The rot goes deep

There’s a certain kind of insane genius to the Donald Trump performance. So we have this interview, where Trump was asked by a right-wing journalist,

There are still some black Americans who believe that the system is biased against them… What do you say to them?

He answered

Well, I’ve been saying, even against me the system is rigged. When I ran for president, I could see what is going on with the system, and the system is rigged… I can really relate it very much to myself.

Has our democracy really sunk so far, that even white billionaires can’t get a fair shake anymore?


Whisper sweet non-racist nothings to me…

Continuing the theme of how Republicans see the problem with Trump as being his mode of expression, rather than his noxious world-view and beliefs, this new comment after everything from Ohio governor John Kasich:

Kasich told Scarborough that he was still open to supporting Trump if he moderated his anti-minority rhetoric and pivoted towards the general election.

It’s almost to Trump’s credit that he won’t camouflage himself, however much his copartisans bribe him so.

How to do racist things with words

In contemplating the state of political discussion on the right wing of US politics, I found myself thinking about the celebrated work How To Do Things with Words, by the linguistic philosopher J. L. Austin.

I’ve been trying to understand the way Republicans talk about Donald Trump. For months mainstream Republicans have been predicting that Trump would “pivot” toward the general election and adopt a more “presidential” tone.  “Pivot”, a term that usually describes a turn away from the interests of ideological allies in ones own party toward emphasising more centrist positions, but in the special context of this presidential election means ceasing to make racist attacks and boasting about penis size.

Republicans don’t like Trump’s open racism. You might think they would then not support him. Or (and I’m not so naive as to miss their inescapable self-interest in continuing to support him) if they find his racism just embarrassing but not inherently a problem they might publicly condemn it, while privately encouraging him to tone it down, and hope that people will forget. Instead, though, they are publicly encouraging him to stop making racist comments. For example, Senate Majority Leader Mitch McConnell said “He needs to quit these gratuitous attacks on other Americans”, and said “Donald Trump has got a lot of good qualities, but he needs to put them forward and suppress some of these other actions.” Senator Bob Corker said Trump has “two or three weeks” to “pivot to a place where he becomes a true general election candidate.” Continue reading “How to do racist things with words”

The Rhodes goes ever on and on

It is decided: The Rhodes statue remains at Oriel College. What was promised to be a long and thoughtful reconsideration of the appropriateness of honouring a notorious racist in the facade of an educational institution of the twenty-first century was short-circuited by threats to withdraw £100 million pounds in donations. The ruling class has spoken! Surely, at the least, we can agree that this demolishes the notion that Rhodes is a mere quaint historical figure, whose ideology is of no concern. Clearly there are quite a few mighty pillars of the establishment who feel that an assault on the honour due to a man who brought great wealth and power to Britain through dispossessing, subjugating, and frankly murdering members of what he considered “childish” and “subject races”.

Most bizarre is the appearance of an extreme form of the standard political-correctness jiu-jitsu, whereby students raising their voices in protest constitute an assault upon free speech, while the superannuated poobahs who tell them to shut up until they have their own directorship of a major bank are the guardians of liberty. And we academic hired hands are neglecting our pedagogical duty if we don’t help them tie on the gag.

As I remarked before, they talk as though the protesters sought to excise the name of Rhodes from the history books with knives and acid, rather than proposing that the Rhodes statue be removed from its place of honour to a museum, where it can be viewed neutrally among other historical artefacts.

There is an argument that says, the Rhodes Must Fall argument points to general iconoclasm. What statue would stand if we judge the attitudes of our past heroes by contemporary standards. Putting aside the question of whether a complete lack of granite equestrians would impoverish modern urban life or undermine public morals, there is a vast difference between a historical figure who is honoured for great accomplishments and services to his country, but who shared in what we now consider benighted attitudes of his time; and Rhodes, whose accomplishments consist in dispossession and subjugation of other races. Take away the racism and imperialism from Rhodes and nothing remains.

Obviously, different views of the Rhodes statue are possible. What I find extraordinary is the accusation that even to raise the issue is somehow improper. That this is presented as a defence of free speech only demonstrates how the implicit critique has driven some portion of the elite into unreasoning frenzy.

National Union of Students causes division… by criticising government anti-Muslim policies

From The Guardian:

In a pointed letter to the NUS president Megan Dunn, higher education minister Jo Johnson has said he is disturbed by a motion passed at the NUS conference to oppose the Counter-Terrorism and Security Act, the government’s main piece of counter-terrorism legislation.

Although he concedes the NUS is doing some good work, he also asserts contradictory statements made by NUS officials, including those that described the government’s approach as a “racialised, Islamophobic witch-hunt”. Earlier in the year, another officer claimed that strategies such as Prevent “ultimately exist to police Muslim expression”.

He said such views cause division, and points to motions passed by student unions in a series of institutions opposing Prevent, including King’s College London, Durham and Soas, University of London.

We can’t have people espousing “views” that “cause division”. Because uniformity of views is one of those British values that immigrants need to learn about.

You may think it’s all fun and games, passing motions at your conference in opposition to certain government policies. But you have to be aware that these “motions” lead to other people making “contradictory statements”, then you’re on a slippery slope to other student unions also opposing the government policies, and before you can stop it you’ve destroyed the House of Lords:

The Home Office is concerned peers could reject the regulations, which are due to come into force next week, on the grounds they inhibit free speech and thought on campuses.

Stupid kids! Not thinking about the consequences of their actions. Presumably that’s why David Cameron said

Schools, universities and colleges, more than anywhere else, have a duty to protect impressionable young minds.

Plaque assay

I was just in Paris for a few days. Walking past the Lycée Simone Weil, in the 3rd arrondissement, I noticed a plaque, such as one sees quite commonly on public institutions:

À la mémoire des jeunes filles, élèves de cet établissement, autrefois école de couture die la ville de Paris, déportées et assassinées de 1942 à 1944 parce qu’elles étaient nées juives, victimes innocentes de la barbarie nazie avec la complicité active du gouvernement de Vichy.

Plus de 11400 enfants furent déportés de France dont plus de 500 vivaient dans le 3ème art de Paris.

Ils furent exterminés dans les camps de la mort.

Les élèves du Lycée Simone Weil ne les oublieront jamais.

[To the memory of the girls, pupils of this establishment, which was then the Paris School of Dressmaking, deported and murdered from 1942 to 1944 because they were born Jewish, innocent victims of the Nazi barbarism with the active complicity of the Vichy government.

More than 11400 children were deported from France, of whom more than 500 lived in the 3rd arrondissement of Paris.

They were exterminated in the death camps.

The pupils of the Lycée Simone Weil will never forget them.]

As I read it, the formulation seemed to me strikingly perfect. The text avoids all the pitfalls that similar texts have been criticised for, whereby they seemed to either be minimising the horror, or pushing away blame, or somehow alienating the victims. The victims were “jeunes filles”, “innocent victims”, “murdered because they were born Jewish” (thus emphasising that it was a purely racist crime. They were “exterminated”, they lived right here, and then this somewhat wishful phrase at the end, usually attached to heroic martyrs, “The pupils will never forget them.” Most striking was the attribution of responsibility to “Nazi barbarism with the active complicity of the Vichy government.” They clearly were concerned to make absolutely unambiguous that they were not minimising French responsibility. Not just “complicity”, but “active complicity”. (Though it wasn’t the “French government”, but only the “Vichy government”.)

I was impressed first, then irritated. Precisely because they managed to tick every box and engrave such a perfect text on the plaque, it made it clear what a formulaic activity it is. (Perhaps the final sentence, unassailably high-minded just as it is clearly not true in any meaningful sense, also drove that point home.) It’s not that they did anything wrong, and I’m glad that they put all these plaques up. There’s just a limit to what you can achieve with a plaque, and perfecting the art of the memorial plaque in some ways undermines the spirit that it is meant to express.

Old-time Darwinism

I’ve just been reading Adam Tooze’s book on WWI and its aftermath. I see Tooze as the great Marxist historian that never was — I don’t know anything about him other than his two books, but I’m pretty sure he wouldn’t like the comparison — since the grandest human affairs, in his accounts, end up in orbit around the black hole of capital. Anyway, I came upon an interesting quote there that reminded me of why some people of good will found themselves repulsed by Darwinism, particularly by Darwinian hangers-on who try to cite the “lessons” of Darwinism for human affairs.

The Japanese delegation to the founding conference of the League of Nations sought to have a ban on racial discrimination written in to the League covenant. (Not that they opposed racial discrimination in general, but they often enough found themselves on the unpleasant end of it.) Colonel House, a senior American diplomat and advisor to President Wilson, suggested to British foreign minister Arthur Balfour splicing the line from the US Declaration of Independence “All men are created equal” into the Covenant preamble. Balfour rejected this out of hand.

The claim that all men were created equal, Balfour objected, “was an eighteenth-century proposition which he did not believe was true.” The Darwinian revolution of the nineteenth century had taught other lessons. It might be asserted that “in a certain sense… all men of a particular nation were created equal”. Bot to assert that “a man in Central Africa was created equal to a European” was, to Balfour, patent nonsense.

Of course, one needn’t look far to find scientifically-interested chatterers — and occasionally scientists themselves — citing Darwin-themed research to prove that all the prejudices they ever had (these days they tend to emphasise difference between sexes rather than between races) are not only true, but indisputable because they have been proved by science.

I suppose it’s also worth reminding oneself what kind of racist colonialist swamp early Zionism got its start in.

Spitting on the corpse

The great political cartoonist Joe Sacco has written a thoughtful — and thought-provoking — cartoon-essay about “the limits of satire” in the wake of the Charlie Hebdo massacre. I can’t disagree with a lot of what he says, but I find his choice to say some of them now weirdly offensive, in exactly the way that much of Charlie Hebdo was offensive, and so undermining the point that he seems to be making.

Sacco writes, over a background of a hillside covered with crosses made of fountain pens — the cartoonist’s Calvary?

Though tweaking the noses of Muslims might be as permissible as it is now believed to be dangerous, it has never struck me as anything other than a vapid way to use the pen.

Implied is that everyone must agree that CH has been tweaking the noses of Muslims. That is, making pointless and puerile attacks that publicly shame people who are socially weak. One could claim that, but I think many people would disagree. I do, and I believe that most of the Charlie Hebdo staff would. Which suggests that this might not be the best time to criticise them, when some have just been murdered, and the rest are in shock, and unable to defend themselves.

Why do so many people, most of whom I’m sure never commented on Charlie Hebdo before, feel incapable of publicly saying, “It’s a terrible crime, and a threat to everyone’s sense of security and freedom of expression,” without needing to pair it immediately with a disclaimer “I never liked them, and I object to their approach to journalism and cartooning and politics and life in general.” Can’t it wait, at least until the survivors are back on their feet? No one goes to a funeral and feels obliged to say to the widow, “Yes, heart attacks are terrible, but he really was a shitty colleague, I found him dull, and he always smelled kind of bad.”

Sacco then proceeds to some intentionally offensive drawings of his own: One of a black man with a banana falling out of a tree, the other of a “Jew counting his money in the entrails of the working class.” He then asks, “And if you can take the ‘joke’ now, would it have been as funny in 1933?” Imagine that at Sacco’s death (after, one hopes, a long and happy life) people pull out these images and reprint them with comments like “Talented cartoonist. Shame he was such a racist and antisemite.” This would be terribly unfair, because it ignores the context in which it was written. But Sacco seems to be arguing that the only context that matters is the political context, in which Muslims are an oppressed minority in Europe, and relatively powerless in world affairs. It’s a complex problem, and I can’t fault Sacco for having his say on it, but it arouses in me a sense of unfairness when people

My personal reaction? The sort of comedy that CH engages in, like the underground comics tradition in the US that started in the 1960s — and still being pursued by R. Crumb, Art Spiegelman, and others — has never been exactly to my taste, but I have never felt any urge to dissociate myself from it. The job of caricature is to reduce humans to their common bodily level, and show how ridiculous we all are, the highest and the lowest. It can serve the purposes of racist marginalisation, and it can serve important democratic principles. If Mohammed is caricatured, is he a representative of the oppressed Muslims in the Paris banlieu, or is he another big boss, needing to be taken down a peg? It’s a subtle argument, but I admire those willing to risk crossing the line, in order to explore where the line is, or if there should be any line at all.

An observation: Twice in the past few days Andrew Sullivan has reprinted reader comments or tweets that showed an outrageous CH cover, with a comment of the sort, “Yes, no one should have murdered them. But can’t we agree that they’re obviously a pack of racists? Just look at this outrageous example.” And each one of these posts got updated with a comment from a reader who actually knew the political context, and could point out that the cartoon was not racist in intent, but was illustrating an argument over the position of racial minorities in France. For example, a caricature of Justice minister Christiane Taubira (a black woman) as an ape was a response to racist comments by the right wing, including throwing bananas at her.

Is it a positive thing to concretise the racism of others in an unforgettable image? I think so, but it’s debatable. It’s a debate worth having, which is why I admire the Charlie Hebdo cartoonists and their ilk.