Probably the best coverage you’re going to get is from my pal Coatesy, who knows his stuff when it comes to France and has one big advantage over me: he is fluent in the lingo.
His most recent report is here:
Unite to Beat Le Pen in Ballot say French Communists.
Nos rêves d’avenir sont désormais inséparables de nos frayeurs.
Our dreams of the future are henceforth inseparable from our fears.
Histoire et Utopie Emil Cioran.
The French Presidential elections were earth-shaking, “In just one year, we have changed the face of French politics,” said a triumphant Macron, whose centrist pitch and so-called “progressive alliance” precipitated the country’s great political shake-up. Equally jubilant, his rival Le Pen said it was “time to liberate the people of France from the arrogant elites that seek to dictate their conduct”. Reports France 24.
Macron came first with 23.75% of the vote. Le Pen second, with 21,53%. Fillon third with 19,91% and Mélenchon fourth at 19.64%.
The Socialist Candidate, Hamon, at 6,35%, a score only slightly higher than their historic low (when they were called the SFIO), Gaston Defferre 1969 5,01 % represented a party which is now starting disaster in the face (Après la déroute de Hamon, le PS au bord du gouffre).
The last time the Front National reached the run off for the Presidential election was in 2002, when Chirac faced Marine Le Pen’s Father Jean-Marie.
Much of the left was swept up in a country-wide mobilisation to the far-right from winning power.
Chirac won with 82,1 % of the votes
This time both Fillon and Hamon have called for a Macron vote in the Second Round.
Mélenchon’s supporters, who had hoped for a duel between their candidate and Marine Le Pen, vented their spleen at the “« Médiacrates » and « oligarques ».
They have yet to say what to do in the second round. Mélenchon preferred to announce that he would be consult his movement, by Internet (“Il n’a donné aucune consigne de vote pour le second tour et a expliqué que les 450 000 insoumis voteraient sur ce point.)
There are voices within la France insoumise calling for a blank vote.
It has become common on the British left, and more widely in the English speaking world, to draw inspiration from Mélenchon and La France insoumise.
There is little doubt that the movement’s candidate is capable of inspirational, lyrical and rigorously argued speaking.
This sour post-election tweet offers a less attractive side to his public personality:
The US publication, Jacobin, has finally published an article which expresses doubts – familiar to readers of this Blog over the last couple of years – about La France insoumise.
Bekhtari is a member of Ensemble, a major component of what was the Front de gauche. Ensemble’s majority backed Mélenchon by 72%, but did not accept dissolution into the ‘movement’ La France insoumise (Ensemble ! soutient Jean-Luc Mélenchon sans intégrer La France insoumise. November 2016. ). This alliance of left socialist, Trotskyist, green left and self-management currents has published both supportive and – minority – critical views on the candidate and the structure of this rally.
The following paragraph are particularly worth signaling,
Jean-Luc Mélenchon explicitly draws inspiration from the theories of Ernesto Laclau and Chantal Mouffe – an official supporter of his – adopting the formulas already used by Podemos, defining the ‘people’ against the ‘caste’ or the ‘oligarchy’. His adoption of this approach is clearly expounded in books such as L’ère du peuple [The Era of the People] or Le Choix de l’insoumission [The Choice to Rebel]. Mélenchon no longer uses the term ‘left-wing’, which in his view has been corrupted by the PS’s record in power and unattractive to the wider public. This discourse is also apparent in the position he has taken as a politician who directly addresses the population without the intermediary of a political party and its decision-making structures – not even the party of which he is still a member, the Left Party (PG). He has instead privileged the creation of France Insoumise, a new movement without elected structures whose base unit is the local ‘support group’ backing his candidacy.
Jean-Luc Mélenchon’s candidacy struggled to unite forces to the Left of the Socialist Party. His Left Front partners did not appreciate seeing him proclaim himself a candidate, or indeed the mechanics of his campaign, which only afforded a consultative role to the parties committing to his cause – thus preventing their leaderships from being able to shape his program and the line he put forward. As well as this anti-pluralist modus operandi, some of his politically problematic media sorties were also a turn-off for PCF and Ensemble! militants, for instance when he spoke of detached workers ‘stealing the bread’ of the French; with regard to migrants, when the first idea he expounded was that he had ‘never been for freedom of movement’; with regard to the war in Syria, seeing Bashar al-Assad as a lesser evil faced with Da’esh; or in terms of his refusal to recognise the existence of a Russia imperialism, itself at work in this conflict. Despite his repeated defensive claims – which have consisted of responding that his arguments and his positions were being mischaracterized in order to damage him – we cannot totally dismiss the argument that Jean-Luc Mélenchon has sought to deploy buzzwords able to attract the attention of disoriented voters tempted either to abstain or else to vote for the Front National.
After noting the breakthrough in French TV debates – it worked for me – Bekharti unfortunately speculates,
He came out of the debate as the most effective left-wing vote among all the ‘big candidates’. Even beyond the Left, he exercises a certain force of attraction among former right-wing voters seduced by his integrity and his calls for a clean break, which are interpreted as a promise to put an end to a system that today profits only the ‘political class’ and the ‘oligarchy’. Thus just days before the election he finds himself in third place in the polls, tied with Fillon. The possibility of Mélenchon reaching the second round – and even winning a run-off against Le Pen – is thus coming into view, against all expectations.
This has not happened.
The following exercise in wishful thinking looks even less connected to reality,
The strategy of social transformation via a revolution at the ballot box leaves a lot of room for doubt. We can expect a violent reaction by the bourgeoisie to protect its power and privileges. But in the current context, the hope of the step forward that could come from France Insoumise taking power, and the possibility that a period of radicalisation would follow, appear better able to mobilize the masses than any abstract warning of the future betrayals that may come from Jean-Luc Mélenchon once he is elected president.
One might still ask if fourth position is still a strong one – though not much of a hope for those who would wish Corbyn to follow this path.
But at present it’s the issue of voting in the second round that dominates the left.
Today the French Communist Daily L’Humanité calls for a united struggle against Marine Le Pen. The ballot box is the central means to stop her.
Noting that Macron represents “financial circles” and liberal economic policies that have harmed France for decades the Parti communiste français nevertheless states that the immediate task is the following:
To block the road to the Presidency of the Republic of Marine Le Pen, to her clan, and to the threat that the Front National represents for democracy, for the Republic and for peace, is to use the ballot, unfortunately the only way to do so.
The Socialists have just endorsed the same position, putting centreplace the need to beat the far-right, (à battre l’extrême droite).
Ensemble calls to make May the 1st a Big Day of Action against the NF and for an anti-Le Pen vote, “Le mouvement Ensemble! appelle à la mobilisation, dans la rue le 1er mai, en votant contre Le Pen le 7 mai, pour empêcher l’arrivée au pouvoir de l’extrême droite.”
The FN remains a party of the extreme-right and not just for France, but for the European left and labour movement, it is important that the PCF’s call is heeded.
This does not mean that the problems their vote and deep political roots in France pose is solved by such a vote.
Mélenchon is fond of citing Victor Hugo.
On wonders if Hugo would have backed abstention had it been possible to vote as freely as one can in the present French election to stop Louis–Napoléon.
Then we have the legislative elections….June….
And the Mail is jubilant…
Pollsters Ifop asked voters for the main contenders who they would opt for in the second round, if the remaining candidates were Macron and Le Pen. Using the actual first-round votes cast, this would imply a second-round result along the following lines:
Le Pen 39.37%
43% of Fillon’s voters
70% of Hamon’s voters
50% of Mélenchon’s voters
Le Pen inherits
31% of Fillon’s voters
3% of Hamon’s voters
12% of Mélenchon’s voters
Andrew Coates draws attention to the supposedly “left wing” commentator Diana Johnstone’s defence of Le Pen – a warning to all those on the idiot-left (eg the UK SWP, Socialist Party and CPB/Morning Star), who think there’s something potentially progressive about an anti-EU, pro-sovereignty stance.
Johnstone has form, and has previously been backed by the likes of Chomsky and Pilger, as her Wikipedia entry describes:
“After the 2003 publication of her Fools’ Crusade: Yugoslavia, Nato, and Western Delusions, Johnstone became the centre of controversy over her claim in the book that there is “no evidence whatsoever” that the Srebrenica massacre of the Bosniaks was genocidal. The historian Marko Attila Hoare called it “an extremely poor book, one that is little more than a polemic in defence of the Serb-nationalist record during the wars of the 1990s—and an ill-informed one at that”.
“The book was rejected by publishers in Sweden, prompting an open letter in 2003 defending Johnstone’s book—and her right to publish—that was signed by, among others, Noam Chomsky, Arundhati Roy, Tariq Ali and John Pilger. The signatories stated, “We regard Diana Johnstone’s Fools’ Crusade as an outstanding work, dissenting from the mainstream view but doing so by an appeal to fact and reason, in a great tradition.” Ed Vulliamy, who reported for The Guardian during the Bosnian War, called Johnstone’s book “poison” in response to the letter from Chomsky and the others. In her own defence, Johnstone has said her critics “reduce [her] book, as they reduce the Balkan conflict itself, to a certain number of notorious atrocities, and stigmatise whatever deviates from their own dualistic interpretation”.
“Richard Caplan of Reading and Oxford University reviewed the work in International Affairs, where he described the work as “a revisionist and highly contentious account of western policy and the dissolution of Yugoslavia. [… It] is insightful but overzealous […] well worth reading—but for the discriminating eye.”
“In April 2012, she wrote about the first round of the French Presidential elections a few days earlier and identified Front National leader Marine Le Pen as “notably” “basically on the left” while also labelling Le Pen as “demagogic”. She also rejected claims Le Pen is antisemitic: “There is absolutely nothing attesting to anti-Semitism on the part of Marine Le Pen. She has actually tried to woo the powerful Jewish organisations, and her anti-Islam stance is also a way to woo such groups”.“
Johnstone: Cannot “reduce” Marine Le Pen’s anti-Immigrant stand to “racism”.
Diana Johnstone is a columnist for the American left site, Counterpunch.
She has, to put it mildly, ‘form’ on French Politics saying that the Front National is “basically on the left”. And indeed on British Politics, where she warmed to UKIP’s views on European immigration (Diana Johnstone’s poisonous nativism) (1)
In her most recent contribution (21st of April) to the favourite journal of ‘wise-guys’ who want the ‘low down’ on politics, this is her view on tomorrow’s French Presidential election.
Johnstone is torn in the French elections,
A most remarkable feature of this campaign is great similarity between the two candidates said to represent “the far left”, Mélenchon, and “the far right”, Marine Le Pen. Both speak of leaving the euro. Both vow to negotiate with the EU to get better treaty terms for France. Both advocate social policies to benefit workers and low income people. Both want to normalize relations with Russia. Both want to leave NATO, or at least its military command. Both defend national sovereignty, and can thus be described as “sovereignists”.
Left-wing internationalists may protest at this side of Mélenchon’s politics (La chevènementisation de Jean-Luc Mélenchon Philippe Marlière).
She ignores such critics
The main divide appears to be racism.
In a country suffering from unemployment, without jobs or housing to accommodate mass immigration, and under the ongoing threat of Islamist terror attacks, the issue cannot be reasonably reduced to “racism” – unless Islamic terrorists constitute a “race”, for which there is no evidence. Le Pen insists that all French citizens deserve equal treatment regardless of their origins, race or religion. She is certain to get considerable support from recently nationalized immigrants, just as she now gets a majority of working class votes. If this is “fascism”, it has changed a lot in the past seventy years.
So that’s all right then.
Human rights bleeding hearts and internationalist globalisers might remarks that giving national preference to the French in jobs and housing, chanting “on est chez nous”, claiming that the French have fewer rights than foreign residents(,les Français ont parfois moins de droits en France que des étrangers, même clandestins) restricting free schooling to French citizens, and systematically linking terrorism to immigration is about as racist as you get.(Immigration et terrorisme : Marine Le Pen multiplie les intox.)
Then there is this,
The globalist media are already preparing to blame the eventual election of a “sovereignist” candidate on Vladimir Putin. Public opinion in the West is being prepared for massive protests to break out against an undesired winner, and the “antifa” militants are ready to wreak havoc in the streets. Some people who like Marine Le Pen are afraid of voting for her, fearing the “color revolution” sure to be mounted against her. Mélenchon and even Fillon might face similar problems.
Against the views of the “globalist media” Johnstone concludes,
By far the most fundamental emerging issue in this campaign is the conflict between the European Union and national sovereignty.
That Counterpunch claiming to be on the left, publishes Johnstone’s defence of the ‘nation’ against the EU is, well, not unexpected.
A section of the former French ‘republican’ and anti-EU left has moved from ‘sovereigntism’ to active involvement in the Front National. From the “regulation” heterodox economist Jacques Sapir (a former supporter of the Front de gauche) to Thibaut Garnier (former youth secretary of the Mouvement républicain et citoyen (MRC) and many others, they have found in Marine Le Pen a defender of National Sovereignty (Ces chevènementistes séduits par le FN).
This little gang obviously has its admirers in the US.
It has now been plausibly suggested that Le Pen may also be the unwitting recipient of the conscious and deliberate support of ISIS.
An unsubstantiated piece of pure speculation? Maybe, but I found this report from a serious and well-informed source, at the very least, worth taking seriously. This is no wild conspiracy theory:
Why Islamists Might Want Le Pen In Power
By M.G. Oprea
There’s good reason to believe ISIS was involved in planning, not just inspiring, Thursday’s attack, considering the swiftness with which it claimed responsibility, and the fact that the terror group knew the attacker’s name. But given Le Pen’s strong rhetoric against ISIS and Islam in France, why would the Islamic State plan two attacks in one week, knowing full well that it would benefit Le Pen alone among the candidates?
One possibility, as elaborate as it may sound, is that if Islamists want to keep French Muslims from integrating into French society and encourage them to resist through violence, it would be in their best interest to have Le Pen in power. A Le Pen presidency would give the Islamic State the narrative they need to radicalize a very susceptible French Muslim community.
As we know, ISIS is incredibly media-savvy. It strains credulity that two attacks were planned for the week before the election with just enough time for the media to really dig into them but not enough time for them to fade from voters’ memories. The timing doesn’t seem like coincidence.
It’s hard not to think that the men arrested in Marseilles, or whoever helped them plan, knew full well the result a terror attack could produce in Sunday’s elections. When police prevented the well-planned plot, the terror cell, with or without direction from ISIS, went to Plan B—a man with a machine gun on the Champs-Élysées.
Regardless of how Thursday’s attack came to pass, it will almost certainly help Le Pen in Sunday’s election. But it will hurt future prospects of quelling the tensions between France and its Muslim community, or of stifling Islamist influence in those communities—something that was never going to be easy in the first place.
LBC’s excellent James O’Brien responds to Daily Mail’s “Crush The Saboteurs” front page
James O’Brien on THAT Daily Mail front page.
Photograph: Jeff J Mitchell/Getty Images
After Brexit, Britain can be free of the EU’s restrictive green targets
Government sources say that the Tories will scrap the EU’s green energy targets when legislation is repatriated to Britain. This is excellent news and one of the very best reasons to have supported Brexit.
Leaving the EU must result in a more competitive economy – it would be ridiculous to swap Brussels bureaucracy for Westminster meddling.
The targets are absurd: 15 per cent of energy must be met by renewable sources by 2020, excluding even nuclear. The only way to accomplish this is via public subsidy, which, it is estimated, will cost the average household an extra £100 per year.
Renewable energy will be part of the future mix, for sure, but let it serve human need, not green ideology. Why rob the consumers only to provide them with technology that is often inefficient and unreliable?
If the Government scraps the target then it will be a victory for our campaign to cut EU red tape. That said, there is a great deal of UK red tape that needs looking at, too. The Climate Change Act 2008 was a unilateral decision to commit Britain to cutting carbon emissions by 80 per cent within five decades. It proved that the British are capable of making mistakes all by themselves.
The ultra-reactionary government of Viktor Orbán imprisons refugees and asylum seekers in barbed wire-fringed detention centres, is hostile to a free press, and (taking a leaf out of Putin’s book) is targeting NGOs that receive “foreign” funding.
Despite being a member of the EU, the Hungarian government is presently conducting a “Stop Brussels” campaign – a survey full of loaded questions aimed at scuppering the EU’s efforts to resolve the refugee crisis by requiring Hungary to take in its fair share of migrants.
Now, the government has passed a new law that requires foreign-accredited universities to provide higher education services in their own countries – which would effectively shut down the Central European University (CEU) founded by Georg Soros, a financier who embodies for the fascistic Orbán the influence of globalisation and international capital.
Tens of thousands of protesters took to the streets of Budapest on Sunday to urge President Janos Ader not to sign the law, but on Monday he did just that.
Writers, artists, civil libertarians and intellectuals have signed an open letter to President of the European Parliament Antonio Tajani regarding the threat to the Central European University (CEU). The open letter, which was published on poet George Szirtes’ blog, is titled “The Closing of the CEU: the closing of Hungary“, and reads as follows:
We are deeply concerned about the passing of the disgraceful law intended to shut the Central European University in Budapest.
The law, intended for this one specific purpose, is the latest step taken by Hungarian Prime Minister Viktor Orbán to close out democratic institutions in the country, including press, media and NGOs.
Please note we do not say opposition institutions since the CEU is in no way a political opponent of the government. It is simply an independent university.
On 10th April, the president of the country, János Áder, signed the law and, that night, for the second night running students were out in the streets protesting in their thousands and tens of thousands. Those students are the last bastion of hope against the establishment of an authoritarian state in Hungary.
If that should happen it would be a serious blot on the EU’s conscience to have permitted this act of the Orbán government to pass without response. It reduces Europe. It weakens it. It takes it one step further to the edge of disintegration.
It is vital to act quickly. We ask for a period of intensive fact-finding into the legality of the Hungarian government’s law in this specific instance and its consequences for freedom of education, and for a process of mediation, bringing the parties together around the principle of European rule of law.
To add your name, visit George Szirtes’ blog
George Szirtes was born in Hungary and emigrated to England with his parents—survivors of concentration and labor camps after the 1956 Budapest uprising.
George’s address to the recent symposium at Southampton University, ‘The legacy of Brexit and citizenship in times of uncertainty’ is posted here with his permission:
I must confess I have no qualification for speaking on this subject and am keenly aware of speaking to those who do. I can only speak in my character as an unwitting child refugee to these shores, a poet and translator, and as an occasional writer of articles in the press, on, among other things, the issue of Brexit: about the campaign itself, the impact of the campaign and its likely future impact.
On that last, of course, I can only speculate. We are not out yet, we don’t know anything about the terms of disengagement, and we have no clear idea of how this or that set of terms may impact our lives.
I did in fact campaign for Remain but my role and experience was very minor. In asking Leavers why they intended to vote as they did the two answers I repeatedly got were: ‘So they won’t tell us what to do any more,’ and, ‘Things were better before’. These words will be familiar to most people here and seemed to me to be perfectly rational responses to the two major arguments of the Leave campaign regarding sovereignty and free movement of people. The way those arguments were presented elicited precisely these responses.
As I have already said I am not qualified to address those questions because I am not an expert in any of the relevant areas and because I am, by birth, parti pris on one side of the question, in that I am a foreigner and therefore one of those factors in things somehow being better before my arrival.
I don’t want to caricature the Leave campaign. I don’t want to call those who voted differently from me stupid, or simple, or racist. Life is far more complicated and I did have some intelligent conversations with people who wanted to leave the EU, particularly those on the Chomskyite left of the political spectrum, whose arguments centred on globalisation, capitalism and high finance as expressed, occasionally, in terms of sovereignty.
I don’t want to caricature the Leave campaign but the day after the referendum there was an incident in Norwich, a city that had voted to remain in a region that had voted to leave, in which a small Romanian supermarket was firebombed. Students at the university from which I had retired immediately set up an appeal to raise £500. By the next morning it had raised over £20, 000, so the field was not altogether lost. Despite what we are continually told about the clear will of ‘the people’ there were enough people willing to raise money for a minor indirectly demonised enterprise.
I don’t think demonisation is too harsh a word, in that Leave rhetoric called forth certain demons, or rather that it quite consciously opened the trapdoors where such demons were hiding. It legitimised them. It called forth the firebombers. It called forth those who immediately set upon elderly widows of French and German birth who had lived in the country for decades and taunted them by asking when they were going home. It called forth the teenagers on the Manchester tram who demanded a black American get off it. It called forth the murderer of Jo Cox.
By the time that happened a certain madness had set in. All the Leavers rushed to distance themselves from the murder, of course. This was nothing to do with them. None of those xenophobic incidents, and there have been and continue to be plenty of others, had anything to do with them. It was nothing to do with their presentation of sinister foreigners in Brussels, and sinister gangs of Albanians hanging round Dover and Boston, or with the sinister cheap labour of mushroom pickers and chicken packers who were taking much-coveted jobs from true Brits. No! they protested. That was not what they meant. They had nothing to do with encouraging the taxi driver we met who had moved from Kings Lynn because there were too many Lithuanians and Poles there, foreigners whose rather marvellous supermarket down a side street was, as he put it, ‘taking the place over’.
Perhaps I could go back in time and take a more personal line in order to think about what it is that might make one properly British or, more problematically, a foreigner.
My family of four, along with some 200,000 others, that is one-fiftieth of the population, left Hungary in the months following the defeat of the 1956 Revolution. I am not entirely sure why we left. My parents had taken no part in the fighting and were unlikely to be arrested in its repercussions. My father, as the leader of a department within the Ministry of Building, would have been exposed in the revolution itself, as much as a Jew as a member of the apparatus, but I think he would have stayed. It was my mother who insisted we leave.
Why did she do so? I don’t think it was for ideological reasons. Neither my mother nor my father hoped to feel more comfortable among free-market liberal capitalists than in a restored post-Stalinist state. They were both of the left, my middle-class mother further to the left than my working-class father who actually worked in a ministry. Ideology would, if anything, have kept them at home. They lived quite well in the given context and weren’t economic migrants.
The truth is that my mother was afraid, not so much for herself as for us, her children. She had survived two concentration camps, my father had survived forced labour. They had history gnawing at their nerves. Neither of them could have demonstrated that their lives were in immediate danger. Instead they took the dangerous impromptu risk of walking out of the country at night in wholly arbitrary party of a dozen or so, across the Austrian border, arriving there with one suitcase of clothes and nothing more. At that stage I had just three words of English — A A Milne’s AND, BUT, SO as read in my bilingual copy of Now We Are Six. We also had a bilingual edition of Milne’s Winnie the Pooh. In this poem based on the memory of crossing the Hungarian-Austrian border by night, Milne’s characters — the owl and the ass in the hundred-acre wood — serve as forms of familiarity.
My father carries me across a field
My father carries me across a field.
It’s night and there are trenches filled with snow.
Thick mud. We’re careful to remain concealed
From something frightening I don’t yet know.
And then I walk and there is space between
The four of us. We go where we have to go.
Did I dream it all, this ghostly scene,
The hundred-acre wood where the owl blinked
And the ass spoke? Where I am cosy and clean
In bed, but we are floating, our arms linked
Over the landscape? My father moves ahead
Of me, like some strange, almost extinct
Species, and I follow him in dread
Across the field towards my own extinction.
Spirits everywhere are drifting over blasted
Terrain. The winter cold makes no distinction
Between them and us. My father looks round
And smiles then turns away. We have no function
In this place but keep moving, without sound,
Lost figures who leave only a blank page
Behind them, and the dark and frozen ground
They pass across as they might cross a stage.
We might well have been moving into extinction. My parents would never again be what they had been and what they might have become. Once in Austria the process of unbecoming became relatively easy. Refugee services were waiting for us, both in Austria and, a few days later in Britain, after we had been offered a flight there. Reception was efficient and kindly. We were regarded as victim-heroes of a failed but heroic Uprising against the Cold War enemy. Sentiment was with us.
So was our historical baggage. In Metro, the longest poem of my career, there are a couple of verses in which I try to sum up what we had left behind in Budapest. The physical city described in it stands in for history: the empire of the living becomes the empire of the dead.
[Metro 2 2/3]
The empire underground: the tunnelling
Begins. The earth gives up her worms and shards,
Old coins, components, ordnance, bone and glass,
Nails, muscle, hair, flesh, shrivelled bits of string,
Shoe leather, buttons, jewels, instruments.
And out of these come voices, words,
Stenches and scents,
And finally desire, pulled like a tooth.
It’s that or constancy that leads us down
To find a history which feels like truth.
That baggage of old coins, components, bits of lace and so forth is the kind of thing any refugee brings with them. It is an emblem of the real baggage of those who leave without much deliberation or calculation simply because of what appears as a pressing necessity. The children and teenagers in the jungle at Calais carry something similar. They bring their foreignness with them to squat in the mud of an alien port.
England was not our intended destination. That was Australia where my father had a cousin: we had no one in England. But Australia rejected us because of my mother’s health so we had to remain. Altogether some 28,000 Hungarians chose to remain in the UK.
What did we offer our kindly hosts?
My father had some English before we came. The rest of us — my mother, brother and I — had none. The English my father possessed made him useful in helping to process other refugees, which is what he did while we spent four months along with those others in various off-season boarding houses in or near Margate, attending English classes. My father interpreted for fellow refugees who were sent off to jobs in Wolverhampton or Luton or wherever their skill and experience would come in handy. My father’s particular skill lay in plumbing, heating and ventilation at managerial level so they found him a first job in London and, remarkably enough, enabled us to put down a deposit on a first house there. Starting from zero that was nothing short of a miracle, a remarkable act of generosity that was enough to make life-long anglophiles of us all. Meanwhile my mother, a press photographer, found work in a photographer’s studio and shop in Oxford Street.
Having settled in we set about assimilating. First of all we were to speak English, not Hungarian at home. We would never go back, very few people in the world spoke Hungarian so the language would be redundant and only slow down the rate at which we, the children, learned English and made a go of school. Budapest was no longer home. My father anglicised the pronunciation of his name to Surtees, as in the racing driver, even altering the spelling for strictly work purposes when visiting building sites to make life easier for foremen and site managers. His face and accent did not accord with the adopted name of course, and the accent was thick.
But it was a reasonable, relaxed ambience. By the time we began our English school careers there were other immigrant issues to think about. The Notting Hill Riots of 1958 for example and, ten years later, Enoch Powell’s ‘rivers of blood’ speech. Then, just four years after that, in the wake of Idi Amin, came the Ugandan Asians. We might have been foreign but at least we were white.
And because we were white and less conspicuous we did not experience the resentment that met West Indians or Asians. We took the mild if diffident benevolence of England for granted. We had melted in hadn’t we? And the country into which we had melted was a stable, powerful force in the world, a safe place, ever less powerful now perhaps, ever less imperial, but still safe.
In 1984 I returned to Hungary for the first time as an adult. And kept returning. In 1989 my family and I spent almost the whole year there watching the state fall apart. Ten years later, after several books I changed publishers for the second time and my work to that date was sorted into two distinct volumes: The Budapest File (2000) dealing with work that had a Hungarian interest (by which time I had written a good deal on that) and one titled An English Apocalypse (2001), that dealt with settling in England and simply being here. In this way my work — and self — was neatly divided for public consumption.
An English Apocalypse was chiefly written in Ireland while I was a fellow at TCD, Dublin, and contained many memories of the seventies but also registered what I sensed was a mounting crisis in English identity and self-confidence. There were five apocalypses at the end of the sequence. This is one of them.
Death by Deluge
I have seen roads come to a full stop in mid-
sentence as if their meaning had fallen off
the world. And this is what happened, what meaning did
that day in August. The North Sea had been rough
and rising and the bells of Dunwich rang
through all of Suffolk. One wipe of its cuff
down cliffs and in they went, leaving birds to hang
puzzled in the air, their nests gone. Enormous
tides ran from Southend to Cromer. They swung
north and south at once, as if with a clear purpose,
thrusting through Lincolnshire, and at a rush
drowning Sleaford, Newark, leaving no house
uncovered. Nothing remained of The Wash
but water. Peterborough, Ely, March, and Cambridge
were followed by Royston, Stevenage, the lush
grass of Shaw’s Corner. Not a single ridge
remained. The Thames Valley filled to the brim
and London Clay swallowed Wapping and Greenwich.
Then west, roaring and boiling. A rapid skim
of Hampshire and Dorset, then the peninsula:
Paignton, Plymouth, Lyme, Land’s End. A slim
line of high hills held out but all was water-colour,
the pure English medium, intended for sky, cloud, and sea.
Less earth than you could shift with a spatula.
Something important began in the seventies that more-or-less coincided with the time of Britain’s EU entry: a process that involved the fuel crisis, the three-day week, the winter of discontent, and the rise of Margaret Thatcher which was followed by the destruction of old mass industries that had sustained stable communities and provided social cohesion. Britain had become the sick man of Europe. And despite an economic recovery through the later eighties and nineties, the cohesion had vanished. The economic body was no longer sick, but the social soul was.
Somebody had to be blamed for all this and the EU was the easiest scapegoat. If Britain was falling apart by 2001 in the way An English Apocalypse suggested that can’t have been Britain’s fault, can it? Who took away our pounds and ounces, our twelve pence to the shilling and our pride? Our image of sinister, faceless foreign bureaucrats — so beloved by the right wing press — conjured our own long resentful demons. The foreigners kept coming. They were after our jobs, after our benefits, after our houses, changing our ways of life, the ground of our very being. These foreigners were not all the result of the EU’s free movement policy, more to do with globalisation beyond Europe, with the disasters of wars or famine, with Britain’s own colonial history.
The concerns associated with large numbers of immigrants were masked by what people — and increasingly the popular press — called ‘political correctness’ (Political Correctness Gone Mad) by which they meant the control of language and manners, and in some cases of law, of the means of even beginning to address the concerns. That was seen as repression and, in some ways, for the best of reasons, so it was.
What I am suggesting is that that which was successfully suppressed after Notting Hill in 1958 was inarticulate and still struggling for manoeuvre in 2016 when it finally found an outlet in the referendum campaign. The end of empire had found its cry. Hence the fury. Hence the demons.
Two or three years ago I was chairing a small literary festival in the small Norfolk town where we live. In order to publicise the event we decided to read poems in the marketplace on market day. That was fun. Somebody there decided to read John Betjeman’s A Subaltern’s Love Song, that begins: ‘Miss Joan Hunter Dunn, Miss Joan Hunter Dunn / furnished and burnished by Aldershot sun…’, a poem that wonderfully conjures an England of the 1930s. After the event the sweetest and nicest person on the committee said to me, ‘I don’t suppose you will ever fully understand that poem, George’.
Maybe he is right. Maybe, even to the nicest of men, a foreigner can never be truly of the atavistic tribe. That wouldn’t be peculiar to the English, of course: that is, I suspect, a general truth about specific historical moments when tribes come under pressure. Maybe the English tribe is ay such a point and has decided to wash its hand of foreigners. I started out by saying that I am not, for now, directly affected by Brexit and the tide of emotion it has loosed. But the conversation with the genuinely nice man who pointed out that I could never truly understand the heart of Englishness in the Betjeman poem — and he may be right, of course — is a salutary reminder that, in subtle ways, I remain a foreigner. Maybe the door to Brexit is the door out for some of us.
I will finish with a short poem titled Port Selda. There is a much loved popular poem by the Anglo-Welsh poet, Edward Thomas, titled ‘Adlestrop’ In Thomas’s poem of 1917, it is a sunny day during the war when his train makes a brief unscheduled stop at a tiny station, Adlestrop, by an empty platform where no one gets in or out. It seems quiet there until suddenly the poet hears “all the birds of Oxfordshire and Gloucestershire”. What we know, as readers, is that the poet himself was very soon to die in the war. For many people this poem this represents a sense of England at war, England as the elegiac quiet place sensed as if by accident.
My title, Port Selda is in fact the word Adlestrop spelled backwards. It is about the beauty of the country and the inevitability of rejection. Many of us are at Port Selda now.
The Immigrant at Port Selda
I got off at Port Selda and looked out for the harbour
but it was quiet, nothing smelled of the sea,
all I saw was a station by a well-kept arbour
with a notice pinned to a tree.
It said: Welcome to Port Selda, you who will never be
our collective unconscious nor of our race.
This is the one true genealogical tree
and this the notice you will not deface.
It was beautiful there. It was Friday in late
autumn and all the birds of the county sang
their hearts out. I noted down the date.
The sun was shining and the church-bells rang.
Brexit opens the way to progressive politics? Even the Stalinists now have doubts
On the day that Britain takes a great step backwards towards nationalism, isolationism and nativism, Tory backwoodsmen, Ukip and other and racists throughout England are celebrating.
Those on the left (and, indeed, liberal-left and Greens) who campaigned for internationalism and anti-racism against Brexit are divided between advocates of giving up in despair and those who vow to fight on to reverse this historic defeat.
But by far the most pathetic, incoherent and demoralised observers of the Article 50/Brexit debacle are the shower of supposed “leftists” who advocated Brexit on the grounds that it could magically turn into something progressive – a “people’s Brexit” or “Lexit” some fantasists called this mirage. Chief amongst these self-deluded idiots were the Stalinists of the CPB and Morning Star, though a few degenerate ex-Trots followed in their slipstream, bleating about how the vote was nothing to do with immigration, but all about opposition to neo-liberalism, austerity, etc, etc.
Most of these fools remain (in public, at least) in complete and utter denial – even in the face of sustained increases in racist incidents directly attributable to the Leave campaign and referendum result. The wretches of the Morning Star show some very slight signs of recognising the disastrous results of their pro-Brexit idiocy. Today’s editorial (which can be read in full here), includes the following admission:
“Since the result of the June 23 vote, almost everything has gone wrong, with the significant exception of the left’s success in mobilising even more Labour Party members to re-elect Jeremy Corbyn in 2016 than in the previous year.
“To those who see Brexit as a victory for narrow nationalism, this is hardly surprising.”
To which those of us who do, indeed, see Brexit as a victory for narrow nationalism, can only agree that we’re not surprised in the least. In fact, we predicted it.
The M. Star continues:
“The vote to leave the EU is interpreted as a triumph for the right which has predictably knocked the stuffing out of the left.
“But the risk is that assuming people voted to leave the EU for right-wing reasons, and that Britain will therefore lurch to the right in consequence, is becoming a self-fulfilling prophecy.”
Right! so the fault lies with those of us who warned about the inevitable consequences of a Leave vote, and “interpreted” it as “a triumph for the right” instead of deluding ourselves with the ridiculous reactionary socialist fantasies of the CPB and the Morning Star.
On this day of defeat and shame, serious socialists need to recall the words of a Marxist revolutionist who doesn’t meet with the approval of the Morning Star:
“To face reality squarely; not to seek the line of least resistance; to call things by their right names; to speak the truth to the masses, no matter how bitter it may be; not to fear obstacles; to be true in little things as in big ones; to base one’s programme on the logic of the class struggle; to be bold when the hour for action arrives — these are the rules of the Fourth International” – Leon Trotsky, The death agony of capitalism and the tasks of the fourth international, 1938.
NB: see also Comrade Coatesy, here
This article by David Aaronovitch first appeared in The Times on 15 March 2017. It’s so good that I thought – at risk of incurring the wrath of his lawyers – it aught to be released from behind Murdoch’s paywall; it’s a superb reposte to the”intellectual” relativist apologists for racism, David Goodhart and Eric Kaufmann. The Socialist Party and CPGB/ Morning Star “left” Brexiteers should also read , learn and weep:
Trying to draw a distinction between ethnic self-interest and racism is a highly topical but fatally flawed argument
Let’s talk about whites. Readers of other colours are welcome to listen in, but this is really about us and our legitimate white self-interests, which are not at all the same thing as racism.
We owe this formulation to David Goodhart, head of the demography, immigration and integration unit at Policy Exchange, a think tank. An article by Mr Goodhart entitled “White self-interest is not the same thing as racism” was published on its website a fortnight ago as a curtain-raiser for a report by Eric Kaufmann of Birbeck College London called “Racial self-interest is not racism.”
Goodhart says the main aim of the report was “to distinguish between white racism and white identity politics”. Or as Professor Kaufmann put it, to create “space for ideas around ethnic interests to be more openly aired without accusations of racism”.
The contention here is an important one: that what might be called The Great Upheaval (Trump, Brexit, Wilders, Le Pen — add or subtract as you please) is partly explained by the resentment of majority white populations at the way their legitimate interests have been overlooked. The implied remedy is that their interests should now be factored into public policy, in areas such as immigration. As you might imagine, it has provoked something of an argument.
Broadly speaking, Kaufmann takes the view that liberals have got it all wrong. Wanting your neighbourhood to reflect your ethnic character, he says, is not racist. Feeling “discomfort” when your group “no longer sets the tone in a neighbourhood” may be inward-looking, Goodhard adds, but “labelling that feeling racist risks becoming a self-fulfilling prophesy, driving white resentment”. Both men cite the work of an American Muslim academic, Shadi Hamid, who has also written about supposedly non-racist “racial self-interest.”
Kaufmann cites some revealing responses when American voters were asked whether it was racist or just “racial self-interest, which is not racist” to want an immigration policy that “maintain his or her group’s share of the population”. Nearly 73 per cent of Clinton supporters and 11 per cent of Trump supporters opted for “racist”. You may have already have spotted the flaws in this argument. The first is, how do we define “white”? To an extent, Kaufmann and Goodhard are guided by people’s own description. But if “white” is the classification, does that mean that “setting the tone” is literally the skin tone? Which, for many whites, could be expressed more honestly as “too many blacks”. Or by “white” do we mean “English-speaking”? Or “Christian”? Or “non-Muslim”?
A clue comes when, in Goodhart’s new book he talks of “white British people, especially those from lower income and educational backgrounds, [who] do still wish to retain a non-supremacist ethnic identity”. He assumes that this conveniently benign identity is threatened by the presence of others who are not regarded as sharing it. And since the top signifier is colour of skin it follows that the main threat to this group comes from non-white people.
As it happens I agree with Goodhart and Kaufmann and plenty of others that the soubriquet “racist” has been horribly overused. When a mild-mannered don is accused of racism for feeling that, on the whole, a statue of Cecil Rhodes is no great threat to humanity, then that’s an abuse of language. And it is also true that fear of being labelled racist has inhibited weak-minded public officials from doing their jobs, from the Victoria Climbié case to the British-Asian grooming gangs. Furthermore, as over the Satanic Verses, I support a robust defence of democratic values and rights — rights that have been hard won.
But when they talk about legitimate white “racial self-interest” in a society where 86 per cent of the population is white, I struggle with their argument. Kaufmann, for example, is indignant in claiming that “whites” must have their own interests if other racial groups have theirs. He cites a Zoroastrian (an ancient Persian religious group) as arguing against “marrying out” to preserve the existence of the ancient religion.
But this is an absurdity, There are nearly no Zoroastrians left. There are quite a few white people. And a similar read-across doesn’t work for minorities. Take my black nephew and my white nephew. My black nephew inhabits a society where he can witness us having an argument about whether there are too many of him. My white nephew has never encountered such a thing. My black nephew has an interest in dealing with prejudice. My white nephew doesn’t. Of course, if he were poor he would be disadvantaged and still white, but it would be the poorness that marked him out.
It is a feature of the times, of course, that a multi-millionaire aristocratic think-tanker, daughter of a 15th earl, can write to the Financial Times (as one did last week) complaining about a “liberal animus against whites” and not be thought eccentric.
White males were declared an “endangered species” in the same week that University Challenge managed a programme on which every person appearing was white and male. We are living through a moment of cultural reaction that has little to do with reality.
So let me spell it out. I find it very hard to imagine any “racial self-interest” that whites might have (in a country where they are, after all, in the majority) which wouldn’t have a negative impact on minorities. If, for example, we fashion an immigration policy that embodies the desire to “maintain” a white share of the population, then that policy will have to be racially discriminatory. Since we are never worried about white people moving into “ethnic” areas, a housing policy reflecting white self-interest could be aimed at keeping others off the list. More of my white nephew, less of my black nephew, just so that some people don’t feel “uncomfortable”.
And when Kaufmann writes, sympathetically, that “cultural conservatives hold elites responsible for enforcing antiracist norms — in the workplace, government and mainstream media — beyond the bounds of what they consider appropriate”, I reply “Didn’t they always?” Didn’t they first tell us that tribalism was natural, as was preferring your own, and that it was better to be educated separately but equally, to want your daughter to marry someone just like daddy, a human right to be able to let that spare room to someone you could identify with rather than a black or an Irish? I’m not racist. I have nothing against them. I’m just acknowledging my racial self-interest. Which is that I’m white. So give me the job.
- Eric Kaufmann responds in a letter published on 19 March by The Times, here