputy director of the racial equality think tank, the Runnymede Trust, were outraged at the Commission because it dared to include anti-White, anti-English racism. This, they seemed to believe, detracted from the Commission’s true purpose, which was to combat White racism against Blacks and Asians.

Students of Colour Furious that Anti-White Prejudice is Considered to be Racism – YouTube

I’ve posted a number of pieces criticising the lack of attention and action against anti-White racism. At the moment the attitude that racism is something that only Whites are guilty of racism seems extremely prevalent. In fact, the situation regarding racial prejudice, abuse and violence is far more complex. About 20 years ago, before 9/11 and the subsequent massive rise in Islamophobia, Whites briefly formed the largest number of victims of racial abuse and violence. There are also tensions and conflict between different non-White minorities. In the 1980s or ’90s there was a riot in Birmingham, not between Blacks and Whites, but between Blacks and Asians. I’ve also heard that in one of the schools in Bristol in one of the very racially mixed areas, most of the playground fights were between different groups of Asians. Some people were aware that different ethnic groups also had their racial prejudices. Boy George mentioned it when he appeared on Max Headroom’s chat show on British TV in the 1980s, for which he was praised for his brave outspokenness by the world’s first computer generated video jockey.

There is, however, a real reluctance to tackle ethnic minority racism. A couple of years ago an Asian man told Diane Abbott that there should be more action on the racism members of ethnic minorities experienced at the hands of other non-Whites. Abbott told him she wasn’t going to do anything about it, because the Tories would use it to divide and rule. Like Kennedy Mitchum and the Critical Race Theorists, as well as the critics of the EHRC, she was solely focussed on tackling White racism.

That focus, in my opinion, explains why the Black comedian and anti-racist activist, Sophie Duker, felt she could get away with a joke about killing Whitey on Frankie Boyle’s podcast. Boyle had assembled a panel of mainly Black and Asian activists, to discuss the topic of how ethnic minorities were coming together to kill Whitey. Duker had made comments about racism being the product of an ideology of Whiteness, which was harming Blacks and Whites. She then said that they didn’t want to kill Whitey, before adding ‘we do really’. She was clearly joking, but her comment resulted in the corporation receiving 200 complaints. According to right-wing internet radio host and Youtuber, Alex Belfield, the Beeb is now being investigated by the Greater Manchester Police for what is described as a ‘hate incident’. His attitude is that while Duker’s comment was a joke, it should be unacceptable, just as making jokes about killing Blacks is unacceptable. See, for example, his piece ‘Reply BBC ‘Whitey’ Joker STAGGERING From Unapologetic Hate Lady Comedian’, which he put up on Youtube on the 8th January 2021. No, I’m not going to link to it. Even I have standards! I think one of the reasons she felt she could make the joke is because she and the other activists concentrate exclusively on White racism. Anti-White racism simply isn’t an issue with them. But anti-White racism, abuse and violence does occur, hence the angry complaints.

We really do need a study of anti-White racism and racism amongst ethnic minorities. Sir Alan Burns, a British colonial civil servant and former governor of the Gold Coast, now Ghana, discusses Black prejudice against Whites and other racial groups in his book, Colour Prejudice, published in 1948. Nigel Barley also discusses the blind spot Cameroonians had towards their own racism, as well as that of a Black American ethnologist in his The Innocent Anthropologist. The Black American was very racially aware. An idealist, he was inspired by notions of Black brotherhood and wished to live and be treated by the local people the same as one of them. He was shocked when they continued to regard him as they would White westerners, and failed to see how the Fulani traders rigged the local markets to exclude those from other tribes. As for the Camerounians generally, they commonly believed that only Whites were racist. Barley describes how they excused the massacre of French nuns in the Congo by the claim that the nuns were themselves racists. But they refused to recognise that their own hatred and contempt of the people he was studying, the Dowayo, was also racist.

Some Asian nations also have a reputation for racism. Back in the 1990s I found a book on Chinese xenophobia on sale in Waterstones in Bath. I’ve also read various books on Japan, which have also described how racist Japanese society is. I don’t know if it is still true, but one could only qualify as a Japanese citizen if both parents were Japanese. This meant that there was a sizable Korean community, who had lived in the country for generations, which had no civil rights under the law. In schools there was a strong suspicion of outsiders, so it has been claimed, which resulted in foreign students being segregated in separate classes. This is on the grounds that their Japanese language skills may not be good enough for inclusion with the rest of the pupils, but it is applied even to children who are fluent in the language. Outside Japan, expatriate or visiting Japanese will stick almost exclusively to themselves. Back in the 1990s there was a controversy in Australia, I believe, over the construction of a luxury resort there by the Japanese, because it was exclusively for Japanese and no-one else. I don’t mean by this to claim that all Japanese are racist. I’ve met people, who lived in Japan, who admire them and who told me that in their experience they were a very kind people. The travel writer and historian William Dalrymple also describes the anti-Black racism he encountered in India in his book, In Xanadu. Arriving at a railway station with a friend, a Black American soldier, he approached a group of Indian porters, only to see them turn away, sneering at the Black American simply for being Black. Again, I don’t wish to imply that all Indians are racist either.

Racism and racial prejudice exists amongst all peoples and ethnic groups to a greater or lesser degree, even in this country. It is about time that there were proper academic studies of it amongst non-White ethnic groups and anti-White racism in this country. At the moment there is a feeling amongst Whites that only White on Black racism is taken seriously, and that prejudice against Whites is not only acceptable, but being fostered by supposed anti-racist activists.

If the authorities are serious about tackling racism, and all forms of it, that needs to change.