Tag Archives: racism

Take Churchill, but leave my racist gran out of it

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Statues are kaleidoscopic totems; golems whose frozen faces hold different meanings for different groups of people throughout different points in history. Statues are erected, just as history is written, by the winners, but society is a rolling contract, a constant site of conflict and negotiation, and those at the bottom usually, sooner or later, get their shot at – or the opportunity to fire some shots at – the top-spot. Just ask the French Royal Family circa 1789, or Saddam Hussein and his Ba’ath party.

The symbols that once united, may one day divide; the statues that once stood for valiance and jubilation, may one day fall for avarice and hubris. One chunk of sculpted marble can run the gamut from hero to villain and back again over several life-times – that’s if it can manage to avoid being beheaded, blown up or pulled down by chains.

2020 has been a time of great unrest in the world, both biologically and societally. Unrest over the Black Lives Matter movement has swiftly eclipsed the west’s tantrums over coronavirus restrictions, to the point where the coronavirus looks set to join the recently evaporated ghost of Brexit in the shared Ecto-containment units of our collective memory (although I predict a particularly nasty second wave of Brexit at some point in the autumn).

It’s Statuegeddon out there. History is being violently re-framed and re-claimed at home and abroad, both in the media and in the streets. In the US, Columbus and various Confederate generals have borne the brunt of this revisionist violence; here in the UK, the statues of a handful of regionally, but not nationally, well-known colonial ne’er do wells have met their ignominious ends, most notably the likeness of slave-trader Edward Colston, which was wrenched from the ground, marched through the streets and tossed into Bristol harbour.

In the UK, all of this was met with mild indignation on one side and righteous vindication on the other. Until, of course, BLM protestors in London – or at least a handful of those present during demonstrations – turned their attentions to Churchill: the great grand-daddy plinth-pimp; the undisputed Billy Big Balls of the statue world. You’ll no doubt have seen the image of the words ‘IS A RACIST’ spray-painted on the statue’s plinth beneath Churchill’s name. Later in that same day, a man was seen standing atop the cenotaph trying to ignite the Union Jack. Two competing narratives are clashing, like hammers into anvils, and it’s causing sparks.

My paternal grandmother was a life-long supporter of the SNP and Scottish independence, but never-the-less she venerated the arch-conservative Churchill as a God. She wouldn’t hear a bad word said against him. I accepted her view of Churchill wholesale and without criticism, mainly because I was young and hadn’t yet been exposed to any criticism of Churchill the man, but also because my gran had been alive during World War II. She’d spent the early forties living in perpetual fear, worrying about bombs dropping on her town, worrying if she’d ever see my grandfather again, worrying who else in the town wouldn’t be coming back, all the while working her fingers to the bone. I trusted her judgement; her lived experience. I trusted history, at least as I understood it at the time.

Churchill once represented a generation’s shared agony and sacrifice. He stood for imperialism, the old guard, a certain Brutish, British sentiment, yes, but also strength and resolve in the face of a conquering enemy, an enemy that was much worse than anything the world had ever seen before, at least in terms of scale, and military range and capability. He undoubtedly galvanised people’s spirits, fanned the flames of hope.

Now, as the war generation dwindles to a handful of living emblems, there’s sufficient distance to re-evaluate Churchill’s legacy away from the propaganda and old Blighty bluster.

Churchill may well have been an effective rallying force in the fight against Hitler’s eugenocidal expansionism, but looked at through different sets of contemporaneous eyes it’s probably fair to say that he was somewhat lacking in decency and compassion. You know. Just a smidgeon. In fact, he was a bit of an arsehole, even adjusting for the rampant racism and ingrained xenophobia that was reputedly typical of the era.

It’s quite possible that his rousing defence of the Empire was just that: a rousing defence of the Empire, and not really anything to do with repelling fascism which, under certain circumstances, Churchill was more than prepared to admire, especially when it dressed as snappily as Mussolini. And what about those train time-tables? Phwoar, missus.

In 1919 as secretary of state for war Churchill ordered chemical attacks on the Bolsheviks in northern Russia; his strategising was responsible for the out-manned and under-resourced 51st Highland Division being abandoned in France, resulting in the death or capture of some 12,000 Scottish soldiers. And that’s not to forget his part in the decision in 1919 to send tanks and soldiers into Glasgow’s George Square to settle a labour dispute.

Churchill regarded the many subjugated peoples held hostage under the banner of the British Empire as subhuman savages or unruly children, and routinely treated them as such as a matter of policy, particularly the Indians, whom he held in special disregard, a sentiment baldly expressed through his complicity in the Bengal famine, a man-made tragedy that claimed the lives of millions of Indians. This is but a small sample from the dark side of Winston Churchill. It’s hardly exhaustive. Black and tans, claims of Aryan superiority, pillages in South Africa. The list goes on. And on and on.

Had my gran been faced with this list I’m almost certain that it wouldn’t have swayed her from her worship. Churchill was her warrior, her guide, her leader. Who was she to question him, especially when she appeared to agree with many of his underlying assumptions about people from other races?

My grandmother never carried out any genocides – none that I’m aware of anyway – but she was  undoubtedly, em, a wee bit racist. Like many of her generation, she couldn’t understand what people of other races had to complain about. And wasn’t slavery a long time ago anyway? I hear that sentiment echoed, even now. But if white people who never fought in the second world war – who weren’t even alive until years after its end – can say that they are still touched by its, and Churchill’s, legacy – that its importance will continue to be passed down from generation to generation – then why are we so unable to grasp the idea that something as horrific as slavery, still a very recent event in human history, might still cause ripples throughout white and black communities for some time to come. Nobody pushed a big button to end all racism at the moment when slavery was abolished. Some scars take a long time to heal.

My gran wasn’t rabid with her racism. It sometimes felt like she’d received a flyer about the benefits of racism one day, and just thought, ‘Ooooh, that sounds nice.’ She’d never met anyone of colour, and her TV was replete with westerns and war films, all of which helped to reinforce the white-centric status quo. Life was black and white for my gran, sometimes literally. The Japs? Vile. Blacks? Animals. The Red Indians? Savages. Arabs? Never trust them. That last one came straight from my grandfather, who’d served amongst North Africans and middle-easterners during the Second World War and formed a life-long judgement of them as a consequence. Given that during war-time my grandfather was involved with the smuggling and selling on of black-market oil via dealings with the Italian mafia, he wasn’t really well placed to opine on the trustworthiness of any particular person, much less a whole race.

I remember my papa dropping the bombshell on me that he didn’t like black people. He said it almost impassively, barely bothering to take his eyes from the TV. I was around fourteen at the time, and unencumbered by any explicit racist notions – beyond past complicity in the sad trade of unnecessary and uninspired racist jokes at my almost entirely all-white primary school, the punchlines of which featured Twixes, Drifters, chocolate biscuits and red head-dots – and wanted to know why. Why, papa? What have black people ever done to you?

‘I dunno,’ he said with a half-hearted shrug. ‘I just don’t like them.’

Although I wasn’t looking for an Aristotelian exploration of his beliefs and motivations I must confess to feeling a little less than satisfied with his answer.

I pressed him further. ‘What do you mean “you just don’t like them”? There has to be a reason.’

He thought for a moment. A few seconds later he delivered his pay-load.

‘You know how you sometimes don’t like a flavour of ice-cream? It’s like that. I just don’t like them.’

I didn’t have a comeback for that. How could I have? You’ve got to admit, that’s genius racism. Deftly dodging the whole arena of thought and reason to frame his views not intellectually, but emotionally, reducing his racism to a calm statement of preference. It didn’t seem to stem from any visible sense of hatred. Racism for my papa was as simple as saying, ‘Nah, cheers for the offer, but no thanks, I’d rather not.’ Oddly, he seemed to dig Sidney Poitier. Cognitive dissonance writ large.

I did toy with bringing him a bowl of Neapolitan ice cream, and saying, ‘Look, papa. Look at all the different colours – the pink, the yellow and the brown – all sitting happily together, in perfect harmony,’ but I was worried he might scoop out the pink bit and leave the other two by the two-bar fire to melt.

When I was 21 I met a couple of Israeli back-packers in Amsterdam. Really good guys. They saved my life in some ways. One of the duo, Dani, was of Russian ancestry; the other, Ilan, was from Arab stock. A few months later they came to Scotland to visit me. Ilan arrived first. I took him to meet my dad and gran. Now, this was certainly the first time anyone of colour had ever been in my gran’s house, and she reacted as I knew she would: with a sort of fear-soaked, ultra-politeness. She brought through a platter of sandwiches, and I just knew she’d opted for a platter because the serving plate could double as a shield should any shit happen to go down. After all, never trust an Arab, right? In retrospect, as much as I enjoyed dragging my gran into the twentieth century, it wasn’t necessarily fair to put the fear of bloody murder into her old eyes.

She was a lovely woman, my gran, kind and warm, content in her later life to live in her wee town-shaped, Catholicism-scented bubble. That feeling she got when she was finally confronted with the ‘other’ was, I think, the root of her racism, which wasn’t really racism at all, but fear. Pure, undiluted fear. A fear stoked by the people around her, and the newspapers, and the TV shows, and the movies, and by people like her old hero Churchill, who was always more than happy to take a big oily crap on the whole concept of the brotherhood of man.

So what do we do with Churchill now?

I suppose it’s possible to embrace both Churchills: the bold, heroic, no-nonsense, fight-them-on-the-beaches figurehead, and the blood-thirsty, racist tyrant. It’s just a question of how we reconcile those Churchills and choose to remember him as a consequence. Do we really need to venerate him with a statue, and would it really damage his legacy if his statue were to be moved to a museum? On the other hand, are we being too knee-jerk, too revisionist? If we move Churchill to a museum, would he even be safe there? Are the looted treasures of Britain’s museums next on the list for reclamation or obliteration? Should the state cow-tow to violence, however righteous the impetus?

On the other other hand, in the face of a stubborn and indifferent state, isn’t violence sometimes the only mechanism that people have at their disposal to effect change? I don’t think the French Revolution would’ve gotten very far if the marginalised, powerless citizens of Paris had written a series of withering letters to their local feudal representatives.

Maybe, going forwards, if we feel the need to build a statue, we should keep it abstract or symbolic; something that evokes a moment in time rather than a man or a woman of the moment. Because things can change in a moment. If 2020 has taught us anything, it’s almost certainly that.

I don’t know what’s going to happen to, or about, Churchill. Perhaps this re-evaluation couldn’t have come at a better time, given that those who moved to defend his statue this past weekend were witnessed giving Nazi salutes and attacking the police, behaviour that stands a little at odds with the virtues they claimed to be in town to defend and uphold.

Whatever we do with Churchill and the murky legacy of Britain’s colonial past, can you do me a wee favour? Leave my gran out of it. She was a good ‘un.

Some of my best friends are grans.

Doo-Wop: Ned Flanders on Crack

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I’ve been listening to a lot of Doo-Wop recently. It’s a style of music that had its hey-day back in the 50s and 60s, so it has the power to transport you, mind and soul, to a bygone time and place. It makes me feel nostalgic, which is an odd thing, because I wasn’t born until 1980. And I was born in Central Scotland. Not exactly a Doo-Woppy time or place. It may well be that circa 1982 it was common for large numbers of drunk, angry Scotsmen to burst into west-coast chip shops shouting, ‘I’m gonnae do you, Wop!’ into the terrified faces of the Italian owners, but I don’t think that strictly qualifies as Doo-Woppy.

I think the strange effect the music has on me must be attributable to growing up with Danson, Selleck and Guttenburg crooning Goodnight Sweetheart over a sleeping baby, and Marty McFly gate-crashing his parents’ high school dance; Doo-Wop’s place in 80s pop-culture has tricked my brain into believing that I was around in those Danny Zuko-flavoured days of big combs, big collars and concealed switch-blades (whereas the world I actually grew up in was a greed-centric, shell-suited hell-hole over-flowing with concrete fly-overs and Kylie Minogue). Doo-Wop offers the ear a soothing, homely, innocent sound, a far cry from the overtly sexual lyrics and aggressive, thumping beats of some of today’s more raucous and risqué music (to which we’re pretty much already inured and de-sensitised, the dead-eyed, pervy monsters that we are).

Doo-Wop music was predominantly recorded by black men in an era where opportunities for black men in America weren’t exactly thick on the ground. The singers, most of whom hailed from rough neighbourhoods, learned their craft in church, and perfected it on the street. Doo-Wop was a prized commodity, beloved of the newly created class of teenagers everywhere, and a good Doo-Wop group could secure a ticket to stardom, or at least a short break from being bent and pulverised by the grinding, crushing gears of the – then incontrovertibly – institutionally racist US state. Italians from equally rough neighbourhoods got in on the Doo-Wop act, too, symbolically uniting the two communities in song and poverty, a note of solidarity that wasn’t quite powerful enough to transcend either culture’s tribalism when societal tensions occasionally spilled over into hatred and violence (see the Newark race riots, among many, many others).

Doo-wop groups usually had names redolent of superheroes (The Marvels), birds ( The Nightingales) or middle-class housing estates (The Clovers), sometimes all three at once. They invariably wore their hair slicked or brushed back, wore sharp suits, and harmonised sweet sounding ballads about love and romance, everything about them sanitised to the point where a young white girl might be able to take them home to meet their mother (if only their mother wasn’t so deeply racist).

Teens loved the zippy, happy, fun little ditties of Doo Wop, which undoubtedly means that parents and grandparents everywhere hated it, especially the more racist ones, who must’ve abhorred the underlying seditious message promoted by the music that young black men could serve as a focus and an outlet for teenage love and romance.

Still, Doo-Wop, though it sprang from the church and the street corner, feels like a white person’s idea of what black music should sound like. I say this whilst conceding that it’s almost certainly pretentious, patronising or even quasi-racist to assume that all black music must possess deep meaning, or be steeped in culture or history, in order to be considered worthy. Lest we forget we live in a world where James Blunt exists.

The Blues, or some raw, disjointed precursor of it, came from West Africa along with its dispossessed people, became infused with field hollers and slave songs, and evolved – in step with the rising misfortunes and bittersweet victories of the American black man – into a haunting, elegiac evocation of a people’s history; a way of telling stories – beautiful, mournful and wisened – about a long, unresolved legacy of loss, shame, servitude, sadness, death and reconciliation, even when the songs, on the surface of it, were about losing your house and your wumin and your dog. If doo-wop was a shiny plaster positioned over an amputation, then the Blues was the blood and pain and sorrow underneath.

When rap came along it ripped off the Band-Aid and threw it away; prodded at the wound, dug into it, showed it to the world and didn’t let the world look away; it clobbered people over the head with the amputated limb itself. In its early days at least, rap gave voice to the voiceless, and a shape and a face to the anger of the urban underclass; to the targeted, marginalised, dispossessed and murdered black-and-brown skinned kids of the ghetto. Like anything and everything else these days, rap – mainstream western rap at least –  has lost its way as a form of furious poetic protest, and a musical record of a way of life, and become a polluted, diluted, commercialised and sexualised shadow of its former self.

Most of the music in my car, no matter the country or ethnicity or history from which it sprang, is at least 15 years old, much of it 40 or 50 years old. There’s Elton John, Billy Joel, Metallica, various crooners of old, Lionel Ritchie, Oasis, Phosphorescent, Dr Hook, Doo-Wop, and the peerless Sam Cooke. Age has got a lot to do with this; the widespread human habit of preferring thoughts, sounds, and associations from your own heyday (first- and second-hand). But it’s also because music these days feels insipid, banal, and de-fanged; packaged and sold with all the care and creative desire of a factory churning out breakfast cereal.

When I listen to Doo-Wop I think of an America of wide-brimmed hats, bikes with bells and baskets, immaculately-kept town squares and coiffured ladies in flowing pastel dresses, an idealised America that – if it ever really existed outside of TV and movies – harboured terrible secrets just beyond the periphery of its white picket fences. In many ways Doo-Wop was a dream that masked a nightmare.

But what a dream. Even at its most anodyne I’d still take Doo-wop over almost any of today’s crotch-jiggling, join-the-dots, air-brushed pop stars. Even lyrics like ‘Din-diddly-doo-wah-doo’ and ‘shh-boom shh-boom’ – Ned Flanders on crack – hold infinitely more meaning than a bunch of songs about self-regard, preening, and fucking.

Young or old, black, brown or white, most new songs in the mainstream these days are about the same thing: money.

The Hell of Work: The Toy Shop

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I once worked night-shift in a toy-shop in the weeks leading up to Christmas. 7pm to 7am. My job was to help unbox the day’s deliveries and re-stock the shelves. I suppose you could say that my hard graft was indirectly responsible for putting happy smiles onto the faces of thousands of local children. Aw! Sounds pretty magical, right? You’re probably imagining me and my twilight workforce moving in blissful synchronous, singing a jolly song as we form a human chain, passing parcels of dolls and dinosaurs along it, hoisting them up onto the shelves and high-fiving as we go, the whole happy endeavour overseen by a kindly old man sat behind an antique desk who’s busy scrutinising each and every toy for imperfections so that little Jeannie and little Harry won’t be disappointed come Christmas morn.

You’d be imagining it all wrong, though. Because working in a toy-shop at Christmas time is about as magical as being tied up and force-fed corned beef by a maniacal clown in an underground car-park.

It’s about as merry as weaponised AIDS being crop-dusted over you while you’re sunbathing, and only half as joyful as taking a cricket bat to the stomach, and then being stabbed in the face with pencils by fifty angry dwarfs as soon as you double-over, and then hit with the cricket bat again as soon as you straighten up, and on and on and on, until the dwarfs grow weary of their little game and decide to set fire to you instead.

And then being shat on by a pigeon.

Instead of imagining mirth and magic, try imagining a group of tired, miserable men – many of them with substance abuse problems and severe personality disorders (and that was just me) – desperately trying to reach the end of their shift without succumbing to the desire to leap head-first from the top-shelf of the board-game aisle down onto the cold floor below whereupon they’d swiftly be entombed by falling Cluedo boxes.

Imagine a group of guys muttering to themselves like lobotomised Lurches up and down the cold, deserted aisles as thousands of eerie plastic smiles beam out at them – only managing to preserve a faint sliver of sanity by occasionally stopping to boot a musical dog in the face just to hear it scream.

Of course, these days I’m a soppy, genetically-invested father of two, and would probably really enjoy a yuletide stint at the toy shop… although my colleagues most definitely wouldn’t: “You know who would love THIS toy, right? My kids! And do you know who would love THIS toy over here? THAT’S RIGHT, MY KIDS!”

You’ve probably intuited from the pronouns I’ve used thus far that everyone on the night-shift was male. These days my boss wouldn’t have hesitated to re-boot the shift with an all-female cast, but back then, in the late twenty-tens, it was XY all the way, baby. We may have had a woefully gender-imbalanced workforce, but at least we were ever-so-slightly ethnically diverse. There was one black Nigerian man among the crew, which certainly helped break the facial monotony of our miserable Caucasian countenances.

On my first shift I realised with horror that my fellow whiteys were referring to this man as ‘Teeth’, a nickname I surmised he’d been given on account of that offensive supposition that a black person can blend into total darkness and only have their position betrayed by their blindingly white smile.

The guys weren’t just referring to him as Teeth; they were calling him it to his face.

“Hey Teeth!” they’d say.

“Gimme a hand shifting some of these boxes, eh, Teeth?”

“Whit time is it, Teeth?”

I knew what time it was: horrible racism time!

‘Teeth’ himself didn’t seem phased by the racist moniker he’d had forced upon him by his co-workers. He never once reacted. He just accepted it, as if they were calling him nothing less innocuous than ‘mate’ or ‘pal’.

I went home at the end of that shift the next morning and agonised over what I’d borne silent witness to. By doing nothing, wasn’t I a racist, too? Or at the very least a shameless coward. I tried to come up with alternative explanations. Most of these guys had been working together for weeks. Maybe they’d bonded at the coal face and developed a friendly, no-holds-barred way of dealing with each other. Maybe context was king, and I’d misunderstood the dynamic. After all, I’ve said some hellish and horrendous things to my friends over the years, and had it back in spades. What if it was all just banter?

But what if it wasn’t? Or what if the white guys assumed they were trading harmless banter, but were really hurting this guy and he didn’t feel empowered enough to speak up?

The second shift began. I wondered what I should do. Call the guys out? Report them? I knew one thing for certain: I couldn’t just stand by and watch a man being marginalised and demeaned. Not this time. Not again. I had to do something. But first, I had to show the guy he had an ally; that not everyone on the night-shift was an unbridled monster.

We talked for a while as we sliced open boxes together: about life, love, childhood. I liked him. He seemed a nice guy, which only served to make me feel more guilty about my cowardice the night before, even though his agreeableness as a person was irrelevant to the injustice at hand. Even an asshole deserved my support.

I stretched out a hand for him to shake. ‘My name’s Jamie. I’m not going to call you ‘Teeth’ like all of the other guys around here, I don’t think that’s very nice at all, and I just want you to know I’m not on board with it. What’s your real name?

‘Latif,’ he said.

~~~

Have you ever wished for the ground to open up and swallow you whole? I quickly realised that the only racial abuse Latif had been exposed to in the workplace… had come from me. I’d bent over backwards to avoid being labelled a racist, and in the process inadvertently back-flipped onto a big fat crash-mat of racism. I was the closest thing the toy-shop had to its very own resident Klansman.

I sloped off down the aisle, and gazed up longingly at a stack of Cluedos that was teetering on the edge of the top shelf. Thinking that was maybe a bit of an extreme reaction, I decided instead to track down a musical dog and kick it in the face.

Ho ho ho.

READ MORE HELL:

The Hell of Work: The Airport

The Hell of Work: The Call Centre

Reflections on the Suicide Bombing in Pakistan

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Nobody give a fuck about Pakistan, no? My Facebook newsfeed isn’t exactly overflowing with outrage and Pakistani flags. I refuse to believe we’re all racist. I mean, this is human pain and misery on a grand scale. We’re not monsters. We’re – largely – compassionate people. We must simply view most Western European/North American/antipodean countries and peoples as the closest match to our own, and so when something happens to them, it makes us think, ‘Fuck, that could happen to us’. Thus we desperately try to ward off the demons of our collective fear through exercises of mass solidarity (not suggesting for a second, however, that the expression of solidarity is devoid of human feeling). When we hear about horrible things happening in Pakistan, to fellow human beings, we receive it as we would news about a serial killer picking off prostitutes or homeless people. We feel a momentary pang of compassion, which quickly passes when we convince ourselves that we aren’t in any immediate danger from the threat. They’re not like me. I’m not like them. That wouldn’t happen to me… Even though there’s some suspicion that Christians may have been the target of the attack. Not white Christians though, eh? Maybe we’re a tiny bit racist. Or selfish. Or human. Or all three.

I hereby extend my sympathy to victims of religious and political violence everywhere, regardless of creed, colour, country, race, religion, age, sex or social standing. We’re all human beings.

Louis Armstrong was wrong. This is a pretty shit world (although admittedly his song wouldn’t have been so catchy had he conceded that).