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.

Mandela and Morons

Growing up in the political hotbed of 1980s Cold War London, I found myself among interesting people. The African National Congress, after being banned in the 1950s, had set up a leadership-in-exile, based in London and Amsterdam. One of my teenage friends was the son of senior ANC exiles, a couple who had fled South Africa when the clampdown on the ANC began – including the jailing of the activist lawyer Nelson Mandela.

My friend, and other children of the ANC leadership, tried to be normal teenagers, but that must have been hard. I was warned to keep phone conversations with him minimal and to the point: their phone was almost certainly bugged by British intelligence which, despite our nation’s professed love of “freedom”, was working to monitor and help the South African government suppress the ANC. These children of the ANC had been raised in London, but groomed for political leadership when they one day returned to a country they had never visited. They also had to endure their parents leaving on long, secret trips to southern African countries, from which they might never return.

When Mandela walked free, my friend’s parents returned to South Africa, his father becoming a government minister in the first ANC government. My friend moved to Johannesburg shortly afterwards, was offered a diplomatic career, but decided to follow other paths.

Mandela, like many leaders of oppressed people, showed immense bravery and self-sacrifice. He famously spent 27 years in prison for his “seditious” activities, and refused to leave until a transition to democracy was assured. But Mandela differed from other revolutionary heroes: he tamed his people’s justifiable thirst for revenge, and instead crafted a new, multiracial South Africa; he taught a love of democracy and racial tolerance; he stood down from power rather than try to cling on to the bitter end, like so many other African revolutionary heroes had done. He refused to repeat the mistakes of earlier African independence movements which had angrily expelled the white and Asian elites, only to lose their most educated people and wealthiest investors.

Racists and white supremacists hate Mandela more than any other black leader because he didn’t just outperform other black leaders: he has a valid claim to be named as the greatest national leader of the 20th century. Neither of the great Western “heroes” of the 1980s, Reagan and Thatcher can remotely compare.

Yes, the ANC’s acts of resistance included acts of terrorism. But ANC atrocities are tiny compared to the real terrorism of that era. South African forces repeatedly gunned down civilians, including school children. The South African, US and UK governments supported far greater acts of terrorism in Mozambique and Angola, as they tried to stamp out the ANC’s fighters. How ironic that Mandela, a creator of democracy, was labelled a terrorist by the terrorists – Thatcher and Reagan – who crushed democracy and free speech in the name of freedom.

Mandela rose above all the world leaders of his generation. It is testament to his greatness that the people and newspapers that labelled him a menace in the 1980s are today lining up to praise him.

“But Mandela wasn’t a saint”, people are saying. So what? Both right and left revel in the simplistic idea that the world divides easily into good and bad people. His early activism, his time in prison, his ascent to the Presidency, his founding of the Truth and Reconciliation Commission, his creation of a stable nation where most others would have created war and misery; all these things mark him out as far greater than his peers. He wasn’t a superman. He was a human being. But he was a remarkable human being.

“But look at South Africa now”. It’s easy to cherry-pick bad things in the country today. Mandela’s successor, Thabo Mbeki, was easily convinced that AIDS was not caused by the HIV virus, and effectively killed hundreds of thousands of people by suspending treatment programmes. Corruption is rife. The ANC leadership now stuffs its pockets, gorging itself on countless millions of dollars. President Zuma lives in enormous luxury, and boasts an impressive collection of wives. South Africa is a violent country – but then that’s nothing new. Only generational change, coupled with free speech, housing, education and healthcare, can address the violence. South Africa is a deeply racist place too, as attacks on immigrants (mostly other Africans) demonstrate.

Mandela understood his country and his continent. He must have realised much of this was inevitable. Just as in the rest of Africa, the liberation struggle was just the first of a series of struggles. Colonialism and Apartheid put a racial mask on inequality, but now in South Africa, as in the rest of Africa, inequality, corruption and brutality can no longer be conveniently blamed on a foreign devil: it is home grown. Mandela and his ANC comrades, sowed the seed of democracy, human rights and free speech, allowing future generations to renew the struggle – this time a class struggle, not a racial or tribal one.

Nelson Mandela died in a very different world to the one he was born in. His death prompted an inevitable barrage of abuse from morons, but this just served to highlight how much organised racism has declined worldwide. The racist American right settled for complaining that America’s black President was attending Mandela’s funeral but hadn’t attended Thatcher’s (ignoring the facts that Thatcher was not a head of state, and that her greatly-contested achievements were tiny compared to Mandela’s).

I finally visited my old friend in Johannesburg last year. A local celebrity, he mixes in a wide multiracial circle. His black friends are internationally educated and well travelled, unlike their parents’ generation. They are part of a confident and rising Africa that is just starting to be noticed internationally. This Africa is the creation of generations of leaders who shook their people awake and harnessed their resentment; but one man stood head and shoulders above the others.

RIP Madiba.