The Oscars, Black Lives Matter and the Racism Industry

From the late-70s till the early-90s, there must have been few major anti-racism protests or festivals in London that I didn’t attend. One of the last, and certainly the craziest, was a 1993 march against a BNP bookshop which had opened in Welling, and was suspected to be a closet party HQ. This was my only experience of being baton-charged by mounted police, and it was an experience I’d rather not repeat.

The anti-racism movement of that generation was a successor to the great liberation movements of the postwar era: anti-colonialism and civil rights. Just as those movements liberated colonies and established equal rights, so our movement helped make organised British racism and anti-Semitism unacceptable, and led to the UK being one of the world’s least racially segregated nations: today, over 6% of British infants are racially mixed. The extent of our victory is demonstrated by the fact that the anti-Muslim English Defence League pushed forward its black and Asian members as spokespeople; even the far-right has had to become politically correct in tune with the new Britain.

Predictably, as organised racism collapsed, the political and academic establishment belatedly noticed the problem, it became fashionable to be ‘anti-racist’, and huge resources were dedicated to fighting yesterday’s battles. Much of this happened in the wake of the Stephen Lawrence murder in 1993, following which Central government, councils and other funding sources increasingly found budgets for ‘diversity’.

This meant that there was money in being ‘racially oppressed’, but none in being happily integrated. The Racism Industry was born, and the spoils went to those who were most insistent that they were racially disadvantaged. Diversity Managers appeared in organisations across the public, and then the private sector. No Diversity Manager would ever declare the ‘glass ceiling’ shattered – that would put them out of work. It was in their interests to find sexism and racism wherever they looked.

Likewise, politicians, especially Labour ones, appointed race advisers; but they invariably selected individuals who claimed to see racism everywhere. Black people who pointed out that racism was steeply declining (and there were many) – or that racism was simply not the biggest problem faced by black people – would make for unsuitable race advisers. So politicians surrounded themselves with a handful of angry black voices, and made policy decisions based on the views of an unrepresentative minority.

And of course, since there was money to be made in being an angry black person, many popped up to compete for the new jobs. Ironically, therefore, the more oppressed a person claimed to be, the more money they could earn from the new politics. Britain’s angriest black man, Lee Jasper, made a good living as an adviser of doom and gloom to the Livingstone mayoralty.

In all this, as so many other things, Brits were merely copying a business model invented in America. The magnificent civil rights movement, having won so much by the early 70s, was swiftly taken over by self-publicists. From Al Sharpton to Black Lives Matter, the people claiming to be most oppressed were those who understood the power of the racism dollar (this shift from genuine activism to business was beautifully captured in the modern classic book The Bonfire of the Vanities).

All of this victimhood has repelled black people from the left, just as it has repelled white working class people who are increasingly told they are ‘privileged’. The left has become wealthier and whiter while ironically claiming to see racism everywhere. In fact, it can often be noted that the more politically correct people are, the less likely they are to have non-white friends to gently point out that the angry shouting is not representative of most black people. Those white people with least personal contact with non-whites are those most likely to believe and propagate the stories emanating from racism industry pundits. A parade of well-meaning but misinformed white commentators, eager to correct non-existent inequalities, jump on race industry campaigns.

Ironically, it was my black friends who saved me from jumping on board with the racism industry. The message that black children are held back by ‘the system’ compared to their white peers is a destructive and frustrating one for black parents trying to get their kids to study hard. Most black people, while being fully aware of the reality of racism, have little time for the activists who peddle the myth that black people are being materially held back by it. As I have blogged, the success of African immigrants (who actually outperform whites by many measures) gives the lie to the idea that skin colour is a cause of failure. When it comes to economic success, the black British community doesn’t have a collective problem, though sections of it (primarily working class communities originating in the Caribbean) clearly do.

The recent outrage over the lack of black nominees at the Oscars is a typical racism industry product. The angriest black voices are those that get most often repeated across the media – social and mass. These voices are amplified by white ‘liberal’ commentators. And black people who dare challenge the idea that they are oppressed are dismissed as ‘self-hating’, ‘Uncle Toms’, and the standard parade of other insults created by the racism industry to silence black people who choose not to be victims.

So once the shouting and boycotts were over (and racism industry had counted its winnings), it turned out that black people are actually not under-represented in the Oscars at all.

Graph: The Economist
Graph: The Economist

So nominations and awards for black people are pretty much in line with the black American population overall. In fact, in terms of awards won, black people are slightly over-represented. Meanwhile Latinos and Asians are seriously under-represented; but there was no civil rights movement for Asians, so there is no Asian racism industry. There are no Asian boycotts of the Oscars because there are no funding mechanisms to reward Asian people who might call for a boycott.

Are the Oscars therefore racist against Asians and Latinos? No. The fact is that different demographics experience success in different industries, for various historical, social and economic reasons. Asians are hugely over-represented in technology. Does this mean the tech industry really, really loves Asians? And nobody would take seriously a white boycott of the hip-hop industry, where white performers are massively under-represented.

Again and again, statistics like these undermine the claims of ‘systemic racism’ and ‘oppression’ that have, strangely, become increasingly common as the worst signs of true racism have evaporated. This is why the racism industry relies on anecdote rather than statistics: always an indicator of something to hide.

Those people who genuinely anti-racist must realise that the racism industry is hugely racist itself, and is exacerbating racial tensions. This is quite deliberate. What better way to prop up such an industry than create more racism? Labelling whites ‘privileged’, regardless of their economic status, is deeply and deliberately provocative, and designed to push working class white people into the arms of the far-right. Fascist street protests are almost guaranteed to push frightened politicians into increasing racism industry funding.

The greatest losses from left-wing thought in the past decades have been the core concepts of class-consciousness and solidarity. Martin Luther King, the greatest figure of the civil rights movement, did not think poor whites were ‘privileged’; he understood that the problems of poor blacks were largely shared with poor whites, and as his thinking evolved, he moved towards opposing poverty for all races, and away from a focus on black community issues. When he was shot dead in 1968, he was involved in discussions for the creation of a “Poor People’s Campaign“. (Notably, Malcolm X also evolved his thought in the same direction, and he was shot dead in 1965 by members of the early racism industry).

To unite Americans across the racial divide would truly have shaken America’s power structures. But the great thinkers of the 1960s gave way to self-serving bigots, determined to do the exact opposite: to reinforce racial barriers and destroy attempts at class solidarity.

Black Lives Matter is an illustration of how the racism industry, and the new left, are stoking up racial division rather than reducing it. In the past I would regularly post news of police shootings on social media, until I began to realise that news of white deaths was being ignored, and black deaths amplified, in order to create the (false) idea that most shootings were racial in intent. While we can recite the names of black police victims – Eric Garner, Michael Brown, Sandra Bland – no white victims have been popularised. There appears to be almost a fear of sharing news of white deaths, and so they are not discussed. Yet 578 white people (more than half the total) were killed by US police last year. Can you name any of them?

If he were alive today, Martin Luther King would have sought to unite grieving families under a single banner, regardless of their race. Instead, the very name of the campaign is designed to exclude grieving white, Latino and Asian widows and children from the pity-fest.

Self-serving morons tend to copy self-serving morons; so it is that a new petition on is labelling the Brit Awards racist because only 5 out of 53 nominations (9.4%) have gone to black people. It is unclear whether the petitioner uses ‘black’ to mean ‘non-white’ in general. Only about 4% of the UK population is black and the entire non-white population is 11% – the Brit Awards are hardly unrepresentative of the British population.

Yes, the Brits celebrate shitty mainstream music, and (in my humble opinion), black and urban artists are far more creative at the cutting edge of music. I personally avoid dance and live music that isn’t black-dominated. But there isn’t racism here, just a dull music mainstream that is slow to catch up with underground music trends.

The racism industry will die when the new left accepts the dishonest nature of the ‘systemic racism’ narrative. Until then, the left will continue to be a force of racial division, rather than – as it once was – of unity.

Calling Time on Black Racism

Memory of the early-eighties: a school assembly. One of my classmates, who has joined the ultra-fashionable Rastafarian religion/movement, is ordered by the headmaster to remove his hat. The head has already spoken to the boy’s parents, who have agreed that their son shouldn’t wear his hat in school. My classmate refuses, claiming a religious right to cover his head. He is ordered to leave the school premises until he removes the hat. He marches up the stairs to leave the hall; at the top, he turns, raises his fist, and shouts “Jah Rastafari!”, before marching out. Cheers of support ring from the hall, but everyone else stays seated. For his Rasta salute, he is expelled. He never returns to school, and leaves without qualifications.

While he may have been unfairly treated regarding his religious choices, he was not a victim of racism. Rather, he was a victim of a black nationalist ideology that was a hangover from the earlier anti-colonial and civil rights struggles. He had been taught that “the system” (or “Babylon” as Rastas called it), was a white system, rigged against black people. He didn’t need the “white man’s knowledge” (you know – maths, science, that sort of thing) because it was designed to “keep the black man down”. In leaving school without any tools to thrive in the British economy, he was typical of many young black men of his generation. They rejected education because racist extremists had told them it was false knowledge, and that they could never succeed in white society.

This was untrue. In fact, literate, middle-class black kids, and especially those from African homes, found plenty of opportunity in the UK, regardless of the racism many encountered. Black nationalist ideology is a recipe for failure: many teenage boys would love an excuse to skip their classes and fail their exams, and afrocentric teaching gives them just that. But while this racist nonsense is rejected by most black parents, it is embraced by many confused white “liberals”, who amplify the message and patronisingly accept that when young black men fail, it’s not their fault: instead, it’s the white man, keeping the black man down via an intricate and invisible system of “structural racism”. As I’ve blogged previously, there is actually little evidence for structural racism affecting people’s economic outcomes, at least in the UK.

This imaginary “oppression” is increasingly used as an excuse for a huge upsurge in black racism. Those of us who have spent much of their lives as minorities along black communities (for 40 years, in my case) will know that black racism is not a new thing; but we are few, and the arrival of postmodern nonsense from Race Studies faculties that denies black people are even capable of racism has added fuel to the fire. While black racism has been largely ignored or excused by the black community and white “liberals”, the arrival of social media has made it increasingly hard to ignore. I have several hundred black Facebook friends – mostly in the UK but also in Africa and the US – and it’s rare that a day passes without seeing overt racism from black people that would be shouted down if it came from anyone else. Here are a couple of examples that have appeared on my timeline in recent days:


A bunch of white people died on the Titanic! Hilarious. Like most such memes, it’s based on a lie: black people were never barred from the Titanic, and in fact at least one black person was on board. Outside of the segregated southern US, colour bars were actually pretty rare; but history is now rewritten to be racialised, and a generation of black people raised on self-pitying “black history” rather than actual history is more than ready to believe this myth.

Here’s another:


There’s a nice, feel-good black business success story, coupled with a thinly-veiled celebration of an Asian business being burned to the ground. The message appears to be: black people can succeed, just like Asians! All you need to do is chase them out of black neighbourhoods! As in America, black provisions are often sold by Asians in the UK: human hair, hair and skin products and cosmetics stores in black areas are, more often than not, run by Asians, which causes resentment rather than self-examination among many. Anti-Asian racism is strong in the black community: in part, because Asian success gives the lie to the idea that non-whites can’t succeed in Britain.

Similarly, and for similar reasons, anti-African sentiment is strong among sections of the black community. At my school, this gave rise to “Ja-fake-ans”: Africans trying to pass as Jamaican to avoid bullying.

Every story that can be twisted into a black oppression narrative will be. The Ebola outbreak in West Africa prompted an equally virulent outbreak of racist conspiracy theories. First, it was a lie designed to allow neo-colonialists to invade Africa. Then, a genetically modified virus designed by the white man to wipe out Africans. Then, when an experimental vaccine was rushed into use, this was obviously a trick to poison black people. And then, as the outbreak came under control, new theories that the whole thing had simply never happened. All of this ignored the reality: that hundreds of white medical volunteers were putting their lives at risk to treat people, that European and American money funded the relief effort and the roll-out of drugs and vaccines, just as they had to tackle AIDS and malaria on the continent.

The Caitlyn Jenner episode, for some reason, prompted an upsurge of spiteful transphobia and racism from black people. One particularly odd meme originated from Snoop Dogg, who said:


Where to begin? How about the laughable idea that an R&B singer is single-handedly bringing power to the entire African continent? The actual story was that he was funding a school for solar engineers in Bamako, Mali. This claim is particularly odd given the afrocentric obsession with pointing out how damn enormous Africa is. One moment, a huge continent, the next a plaything for an American celebrity. This was far from the only anti-Jenner hate I saw from black people. White “liberals”, normally outraged by the faintest hint of transphobia, appeared to be universally silent about this sort of thing. The racism of the new left excuses black people pretty much anything because – well – the poor, oppressed dears don’t know any better, do they? The new left has accepted the core ideology of the old, white supremacist right: that black people can’t be held responsible for their actions, nor held to be equals in any true sense.

All of this comes on top of the vile #BlackLivesMatter campaign, which successfully turned the burning issue of police shootings into a racial one. While racial statistics on police shootings were initially hard to find (because, amazingly, no official count is taken), the Guardian stepped up to the plate by maintaining its own database. Via this, we discover that so far this year, 901 Americans have been killed by police, of whom 416 are white and 217 (24%) are black. Black Lives Matter is a slap in the face to the families of the rest: those whites, Hispanics, Asians and others who have lost a loved one to US police violence. Indeed, those who tried to propose an #AllLivesMatter hashtag were screamed down as racists on social media. #76PercentOfLivesDontMatter, apparently. Stupidly, this campaign has dismantled attempts to build a cross-societal backlash against police violence, and instead taken the opportunity to create another self-pity party for those who feel most hard done by. Martin Luther King is, no doubt, face-palming in heaven.

It’s true that black deaths are disproportionately high; it’s also true that black people are more likely to open fire at police officers (70% of shootings at police in New York State were by black people, according to an Economist audio report some months back). If you shoot at US cops, you’re going to get shot! There is a racism element in all this, no doubt, but it is undoubtedly smaller than Black Lives Matter claims.

Similarly, the death of Sandra Bland was breathlessly reported as the eighth black woman to die at police hands that year; the reporting failed to mention that 17 white women had died in the same period. Can you name any of the 684 non-blacks killed by American police this year? The supreme irony is that, while denouncing the media for ignoring black deaths, in fact the reverse is happening: only black deaths can be publicly mourned. The rest must go unmentioned, because to even mention their existence risks being tiresomely labelled “racist”.

Note that Black Lives Matter has nothing to say about the shooting of black people by police… in Africa, which is a daily occurrence. #BlackLivesMatterButOnlyWhenAWhitePersonCanBeBlamed, apparently.

The list goes on indefinitely… a UK government warning against washing chicken for hygiene reasons became a Facebook excuse to label whites as unhygienic. To explain context: washing chicken and meat is common in black cultures; so is a belief that white people are dirty.

Personally, I rarely give a damn about much of the casual racism directed against whites, Asians, mixed-race people and others by black people. I’ve experienced this more times than I can count, especially when in the company of my black partner: the sight of a white man with an attractive black woman is guaranteed to bring out the worst in some people; even more so now that we have a child together. This has been a background fact of my life for decades, but I know from experience that for every black person who dislikes me for my colour, there are many more who will stand up for me. But while we get hysterical every time some silly old white man says something vaguely racist, we are utterly silent in the face of more prevalent black racism.

Thankfully, there are signs that many black people are waking up to the problem, and challenging it. Several black friends of mine have begun to stand up to black racists on Facebook: bravely so, because to do so means dealing with accusations of being a race traitor, and other silly forms of abuse. Many within the black community are beyond sick of people playing the race card to excuse their failures, rather than take responsibility for themselves. Perhaps the tide began to turn with Chris Rock’s legendary “blacks vs niggaz” act, now almost 20 years old. In a recent discussion on a friend’s page, a black American woman contributed the following: “I’m tired of the race card being pulled some blacks are just misguided and stupid and create their own problems”. But the white-dominated anti-racism movement has proven itself too cowardly or simply unaware of this problem, and stays away. What’s the point of an anti-racism movement that ignores racism? This is gold dust for the far-right, which can harvest white, working class supporters rejected as “racists” by the left for merely complaining when they themselves experience racism.

Just as white supremacy was fatally holed by the election of a black President, and is sinking rapidly, so it’s time for racist black nationalism to go the same way. I have never tolerated racism in any form, and frequently stood up against it. I don’t intend to stop doing that now.

Racism and “Cultural Appropriation”

I only encountered the bizarre new concept of “cultural appropriation” within the past 2-3 years. I remember the moment well: a black Facebook friend posted a picture of some white, middle-aged women dressed in traditional African clothing. It was a sweet photo, so I was taken aback by the commentary that accompanied it: apparently, here was an example of white supremacy, once again stealing from Africa. The women were guilty of “cultural appropriation”, apparently. And that’s bad.

Here was a new and puzzling idea. The left of old was insistent that Africa was victim to the exact opposite problem: something we referred to as “cultural imperialism”. We thought that culture could be imposed by those with the money and the guns. It was a superficially obvious idea: but we failed to understand what culture is, or how it works.

There are genuine moments when a culture has been forced onto an African population: the South African attempt to teach children in Afrikaans was one example. This policy prompted an uprising by school students who demanded to be taught in English, and led to the Soweto uprising, and the famous 1976 massacre of school students. The imposition of Islam in the Sahel by the Arabian empire was, one suspects, not done entirely peacefully.

Suppressing culture for the sake of it is simply expensive and pointless. This doesn’t stop politicians, police and control-freaks from repeatedly trying.

An attempt to suppress black American music
An attempt to suppress black American music

Culture doesn’t flow by force, nor does it necessarily follow the money. The story of black American music is the ultimate proof of that. Even in pre-civil rights segregated America, black music found widespread popularity. Recording fuelled the rise of jazz, swing and rock & roll. The racist white establishment attempted to suppress this, but were unable: when something is good, people will find a way to get it; this is as true of “dangerous music” as it is of illegal drugs. For sure, it was easy (prior the civil rights era) to suppress black artists, by refusing to record them, banning them from radio and from live performances. But this couldn’t prevent white artists – Al Jolson, Elvis Presley, Buddy Holly – from helping to popularise black music.

The dominance of black music, dress and language over white culture was undeniable. The African diaspora filled vacuums in Western culture: music, rhythm, dance, spoken word, new styles of humour. African culture also brought a more straightforward approach to discussion of sex; this fact alone might explain much of the resistance to black culture from conservatives.

Culture is neither imperialised nor appropriated: it flows where it is welcome, usually because it fills an existing gap. It is the self-appointed job of conservatives, racists and small-minded bullies to prevent the flow of ideas, but they will inevitably fail, in the long run.

The significance of “cultural appropriation” is that it marks the shift of racism and conservatism from the right to the left of the political spectrum. Rather than exhort people not to buy “NEGRO RECORDS”, the neo-bullies tell people that black culture is for black people, and must not be appropriated.

Over the past couple of years, I’ve seen black racists and their confused white “liberal” cheerleaders use cultural appropriation as evidence of how racially oppressed they are. Apparently, wearing African clothes, listening to hip-hop or making soul music is today’s evidence of just how much white people still hate black people. Which is weird, when you think about it.

This idea is the work of a racist minority, and certainly doesn’t reflect the views of most black people. In fact, many older black art-forms still only exist because they’ve been adopted by white people. The dub reggae scene – which I’ve frequented for many years – was once mostly black, and now mostly white. The same applies to many other music scenes, from soul to traditional African music. With the exception of current Nigerian pop superstars like Wizkid, who can fill large London venues with young, black Brits, African music is largely ignored by black people in the UK. Senegalese friends of mine are currently touring Europe, playing to appreciative white audiences. Without this appropriation of (i.e. love for) their culture, these African musicians would never get to leave Africa.

Most Africans love to see whites wearing their clothing, and would be bemused to learn that some angry black people in America and Britain see this is a symbol of racism. Furthermore, there is no such thing as “African clothing”. If I wear Nigerian clothes in Senegal (as I’ve once done), the locals don’t see the clothing as theirs, but as foreign.

One can also note that Africans and western blacks themselves have happily appropriated foreign culture. Today’s most enthusiastic flag-wavers for Christianity are found among Africans and the African diaspora. Although konscious black Christians will angrily point out that Ethiopia was an early Christian society, Christianity (and its European-made book) was brought to the rest of sub-Saharan Africa far more recently by Europeans, not Ethiopians, beginning with the Portuguese explorers of the west coast. Islam, likewise, came overland from Arabia. Just as African rhythm and spoken word filled a void in the West, so Islam and Christianity provided what sub-Saharan Africa had never before encountered: complex, stable religions, with their own books.

Sections of today’s left are continuing the work of the white supremacist right of last century.  They try to define rules that only apply to certain racial groups. Blacks can “appropriate”, whites cannot. Black culture must be left alone, white culture can go where it chooses.

The difference between the person who rails about “cultural appropriation”, and the person that organised a boycott of “negro records” is wafer-thin. The language has changed beyond recognition, but the ugly, bullying, divisive intent is the same.

What Does Fascism Look Like?

Let me first apologise – my ‘three part’ series “Are Women Oppressed?” is taking its time: only part 1 has been written so far. I’m working on a book, which I hope to announce soon – this (and caring for a young child) has sapped my available blogging time. Tangentially, the book will cover the same subject area as this post: the renewed rise of fascism, and the need to reinvent the left as a progressive force once again.

The book will be announced soon, I hope. please join my mailing list to learn more. I will also be dropping my pseudonymity… who is MoronWatch? Watch this space…

Inevitably, a comment on the first post accused me of being “reactionary”. This makes my point. The new, conservative left uses the language of the old, progressive left but without the understanding that was once there. The “Are Women Oppressed?” series is to demonstrate this point: the old organs of the left – including the feminist movement – have become reactionary. Their language is similar, but their goals have reversed. The new claim of “female oppression” (which has only really surfaced in the past few years) is a fascistic one with the purpose of turning back the clock on women’s rights. All progressive movements will decay, if they’re allowed to survive long enough.

I hate to pull rank (OK, cancel that – I enjoy it), but I have impeccable left-wing credentials. I descend from a century of socialists and communists, and was very active on the left from the late-70s and through into the 90s. I had – still have – links into the old revolutionary movements, including the ANC’s radical generation. 35 years ago, the bright young things were tempted by the fragmented Trotskyist movement. Today, smart young people in politics appear to be clustering around libertarianism. The point for progressives then is to make the case for left-wing libertarianism, as I have tried to do.

Fascism is a deep, socially conservative, anti-sex, authoritarian and anti-science ideology. It is neither inherently right nor left. Yes, the left is correct that 1930s fascism, born in Italy and then in a more extreme form in Germany, was a right-wing movement. That doesn’t mean it will be this time around. The key thing to understand about fascism is that it comes from the grassroots, not from above. It is the mob, mobilised to attack progress. That’s why it is the most frightening of all political tendencies. To see how 21st century fascism might look, don’t get too distracted by the UKIP types. They are the dying embers of the old fascism, endlessly rehashing old xenophobic messages. It’s no accident that the typical UKIP voter is older than average. The creation of UKIP, in the longer run, will be beneficial to the centre-right. The Tories have shed their most poisonous tendencies and are thus able to move back towards the centre. This will benefit them in the mid-term.

Where are the young fascists? Those are the ones to watch.

A look at the No More Page 3 campaign gives a hint. hundreds of thousands of people have signed a petition against female nudity: the progressive feminists of the 1960s would be horrified. Although it operates under a veneer of feminism, those who have encountered the movement close-up have found it to be heavily religious in nature. This campaign has united Britain’s largest trade union with the girl guides… The old anti-rape organisations that emerged from the Women’s Lib era have given up chasing rapists, and put their names to a movement that seeks to claim women’s bodies are dangerous and must be covered up. They are blaming women for rape, though a little more subtly than the old “don’t dress like a slut” brigade. If the campaign had called itself British Mothers for Chastity, the left might have been suspicious. But fascism moves on; it is a worm that seeks to embed itself in the softest spots of society. If masquerading under the banner of “women’s rights” is to tactical advantage, that’s where it will be found.

When the British Christian morality movement fizzled out, its ideas found a new home. If you can’t beat feminism, you reinvent it as a wholesome, pure, anti-sex idea. NMP3 has cleverly used the left’s tribal hatred of the Sun and Murdoch… and what’s not to hate? But the Sun’s heyday is long gone. It is a declining force, and so makes for an easy target. To see the ranks of the organised left march in (goose-)step behind a closeted Christian morality campaign is worrying indeed.

The anti-racism movement has gone the same way. Just as with “female oppression”, the new shout of “white privilege” didn’t originate in the civil rights era, or in the anti-racism movement of the 70s and 80s. It’s a new slogan, and created with the intent of turning back the clock on equality, and trying to redefine people by their skin colour. Tellingly, this expression seems designed to taunt poor, white, working-class people into joining ranks with the far-right. It is good, old-fashioned race-baiting. A century after the peak of European power, and with China, India and even Africa rising, now fascists have decided to proclaim the end to racial equality with the creation of the bogus idea of white privilege. Attacking racial equality is the home turf of fascism. Only the slogans have changed.

In South Africa, fascism today means that immigrants are lynched by locals. This isn’t the first time – it happened on a larger scale in 2008, and back in the 1940s. If this was happening in Europe, the left might understand what was going on, but when black people kill other blacks, they don’t recognise fascism in action. Instead, ludicrously, this is blamed on “the legacy of Apartheid” or colonialism. And so the left has adopted the most colonial type of thinking. Black people, they seem to think, are like children who copy the bad habits of we white adults. It doesn’t seem to cross their minds that Africans are just as capable of xenophobic brutality, for their own ends, as we are. Just as elsewhere, the old South African heart of progressivism – the ANC – has imploded, become conservative and corrupt. The ANC’s new generation of leaders have enriched themselves. So has the left-wing “outsider” opponent to the ANC, Julius Malema: simultaneously a “revolutionary” and a multi-millionaire who spreads racial division. Once a revolution is done, the revolutionary organs will rot.

The very concepts of “left” and “right” have dissolved into meaninglessness. Progressives need to take a step back and re-examine their beliefs: equality, individual liberty, democracy and evidence-based thought form the bedrock of progressivism. The last great liberal era – of anti-colonialism, anti-racism, women’s rights, gay rights, civil rights – was a full half-century ago. Nostalgia for the good old days of revolution, Labour, trade unionism and equality is blinding the new left to the reality of the new fascism. It’s time to move on.

The Black Oppressors

As I’ve blogged often, the intellectual collapse of the left in recent decades has left me bereft of a political home, forced to re-evaluate my beliefs in the absence of a tribe I can belong to. The idiot new left, having noticed that brown people are less wealthy than white people (on average), has made that most basic of all mistakes: confusing correlation with causation, and has decided that the economic dominance of Europeans in recent centuries is all about racism.

Continue reading The Black Oppressors

How To Deal With UKIP: Yes, Let’s Talk About Immigration

A month ago, I was at a weekend music festival with seven friends, all black (as I’ve explained before, I’ve long been accustomed to the role of token whitey). Misreading a headline on my phone, I announced that Jeremy Clarkson had been sacked by the BBC for – allegedly – mouthing the word “nigger”. My friends’ reaction was an immediate groan: yet another dumb, politically-correct decision made by rich white people in the name of protecting the feelings of black people. It’s not, of course, that black people enjoy being racially abused: but such abuse is, in fact, incredibly rare. There is a huge difference between having “nigger” shouted at you in the street by a stranger and having it said as part of a nursery rhyme. This is a difference that black people tend to understand, and the white middle classes tend not to. Similarly, no black people (to my knowledge) were offended when a radio DJ accidentally played a tune containing the word (for which he was sacked) or when a One Direction band member affectionately called a friend “nig”.

Let’s not be under any illusion: the white media and political establishment has not, all of a sudden, become the champion of black people’s feelings. Indeed, by blurring the lines between genuine race hate and words that they deem to be “racist”, they are setting back the cause of race relations by years. When I attended marches and came face-to-face with the thugs of the National Front, Combat 18, the British Movement and the British National Party, I don’t remember being supported by hordes of Oxbridge-educated BBC executives; and yet today, the white British elite dares to tell me, and others who risked our necks to clear racism from our streets, what words we may or may not use, regardless of the context.

There is no such thing as a “racist word”. There is racism for sure, and there are words that might have racist connotations depending on context, but in their irrational fetishisation of mere words, politically-correct cretins have opened the door wide for racists to operate with free rein. The rise of political correctness – which is itself a politically-correct term for censorship – has been a victory for the far right.

UKIP can thank the white middle-class left for its rise. Nigel Farage must laugh daily at the ease with which he can navigate the rules of political correctness: each time a UKIP councillor says a “racist word”, he expels them. And yet he can easily formulate genuinely racist messages that pass the moronic PC check-list. Whether Farage himself is racist (he probably is) is irrelevant. What’s important is that he has mastered what the Americans call “dog-whistle politics”. He is the master of rallying society’s bigots without breaching the “don’t say naughty words” rules. Can’t say “nigger” or “paki”? No problem – just hint that the “complexion” of our society is changing, or that “somebody” from “somewhere” is taking your job.

What is most perplexing is that the left’s spokespeople on race are those members of society that have the least experience of it. The white middle classes are the most ignorant on racial matters; and yet, because the middle class possesses an immense self-confidence in its own abilities (and quietly scorns the lower classes that it claims to defend), somehow the liberal narrative on race and immigration has been written by those who least understand these issues.

When I was active in the anti-racist movement, it wasn’t like this. The unions formed the bedrock of the mainstream left, and unions (love them or loathe them) were the very bodies that encompassed working people of all races. Long before the ascent of moronic political correctness, the most powerful black man in Britain was Bill Morris, who led the mighty Transport and General Workers’ Union and then the Trades Union Congress.

The Blairification of the Labour Party made the party acceptable to the middle classes, and won it a generation in power; but simultaneously, it removed the party from its bedrock working class support. Now, none of the big parties could understand working class resentments, and now, UKIP has filled the vacuum.

Today, political leaders are being urged to “talk about immigration”: but this is euphemism for accepting the far-right position that immigration has damaged society, and must be reined in. Yes, we must have an honest discussion about immigration if we are to see off the rising threat from the far right: and for that to happen, the moronic censorship rules of political correctness must be stripped away. The narrative must be wrenched away from pompous, privileged commentators and the voices of those who have been most affected by immigration must be heard.

Let’s talk about immigration.

Fact 1: Immigration changes working class communities

When, a century ago, Jews flooded into the East End of London, the locals had never encountered anything like them. They were alien people with strange ways of talking, a bizarre religion, and weird food. Despite being white, they clearly looked different from English locals. The animosity that flared between Jews and locals was hardly surprising. Of course, the upper classes scorned the fascist street thugs; but they also scorned the Jews. The same happened in the 1950s, when certain, poor parts of British cities – such as Notting Hill and Brixton – rapidly filled up with black people. The Notting Hill race riots of 1958 blew up because poor white people were confronted with a culture they had never encountered, and left by the establishment to deal with it. The problem was solved, not by PC language policing imposed from above, but by the community itself. The Notting Hill Carnival (in my humble opinion, the world’s best party) is the lasting result of that. The same happened in Bradford in 2001, when working class communities had to deal with an influx of Asians. Communities can resolve these problems, so long as government responds to ensure that housing, health and education services cope with the new population. Political correctness makes the problem worse: When the sneering PC response is to tell people not to say “Paki”, when they are facing rapid changes to their communities and ways of life, the effect is to drive traditional Labour voters to embrace the far-right.

The message: yes, immigration has directly affected your community. This doesn’t make immigration a bad thing, but the authorities must take heed of your worries and problems.

Fact 2: Non-white people can be racist

Perhaps the single most ludicrous position of the politically-correct elite is to declare that only white people can be racist. This point (rightly) enrages people who live in areas of high immigration, and know from their own experiences that white people can be, and are, the targets of bigotry. It is a statement that can only be made by privileged white people who have had little, if any, contact with black or Asian communities. If any single sentence can be blamed for the rise of the BNP, the EDL and UKIP, it is this one. The truth is simple: some people are hateful morons, and those people exist in every community. To decide that a violent assault is more or less acceptable depending on who threw the punch, and who received it, is the height of idiotic thinking; and yet this appears to be the default position of today’s left. Those white people like me, who have spent much of their lives as a white minority in black communities know that there are a few people who hate us for the colour of our skin, not the content of our minds. When many Somalis migrated to the UK, it was primarily the black British community that resented their arrival, and violence between the groups was common. When I was at school, some black people turned on “Pakis”, pleased to find common cause with white skinheads. Many people in mixed relationships have learned that they experience far more bigotry from black people than from whites. This isn’t the “understandable” result of “racial oppression”, as too many white liberals appear to believe. It’s racism.

The message: No group is free from racial bigotry. Any victim of racism is as worthy of support as any other. This includes white people.

Fact 3: Free speech is ESSENTIAL

As the left has become increasingly dominated by the white middle classes, its messages have become increasingly ludicrous, and irrelevant to society as a whole. The new generation of left-wing journalists is called upon to comment on everything. Privileged white Oxbridge graduates from the shires write comment pieces on every subject under the sun, including race – a subject with which they surely have little direct experience. Even when they attempt to take on board working class views, they come across as patronising and ignorant. When editors select black commentators, they tend to pick those who will repeat the standard white narrative. The banning of “offensive” words has crippled the ability of the left to counter the UKIP threat. I urge those with politically-correct sensibilities to listen to the excellent N Word from the rap artist Greydon Square. As the introduction says: “There is no such thing as the N Word… the word is Nigger… how can we get past the word when we can’t even say it?”

The message: UKIP will not be countered by banning words. Political correctness has been the greatest friend of the far-right. It must go.

Fact 4: Some people have been disadvantaged by immigration

Economists are clear: immigration is a boon to economies. London, by far the greatest home to immigrants in the UK, is also by far the wealthiest city. This is not a coincidence. However, there have been both winners and losers. A bricklayer friend was clear to me that his wages dropped after mass immigration began from Poland. Prostitutes tell a similar story. This is not a reason to stop immigration; but the authorities must respond, identify those people who have lost out, and find strategies to help them. Scrapping university tuition fees for affected groups might be one of many ways to address the problem. One of the many disastrous legacies of Blairism was to close the door to working class people entering higher education.

The message: We accept immigration has not been a win for everyone.

Fact 5: Immigration is a good thing: long may it continue!

And once we’ve dispensed with the mealy-mouthed bullshit that has characterised the race debate for decades, we can make our case loud and clear. Immigration has enriched our culture. Immigration has enriched our economy. Sure, there have been inevitable cultural clashes, but these can be managed, as such clashes have been in the past. Yes, there have been losers, but we are richer as a society, and can afford the welfare state and education system that we need to fix these short-term problems. But ultimately immigration can and will continue, and will continue to make our country a better place to live. Let’s face it: much of the UKIP vote came from people least affected by mass migration. It came from the whitest areas of the country, and the older, more conservative individuals. It is an ultra-conservative reaction to inevitable change. We can sympathise with those who fear change, while pointing out that they’re wrong, they’re ignorant, and they will inevitably lose.

The message: It’s time to man the barricades. The right is on the march; it’s time to let Labour die, and create a muscular new left that can counter it.

Does the Black Community Have a Problem?

Possibly because it’s Black History Month (US/Canada), I’m seeing a burst of Facebook discussions among my black friends on that old favourite: why do black communities underperform others? Various economic, education and health metrics still demonstrate large gaps between black and other populations, and inevitably people wonder why. The old white supremacist explanation – that black people are simply biologically inferior – has gradually faded from grace in recent decades, although this idea is often still hinted at.

Discussion among black people tends to swing between blaming others (it’s caused by racism/colonialism/the aftermath of slavery/etc.) and blaming themselves (why don’t black people invest in each other like Indians and Jews seem to do?) Meanwhile, many white liberals tend to blame racism and colonialism while simultaneously showing an almost colonial lack of faith in black societies to sort out problems for themselves.

It appears to me though that the truth is better, and the outlook more optimistic than any of these viewpoints might consider. I admit that I long supported the “white guilt” viewpoint. The Caribbean Londoners I grew up with undoubtedly suffered greatly from racism and police brutality. They also lagged far behind white people in educational achievement and economic success. There was an obvious correlation between race and disadvantage; many people (me included) therefore assumed that one was the cause of the other. But of course, assuming causation from correlation is the oldest mistake in the book.

It was my own black friends who helped set me straight on this, pointing out that they had escaped council estates, made careers and raised stable families, despite experiencing persistent racism. From their micro-perspective, the difference was clear: those whose families valued literacy and education succeeded. Those who came from families that placed little value on education did not.

The disparities between different racial groups should cast doubt on the idea that racism causes communities to fail. In the 1930s, Jews faced immense prejudice. They were also mostly economic migrants, and lacked capital. And yet many – including both of my grandfathers – opened businesses and moved out of the East End ghetto into the suburbs.

The Caribbean immigrants who began arriving in the late-1940s did not follow the same pattern of success as the Jews. But the East African Asians who fled Uganda in the 1970s did. The Pakistanis who came later did not do so well. But the West Africans who came in the 1980s and 1990s did better.

What kind of “racism” is so selective? When Indian and Chinese children do better in school than whites, but Pakistanis and Bengalis do worse, how can anti-Asian racism be blamed? And now, West Africans (mostly from Nigeria, Ghana and Sierra Leone) outperform white children but children originating in the Caribbean do not. How can this be explained by anti-black racism? In short, it can’t.

I attended the “blackest” school in the UK, where around 75% of the kids were first or second generation immigrants from the Caribbean. While some of the Caribbean migrants had come from educated, middle class homes, the majority didn’t. Many of my school friends left school with scant literacy and no qualifications. Many of their parents too were semi-literate, having come from rural island communities to take up work as bus conductors. Today, I still have friends in their 40s and 50s who have limited literacy.

This generation of black Londoners faced savage racism in the 1970s and 1980s, especially from the police; they also were excluded, by their lack of qualifications, from universities and well paid jobs. It was easy to combine the two things in folklore: to say that Babylon (the Rastafarian word for the white power structure) would never offer opportunities to black people. This was easy to believe. I believed this. To add to the confusion, black British people compared their position to that of black Americans and South Africans. This was deeply inaccurate; Britain never had racial segregation laws or traditions to overturn. The racism may have been superficially similar, but the political reality was incomparable.

But when, starting in the 1990s, many West African immigrants breezed into universities and professional jobs, it became clear that this racial model of British society was wrong. I had to question my own beliefs, forged among the afro-centric viewpoints I absorbed in my teens. When a Nigerian friend graduated as an accountant and invited me to her awards ceremony, I saw a new British reality. Expecting to see a line-up dominated by Jews and Indians, I instead saw Chinese, Nigerian and Ghanaian graduates collecting their certificates.

So does the black British community have a problem? The question is meaningless. There is no coherent black community. Grouping people together based on their skin colour is nonsensical, and indicates a racist world view. The key deciding factor in a person’s economic success in the UK is their level of literacy and education. It turns out that working class black people originating from the Caribbean have far more in common, economically, with white British people than they do with those of West African origin. The same applies to those immigrants from rural Pakistan versus those from urban India.

This doesn’t mean there isn’t a problem with racism – this is still alive and well, and the rise of UKIP reveals a strong xenophobic streak in British society. For black parents wondering how to give their children the greatest chance of success, the answer is the same as for any other parent: teach them to read and write young, to behave at school, and to develop a thirst for lifelong learning. And most of all, tell them that the colour of their skin is no excuse for failure.