By some miraculous and tortuous process you have become your country’s head of government and been endowed with dictatorial powers. What is the first thing you do?
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What happened over the weekend is that every single media outlet in the country went into overdrive to say that Braverman’s comments are fuelling the “far right”. If you’re not entirely clued up on British political designations, in this country the far right generally refers to people who: – are racist and intolerant towards other ethnic and religious groups – harbour prejudice against sexual minorities – consider women inferior to men and treat them as second-class citizens – use violence to achieve their political objectives and incite violence in public In other words, the “far right” have been on British streets for weeks chanting genocidal slogans, calling for Jihad and saying things like “death to all the Jews” and “Hitler knew how to deal with these people”. But that is, of course, not who the media mean when they talk about the “far right”. What they mean is a small number of football fans who like to get pissed and get into scuffles with the police. When these people did turn up, this was immediately taken as evidence that Braverman had incited a riot. Because if there’s one thing we know about football hooligans it’s that they all have a subscription to the Times and take inspiration from powerful brown women. – Konstantin Kisin (£) “There is an ironically neocolonial feel to the cultural elites’ absolution of Hamas. It is their indoctrination into the politics of identity that leads them to view Israel as the culpable adult in this relationship and the Palestinians as blameless children. Critical-race-theory narratives about white privilege and brown victimhood have led to a situation where not only are whites demonised as powerful and destructive but also non-white people are patronised to an obscene degree as non-powerful and pathetic. This hollow, pat explanation for every political event has now been cut-and-pasted on to the Middle East (despite the fact that Israel is not a ‘white’ country). The end result? Both Israelis and Palestinians are denuded of their humanity, the former damned as the conscious authors of all ills, the latter reduced to the moral infants of world affairs, whom ‘nobody should blame’ even ‘for the things we do’, in Hamad’s words. The anti-Israel elites take a far more racially paternalistic view of Palestinians than Israel does.” – The relentlessly quotable Brendan O’Neill, at Spiked. Another crushingly good paragraph: “There is a serious danger in the neo-racist absolution of Hamas. It serves as a green light to further terror. For if you are never held to account for what you do, you can do anything you like. Hamas now knows, from the global fallout from its pogrom, that it will always be absolved. That it enjoys a kind of moral impunity among the opinion-formers of the West. That its mass slaughter will be contextualised, explained, forgiven. That even its use of civilian buildings and civilian vehicles to store and transport the machinery of its war crimes will not bother the consciences of those who pose as pro-Palestinian. Our elites have done something even worse than blame Israelis for their own deaths – they have signalled to Hamas that if it were to do the same again, there would be no moral consequences. Its blamelessness would remain intact. The failure of our intellectual elites to condemn the Hamas pogrom is an implicit approval of future pogroms.” Read the whole thing, as the saying goes. By the way, the expression “intellectual elite” deserves to be covered in scare quotes. “Elite” implies quality, but I see little evidence of it. Some propositions: 1. Freedom is a good thing. It is good in itself and it leads to good outcomes. 2. Freedom includes “free movement”. 3. Free movement is a bad thing. It leads to bad outcomes. I can imagine some of the responses to this. Freedom of movement is a success. Really? Still think it’s a success? I’d love to know what you would regard as failure. Freedom of movement worked in the US in the 19th Century. Yes, but not anywhere else. And certainly not here, and not now. I know some great immigrants (and their descendants). And so do I. The issue is not with those who come in small numbers. Or the ones who marry in. It’s with the ones who arrive en masse, live separately and learn to despise the natives. There are problems but these would be solved with more freedom. If we abolished discrimination laws, hate speech laws etc things would be better. If we abolished planning (US=zoning) laws, the NHS and state education a lot of the pressures that immigration causes would be eased. I am not sure that abolishing hate laws etc is even possible. People who find themselves mocked for their immutable characteristics are going to try to do something about it. Abolishing planning etc would be a good thing but that would do nothing to reduce the problems caused by mass migration. By making migration even more attractive it might even make them worse. If you ditch freedom of movement where do you stop? freedom of speech, property rights? That is the bit that troubles me the most. I want to believe that libertarianism has universal application. But what if it doesn’t? Here is an idea. Matters concerning the tribe are off-limits. Who is a member of the tribe? Where shall the tribe live? How shall the tribe defend itself? are simply outside the realm of libertarianism. Update 5/11/23. When commenters started to mention the welfare state I had something of an “Oh drat!” moment. I’d simply forgotten to mention it. And it is a plausible explanation for both mass migration and its failure. So, how do we assess the claim? We need to find examples of unsuccessful mass migration in the absence of a welfare state (or similar). This is not an easy thing to do. Welfare states and transport becoming affordable to even the world’s poorest came about at about the same time. There are a couple of counter-examples. Irish immigration to Belfast in the 19th Century for example. There were no Irishmen in Belfast before about 1800. There was no welfare state. There was lots of immigration to the shipyards and other industries. And by 1858 (if memory serves) there was lots of trouble. Another example which I can’t find was in a comment left here maybe 15 years ago. The commenter pointed out that Singapore had no welfare state, lots of immigration and ethnic tensions. “Comic book fans will be familiar with the term ‘retcon’, which in layman’s terms means that the writer waves his hand and tells you ‘Remember when we said this? We screwed up, forget about that.'” – ‘Spoony’ quoted on the TV Tropes website.
“There is no history of Wales without the history of black experiences in Wales”, tweets @WelshLabour. Why do so many people say stuff like this nowadays? What do they think it achieves? Sure, it would be fair to say that any history of Wales that goes up to modern times but leaves out the chapter on Black Welsh people was incomplete. But, given that they make up only around 0.6% of the Welsh population now, and that prior to modern times their numbers were far lower than that, to say that the history of Wales does not exist unless it includes black history to say that entire history of Wales from Neolithic times until the mid twentieth century does not exist. It also implies that white experiences do not count as history unless there were some black people around at the same time to experience history properly. TV Tropes has a name for that idea, too, the “Magical Negro”. This desperate retconning of the odd Phoenician, Libyan or Egyptian who turned up in British history as “black”, and the whole trend to exaggerate the number of black people in British history, has two effects, both of which increase racism. White people from the majority population resent seeing the history of their ancestors falsified and even erased, as the Mayor of London, Sadiq Khan, did when he said that “This city was built by migrants.” For black people, and indeed anyone of any colour whose ancestors did not come from these islands, it cements the idea that a person cannot truly be Welsh or British unless they can point to examples of people with enough genes in common with them having lived in those places centuries ago. As I wrote a few years back,
It is not necessary to have ancestors in a country to love it and to take inspiration from its history. This was well expressed in the maiden speech of Kemi Badenoch MP:
Dr Wahid Asif Shaida has worked as an NHS doctor for a practice in Harrow for more than twenty years. He is described as having a senior role at the surgery as a mentor and trainer for recently-qualified doctors. Remember the Hizb ut-Tahrir member who led the chant for jihad the other day? Same guy. London jihad demo leader is NHS doctor: Islamic extremist’s double life as a suburban GP is exposed
“Give me a lever long enough and a fulcrum on which to place it, and I shall move the world”, the great mathematician Archimedes is supposed to have said. Maybe it was their company name that led Anglo-Dutch consumer packaged goods company Unilever to briefly decide that their real mission was not making shampoo, soap, washing power and assorted packaged food products but to take it upon themselves to move the world. The world moved all right, away from these irritating people who were trying to shove it around. “Unilever to tone down social purpose after ‘virtue-signalling’ backlash”, reports the Telegraph.
Can anyone tell me if this pledge was fulfilled, and if so which brands were sold to other companies? I like the sound of products whose makers feel that there is nothing more important than manufacturing them to perform their functions well.
Tellingly, the Telegraph article adds that the “social mission” to boycott the Palestinian occupied territories did not apply to occupied territories nearer home where Unilever’s profits were at stake:
Schumacher’s response was to emit words:
But we cannot allow freedom of speech to become a casualty in the fight against anti-Semitism. We already have a plethora of restrictions on speech and protest, on everything from ‘hate speech’ to disruptive demonstrations to ‘grossly offensive’ messages. Misgendering someone on social media. Protesting against the monarchy. Telling a police officer she resembles your lesbian grandmother. Brits have been handcuffed for all of these supposed ‘crimes’ and more in recent years. And the cops’ warped priorities only underline why we cannot hand the authorities the power to decide what is and isn’t permissible to say. They often come to rather eccentric conclusions. Beyond direct incitement to violence, thuggish protest or harassment – which are not speech crimes at all, but rather crimes that involve speech – even the most hateful and extreme speech must be permitted. If for no other reason than it safeguards our own freedom. We defend free speech for all, or for none at all. Ten months ago, a woman called Isabel Vaughan-Spruce was arrested for silently praying outside an abortion clinic. For days ago, a man whose name the police know but have not made public was not arrested for asking a “What is the solution to liberate people from the concentration camp called Palestine?” Then the man standing at his side led the crowd in chanting “Jihad! Jihad! Jihad!” – and he wasn’t arrested either. This took place at a protest in London on 21st October organised by the Islamic Fundamentalist group Hizb ut-Tahrir. I do not think either Isabel Vaughan-Spruce or the two Hizb ut-Tahrir members should have been arrested. I have two main reasons for this view. Firstly, I believe in free speech (well, free mental recitation in Vaughan-Spruce’s case). Secondly, I want to know what the likes of Hizb ut-Tahrir are saying and I want other people to know. The media have sugar-coated Muslim extremism for long enough. But if we are going to have anyone arrested for religiously motivated protest, why should it be her rather than them? Here is the Metropolitan Police’s own explanation:
Such care for exactitude in whether words spoken at a protest met the threshold for being an offence would be admirable if the police applied the same care to everyone. But they don’t. Ben Sixsmith, writing for The Critic, lists twelve things more arrestable than calling for Jihad. UPDATE: This video, which I found via Dr Eli David, shows a crowd of Muslims marching down a street in London. Someone shouts (into a microphone judging from the sound) the following words, “We’ll find some Jews here! We want the Zionists! We want their blood!” Meanwhile a policeman walks beside them, saying nothing. In one of the most jaw-dropping interjections of the inquiry to date, Baroness Hallett revealed a prejudgement that if masking people could have had even the slightest of benefits, and seemingly without even contemplating that risks and known harms might need to be weighed too, she pressed Sir Peter Horby, an esteemed epidemiologist at Oxford University, who had indicated that he believed universal masking was not a straightforward decision: “I’m sorry, I’m not following, Sir Peter. If there’s a possible benefit, what’s the downside?” Coming from the independent Chair of a public inquiry, this is an astonishing comment. It betrays a presumption, or at the very least a predisposition, to accept that it was better to act than not to act — the reverse of the precautionary principle. When a comment such as this, from the Chair of the Inquiry, goes unchallenged, it risks anchoring the entire frame of reference for the inquiry’s interrogation of this critical topic. In our view it was a surprising and serious error of judgement for an experienced Court of Appeal judge. What made Baroness Hallett feel this to be an appropriate thing to think, let alone say out loud? We suggest the issue lies in the fact that the Chair and the official counsel to the inquiry seem already to have the storyline of the pandemic wrapped up. – Molly Kingsley, Arabella Skinner and Ben Kingsley, writing The Covid Inquiry is an Embarrassment to the English Legal System I am not against a rule-based system and I am not against human rights. I simply think that we need to decide what human rights we want and to what degree we want them. At the moment, the problem is not the Convention itself, which is a collection of principles, not a single one of which I would question in any way. What I oppose is the legislative process by which the Strasbourg court, the European Court of Human Rights, has emancipated itself from the only thing that the states party to the Convention ever agreed, which was the text of the Convention. I do not think that it is the function of judges to revise the laws to bring them up to date — that is a function of representative institutions, certainly in a democracy. So I would favour withdrawing from the European Convention and substituting it for an identical text, but simply interpreting it responsibly in accordance with what it’s intended to mean, and not in accordance with a wider political agenda — which I’m afraid is the animating spirit currently of the Strasbourg Court. – Jonathan Sumption, on why he wants UK to leave the European Court of Human Rights. It is a much wider interview, covering much of what I agree & disagree with Sumption about on many issues. My stance on this is Bill Burr’s. I’ll take it seriously when women fans show up. The men’s game is subsiding the sport with my money. Not that anyone asked my permission. I’ve done more than enough and it’s just “not my job” to watch it for them too. – ‘Tom Payne‘ |
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