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.

The progressive anti-colonial and civil rights movements of the 1950s-70s  have, slowly but surely, morphed into reactionary, bigoted, conservative special interest groups, guilty of rewriting history on a grand scale to fit the new identity politics. Thus, colonialism is no longer about economics and the projection of power, but now a fairytale of bad white people vs good brown people. The huge role played by many Africans in creating and profiting from the slave trade is downplayed or simply denied. Generations of African leaders blame their own incompetence and corruption on colonialism; an excuse that African populations increasingly reject, but many Western liberals and afrocentrics still accept at face value. Two decades after democratic rule was introduced to South Africa, President Zuma increasingly blames the ANC’s failings on Apartheid – again, to the bemusement of many South Africans.

African history is largely ignored, and replaced instead with Black History, a field that has virtually nothing to do with history, and everything to do with creating a new set of “facts” that suit certain interests.

Blacks are projected as eternal victims. Equality, the goal of the 1960s generation of liberals, is no longer the goal: instead, black people must be given special privileges to compensate for their eternally-oppressed status; and the new left is all too willing to step in and support what is essential a far-right, racist set of ideologies. The greatest, and most racist, of the Black History myths is the idea that all Africa is black, has always been black, and thus everyone else on the continent is an invader, and not a “true African”; this lays the ground for ethnic cleansing in Africa, and yet is applauded by many on the left. Some extremists, determined to write black people into the Bible, have even extended Black History into south-west Asia, and decided that the Middle East is also historical black territory.

These attitudes flare up regularly on my personal Facebook timeline. During the Egyptian Spring, one black friend noted that the crowds of Egyptians on TV were all white, and wondered where the “real”, black Egyptians were. The answer is that the vast majority of Egyptians are not black, and never have been. But Egypt’s illustrious history, so tempting to Black History story-tellers, has been appropriated and blackwashed. Thus, a new set of theories arises… vague tales of a massive genocide of the “original black Egyptians” by Arabs, or perhaps Turks, Persians or Greeks. The recent release of the Exodus movie prompted another upsurge of righteous black anger, insisting that the depiction of the ancient Egyptians and Israelites as white people (as indeed, they were) was in fact a racist attack on blacks.

Whatever subjects are covered by Black History, more interesting is what is left out: the definition of “blackness”, and the true history of the origins of black people. This is not accidental: an understanding of the origins of black people blows away the black claim to exclusive rights over the African continent. The myth of eternal black victimhood also vanishes: the story of black people is in large part one of conquest.

Who are Black People?

Unfortunately, the term “black” has taken on political connotataions in the US, but in terms of human history, black refers to a branch of the human family tree that anthropologists often refer to more specifically as the Bantu people.

The Bantu people originate in West Africa, around today’s Cameroon/Nigeria border. If we take a snapshot at – say – 4,500 years ago, when the first pyramids were being constructed in Egypt, most of Africa was dominated by three other racial groups: much of sub-equatorial Africa was sparsely occupied by Pygmies; Eastern and Southern Africa by Khoi and San (“Khoisan”) people; and north/north-east Africa by “white” people who had migrated back into Africa from the Middle East in prehistoric times. This fact is inconvenient for racist Afrocentric commentators who claim ancient Egypt was black: in reality, it’s highly unlikely there was a Bantu person within a thousand miles of Egypt during the rise of its early civilisation.

The change to this African landscape came with the rise of Bantu farming. Having domesticated crops, the Bantu began to expand out from West Africa about 3,500 years ago, and by 1,000 years ago, were the dominant race throughout tropical Africa: Africa had become black. The main losers were the Pygmies, who lost territory and found themselves enslaved by Bantu people – a status they often retain today. Needless to say, this conquering, genocide and enslavement of Pygmies by blacks does not feature in Black History lessons.

Bantu crops, suited to equatorial conditions, would not grow in north Africa – where whites were already farming Middle Eastern crops – or south Africa, where Khoisan cattle herders were predominant. Only with the relatively recent arrival in southern Africa of Europeans, possessing wheat and other crops that could grow in the Cape, did black people begin to migrate further south to work for white farmers. Now, the Khoisan natives came under pressure from growing numbers of black migrants, who came to far outnumber them.

With black majority rule in South Africa arriving in 1994, the black conquest of sub-Saharan Africa was complete – and the oppression of the Khoisan people continued. Today, the Khoisan (including groups like the bushmen of the Kalahari) are marginalised and persecuted in South and east Africa. This racist oppression, by blacks against African minority racial groups, does not feature in Black History books.

The conquest of sub-Saharan Africa by Bantu people bears some resemblance to the later conquest of the Americas by whites, yet is far less well known, for a few reasons: firstly, writing had not yet reached the Bantu, so the conquest was not documented at the time; second, much of the story of black people to date has been written by black Americans rather than Africans, from whose perspective blacks are an oppressed minority; and third, Europeans have a deep sense of their own superiority as global conquerors, and have trouble conceiving that “inferior” blacks were just as capable of colonising continents.

Numerically and economically, there are three victorious racial groups today: “whites”, who dominate Europe, north Africa, the Middle East, central and south Asia, as well as the Americas; Mongolians, who conquered China, east and south-east Asia; and “blacks”, who now overwhelmingly dominate sub-Saharan Africa. Other racial groups have been marginalised: the original inhabitants of east Asia (now remaining as the natives of Australia and Papua New Guinea), as well as the Pygmies and Khoisan, and other African racial groups like the Hadza.

The oppression of African natives by invading Bantu people is ignored by Black History, because it undermines the story of black people as perpetual victims, and gives the lie to the claim that black people are the only true Africans. This was clearly seen last year, when the black-dominated Tanzanian government tried to turn (Khoisan) Masai land into a hunting reserve for wealthy Arabs. My Afrocentric friends tried to depict this as Arab oppression of blacks, but in fact, it continues a long history of Khoisan oppression by blacks, who are relatively new arrivals in Tanzania. The power of the “black oppression” narrative, created in 20th century America and amplified by confused “liberals” means that the African victims of black colonial oppression are ignored, or misrepresented as “oppressed blacks” themselves.

In today’s identity politics, the polarity is reversed: nobody wants to be the oppressor, and everybody wants to be the oppressed. With “oppression” comes the power to rewrite history.

How the Middle Classes Appropriated “Oppression”

When I were a lad (yes, even Londoners had northern accents back then), and a left-wing activist, we were greatly concerned about oppression; and in the 1980s, there was no shortage of examples. The South African police had shot dead schoolchildren in Soweto in 1976, and continued to gun down innocents on a regular basis. In Latin America, US-backed dictatorships kidnapped, tortured and murdered thousands of activists. In Nicaragua, El Salvador, Guatemala, US-backed terrorists attacked civilians on a wide scale, with a special love of atrocity. In Africa, civilians were slaughtered in proxy wars between the US and USSR. Asia saw brutality on an unimaginable scale.

The left stood for the rights of oppressed peoples, but understood clearly that oppression is primarily a function of economic means, not of race, sex or sexuality. While we also opposed prejudice on these grounds, and supported women’s rights, gay rights and anti-racism causes, we knew that ultimately, oppression and poverty were inextricably linked.

But the left slowly died as the Cold War came to an end, and capitalism (coupled with social democracy) proved itself more resilient than Marx had predicted. The death of the British left can be located to a particular date: 3rd March 1985, when the miners sadly walked back to work after their long strike. For me, and many of my friends, this marked the point when our activism ended and we drifted away to live our lives.

But the organs of the left remained, and were rapidly taken over by a new breed: overwhelmingly white, middle-class and rooted in academia rather than trade unionism. This new left failed to understand the economics of poverty and oppression (never having witnessed these things themselves), so set about writing themselves a new ideology. So we found ourselves thrust into the era of identity politics.

The new left lacked the intellect of the old, and found itself making the most fundamental of all mistakes: confusing correlation with causation. So the left now sought out new groups that appeared to oppressed. Because white people held the most economic power, the moronic left reasoned that skin colour was a cause of oppression, and labelled all non-whites as victims. And since laws had been rigged against women, the left decided that mere possession of a vagina was equivalent to oppression.

While paying lip service to the oppression of the poor, the overwhelming white, academic, middle-class left no longer had any links with the working class, and so they focused on rescuing the oppressed groups they knew best: themselves. Largely, this meant that the individuals with the most “oppressions” (yes, I’ve really seen it used in the plural) were fast-tracked to the top. Those who screamed their self-pity the loudest became the most powerful, fast-tracked into political power.

But the rise of gay and black (often both) individuals was orchestrated by the white people who kept a firm hand on the reins. Black people would only be allowed into the hierarchy if they accepted that they were oppressed. Gay and non-white people who didn’t see themselves as oppressed by their colour or sexuality were labelled self-haters, and side-tracked. Non-white activists like Linda Bellos, Lee Jasper and Diane Abbott were only acceptable because they echoed the view of the white, middle-class establishment that they were oppressed.

In the intervening years, the self-pitying rhetoric of “oppression” and “privilege” has only gained further ground, to the extent that the meaning of these two words has been twisted almost beyond recognition. Almost comically, white, middle-class women appear to have decided that they are the most oppressed of all. Now, oppression isn’t something that happens to you. It’s something that you are. Now, oppression isn’t having your children shot dead, or a daily struggle to feed one’s family. No, oppression is a white middle-class woman, with a good job, having to endure the fact that men like looking at pictures of breasts. The following is a genuine tweet from just such an oppressed woman:

On tube sat next to a man reading The Sun and thus I start my day feeling a continuing sense of oppression

One wonders if Prozac might be the solution to this sort of oppression… or perhaps just a nice spliff. But I digress.

The old left tried to overturn oppression, but to the new left, this is pointless. Rather than fix inequalities, the left has decided to cement inequality into place permanently. Now, anybody labelled Oppressed must be given special privileges as compensation. In a deeply Orwellian twist, the more oppressed one is deemed to be, the more privilege they must be given in return.

Thus, the woman who finds Page 3 imagery objectionable need not merely boycott the Sun (as I’ve done my whole life). Now she has the right to demand that Page 3 is removed from the Sun. As an oppressed woman, she has won the privilege of censorship. Don’t Page 3 models also have a right to work? Apparently not – the rights of the oppressed middle-class woman are far greater than those of the working class one.

The “black community” (an almost meaningless phrase) is also deemed to be oppressed. Those black individuals who accept their oppression (and scream loudly about it) are welcomed by the left. Black individuals who doubt their own oppression, or who see the dangers in teaching black children that they’re automatically oppressed, are screamed down as self-haters.

This was most clearly shown by the recent London art exhibition, Exhibit Bwhich was forced to close after the “black community” (or rather, a mob of 200 people) blockaded it. Thus, black people are SO oppressed that they too are granted the right of censorship of anything that offends them. Never mind that the exhibition had been critically acclaimed in multiple cities before reaching London, or that black people were far from united in hating it, or that those who protested against it had never seen it.

The irony with Exhibit B is that the mob was enabled by the white elite. Their oppression (and thus, their privilege) was granted to them by white people. Their language of “oppression” and “privilege” was forged by the white middle-classes in universities around the country. Far from being “conscious” or liberated, this black minority is determined to follow a white agenda to the bitter end. The left is determined to tell black people that they are doomed to fail; and give them a handy excuse for failure – their skin colour.

So now, the left doesn’t expect black people to conform to the rules affecting whites. And so, politics has turned full circle. In accepting that black people, women, and other groups, are oppressed, the left has attempted to destroy the very thing it used to fight for: equality. Now, groups deemed oppressed by the white elite are granted special allowances. And the fight for equality takes a huge step backwards.

So is it any surprise that groups have sprung up on the right to declare men and white people oppressed? Sure, these people are laughable – but no more laughable than the claims of oppression by the left. Self-pity is the new black.

If you’re born into a middle-class existence in the UK, you aren’t oppressed. This is true regardless of your skin colour, who you choose to fuck, or the shape of your genitals. It’s genuinely sickening to watch the pity-fest that has replaced left-wing politics in the 21st century. Get over yourselves.

Richard Dawkins: Moron or Bigot?

I write this post with a heavy heart: there was once a time when I had a valid claim to be among Richard Dawkins’ greatest fans. There was a time when I would have treasured a tweet from the great man; but when my moment arrived (last Saturday), I was long past getting excited by it.

I had decided I was an atheist around the age of twelve, but on reaching my twenties, I realised I couldn’t fill all the gaps in my detailed understanding of evolution, and decided I needed to remedy that situation. The remedy was Dawkins’ book, The Blind Watchmaker, which I tore through in days, enjoying every page. A little later, I read Dawkins’ first book, and true masterpiece, The Selfish Gene, which blows away the idea that evolution necessarily favours the most violent, selfish individuals, and thus gives a little hope for mankind in a godless universe.

And then, in 2006, came The God Delusion, a highly ambitious project. This time, instead of using biology alone to undermine religious ideas, Dawkins travels across a wide range of philosophical arguments in order to destroy the basis of religious belief. Again, I bought the book almost as soon as it was available (OK, perhaps I waited for the paperback) and read it fast. Again, many of the arguments were fascinating and compelling. In his usual razor-sharp way, the author shredded any possible religious response. The God Delusion is a devastating blow to religious thinking.

But there was something a little different and disturbing about this book. For the first time (at least, the first time I had noticed), the mask of scientific impartiality slipped. Dawkins’ hatred of religion became more pronounced, most blatantly in Chapter 8: “What’s Wrong With Religion? Why be So Hostile?” On its own, this was no problem to me: I’ve never been a fan of religion either. But Dawkins was now attacking the basis of religious freedom, arguing that to teach a child irrational belief was effectively child abuse. The subtext was clear: child abuse cannot be tolerated in a civilised society, and so – if society accepts his argument that religion is indeed abusive – then religion cannot be tolerated either. It’s a position that any fascist would be proud of: “we are too tolerant to tolerate you!”

The intolerance of ideas is a deeply unscientific position, and thus an odd one to be coming from someone who has spent so much of his life promoting science. The Enlightenment – which laid the foundations of modern democracies – was based on the twin ideas of reason and freedom of thought. The fathers of the Enlightenment advocated a free marketplace of ideas as the only model for human advancement. Dawkins himself invented the word meme to model how ideas spread and mutate within such a marketplace. Either Dawkins has no faith that his own ideas could thrive against religious ones in a free marketplace, or his hatred of religion is driven by just that: hatred.

There seems to be a particular type of Twitter atheist that revels in attacking, and trying to upset, religious people. Many of these atheists were raised with religion before becoming atheists, and tend to blame their earlier intolerance on their religion rather than on their own innate wankishness. They seem not to notice that they’re just as intolerant as they used to be: they’ve just converted from being religious wankers into atheist wankers. Dawkins, since taking to Twitter himself, has attracted a large following of such people (and simultaneously lost many of his earlier admirers).

Dawkins’ Twitter rants have become infamous, and he has often been denounced as a bigot. Until recently, I haven’t subscribed to the idea that he is bigoted against any one religion or group; he clearly has a hatred for religion (and religious people) in general. But it has been hard to ignore that he, like so many “enlightened” people, has a special hatred for Muslims (although he would no doubt characterise it as a hatred of Islam rather than the religion’s followers). To my eyes, his crime has been far worse than just irrationally hating people: he has shown himself quite willing to abandon scientific principle in order to demonstrate his dogmatic view that religion is evil. Thus, he will happily tweet about the flogging of a woman for adultery (because the abuse has a religious justification) while ignoring mass slaughter in Congo or Sri Lanka (because he has no interest in rapes or murders that can’t be blamed on religion). This, from a man who was the University of Oxford‘s Professor for Public Understanding of Science for over a decade. Cherry-picking data to suit your dogma is the very crime for which he has correctly castigated purveyors of creationism and Intelligent Design.

Dawkins is also happy to spread anti-Islamic mythology when it serves his purpose. His site purports to be dedicated to removing the influence of religion, and yet carries several articles about female genital mutilation; this is clearly done to perpetuate the myth that FGM is an Islamic practise. But it isn’t: it’s primarily an African cultural one, largely perpetrated by women against their daughters and granddaughters. What do articles about FGM have to do with Dawkins’ war on religion? In reality, nothing, but they help him demonise religion as evil, and stir up intolerance. Clearly, accuracy and truth – things that are at the core of science – matter less than creating hatred against religious people. In trying to destroy religion, Dawkins has adopted the methods of religion.

Is he just naively amplifying far-right propaganda against Muslims, or does he have a far-right agenda of his own? I have long supported the former view, but evidence is increasing for the latter. One of many generic far-right Muslim-baiting Twitter accounts is @JihadistJoe. Although Joe claims to be a running a JIHADIST PARODY, COMEDY & SATIRE account, he seems to have forgotten he’s supposed to be a PARODY. Besides forgetting to tweet in character, Joe also forgets he’s supposed to be tweeting COMEDY. Joe does retweet a lot of bigoted comedy, and yes I admit, some of it is even funny if you can get past the small-minded hatefulness of it all. But Joe’s own material is as funny as you’d expect from someone who’s too stupid to know what “parody” means (i.e. not funny at all).

Dickie’s view differs from mine, however, and on Saturday he tweeted:

As a result of which, Joe acquired several thousand new followers. So Richard Dawkins, man of science, thinks that tweets such as the following are “very funny and DEADLY accurate”?

Laugh-a-minute stuff, and oh! such wonderful parody! At least, Dickie thinks so:

In response to Dawkins’ praise for Joe, I tweeted:

To which he replied:

Being attacked by Dawkins for being shit at biology would be hurtful, but being abused by one of the world’s most humourless men for my lack of humour? I can handle that. Note the “.” to make his tweet public – I was then, of course, bombarded with tweets from moronic Dawkins fans for a while; I make no protest, as I’ve frequently employed the same tactic.

So Dawkins has proven a huge disappointment to me, and many others who admired him as a man of science. Is he really stupid enough to fall for the anti-Muslim propaganda that’s become so prevalent? That seems unlikely; but he seems guilty of the anti-science crime of not questioning data if it backs his own bigoted views. And for that reason, however high his IQ might be, I think it’s fair to say that Richard Dawkins is a moron.

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.

OMG! Miley Cyrus is Racist!!

I should start by stating that Miley Cyrus is not racist. This is just the latest moron meme in a series of increasingly moronic attacks on Cyrus from the Guardianista ex-liberal tendency. Cyrus isn’t the real target, but she has become a convenient scapegoat. The real target is black music and dance.

I blogged a couple of months ago on the Guardian’s opening shot in this story, in which Hadley “I Have Black Friends” Freeman launched an attack on Cyrus for her “racist” twerking episode at the VMAs. The claim was that Cyrus was racist. Because – wait for it – she’s white and had black backing dancers.

Since then, the Guardian, in true bullying tabloid fashion, has wheeled out one has-been after another to condemn Miley, or to patronise her. Yesterday, they outdid themselves, producing 73 year-old Christian singer Cliff Richard to express the hope that Cyrus “grows out of it”. If you’re starting to wonder where the line is between the “quality, liberal” Guardian and the “gutter, right-wing” Daily Mail, you’re not alone.

Perhaps realising that a parade of white faces screaming RACIST! at Cyrus was looking a little strange, the Guardian recently found a black person to do the same thing. Ikamara Larasi helpfully pointed out that she is a black woman, and she doesn’t twerk, but complains (in straw-man style) that she thinks people expect her to twerk, because she’s the same colour as Rihanna.

Don’t worry Ikamara, I don’t expect you to twerk. You see, Rihanna is a stunningly talented international music artist. And you’re not. Nor do I expect you to play tennis like Serena Williams, or be the First Lady like Michelle Obama. I don’t expect you to read the news like Moira Stuart, nor do I expect you to write incredible, moving novels like Toni Morrison. You see, while that kind of stereotyping does still exist, it’s fading fast, and it mostly exists among people like your Oxbridge-educated, Home Counties-raised, Guardian journalist chums. Most of us are perfectly aware that not all black women are amazing singers and dancers like Rihanna, and we’re happy to accept that situation. In fact, the only people I can see stereotyping anybody are you and your ignorant “lynch Miley” mates, who think that the average person is too stupid to tell the difference between you and Alexandra Burke.

Of course, this has absolutely nothing to do with race. It is a continuation of the “ban all sex, help, we’re all being sexualised!” campaign which some individuals at the Guardian have been nurturing for years, and now appears to have reached fever pitch. Those who have been paying attention will know that much of the noise comes from a small group of individuals: Kat Banyard of UK Feminista, Julia Long of Object (who, together, are competing to be today’s Mary Whitehouse) and a small group of Guardian journalists who have somehow managed to turn a quality newspaper into the Object house journal. Ikamara Larasi, who stuck the latest knife in Miley’s back, comes from a “black feminist” group called Imkaan, which appears to be (like Lose The Lads’ Mags) another group linked to Object, and thus can claim Object privileges, including Guardian column inches.

Sadly, Larasi’s intervention seems to have confused people who might have been more skeptical had a white woman penned such obvious nonsense. On Twitter, I was told (by a white woman) that I, as a white man, should pay attention when a black woman writes about race. Because, of course, ALL black people believe the same thing and Larasi is black, so is therefore a spokesperson for black people (or “people of colour” as she tweeted… I kid you not). I wonder what would happen when such a person encounters two black women with opposing views. Would her head explode? A (black) friend of mine commented, “Miley isn’t the first. Might as well burn Madonna at the stake for having black and gay dancers then…”

Another tweeter posted a link to a page showcasing The 9 Most Racist Miley Cyrus Moments, which I still can’t tell is a parody or not. Gems from this page include she wants her new album to have a “black sound” (OMG Amy Winehouse, Joe Cocker and Elvis were RACISTS!) and she pretended to perform analingus on a black backing dancer (only pretended? Damn… I’d pay good money to see that).

Miley is playing the morality brigade perfectly (this week, she allegedly smoked weed on stage in Amsterdam, and was met with fake shock from the coke-snorting journalistic fraternity), and I applaud her. When society becomes as pathetically (small-c) conservative as it has become again today, the best response is to shock the fuck out of it. That’s why the Sex Pistols topped the charts in 1977 with God Save The Queen (despite it being banned), and the Prodigy’s wonderful Smack My Bitch Up (watch it!) video won awards 20 years later (despite it also being banned).

Rather than scream at racism-that-isn’t-racism and sexism-that-isn’t-sexism we should take aim at bullying-that-is-truly-bullying. The moronic British media loves to destroy people, especially young women. Doubtless Guardian and Mail journos alike are salivating in anticipation at the moment Miley appears drunk in public, has a messy break-up, or is rumoured to have a drug problem. I’ve cancelled my Guardian app subscription, and will be investing the savings in Miley’s latest album. Why don’t you do the same?

Guardian Linked To Racist Journalism

The phrase “linked to” is a favourite among the architects of moral panics. Marijuana was linked (back in the day) to black men raping white women. In more recent times, Ecstasy and various other safe drugs have been linked to (mostly invented) deaths. It is a favourite tool of tabloid journalism – claim ice cream is linked to gang violence and – Lo And Behold – it is! Because you just linked it.

In its endless descent into the journalistic gutter, the Guardian has adopted such tools too, such as its recent article Online trolling of women is linked to domestic violence, say campaigners. The Graun is, at least, smart enough to add “say campaigners” to the headline, so that when one points out that the claim is utterly baseless, the editor can respond: “we were just reporting what they said”.

This isn’t just sloppy journalism. The Guardian has long been militating for increased censorship of the Internet, and since it still maintains the pretence of supporting free speech, it must find online harm at every turn.

The Guardian itself appears to be becoming increasingly censored, especially on anything related to sex. What had originally seemed like the work of a few puritan journalists now seems to be official editorial policy. A series of good journalists have published ludicrously flimsy anti-sex articles. Not being privy to the internal workings of the organisation, I wonder what has been going on at Graun HQ. Does Julie Bindel stand over every journalist’s desk with a gun until she or he has produced yet another denunciation of “sexualisation” or “pornification”?

This feeling of a pro-censorship conspiracy is not just speculation: in her book The Sex Myth the sex worker/blogger/author/researcher Brooke Magnanti reveals that, after she won the Guardian’s 2003 blogger of the year award, a group of female Guardian journalists jointly threatened to resign if she was offered a column in the newspaper. Her crime was to present her sex work as a choice, and to refuse to label herself a victim, in strict contravention of Guardian editorial policy on sex work.

The Guardian’s hatred of any sexual expression is becoming so strong that the normally-PC paper is prepared to stray into the realm of racism where necessary. I’ve blogged previously about the jaw-dropping 2009 “white man’s porn is making black men into rapists” article by Tim Samuels.

Not to be outdone, Hadley Freeman (another once-sane journo who appears to have succumbed to the Curse of Guardian Towers) was enraged by Miley Cyrus’s recent twerking episode at the MTV Video Music Awards.

Her rage (of course) is primarily about open displays of sexuality: “she copied the dance moves of strippers” (but I know strippers who dance very well – what’s the problem?) and “female celebrities will one day feel that they don’t need to imitate porn actors” (all sexual expression is porn, and porn is bad, m’kay?)

Freeman tries to dress up her anti-sex rage as concern about racism, and digs herself a deep hole in the process. She casually drops in the fact that she has lived in the Notting Hill Carnival area for 12 years, which is kind-of like saying “I have black friends, you know”. I grew up a couple of miles north of Notting Hill, and while it was once a heavily Caribbean area, it had gentrified long before Freeman moved in.

She appears to be outraged that Cyrus had black backing singers: “a young wealthy woman from the south doing a garish imitation of black music and reducing black dancers to background fodder”. They are “fodder” in Freeman’s eyes anyway: to me, they are dancing beautifully, as only women of African origin can, and helping distract from the fact that Cyrus can’t dance. She refers to the event as a “minstrel show”. Other than banning black backing dancers from shows with white lead performers, it’s unclear what remedy Freeman would like to see.

She has fallen into the trap awaiting “progressive” middle-class puritans: dance and music originating in sub-Saharan Africa have always been far more overtly sexual than those originating in Europe. The overtness of African sexual expression offends the sensibility of European prudes, just as it offended (and titillated) European colonialists in Africa, who insisted that shameful African nudity was covered up.

Black music now dominates Western popular music forms. Not because (as Freeman suggests) whites are guilty of “cultural appropriation”, but simply because it is better, and it has come to dominate the meme-pool. It is hard to imagine what Western music and dance would be like today without African influences.

Freeman, of middle-class Jewish-American roots, educated in English boarding school and then Oxford, did not grow up around black culture. Like many privileged whites who grew up surrounded by privileged whites, she is discomfited by it, and all the Oxford education in the world cannot help her formulate linguistic tricks that adequately hide that fact.

The icing on the cake is that Freeman wraps up her bizarre articulation of dislike for black sexual expression in Martin Luther King’s “I Have A Dream” speech. King dreamed of a racially mixed world, but Freeman dreams of a world without strippers, porn and black backing dancers. What a sad, decaf, Euro-centric, Guardian-approved world that would be.