Racism

Is now a good time to talk about Jews and money? The Jewish Museum in London thinks so, and perhaps it is right. Motifs of Jewish financial chicanery that have never really gone away are back. The internet age has allowed memes about Rothschilds, rootless financiers and other thinly veiled claims of Jewish duplicity to thrive as they haven’t for several generations. A film at the start of this new exhibition at the museum in Camden gives some context, with clips of recent anti-Jewish statements from the likes of Louis Farrakhan and other conspiracy theorists. It also includes Donald Trump talking about ‘elites’ draining power from America, which strikes me as an unfair overclaim about what the contents of this poisonous cauldron really are.

One of my favorite observations made by F. A. Hayek concerns the semantic detonations of the word ‘social.’ Especially pernicious, he noted, was the conjunction of the word ‘social’ with the word ‘justice.’ ‘Much the worst use of the word “social,”’ he wrote, and ‘one that wholly destroys the meaning of the word it qualifies, is in the almost universally used phrase “social justice.”’ There are, Hayek continued, other instances of this sort of ‘semantic fraud.’ Consider the phrase ‘People’s Democracy.’ The one thing you can be sure of about states describing themselves thus is that they are totalitarian, not democratic.

I’m so exhausted. I’ve spent the past three days stalking the streets of York with a bike lock, blinded by rage, looking for Liam Neeson. On Wednesday night however, a friend pointed out to me that Liam Neeson actually lives in NEW York which is apparently in America, and so my lust for revenge was thankfully brought into sharp focus. In a horrifying interview on Monday, Neeson spoke about a time in his past when for no reason at all he became so racist, he wanted to kill all black people. Going so far as to drive around Ireland in a big tank for several months, with the aim of ruthlessly mowing down every PoC he saw. Thankfully, we are going back many years when there were very few black people in Ireland and so his evil plan was scuppered.

This week the New York Times published an article which was long overdue, illustrating the obvious racism featured in the original Mary Poppins movie. (Something which, incidentally, Titania McGrath had already flagged up in a tweet last September: I remember watching that scene as a child one Christmas, and even at the tender age of four, a woman putting coal on her face instantly reminded me of the black and white minstrel show which I would read about 14 years later when studying for my Bachelor’s Degree in Human Rights and Social Justice (Hons). This, coupled with the cultural appropriation of Dick Van Dyke putting on a West Indian accent throughout the entire film utterly nauseated me.

Boy often likes to rebuke me for having impossibly high standards when it comes to TV. ‘Why can’t you just enjoy it?’ he says. This is disappointing. One reason I ruined myself to give him an expensive education is so I wouldn’t have to share my viewing couch with a drooling moron happy to gawp at any old crap. Worse, whenever I try to draw his attention to stuff I consider to be extra specially worth watching — Fauda, Babylon Berlin, etc. — he rejects it because it has been tainted by my recommendation. So the next brilliant thing he won’t get to see is Gomorrah (Sky).

No idea is too stupid to be entertained on the op-ed page of the New York Times. I was reminded of this truism last night when, changing the paper in the parrot’s cage, I read that the latest enjoyable vehicle for Lin-Manuel Miranda’s talents is not just a good 20 minutes too long, but also perniciously racist, if not sunk to its Victorian corsets in white nationalist propaganda. ‘Mary Poppins and a Nanny’s Shameful Flirting With Blackface’, wrote Daniel Pollack-Pelzner, professor of English and Contemporary Virtue at Linfield College, Oregon.

Lauren Gunderson’s play I and You opens in the scruffy bedroom of 17-year-old Caroline. Lonely, beautiful and furious, she’s unable to participate in school life owing to a chronic liver problem. Into her hideaway barges Anthony, a handsome geek, who wants her to help with a Walt Whitman project. Caroline tries to chase him off but resourceful Anthony charms her into accepting his presence. What follows is a hilarious and beautifully observed study of modern teenage romance. Parents will recognise details like this: Caroline offers her guest a Coke but instead of asking him to fetch it from the kitchen she sends the request to Mom by text. Five minutes pass. ‘Where’s that Coke?’ huffs Caroline. ‘I ordered it, like, a month ago.

‘For me rhyming was normal,’ said Benjamin Zephaniah, reading from his autobiography on Radio 4. Back in the 1960s, on Saturday afternoons in their house in Hockley, Birmingham, where Zephaniah grew up with his seven siblings, the drinks trolley would come out and the record player be plugged in — Desmond Dekker, Millie Small and Prince Buster — ‘the lyrics of Caribbean life’. The church, too, gave him a love of words and vocal performance, Zephaniah delivering his first gig by reciting a list of the books of the Bible both ways, forwards and in reverse order. The music and the poetry were part of everyday life, ‘it was how we communicated’.

After an essay in this month’s Prospect about literature and freedom of speech, it seems I was cited on Twitter as a ‘racist provocateur’. Now, I rather fancy being a ‘provocateur’. But as for the adjective. Someone can call you ‘stupid’, and that’s just one person’s opinion. It doesn’t seem true because a single childish naysayer has impugned your intellectual prowess. Yet hitherto, the tag ‘racist’ has tended to stick. And it’s self-verifying. Why ever would anyone call you a racist if you weren’t one? In our current climate of sensitivity about race (and everything else), finger-pointers wield enormous power.