My good friend Ricky Ricardi, archivist of the Louis Armstrong House Museum in Queens, NYC, commemorates the 65th anniversary of Louis’ recording of ‘La Vie En Rose’ (from Ricky’s blog ‘The Wonderful World Of Louis Armstrong’):
65 Years of “La Vie En Rose”
Louis Armstrong with Sy Oliver’s Orchestra
Recorded June 26, 1950
Track Time 3: 26
Written by Mack David, Edith Piaf and Louiguy (Louis Gugliemi)
Recorded in New York City
Louis Armstrong, trumpet, vocal; Melvin Solomon, Bernie Privin, Paul Webster, trumpet; Morton Bullman, trombone; Hymie Schertzer, Milt Yaner, alto saxophone; Art Drelinger, Bill Holcombe, tenor saxohpne; Earl Hines, piano; Everett Barksdale, guitar; George Duvivier, bass; Johnny Blowers, drums; Sy Oliver, arranger, conductor
Originally released on Decca 37113
Currently available on CD: It’s on “Satchmo Serenades” and about a thousand compilations.
Available on Itunes? Yes.
65 years ago today, Louis Armstrong tapped into his French side by recording two songs he’d perform for the rest of his career: “La Vie En Rose” and “C’est Si Bon.” What follows is a slightly updated version of my original 2010 posting on “La Vie En Rose” and I’ll be back in a few days with a fresh look at “C’est Si Bon.” Enjoy!
For the last couple of decades, “What a Wonderful World” easily wins the title of the most ubiquitous Louis Armstrong recording, being used in a countless amount of films, television commercials and high school reports (just check YouTube). But “La Vie En Rose” is definitely a close second. According to Imdb.com, it’s been used in at least eight major motion pictures since 1994, most notably in the Pixar classic “Wall-E,” as well as television shows, commercials, you name it. And anyone who has spent three minutes and 26 seconds in its presence can easily understand the phenomenon. You’d have to have the heart of the Tin Man (pre-Oz) to not be moved by it.
Of course, the song truly belongs to Edith Piaf, the legendary French singer who co-wrote it and made it famous to the point where a documentary and a feature film about her life each bear the title “La Vie En Rose.” Piaf apparently wrote the song in 1946 and sat on it for a while before she finally gave it a go in public, where it was received tremendously. In 1948, she sang her original French lyrics on a recording that was picked up in the United States by George Avakian of Columbia Records. I’ll let George tell the story, as he eloquently did in the liner notes to an Armstrong boxed set on the Hip-O label, “An American Original”:
“That same year, Edith Piaf took New York by storm an me by surprise. I was doubling as International and Pop Album director at Columbia in those days, and when Piaf’s manager told me she was coming back to New York despite a cool reception the first time ’round, I asked our Paris affiliate to send me samples of her interim releases so that I could try to choose something which might appeal to the American public. I recognized one melody as ‘You’re Too Dangerous, Cheire,’ a failed pop tune I had liked a couple of years earlier. The label said ‘La Vie En Rose,’ and the impassioned French lyric was far superior to wishy-washy English words I knew. We gave it a shot and to everyone’s astonishment but ‘Ay-deet’s,’ it sold a million copies.”
For those who aren’t familiar with it, hear’s Piaf’s original French version, courtesy of YouTube:
As of today, multiple YouTube versions have amassed over 20 million views, a testament to the lasting power of Piaf and that song in particular. But who is in second place? Ol’ Pops with just over 19 million views himself. As Avakian added, “Of the countless cover versions that followed, Louis’ was easily the best, and he never stopped singing it.” Read the rest of this entry »
The French revolutionary socialist Yves Coleman (of the group Ni patries, ni frontières), has written a lengthy and detailed piece on anti-Semitism and anti-Muslim racism in Europe. This is one of the most comprehensive and important articles on these closely interconnected subjects to have been published so far this century. It appears in a 12-page pull-out in the present edition of the AWL’s paper Solidarity. Comrade Coatesy has already commented on supplementary article by Coleman that also appears in Solidarity: About the ambiguities of the “Islamophobia” concept. We reproduce Coleman’s main article in full below:
Protest in Greece in memory of a Pakistani immigrant murdered by ‘Golden Dawn’ fascists
Anti-Semitism and anti-Muslim racism in Europe
Around 1.1 millions Jews live in the European Union and 19 million Muslims. It’s obviously very difficult to compare the situation of an ethnic/cultural/religious minority living in Europe for centuries with the situation of religious and/or national minorities whose importance has massively grown after the Second World War, and in some cases only during the last 40 years.
Nevertheless, many militants (inspired by left academic researchers) compare anti-Semitism in the 30s to the situation of Muslims in Europe today.
This comparison is flawed1, for many reasons, but it remains a fact that the anti-Islam paranoia which dominates Western media, and the long and complex relations between the Islamic world and Western powers nourish extended racist discrimination and social exclusion against Muslim workers, “alien” or not, living in Europe.
For definitions of anti-Semitism and anti-Muslim racism this text mainly uses those provided by the European Fundamental rights Agency (FRA) with a few additions. Obviously they have not been conceived by so-called “revolutionaries” and do not have a great theoretical significance. They are clearly focused on discrimination: this legalistic and multiculturalist perspective deliberately neglects, or even completely erases, social inequalities, the division of society into classes, and refuses to take into account discriminations if they are not based on ethnic, racial, religious, or gender pecularities.
In addition, if you study in detail, from a historical and anthropological point of view, anti-Semitism and all the issues linked to the cultural, religious, economic and military contacts between Islam and the “Christian West”, contacts which have given birth to today’s anti-Muslim racism in Europe, then the differences between anti-Muslim racism and anti-Semitism appear so huge that you can no longer engage in any comparison – or only so from a purely demagogic angle. The too famous “competing memories” can lead you to compare the statistical figures of the Armenian, Jewish, Gypsy, Cambodian, Tutsi genocides with the number of victims of the transatlantic slave trade or the number of victims of colonialism; and then you will be inevitably led to establish a dangerous hierarchy between these evils. Or you can even go as far as suggesting that capitalist Europe is preparing a “muslimicide” analogous to Hitler’s Judeocide, as if European Muslims in 2015 are in a similar position to European Jews in the mid 30s …
This article deliberately takes a minimalist focus: the issue of democratic rights for all human beings, whatever are their origins and philosophical or religious beliefs. In this limited frame, the great advantage of the FRA definitions is that they focus on concrete, identifiable, phenomena, which we want to fight and defeat today, even if they don’t cover their more general socio-economic causes.
The polemics which have been launched between social scientists – and by extension between radical left activists – around the content of these two definitions often hide ideological issues (“Zionists” against “anti-Zionists”, secular Republicans against supporters of “multiculturalism”, sectarian atheists against intellectually dishonest believers, partisans of a binational State in Palestine and supporters of two separate states, etc.) and their main effect is to divide and paralyse the militants concerned with an efficient struggle against all forms of racism, here and now.
Anti-Semitism is an ideology based on the conscious, or unconscious, hostility to the “Jews”2 for religious, social, national, racial and/or economic motives. “Jews” may be actually Jewish by religion or culture or not. It does not matter for the anti-Semite; what matters for him is to attribute them negative or even sometimes positive qualities3 in order to discriminate and exclude them.
To this very general definition, one can add that anti-Zionism can sometimes, not always, lead to anti-Semitic conclusions4: when Jews are accused of exaggerating the Holocaust; when they are denied the right to self-determination, granted to all the other peoples living on this planet; when classic anti-Judaic and anti-Semitic clichés are used to characterise Israel or Israelis; when Israeli policy is systematically compared to that of the Nazis; when Jews are considered as a “fifth column”, a “lobby” of “cosmopolitan” people who are only loyal to Israel, etc.
Anti-Muslim racism (“Islamophobia” for the European Union and Organisation of Islamic Cooperation) is an ideology which sees Islam as a “monolithic bloc”, sharing “no common values with other cultures”, “inferior to the West and barbaric”, more “sexist” than all the other religions, “supportive of terrorism” and of an agressive politics leading to military conflicts and war.
Anti-Muslim racists justify “discriminatory practices towards Muslims and their exclusion from mainstream society”, practices which they want to enshrine in laws.
To the elements of this FRA definition, one can add that anti-Muslim racism is often mixed to (and fuses with) anti-Asian, anti-African, anti-Arab or anti-Turkish racism, up to the point it’s difficult to distinguish between them.
Today in the Western world, anti-Jew racism and anti-Muslim racism are not, most of the time, religiously motivated. They can mobilise “anti-capitalist” or “anti-imperialist” plot theories which denounce the role of “the Jews”, or present Islam as the main threat to human civilisation today. Anti-Semites and anti-Muslim racists hide their political agenda behind all sorts of radical, leftish or pseudo-humanist reasoning: some pretend they are particularly moved by the sufferings of the Palestinians; others that they only want to defend women’s rights and democracy; some pretend European Muslims should not be blamed for what happens in the Middle East and North Africa, but constantly blame European or American Jews for what happens in Israel; some consider Europeans Muslims should spend all their time condemning Daesh (ISIS), Boko Haram or al-Qaeda, but defend any military aggression of Tsahal, any “targeted murders” with their inevitable “collateral damages5”, or find lousy excuses for racist Israeli settlers or Israeli far right politicians. It’s rather easy to unmask these discourses, including in our own ranks, provided we open our eyes and are ready to lose… some “friends” or “comrades”.
Before analysing these phenomenon and their extent today, one has to recall some of the important political changes which started in the mid-1970’s and set the context for anti-Semitism and Muslim racism today. Read the rest of this entry »
The author is a leading member of the United Secretariat of the Fourth International, an organisation that has not always been clear-cut in its analysis of Islamism, so this article is of great significance. It first appeared in International Viewpoint:
After the attacks on Charlie Hebdo and the Hyper Cacher Jewish supermarket: thinking through the new and rethinking the old
By Pierre Rousset
We should start with a worrying observation.
Heads of state understood the importance of the events of January. Representatives of “democracies” and dictatorships alike, they came to Paris and locked arms together to show solidarity “at the highest levels”. A spectacular gesture if ever there was one!
On the other hand, a significant segment of the radical Left thought it was just business as usual. To be sure, some organizations published declarations of solidarity (and deserve genuine thanks for this) as well as articles grappling with the significance of the events. But many others felt it was enough to score debating points, correct as they may have been (against cross-party national unity, for example); or had as their first concern the need to distance themselves from the victims (declaring “Je ne suis pas Charlie” [“I am not Charlie”] in flagrant disregard for the message intended by those saying “Je suis Charlie” [“I am Charlie”]); or, far worse, felt the urgent task was to assassinate morally those who had just been assassinated physically.
Soon after the events, I co-wrote an article with François Sabado in which we specifically sought to understand what was so unique about the event and its implications in relation to our tasks.  No doubt, much more needs to be said on that score, but I’d like the text that follows (and which deals in large measure with the state of radical-Left opinion) to be read in conjunction with the previous one to avoid pointless repetition.
The unique character of the event
I’ll be referring in particular to an interview with Gilbert Achcar, with which I agree on many points of analysis, but which also contains a number of surprising blind spots. The first of these has to do with the unique character of the event. Gilbert seeks to trivialize the whole affair. “The reaction [to the attacks] has been what anybody would expect. […] These were quite similar reactions from appalled and frightened societies [the USA after 911 and France now] — and, of course, the crimes were appalling indeed. In both cases, the ruling class took advantage of the shock […] There is nothing much original about all this. Instead, what is rather original is the way the discussion evolved later on.” 
Gilbert is quite right to point out [elsewhere in the same interview] that it is extremely exaggerated to place the Charlie Hebdo attack and the September 2001 destruction of the World Trade Center Twin Towers on the same footing. And yet millions of people spontaneously took to the streets following the French events, unlike what happened following previous no less atrocious attacks, such as the murder of children in front of a Jewish school in Toulouse.
Zvika Klein walked round Paris for 10 hours a few days ago, having arranged to be secretly filmed and recorded doing so. He wore a skull cap and traditional Jewish tassles. The fact that he’s an avowed Zionist and works for an Israeli news outlet (NRG) has no bearing on the shocking level of anti-Semitism he encountered.
Here’s the short Youtube clip of his experience, and his account of what happened:
10 hours of fear and loathing in Paris
By Zvika Klein
About six months ago, New Yorker Shoshana Roberts uploaded a video to YouTube in which she documented the sexist remarks and harassment she suffered during 10 hours of walking down the streets of the Big Apple. After the Jan. 9 attack on a kosher supermarket in Paris, where four people were murdered for the sole reason of being Jewish, we decided to see what it was like for a Jew living in the City of Lights.
For 10 hours I quietly walked down the streets and suburbs of Paris, with photographer Dov Belhassen documenting the day using a GoPro camera hidden in his backpack. Given the tensions in Paris, which is still reeling from a wave of terrorist attacks (including the murder of Charlie Hebdo magazine journalists), I was assigned a bodyguard.
In zero-degree weather, thousands of Frenchmen braved the cold wind on their way to just another day at the office. We started walking – first through the quieter quarters of the city, across from the Eiffel Tower, the Champs-ֹlysיes, and the Jewish neighborhoods, and later through the mostly Muslim neighborhoods.
Areas known as tourist attractions were relatively calm, but the further from them we walked, the more anxious I became over the hateful stares, the belligerent remarks, and the hostile body language.
At times it was like walking in downtown Ramallah. Most women were wearing a veil or a hijab, most men appeared to be Muslim, and Arabic was prevalent everywhere. We decided ahead of time that I was to walk through these areas quietly, without stopping anywhere, without speaking to anyone, without so much as looking sideways. My heart was pounding and negative thoughts were running through my head. I would be lying if I said I was not afraid.
Walking into a public housing neighborhood, we came across a little boy and his hijab-clad mother, who were clearly shocked to see us. “What is he doing here Mommy? Doesn’t he know he will be killed?” the boy asked.
Walking by a school in one of Paris’ neighborhoods, a boy shouted “Viva Palestine” at me. Moments later, passing by a group of teens, one of the girls remarked, “Look at that – it’s the first time I’ve ever seen such a thing.”
Walking down another neighborhood, a driver stopped his car and approached us. “We’ve been made,” I thought. “What are you doing here?” he asked. “We’ve had reports that you were walking around our neighborhood – you’re not from around here.”
In one of the mostly-Muslim neighborhoods, we walked into an enclosed marketplace. “Look at him! He should be ashamed of himself. What is he doing walking in here wearing a kippa?!” one Muslim merchant yelled. “What do you care? He can do whatever he wants,” another, seemingly unfazed merchant, answered. Over at a nearby street I was lambasted with expletives, mostly telling me to “go f*** from the front and the back.”
At a nearby cafי, fingers were pointed at us, and moments later two thugs were waiting for us on the street corner. They swore at me, yelled “Jew” and spat at me. “I think we’ve been made,” the photographer whispered at me. Two youths were waiting for us on the next street corner, as they had apparently heard that a Jew was walking around their neighborhood.
They made it clear to us that we had better get out of there, and we took their advice. “A few more minutes and this would have been a lynching,” the bodyguard told me as we were getting into the car. “Leave this area right now.”
Is this what life is like for Paris’ Jews? Is this what a Jew goes through, day in and day out, while walking to work or using public transportation? The majority of French Jews do not flaunt their religion, as the Jewish community leaders have urged them to wear hats as they walk to and from work, or go bareheaded. But what about nighttime? Well, Jews prefers to stay inside in the evening. It is safer at home.
A thought-provoking article By Levi Tazir:
Two weeks ago, four Jews were killed in a kosher supermarket for being Jews. Anti-Semitism was in the news once again. The headlines confirmed what everyone in a minority has known for some time: racism, in all forms, is on the rise.
Right-wing Jewish groups like Campaign Against Anti-Semitism seized on it as an opportunity to feed paranoid dogma. Zionist groups used it as an excuse to promote immigration to Israel. Conservatives pulled together awful policies, saying it meant we needed more police.
We, on the Jewish Left, struggled to articulate ourselves, to say that Jews did of course have a future in Europe, to reject right-wing opportunism, to say that we would be stronger if we united with all other groups facing bigotry, to express our concerns about Islamophobic and anti-immigrant backlashes, to offer our best arguments for socialist, anarchist and democratic solutions to anti-Semitism.
And we did it alone. We did it alone.
If you read any of the left-wing news sources or subscribe to any of the UK’s leftist parties, you wouldn’t even know an attack on Jews had happened. You’d know about Charlie Hebdo. You’d know about the attacks on mosques in the aftermath. You could read deep and insightful histories of French colonialism in North Africa and interesting accounts of the problems in the Parisian banlieus. But nothing about Jews.
On Counterfire: nothing. On Left Unity: nothing. From the Greens: nothing. Red Labour: nothing. On the Revolutionary Socialists Network: nothing.
My Facebook and Twitter feeds filled up with Jews offering their thoughts. But from other, non-Jewish leftists, I just heard nothing. Absolutely nothing.
I want to know why. I want to ask some questions to the rest of the Left.
Do you think it doesn’t matter?
Maybe you thought it wasn’t newsworthy. But it’s not every day that Jews get killed in a supermarket for being Jews. That felt pretty important, to us at least.
Didn’t you care?
You must have cared. You’re leftists because you care about other human beings. You worry about people’s lives and want to see them do well. Surely a public execution of Jews warrants something. Just your condolences. Just your acknowledgement. That’s all.
Do you think anti-Semitism isn’t an issue?
In that case, how many Jews need to die before it is?
Did you think that Islamophobia mattered more?
The gunman was a Muslim. We were all worried that the attack would result in a backlash against Muslims. It has. It’s been terrifying. We’re adamant that we must stand together with Muslims and support our comrades and neighbours through all that’s happening. But surely – surely – the attack on Jews warranted enough to worry a little bit about anti-Semitism too. Just enough to say it was happening.
Do you believe the lies they tell about us? Do you believe we’re all rich and doing fine?
It’s an old distraction tactic from the right-wing elites to scapegoat Jews as wealthy. They think that if they point the finger at us, nobody will notice that the ruling class is overwhelmingly white, Christian and from the same schools. The truth is Jews are evenly spread across all classes, mirroring almost exactly the rest of society. As a religious group, we are no more wealthy or poor than any other religious group.
Do you think we’re all white?
Most of France’s Jews come from North Africa. The murdered came from Tunisia and Algeria. The Jews of Paris come from the same cities as the Muslims of Paris. Most Jews in Europe come from the Middle-East and North Africa. Not centuries and centuries ago. They and their parents were born in Morocco, Iraq, Iran, Egypt, Yemen and Afghanistan. We’re overwhelmingly not white.
If we were all rich and white, would it mean it mattered less?
Perhaps it would. But surely it wouldn’t mean it mattered so little that anti-Semitism didn’t deserve a mention.
Do you think Israel’s occupation of Palestine justifies anti-Semitic attacks in Europe?
One BBC reporter, Tim Wilcow, said exactly that.
Israel is occupying Palestine. It’s inexcusable and unjust. It gives anti-Semites an excuse. It makes people everywhere angry. But the Jews who live in London, Paris and the rest of the world don’t have any control over that. We are not Israel’s military occupation any more than Christians are the Pope. Of course we’re not. A people can be oppressed in one space and oppressors in another. That shouldn’t mitigate against mentioning their oppression where you see it.
Do you think support from Tories is enough?
Theresa May and Eric Pickles were snapped holding up signs saying “Je suis Juif” [French: I am a Jew], in solidarity with those killed. Conservatives and right-wing Labour leaders made statements. The Spectator and The Telegraph wrote articles about the worrying growth in anti-Semitism. But we didn’t want, need or ask for their support. It’s the support of our comrades – the people who stand with us on anti-cuts and anti-war demonstrations – that matters. We needed to hear something from you.
Do you know that your silence is driving Jews to the right?
When you ignore Jewish suffering, you hand undecided Jews over to fundamentalist religious movements and Zionist political groups on a plate. They see no place for themselves on the Left, so go in any other direction. One of the main reasons that groups like the reactionary street movement Jewish Defence League are growing is that the organised Left hasn’t stepped in to offer an alternative. It’s not enough for Jewdas to write articles and organise vigils. We need you on our side.
I hate it, I really do, when anyone starts a conversation with “the problem with the Left is…” It’s an act of separating yourself from the rest of the Left, giving up and saying that it’s somebody else’s responsibility to change.
Only in this case, we didn’t separate ourselves from the Left. The Left separated itself from the Jews. You did that when you didn’t acknowledge that four Jews were murdered in a supermarket for being Jews.
And I want to know why.
Comrade Coatesy writes:
Zineb El Rhazoui, a surviving columnist at Charlie Hebdo magazine who worked on the new issue, said the cover was a call to forgive the terrorists who murdered her colleagues last week, saying she did not feel hate towards Chérif and Saïd Kouachi despite their deadly attack on the magazine, and urged Muslims to accept humour.
“We don’t feel any hate to them. We know that the struggle is not with them as people, but the struggle is with an ideology,” she told BBC Radio 4’s Today programme.
The whole magazine, here
From Mediapart, 11 January 2015:
By Olivier Tonneau.
Three days ago, a horrid assault was perpetrated against the French weekly Charlie Hebdo, who had published caricatures of Mohamed, by men who screamed that they had “avenged the prophet”.
A wave of compassion followed but apparently died shortly afterward and all sorts of criticism started pouring down the web against Charlie Hebdo, who was described as islamophobic, racist and even sexist. Countless other comments stated that Muslims were being ostracized and finger-pointed. In the background lurked a view of France founded upon the “myth” of laïcité, defined as the strict restriction of religion to the private sphere, but rampantly islamophobic – with passing reference to the law banning the integral veil. One friend even mentioned a division of the French left on a presumed “Muslim question”.
As a Frenchman and a radical left militant at home and here in UK, I was puzzled and even shocked by these comments and would like, therefore, to give you a clear exposition of what my left-wing French position is on these matters.
Firstly, a few words on Charlie Hebdo, which was often “analyzed” in the British press on the sole basis, apparently, of a few selected cartoons. It might be worth knowing that the main target of Charlie Hebdo was the Front National and the Le Pen family. Next came crooks of all sorts, including bosses and politicians (incidentally, one of the victims of the shooting was an economist who ran a weekly column on the disasters caused by austerity policies in Greece). Finally, Charlie Hebdo was an opponent of all forms of organized religions, in the old-school anarchist sense: Ni Dieu, ni maître! They ridiculed the pope, orthodox Jews and Muslims in equal measure and with the same biting tone. They took ferocious stances against the bombings of Gaza.
Even if their sense of humour was apparently inacceptable to English minds, please take my word for it: it fell well within the French tradition of satire – and after all was only intended for a French audience. It is only by reading or seeing it out of context that some cartoons appear as racist or islamophobic.
Charlie Hebdo also continuously denounced the pledge of minorities and campaigned relentlessly for all illegal immigrants to be given permanent right of stay. I hope this helps you understand that if you belong to the radical left, you have lost precious friends and allies.
This being clear, the attack becomes all the more tragic and absurd: two young French Muslims of Arab descent have not assaulted the numerous extreme-right wing newspapers that exist in France (Minute, Valeurs Actuelles) who ceaselessly amalgamate Arabs, Muslims and fundamentalists, but the very newspaper that did the most to fight racism. And to me, the one question that this specific event raises is: how could these youth ever come to this level of confusion and madness? What feeds into fundamentalist fury? How can we fight it? Read the rest of this entry »
Reblogged from Left Foot Forward:
Tehmina Kazi of British Muslims for Secular Democracy looks at nine mistaken assumptions doing the rounds following the murders that took place at the offices of Charlie Hebdo:
False Assumption One
‘Charlie Hebdo magazine was needlessly provocative’
Manufacturers of outrage and assorted agitators do not need any kind of ‘provocation’ for their actions. When Jyllands-Posten published the Danish cartoons in September 2005, protests in Muslim-majority countries did not start until four months later.
Mona Eltahawy’s interview with Jytte Klausen, the Danish-born author of the Yale Press’s forthcoming book, Cartoons That Shook the World, recognised that lag. According to Yale Press’s Web site, she argues that Muslim reaction to the cartoons was not spontaneous but, rather, that it was orchestrated “first by those with vested interests in elections in Denmark and Egypt”, and later by “extremists seeking to destabilize governments in Pakistan, Lebanon, Libya, and Nigeria”.
Further, Quilliam Foundation director and Liberal Democrat prospective parliamentary candidate Maajid Nawaz re-tweeted a ‘Jesus and Mo’ cartoon on 12 January 2014. Most of the people who called for his de-selection – and helped to whip up the resultant furore – conveniently ignored his original mention of the cartoons on the BBC’s Big Questions programme earlier. The broadcast itself attracted barely a whisper on social media.
False Assumption Two
‘The Left should defend all expressions of Islam at all costs’
Professor Karima Bennoune said it best in her article, ‘Why Bill Maher and Ben Affleck are both wrong‘: “We do not need either stereotypical generalizations or minimising responses to fundamentalism, however well-intentioned.
What we need is a principled, anti-racist critique of Muslim fundamentalism that pulls no punches, but that also distinguishes between Islam (the diverse religious tradition) and Islamism (an extreme right-wing political ideology). We need support, understanding and to have our existence recognised.”
False Assumption Three
‘The French hate Muslims, don’t they?’
From the Pew Global Attitudes survey 2014, which interviewed 7,022 citizens in seven European countries, 72 per cent of French citizens polled said they had a favourable opinion of Muslims in their country. This was higher than Italy, Greece, Poland, Spain, Germany, and even the UK.
False Assumption Four
‘Not in Our Name campaigns are helpful’
As well-intentioned as these undoubtedly are, the ‘Not in my name’ campaigns spearheaded by Muslims send out a problematic subliminal message to non-Muslims: that Muslims are unwilling to sort out the problems in their own back yard.
No-one is expecting us to eradicate all gender segregation in public events overnight, or to change the minds of all homophobic preachers in a few months, or to re-introduce music lessons in all Muslim-majority schools that have cancelled them. No-one is saying that we have to devote several years of our lives and careers doing this (as I have).
However, we are expected to make some effort to condemn obscurantism from all quarters, or as much as we are able to within our own circles of influence. Given that the Qu’ran takes such a strong line on humans challenging injustice wherever we find it, this shouldn’t be too difficult.
False Assumption Five
‘Religious minorities have less to gain from democratic freedoms than the majority’
The same legislation that promotes freedom of expression also protects freedom of religion – and from religion. Article 9 of the European Convention of Human Rights protects freedom of thought, conscience and religion (unless state interference with these is shown to be a proportionate means of achieving a legitimate aim).
In a non-legal context, the culture of rights and freedoms we have in the UK leads to strong civil society projects that monitor anti-Muslim attacks, such as Tell MAMA.
False Assumption Six
‘Condemnation is sufficient’
Sombre press releases and widely-shared Facebook updates are better than nothing, but many of their authors have inadvertently contributed to the problem in the past.
By endorsing blasphemy laws, treating the words of Zakir Naik and Junaid Jamshed as gospel, or turning a blind eye when feminist or progressive Muslim activists (like Sara Khan of Inspire) are viciously attacked for their work on Twitter.
False Assumption Seven
‘It is always someone else’s fault’
Then there are those who won’t even condemn acts of violence and terrorism, but automatically paint the attacks as false-flag operations, with a cast of extras to rival ‘Titanic’. In my experience, attempting to reason with these people is a waste of time and energy. Better to leave them to their echo chambers.
False Assumption Eight
‘Beliefs deserve more protection than people’
Under the Equality Act 2010, beliefs are only protected insofar as they apply to the rights of individuals. For instance, it is unlawful for someone to discriminate against you because of your religion or belief (or because you have no religion or belief):
- in any aspect of employment
- when providing goods, facilities and services
- when providing education
- in using or disposing of premises, or
- when exercising public functions.
False Assumption Nine
‘The way forward is to treat each event as a passing accident of horror’
Laissez-faire approaches like these have led us to the predicament we are in. These acts are neither passing nor accidental; they are part of one long atrocity continuum, compounded by mainstream society’s cowardice and unwillingness to champion unpopular causes.
Instead, campaigning groups that happily take on the far-right should challenge the Muslim right-wing with equal ferocity, rather than giving their behaviour a free pass.
* Tehmina Kazi has been director of British Muslims for Secular Democracy since May 2009, and has worked on a number of human rights and citizenship projects
Ernest Mandel once proposed that World War Two should be seen as, simultaneously, an inter-imperialist dispute and an anti-fascist struggle. The two elements are difficult to disentangle, even in retrospect, but both should be recognised and, insofar as we can, distinguished between. D-Day was, I’d contend, indubitably part of the anti-fascist struggle. The young workers who fought and died then, and the dwindling band of elderly survivors, deserve our profound respect and gratitude.
Max Hastings (yes, I know he’s a Tory, but he’s also a damned good military historian), wrote in his superb book on WW2, All Hell Let Loose (Harper Press 2011):
Meticulous planning and immense armaments promised Overlord‘s success, but the hazards of weather and the skill of the German army fed apprehension in many British and American breasts. The consequences of failure must be appalling: civilian morale would plummet on both sides of the Atlantic; senior commanders would have to be sacked and replaced; the presige of the Western Allies, so long derided by Stalin for feebleness, would be grievously injured, likewise the authority of Roosevelt and Churchill. Even after three year’s attrition in the east, the German army remained a formidable fighting force. It was vital that Eisenhower should confront von Rundstedt’s sixty divisions in the west with superior combat power. Yet the invaders were supported by such a vast logistical and support ‘tail’ that, even when they reached their maximum strength in 1945, they would deploy only sixty American and twenty British and Canadian combat divisions. Air power, together with massive armoured and artillery strength, was called upon to compensate for inadequate infantry numbers.
For the young men who made the assault on 6 June 1944, however, such grand truths meant nothing: they recognised only the mortal peril each one must face, to breach Hitler’s Atlantic Wall. The invasion began with drops by one British and two American airborne divisions on the night of5 June. The landings were chaotic but achieved their objectives, confusing the Germans and securing the flanks of the assault zone; paratroopers engaged enemy forces wherever they encountered them with an energy worthy of such elite formations.
Sgt. Mickey McCallum never forgot his first firefight, a few hours after landing. A German machine-gunner mortally wounded the man next to him, Private Bill Atlee. McCullum asked Attlee ‘if he was hit bad’. The soldier replied, ‘I’m dying Sergeant Mickey, but we’re going to win this damn war, aren’t we? You damn well A we are.’ McCallum did not know where Atlee hailed from, but thought his choice of words suggested an east coast man. He was passionately moved that this soldier, in his last moments, thought of the cause rather than himself. In the hours and days that followed, many other such young men displayed similar spirit and were obliged to make a matching sacrifice. At dawn on 6 June, six infantry divisions with supporting armour struck the beaches of Normandy across a thirty-mile front; one Canadian and two British formations landed on the left, three American divisions on the right.
Operation Overlord was the greatest combined operation in history. Some 5,300 ships carried 150,000 men and 1,500 tanks, scheduled to land in the first wave, supported by 12,000 aircraft. On the French coast that morning, a drama unfolded in three dimensions such as the world would never behold again, British and Canadian troops poured ashore at Sword, Juno and Gold beaches, exploiting innovative armoured technology to overwhelm the defences, many of them manned by Osttruppen of Hitler’s empire. ‘I was the first tank coming ashore and the Germans started opening up with machine-gun bullets,’ said Canadian Sgt. Leo Gariepy. ‘But when we came to a halt on the beach, it was only then that they realized we were a tank when we pulled down our canvas skirt, the flotation gear. Then they saw we were Shermans.’ Private Jim Cartwright of the South Lancashires said, ‘As soon as I hit the beach I wanted to get away from the water. I think I went across the beach like a hare.’
The Americans seized Utah, the elbow of the Cherbourg peninsula, with only a small loss. ‘You know, it sounds kind of dumb, but it was just like an exercise,’ said a private soldier wonderingly. ‘We waded ashore like kids in a crocodile and up the beach. A couple of shells came over but nowhere near us. I think I even felt somehow disappointed, a little let down.’ Further east at Omaha beach, however, Americans suffered the heaviest casualties of the day — more than eight hundred killed. The German defending unit , while no elite, was composed of better troops than those manning most of the Channel front, and kept up vigorous fire against the invaders. ‘No one was moving forward,’ wrote AP correspondent Don Whitehead. ‘Wounded men, drenched by cold water, lay in the gravel … “Oh God, lemme aboard the boat,” whimpered a youth in semi-delirium. Near him a shivering boy dug with bare fingers into the sand. Shells were bursting on all sides of us, some so close that they threw black water and dirt over us in showers.’
A private soldier wrote: ‘ There were men crying with fear, men defecating themselves. I lay there with some others, too petrified to move. No one was doing anything except lay there. It was like mass paralysis. I couldn’t see an officer. At one point something hit me on the arm. I thought I’d taken a bullet. It was somebody’s hand, taken clean off by something. It was too much.’ For half the morning, the Omaha assault hung on the edge of failure; only after several hours of apparent stalemate on the sands did small groups of determined men, Rangers notable among them, work their way up the bluffs above the sea, gradually overwhelming the defenders.