Published in 3:AM magazine, here’s my discussion with the Muslim novelist and exile Tahir Aslam Gora. On Islam, freedom and denial.

“It seems to me that the ideas being expressed most freely are far from tolerant and those who call for a more open-minded formulation of Islam are most likely to be intimidated or suppressed. One might note the recent experience of the reformist author Taslima Nasreen, whose book launch ended in her being violently assaulted by Islamic lawmakers and members of All India Majlis-e-Ittehadul Muslimeen, whose piety entailed throwing chairs at a terrified woman. Hyderabad police even filed a case against Nasreen for allegedly ‘creating religious tensions’ and writing ‘provocative literature’ – which rather highlights the scale of the change in outlook that’s required.”

Further to this and the comments following this post, I mentioned the mismatch of certain leftist moral markers with aspects of traditional working class / bourgeois morality:

“When seen in context, Thatcher’s ‘society’ quote actually chimes quite strongly with traditional working class / bourgeois morality regarding personal and familial responsibility. A similar moral aspect becomes apparent in discussions of immigration, where many working class people take the view that a person should generally pay into a benefit system before taking from it. This tends to conflict with the view, most common among middle-class leftists, that a newcomer from country X can arrive and immediately make several claims without having contributed via taxation, etc. I’ve read more than one Guardian commentator dismiss the former view as ‘typical of racist little Englanders’, which rather misses the point of contention. Wherever you stand on the issue, and whatever exceptions one might imagine, my point is that quite a few middle-class leftwing commentators have casually dismissed as ‘racist’ a moral argument based on reciprocity and a sense of community.”

There’s another illustration in today’s Observer, in John Lloyd’s review of Andrew Anthony’s book, The Fall-Out: How a Guilty Liberal Lost His Innocence:

“Anthony uses an account of his early years as a vivid, emotively charged account of a working class-born, council house-raised and comprehensive school-educated boy who came to question his parents’ outlook. In one instance cited, his mother asked her local councillor why it was that she, a model tenant for many years, had become a much lower priority for rehousing than a newly arrived immigrant family. The councillor to whom Mrs Anthony complained was Tessa Jowell, until recently Secretary of State for Culture, Media and Sport; she gave her complaining constituent ‘a brusque lecture on racism’.

This vignette recalls progressive, especially London, politics of the Seventies and Eighties… with an overlay of moralising political correctness which assumed prejudice on the part of a white working class and innocence on the part of those with darker skins. In a comment which must be a painful memory, Anthony observes that at university, his ‘enlightened concern was that [his mother] didn’t do or say anything that could be construed as racist … I was now outside, like an anthropologist, looking in’.”

What’s interesting here, and illustrative of a much wider phenomenon, is Jowell’s apparent readiness to frame the issue in terms of racism, and Anthony’s own apprehension regarding how a person might seem in certain kinds of company. And, again, there’s something grimly amusing about those who most loudly profess to care for “the proletariat” showing sneery disregard for the views and moral values of that same group of people.

An extract from Roger Kimball’s long, amusing essay, The Perversions of Michel Foucault, in which he casts an eye over Foucault’s pretensions, and those of his biographer, James Miller:

“In some ways, The Passion of Michel Foucault is a revival of [Miller’s] earlier book [Democracy is in the Streets], done over with a French theme and plenty of black leather. Hence it is not surprising that when Mr. Miller gets around to the student riots of 1968, his prose waxes dithyrambic as gratified nostalgia fires his imagination. It is as if he were reliving his lost – or maybe not-so-lost – childhood.

‘The disorder was intoxicating. Billboards were ripped apart, sign posts uprooted, scaffolding and barbed wire pulled down, parked cars tipped over… The mood was giddy, the atmosphere festive. ‘Everyone instantly recognized the reality of their desires,’ one participant wrote shortly afterward, summing up the prevailing spirit. ‘Never had the passion for destruction been shown to be more creative.’

Foucault himself, unfortunately, had to miss out on the first wave of riots, since he was teaching at the University of Tunis. But his lover Daniel Defert was in Paris and kept him abreast of developments by holding a transistor radio up to the telephone receiver for hours on end. Later that year, Foucault was named head of the department of philosophy at the University of Vincennes outside Paris. The forty-three-year-old professor of philosophy then got a chance to abandon himself to the intoxication. In January 1969, a group of five hundred students seized the administration building and amphitheatre, ostensibly to signal solidarity with their brave colleagues who had occupied the Sorbonne earlier that day. In fact, as Mr. Miller suggests, the real point was ‘to explore, again, the creative potential of disorder.’ Mr. Miller is very big on ‘the creative potential of disorder.’ Foucault was one of the few faculty who joined the students. When the police arrived, he followed the recalcitrant core to the roof in order to ‘resist.’ Mr. Miller reports proudly that while Foucault ‘gleefully’ hurled stones at the police, he was nonetheless ‘careful not to dirty his beautiful black velour suit.’

It was shortly after this encouraging episode that Foucault shaved his skull and emerged as a ubiquitous countercultural spokesman. His ‘politics’ were consistently foolish, a combination of solemn chatter about ‘transgression,’ power, and surveillance, leavened by an extraordinary obtuseness about the responsible exercise of power in everyday life… Foucault posed as a passionate partisan of liberty. At the same time, he never met a revolutionary piety he didn’t like. He championed various extreme forms of Marxism, including Maoism; he supported the Ayatollah Khomeini, even when the Ayatollah’s fundamentalist cadres set about murdering thousands of Iranian citizens. In 1978, looking back to the postwar period, he asked: ‘What could politics mean when it was a question of choosing between Stalin’s USSR and Truman’s America?’ It tells us a great deal that Foucault found this question difficult to answer.”

Spot the resonance. More. Related. And. Plus. Also.

As a companion piece to Vanessa Engle’s Lefties documentary, The Thin Man has created a short trailer for the three-part series, Tory! Tory! Tory!, broadcast by BBC4 in March 2006. The series traces the history and ideas behind Thatcherism – and how Britain was transformed, painfully. It’s not as outlandish as Lefties, but it’s interesting to revisit the dark days of Britain in the late Seventies, with power cuts, unburied dead and ossified state-run monopolies somehow billions in debt. Brave souls may even try to imagine exactly how wrecked and demoralised the country would have been in the care of devout Socialist Neil Kinnock, or those even more devout, who openly spoke of “the class enemy.”

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The three episodes, Outsiders, The Path to Power and The Exercise of Power, can be viewed here.

I have enemies of my own. Help me crush them underfoot.

Oh boy. On today’s Comment is Free, the incorrigible Seumus Milne takes umbrage with Andrew Anthony, whom he denounces as a “cheerleader of the wider US NeoCon project”, along with his book, The Fall-Out: How a Guilty Liberal Lost His Innocence. (Extract here.) Milne’s railing against the apostate is typically evasive and distressing to the moral senses, so I’ll highlight only one of his remarkable statements.

“Anthony is in a fury with liberals and leftwingers… for supposedly appeasing terror and Islamism and abandoning Enlightenment values in pursuit of a blind and guilt-ridden anti-Americanism… His political life seems mainly to be a series of angry breakfast-time reactions to newspaper columnists, and Guardian writers in particular…”

Supposedly? Seumas, if you’re listening, this is one of your Guardian colleagues, Madeleine Bunting, denouncing Enlightenment values as “imperialistic” and “an ideology of superiority that is profoundly old-fashioned.” Then doing it again. This is that same colleague rhetorically fellating the ‘spiritual leader’ of the Muslim Brotherhood, Yusuf al-Qaradawi – a man who endorses suicide bombing, the murder of homosexuals and the beating of disobedient women as matters of piety. And whom Ms Bunting saw fit to praise for his “horror of immorality”, his “independence of mind” and his mastery of the internet.

And, Seumas, this is you appeasing Islamism and wilfully misleading your readers. Three years in a row.

More on MilneWorld here.

Following this post and subsequent comments, here are some brief extracts from Alvaro Vargas Llosa’s article on the improbable “social justice” icon, Ernesto “Che” Guevara.

“It is customary for followers of a cult not to know the real life story of their hero, the historical truth. It is not surprising that Guevara’s contemporary followers, his new post-communist admirers, also delude themselves by clinging to a myth – except the young Argentines who have come up with an expression that rhymes perfectly in Spanish: ‘Tengo una remera del Che y no sé por qué,’ or ‘I have a Che T-shirt and I don’t know why.’”

On killing and boredom:

“Guevara might have been enamoured of his own death, but he was much more enamoured of other people’s deaths. In April 1967, speaking from experience, he summed up his homicidal idea of justice in his Message to the Tricontinental: ‘Hatred as an element of struggle; unbending hatred for the enemy, which pushes a human being beyond his natural limitations, making him into an effective, violent, selective, and cold-blooded killing machine’… In a letter to his mother in 1954, written in Guatemala, where he witnessed the overthrow of the revolutionary government of Jacobo Arbenz, he wrote: ‘It was all a lot of fun, what with the bombs, speeches, and other distractions to break the monotony I was living in’…”

On vanity economics:

“His stint as head of the National Bank, during which he printed bills signed ‘Che’, has been summarized by his deputy, Ernesto Betancourt: ‘[He] was ignorant of the most elementary economic principles.’ Guevara’s powers of perception regarding the world economy were famously expressed in 1961, at a hemispheric conference in Uruguay, where he predicted a 10 percent rate of growth for Cuba ‘without the slightest fear,’ and, by 1980, a per capita income greater than that of ‘the U.S. today.’ In fact, by 1997, the thirtieth anniversary of his death, Cubans were dieting on a ration of five pounds of rice and one pound of beans per month; four ounces of meat twice a year; four ounces of soybean paste per week; and four eggs per month.”

Carlos Santana, please take note.

Read the whole shebang. Alvaro Vargas Llosa is the author of The Che Guevara Myth and the Future of Liberty.   

More. Related. Some true believers. (H/T, Daimnation!)

If yesterday’s ephemera entry on ways to visualise data was of interest, there’s more on the subject here, here and here. The data being visualised covers everything from earthquake activity and email flow to human trafficking. 

The Fidg’t visualiser is particularly lovely. More. And. Related, this, this and this. (H/T, 1+1=3.) 

Thanks to The Thin Man for directing my attention, via here, to this essay by Bruce Bawer on Johan Galtung and the “peace studies” movement. It’s a long piece, but worth reading in full as it illustrates just how readily reality can be inverted, not least by an unhinged Norwegian Marxist.

“[The] founding father [of the peace studies movement] is a 77-year-old Norwegian professor, Johan Galtung, who established the International Peace Research Institute in 1959 and the Journal of Peace Research five years later. Invariably portrayed as a charismatic and grandfatherly champion of decency, Galtung is in fact a lifelong enemy of freedom. In 1973, he thundered that ‘our time’s grotesque reality’ was – no, not the Gulag or the Cultural Revolution, but rather the West’s ‘structural fascism.’ …Though Galtung has opined that the annihilation of Washington, D.C., would be a fair punishment for America’s arrogant view of itself as ‘a model for everyone else,’ he’s long held up certain countries as worthy of emulation – among them Stalin’s USSR, whose economy, he predicted in 1953, would soon overtake the West’s. He’s also a fan of Castro’s Cuba, which he praised in 1972 for ‘break[ing] free of imperialism’s iron grip.’

…In 1973, explaining world politics in a children’s newspaper, he described the U.S. and Western Europe as ‘rich, Western, Christian countries’ that make war to secure materials and markets: ‘Such an economic system is called capitalism, and when it’s spread in this way to other countries it’s called imperialism.’ …His all-time favourite nation? China during the Cultural Revolution. Visiting his Xanadu, Galtung concluded that the Chinese loved life under Mao: after all, they were all ‘nice and smiling.’ While ‘repressive in a certain liberal sense,’ he wrote, Mao’s China was ‘endlessly liberating when seen from many other perspectives that liberal theory has never understood.’ Why, China showed that ‘the whole theory about what an open society is must be rewritten, probably also the theory of democracy – and it will take a long time before the West will be willing to view China as a master teacher in such subjects.’”

Here’s an extract from programme one of Richard Dawkins’ Channel 4 series Enemies of Reason, in which he addresses postmodern emotionalism, 9/11 conspiracies and the egalitarian flattening of values.

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The first programme can be viewed in full, in two parts, here and here. The second programme is broadcast on Monday August 20th at 8pm. Of particular interest are the insights of illusionist Derren Brown, the convergence of environmentalism and ‘spirituality’, Dawkins’ encounter with sociologist Steve Fuller and the description of science as “the poetry of reality.”

Professor D uploaded and disseminated by The Thin Man. Update: Part two is online here.

The following extract might be of interest. It’s from a speech given in May by Theodore Dalrymple, titled The Paradoxes of Cultural Confidence. Dalymple touches on a range of issues, including the absurd denial and fragility inherent to Islamist belief, and the denial within Islam more generally; but I’ve highlighted a few passages that relate to recent discussions here on contrarian posturing and misplaced rebellion.   

“If you believe that the history of your culture is nothing but a catalogue of horror, massacre and the oppression of others, then you will not be very assiduous in its defence once it comes under concerted attack. Among intellectuals, at any rate, the history of crimes and catastrophes is more popular than that of achievement; and this view eventually communicates itself to society at large, to the point when it is not even realized that there is any achievement to record. In any case, there is a natural tendency, at least in the modern world, to take progress for granted the moment it is made, but never to accept problems as being an inevitable part of human life… 

Strangely enough, complete scepticism about the possibility of reaching truth – this denial that there was any truth independent of human interests to be reached – was not incompatible with the strongest moral views, though these moral view were always in diametrical opposition to established moral traditions. The connotation of the notion of transgression changed from negative to positive. It was a moral duty to challenge everything, and to overturn as much as you could.

This resulted in a very odd psychological and philosophical attitude. It was accepted by many intellectuals as an unquestionable assumption that, in its confrontation with the rest of the world, the Western world was always in the wrong, ex officio as it were, because of its superior power; that because there was no such thing as truth, the claims of Western civilization to have developed methods for discovery of the truth, organized science for example, were merely a mask for its greed and power-hunger; and that therefore a sympathy for those outside the Western tradition who claimed to know the truth, moral and religious, was a sign of virtue, provided only that the moral and religious truth they claimed to know was in conflict with Western power. In other words, the test of virtue became the degree to which one was prepared to reject and revile one’s own society…”

The full speech can be read here. More Dalrymple here. Related, on “cultural cringe.” The notion that the ability to defend oneself denotes villainy and that weakness denotes virtue by default is also addressed here.

(H/T, Daimnation!)

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