Eruditorum Press

Doxing gods

racism

Independence Day

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This is a slightly-expanded/tweaked version of something originally published in the January 2011 edition of Panic Moon.  Back issues of this excellent fanzine (now, sadly, on hiatus) are still available, here.

In ‘The Mutants’, Earth’s empire is the British Empire in decline, as it disassembles itself out of economic necessity (true in general terms but misleading in particular; the British were usually savage in their resistance to independence). The Marshall echoes Ian Smith, who ran the racist apartheid state of Rhodesia (now Zimbabwe) and tried to hang on after the British cut him loose.

We get a positive view of a national liberation movement. Ky is clearly the figurehead of a powerful anti-Overlord groundswell; they’re called “terrorists” naturally, and maybe they are, but they’re fighting for their freedom. We get no patronising sermons to oppressed people about non-violence.

The system is depicted as inherently racist, featuring a version of apartheid. The Solonians are not black, but then neither were the Irish… and they were the first to come under the British heel. ‘The Mutants’ shows racism, quite rightly, as the ideology of empire, not the cause.

There is an apologia for empire that stresses the “progress” it can bring to its subjects. The concept of “progress” is really what this story interrogates. Earth hasn’t brought much to Solos, whatever the Administrator’s ceremonial bromides. Of course, Solos only seemed in need of ‘progress’ to the humans. It suited the Solonians just fine, as you’d expect. This expresses something very true about colonialism: that what the colonisers see as raw material needing to be shaped, the colonised often see as shaped just fine already thank you very much. To the Overlords, what they’d call “progress” (uniforms, racism and technology that destroys ecosystems) is all up on Skybase, their celestial seat. Understandably, Ky rejects it. The script backs him up with the descriptions of Earth as worn out, a wasteland of ash, slag and clinker: “the fruits of technology” as the Doctor says. This is the real reason for the humans’ presence on Solos. This is fairly accurate as a picture of a declining empire. An empire that, say, runs on fossil fuels that are gradually running out might be keen to control other people’s oil. Of course, you can’t really understand modern imperialism without understanding capitalism, which doesn’t appear in ‘The Mutants’, not even by implication.

Imperial “progress” often means people like Jaeger using their advanced technology to customize colonies for their needs in ways that will decimate the natives. This is pretty much what happened when the white man arrived in Africa and America. The Doctor is there to personify the other possibility; the humanistic, ethical science that we’d all like to believe in. There is no idiotic blanket condemnation of science, just recognition that it can be a weapon in the hands of power. We are also invited to condition science with an awareness that older forms of discourse might have objective validity. The Doctor brings the ancient artefacts of the Solonians to the attention of hippy-anthropologist Sondergaard and they find accurate accounts of history and biology in the native culture.

I used to think that this story represented evolution (inaccurately) as an upward progress from brutish animalism to enlightened and “higher” forms… but that doesn’t hold.…

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How Curses Work 2: This Fez is Loaded

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The utility to Western imperialism of depicting Arabs with the kind of culturalist discourse of modern vs. pre-modern, secularism vs. cultish religion, democracy vs. theocracy, civilisation vs. medievalism, rationalism vs. fanaticism (translated out of code: good Westerners vs. bad Arabs) that followed in the wake of the “war on terror” is obvious.

This way of constructing Arab and/or Middle Eastern cultural identities in Western art, literature, media and ideology, is very old.

Edward Said‘s seminal book Orientalism outlines the way in which the West has constructed the East as an exotic, romantic, cruel, sensuous, decadent, fanatical, inscrutable Other.  (…though it is occasionally weakened – in my presumptuous and insignificant opinion – by the problems underlying Foucault’s notion of ‘discourse’, which Said utilises.)

Jack Shaheen‘s book Reel Bad Arabs reveals how Hollywood has vilified and dehumanized Arabs.  Here’s a great short documentary demonstrating his thesis.  It’s central message may not come as a surprise to you, but it’s still salutary to see the evidence collated and concentrated.

Such representations of Arabs pop up in the Doctor Who story ‘Pyramids of Mars’ (1975) as part of the show’s tactic, at that time, of raiding the motifs of the pop-gothic… with Hammer as a major influence.  The Hammer version of The Mummy is the place, above all others, where the Egyptian Fanatic (that character we were talking about in the previous post) is best seen.  The character in that film, played by George Pastell, is the template for Namin in ‘Pyramids of Mars’.

“Where ‘dem infidels at???”

Namin is a murderous, raging fanatic.  He goes one better than Pastell’s character in the Hammer Mummy: he actually takes over the English country mansion of the Explorer, invading it using forged (or coerced) letters of authority from the Explorer, taking up the Explorer’s place, raging at the Explorer’s servant, barring the Explorer’s brother, insulting and shooting the Explorer’s friend, etc.  Inverting real history, the Egyptian invades England, violently taking over.  Terrance Dicks’ novelisation makes it clear that Namin is the last in a long line of fanatical worshippers of the old gods, as per standard stereotypes.  At one point, Namin even insinuates that Dr Warlock is being racist – or at least xenophobic – in suspecting him of nefarious activities, asking sarcastically if Warlock will report him to the police for being “a foreigner”.  Warlock then gets to smash such petty and self-serving nonsense aside.  Don’t bring up racism; I only suspect you because you’re a wrong’un.  Thus is the depiction of the Arab as a sinister, fanatical invader self-alibied, self-excused… with all criticism automatically and pre-emptively effaced in a “Political correctness gone mad!” moment avant la lettre.  It’s a moment when Doctor Who itself says “bloody minorities, coming over here… and then squealing about ‘racism’ when we complain about what they get up to!”  It’s one of the ugliest moments in the history of the show.

But Namin isn’t just an evil Arab.  He’s an evil religious Arab.  In the original version of his essay about ‘Pyramids of Mars’ at his TARDIS Eruditorum blog, Philip Sandifer (while, it should be stressed, criticising the use of nasty stereotypes)  accidentally referred to Namin as a Muslim… and got taken to task for it in the comments.…

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How Curses Work

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We’ve all seen him.  He’s swarthy, usually (though not always) with a dark beard.  He’s often wearing a fez (no, I’m not going to say it) and robes of some kind.

A fanatic.  And friend.

Sometimes, he leaves his home desert and comes to England.  He may be dressed in Western clothes and live in a house with Western furnishings, but he’s got a secret room, or a shrine, or a sanctum behind a billowing curtain, in which he keeps his infernal idols amidst clouds of suffocating incense.

He’s…

(cue dramatic music)

…the Egyptian Fanatic!

When he comes to England, he becomes the mirror image of the English Explorer Who Has Just Returned from Egypt (henceforth, the Explorer).  This man goes to Egypt for the love of antiquities and discovery, and comes back enchanted and bewitched by the place (by the place, mind, not the people); filling his big, wood-panelled home with Egyptiana.  The question of whether the Explorer has any right to this Egyptiana is raised only by the Egyptian Fanatic in England (henceforth, the Fanatic).

The Fanatic has come to England from his native land in search of something, some inscrutable justice, some devilish retribution.  He nurses a grudge.  He clothes himself in Anglo, middle-class normalcy.  He speaks impeccable English, albeit in a heavy accent.  (It doesn’t have to be an ‘Egyptian accent’, just a generic foreign one will do.)  He is usually treated with courtesy (at first) by the bemused English middle classes amongst whom he mixes by default because of his wealth.  These people may come to suspect and despise him, but they’re often tolerant enough at the start, though a working class or yokel character may get to utter some ignorant dislike of “strangers”.  The middle class characters may even initially tut at this sort of hostility (what with them being so open minded and everything) but it will turn out that the yokel’s xenophobia was (accidentally) quite justified.

I’m a racist stereotype.  Racist stereotypes are cool.

Because the Fanatic is there to cause trouble.  To raise the mummified body of a long-dead Egyptian High Priest from its slumber inside a sarcophagus and set it the task of killing all those infidels who dared to trespass upon the sacred resting place of the Pharaoh, etc.  The Explorer will be the target of the Fanatic’s superstitious rage (it will continue to be looked upon as superstition, despite the fact that the spells work and the mummy really does come to life).  The Explorer was just trying to further the cause of science and knowledge, to preserve the ancient Egyptian past, perhaps to delve into mysteries Better Left Undisturbed… sometimes the Explorer has been arrogant in his treatment of the Egyptians, sometimes he was rude and dismissive to the particular Egyptian Fanatic who is now persecuting him, usually when said Egyptian Fanatic turned up and begged him not to open the pyramid / break the seal on the scroll / disturb the body / take the mummy to display in England. …

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White as Snowy

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I’m sure I’m giving you all the impression that I’m a kind of obsessed stalker when it comes to China Miéville, but everyone should read his latest blog post.  It’s about the recent decision by the Belgian Supreme Court to reject the application by Bienvenue Mbutu Mondondo…

to have Tintin in the Congo declared unacceptable under the Belgian race relations law.  However, he had made clear for years that he would be satisfied if, as in Britain, the book was published with a visible warning, a reminder of the context in which it was written (maybe even of the toxic ideology enshrined within). What Mondondo wanted was an official recognition that this text was a spitting in his face. That it came down to what was always clearly a nuclear option was due to the steadfast refusal of the publishers to countenance this – and thereby take responsibility for what they publish. The Belgian establishment went to cultural war, & it did so not for free speech, but for their right not to apologise for racist slander.

When human rights lawyer David Enright asks for the book to be sold as an adult work, while explicitly, repeatedly, stressing that he does not advocate banning it, nonetheless, cometh the resentment-spewing dissemblers in the comments insisting that he is supporting ‘censorship’. This is a degree of point-missing so great it is hard to believe it is not performative.

(Indeed, an astoundingly small proportion of arguments ‘for free speech’ & ‘against censorship’ or ‘banning’ are, in fact, about free speech, censorship or banning. It is depressing to have to point out, yet again, that there is a distinction between having the legal right to say something & having the moral right not to be held accountable for what you say. Being asked to apologise for saying something unconscionable is not the same as being stripped of the legal right to say it. It’s really not very fucking complicated. Cry Free Speech in such contexts, you are demanding the right to speak any bilge you wish without apology or fear of comeback. You are demanding not legal rights but an end to debate about & criticism of what you say. When did bigotry get so needy? This assertive & idiotic failure to understand that juridical permissibility backed up by the state is not the horizon of politics or morality is absurdly resilient.)

In case you don’t know the book, here‘s a link (provided by Miéville in his blog post) that will fill you in.

Had a look?

Delightful, isn’t it?

I’m not quoting it or putting any of the pictures on here.  It makes me feel ill.

Herge (real name Georges Remi) was, by the way, a Nazi collaborator who featured anti-semitic stereotype villains (hook-nosed, cigar-chomping financier called Blumenstein, for instance) in his cartoons.  Nice company for Spielberg and Moffat.

Aside from picking over the Tintin issue forensically, Miéville’s blog post is of relevance to this blog because he goes over the various weasely excuses always wheeled out by people who want to sleaze their way out of confronting the racism often blatant in cherished old stories.…

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Law & Order: Blame the Victims Unit

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I bought my Mum a DVD Box set of Law & Order for Xmas. 
Sat with her today and watched a few episodes. 
The first disc had one of L&O’s occasional ‘race’ episodes. Like every previous ‘race’ episode, this one portrayed black people as hysterical, touchy, unreasonable, and unjustifiably obsessed with racism. 
As always in L&O, the defence attorney was slimey, unscrupulous and cynically playing the race card. And, as always, there’s a black politician who is a ruthless demagogue using the issue of race further his career. 
The only people in the story to be impartial, ethical and reasonable were the police and prosecutors.  Poor them, they spend the whole episode battling hysterical black people who fantasize non-existent racism everywhere and, by demanding special treatment, create racism themselves.
So, no disrespect to my Mum, fuck off Law & Order.
…

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The Black & White Era

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Readers of this blog (all 12 of them… on a good day) might be forgiven for thinking I do nothing but obsess over the politics of Doctor Who.  Undoubtedly, I do do that, and far too much of it.  However, in my defence, I will say that most of what I post here is the product of long-term, off-and-on, occasional, when-I-get-the-chance pondering and tinkering.  My last post, for instance, had been loitering in the ‘Draft’ category for months, getting steadily longer and more tendentious, before I posted it.  I spend a lot of the rest of my time thinking about and doing other stuff.  However, my practice of letting my ‘essays’ (I hate calling them that, but what else can I call them?) percolate means that I’m very bad at reacting quickly.  However, there are some things to which I desperately want to react quickly because I care about them so much… usually because they make me so ANGRY.

Luckily, there are people out there who

a) broadly share my political perspective,

b) are much cleverer and better informed than me, and

c) can react quickly.

So, on the subject of the recent synth-controversy and twitterstorm about Diane Abbott, here are three reactions which, between them, pretty much say everything I want said.

Here‘s Richard Seymour at Lenin’s Tomb:

First of all, what Abbott said was, in a very loose sense, correct: ‘white people’ do indeed love to play divide and rule.  Not all of them, good lord no.  Not you or I.  Not the good whites (there are some good whites).  But I think we all know that there’s a troublesome minority in our midst, the ones who give us all a bad name, whom we must root out and expose, and hand over to the authorities.  That’s all I’m saying.  Second, I would rather have a politician who expresses things bluntly and occasionally blunders but is usually on the right side of the argument (Abbott, for all her flaws, is better than most Labour politicians in this respect), than a calculating mountebank who plays for position in the spectacle. 

Here‘s Michael Rosen at his new blog (which I fervently recommend, by the way):

As a broad statement about history, Diane Abbott is to my mind more or less right in that the elite that has ruled over the British Empire and continues to rule is of course 99.9 per cent white and one of the ways it has ruled was, say, to use black troops from one part of the empire to fight another, or to use ‘mulatto’ elites (as they were called) to rule over ‘pure’ black populations and so on. In terms of how Diane Abbott acts as a local MP – now an apologetic one – is for me less clear. I don’t feel as if I tried to rule over her, trying to set black people against each other in the matter of education. To tell the truth, I felt that she did that herself.

…

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The Surplus Population

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It’s getting near Christmas.  Christmas means Dickens.  Doctor Who has ‘done’ Dickens twice in recent years… on both occasions, the show has travestied Dickens’ most famous Christmas story A Christmas Carol.  Last year we were given that Moffat-penned obscenity that shared its title.  He transmuted the tale into a gleefully cynical celebration of hubris, casual sexism, complacency and hypocrisy.  But Moffat was following a trail already blazed.

Back in 2005, Mark Gatiss riffed on the same story (which is about a selfish man who is made to realise that he owes the world a debt, only to find himself transformed by that knowledge) and turned it into a parable about how helping the apparently needy is dangerous folly stemming from thoughtless guilt… because the apparently needy (even ‘foreign’ refugees, running from the devastating effects of a war they didn’t start) will probably want to swamp you and steal your world.

Once I’d realised (with help from others more immediately perceptive than myself) what ‘The Unquiet Dead’ was actually about, I became very critical of it.  However… as time passes… I begin to think I’ve been overly critical of Gatiss.  Perhaps even a tad unfair to him.

Don’t get me wrong, I still loathe ‘The Unquiet Dead’ (together with just about everything else Gatiss has ever done in his career, to be honest), but I think I’ve been on iffy ground when I’ve implied that his tale of gas sprites in Victorian Cardiff went against the spirit of Dickens.  Yes, ‘The Unquiet Dead’ directly contradicts the stated message of A Christmas Carol, and uses Dickens to do it, but Dickens himself did that too.

In response to the eruption of revolt against Britain’s unremittingly cynical, cruel and ferocious imperial domination of India (the event that the Victorians dubbed ‘The Indian Mutiny’) Dickens collaborated with Wilkie Collins on a story called ‘The Perils of Certain English Prisoners’.  It’s a classic imperialist text.  It is a fictional story about pirates and treacherous natives in Belize, but the story is unavoidably about India.  It makes the imperialists into the victims of the natives, as such texts always do.  It belittles a character who is probably meant to refer to Lord Canning (Governor of India during the revolt) who earned himself the contemptuous nickname of ‘Clemency Canning’ for daring to suggest that some discrimination should be used in reprisals, rather than the indiscriminate and bestial torture and mass slaughter actually employed by British troops.

“I wish I were Commander in Chief in India,” Dickens told a correspondent, “I should do my utmost to exterminate the Race upon whom the stain of the late cruelties rested… [he refers to massacres committed by the rebels… in response to British massacres that predated and dwarfed them] and raze it off the face of the Earth.”

We can take into account the fact that he was responding to very one-sided media coverage and government accounts.  Lord Palmerston had written a popular pamphlet in which he detailed atrocities of the rebels… needless to say he didn’t contextualise them with details of British imperial cynicism, ruthlessness, murder and torture.…

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Balanced and Objective

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The BBC doing what it does best: “In Iran’s iconography of villainy, Britain holds a special place. The UK is seen as the mastermind behind the overthrow of previous Iranian governments. Conservative hardliners believe Britain has in its blood the desire to decide who rules Iran.”  Textbook stuff from James Reynolds “BBC Iran correspondent”.

Make it all a matter of opinion: “is seen as”.  Put it down to someone at the so-called ‘extreme’: “hardliners”.  Pathologise the unacceptable view, make it sound like childish paranoia, sneer at it under your hand: “Iran’s iconography of villainy”.

Fact is, if people in Iran feel that way about us, they are justified.  The British government, lead by Winston Churchill, were the original movers in the plot to overthrow the democratically elected government of Mossadegh, because he wanted to nationalise the Anglo-Persian Oil Company, which funnelled oil profits out of Iran to Britain (in other words, he had the temerity to think that Iranians should benefit from Iranian resources).  Churchill put up the money.  The CIA took over the plot.  They hired mobsters and Nazi collaborators in Iran.  CIA agents started riots.  They started a coup which lead to the ascension of the Shah’s dictatorship and the reign of the SAVAK secret police, described by Amnesty as the worst human rights violators in the world.  Murder, terror, torture, tyranny.  But Western oil companies kept their revenue, so that’s okay (though the Americans elbowed Anglo-Persian – now BP – out somewhat in favour of an international consortium in which they had hegemony).

Now we and the Americans are once again gearing up to attack this country that we have already harmed so badly.  For the hegemony of the American empire and the desperate, clawing need of the tottering neoliberal system.  I don’t know what shenanigans have lead to our closure of the British Embassy in Tehran and the expulsion of Iranian diplomats from the UK… but you can be sure it’s got less to do with outrage at Iranian protestors and more to do with imperialist scheming.

And why?  Because Iran has a nuke program?  Well, maybe.  But why, precisely, are we allowed to have nukes, the Americans are allowed to have nukes (they’re the only people who’ve ever used them on another nation, remember) and Israel (a brutal, racist, apartheid state) is allowed to have nukes… but we mustn’t let barbarians like Iran have them… because they’d impinge on Western imperial domination.  Why are we the ones who can be trusted?  Because we’re the good guys.  We – the ones who nuked Hiroshima, organised that coup I was just talking about and have bankrolled the horrific treatment of the Palestinians – we are the civilised people.  This is the objective and balanced assumption underlying the BBC’s coverage.

Well, truth is not balanced or objective.…

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Things Fall Apart

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Here’s a round-up of my Timelash II on Season 18.  I was holding this (and some of the stuff about Seasons 19-21) back because I was going to rework it into something bigger, but that isn’t happening (too much else to do), so…

The Leisure Hive

Bidmead’s script tinkerings somewhat dilute the essential idea of a leisure planet in favour of wannabe-big-conceptual stuff… which is pretty dull and lumbering, if we’re honest.

The planet fails to convince as a leisure resort, which kind of undercuts all the lengths they go to to stress that the whole race have become employees of a going concern. All that boardroom stuff where they discuss investments suddenly looks redundant. What’s it there to contextualise?

The stylistic overhaul is huge, ambitious and largely successful. There’s a new willingness to try stuff out. They’re happy to go all dark and quiet during the scene where Timson is stalked by the West Lodge Foamasi. I particularly like the slow, melancholy opening.

Mind you, the seeds of the later-80s problems are already visible. The Doctor is now wearing a uniform, etc.

The politics is weird. The war was about… what? Argolin militarism? So, their response to their catastrophic defeat was to become capitalists specialising in leisure? Umm, okay… And their enemies, who now want peace, are apparently statists who have outlawed “private enterprise”… apart from a kind of mafia faction… er…  Y’know, it’s potentially good stuff but, somehow, it fails to fit together.

It’s darn good as a first attempt at an overhaul of the basic dramatic and aesthetic values of a show in decline… but we’ll have to wait until ‘Full Circle’ before they get it to work.

You wouldn’t think this was the start of one of my absolute favourite seasons, would you?

Meglos

This is daft. But I have to confess to having a seriously soft spot for it.

There are some good ideas buried in there. The Dodecahedron makes me think of Kepler, and his obsession with the perfect shapes that he thought contained the secrets of the universe… which was a conflict within him between science and mysticism which he sought unsuccessfully to reconcile… the problem is that the nearest thing to such a character in the story is Zastor, who’s hardly there at all.

Some of the music is great. The Screens have an impressive monumentalism to their design.  They suggest (to me anyway) some ruined statue of Ozymandias lying rusting in the silicon desert of the real.

Sadly we have a silly jungle planet too. And someone who wants to run the universe for no particular reason.

Also, we have casual racism in the casting: the Gaztaks are multi-racial because they’re a band of criminals.  Of course, I realise this happens because they’re pirates… and pirates were supposedly (I know next to nothing about the actual history of pirates) a multi-racial bunch… but this also explains why there are no black Tigellans… which underlines the fact that, in this story, normality is civil society and civil society (i.e.…

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Behind the Times

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Doctor Who was (and is) frequently racist in its representations.  Probably no more or less than most other cultural products of our society, but nonetheless…

Now, to deal with the banalities first, I don’t accuse anybody involved in making the show of being deliberately racist.  I don’t generally know much about their opinions.  When you hear about their views, you tend to hear that they were liberals or soft-lefties.  People reminiscing about working with Hartnell tend to raise his right-wing opinions on race (and other things) as though they were considered unusual.  And that’s not the issue anyway.  I’m not interested in making personal attacks on this or that writer or producer. 

The show started nearly 50 years ago… so a lot of it is old, dated, the product of vanished days.  This is often raised by fans who see the problems in certain Who stories but, understandably, are eager to defend them.  Nobody wants to feel that something they love is tainted by racism – that terrible bogey word that stops people thinking clearly because, like so many important words, it’s been systematically stripped of its context and has become a Bad Thing that menaces society from without.

I ‘get’ this desire to explain away racist representations in stories we love.  I get it totally… but I’m against the giving out of passes on the grounds that something is ‘of its time’.

E. P. Thompson – in a very different context… in his book The Making of the English Working Class – coined the phrase “the enormous condescension of posterity”, to refer to the oblivion into which the struggles of ordinary people get consigned by bourgeois history.  It’s a great phrase (which I have previously and idiotically attributed to Christopher Hill!) which expresses something about what is arrogantly forgotten when you invoke ‘the times’ to excuse reactionary representations.

Cyber-Race

In the Hammer film, The Mummy, George Pastell plays the sinister Egyptian who brings the Mummy back to life, which chimes with his role in ‘Tomb’ (and also with the character Namin in ‘Pyramids of Mars’, another story in which genre semiotics transmit a representation of ‘foreign’ cultures as sources or vehicles of sinister, uncanny forces which threaten white Westerners).  As I’ve argued elsewhere, ‘Tomb’ is racist largely because it is a reworking of the ‘Curse of the Mummy’s Tomb’ type story.  Klieg is the guy who tries to resurrect the Mummy in order to use it.

Those kinds of stories – gothic colonialist fiction of the 19th century which found its way into 20th century pop-culture via movies – carry certain kinds of baggage with them because they stem from British imperial engagement in Egypt. They’re about Brits breaking into Egyptian tombs, finding Egyptian mummies, being cursed by Egyptian curses as punishment. They express – quite unconsciously I’m sure – a certain anxiety about colonialism. Beneath the surface they seem to whisper ‘we’re barging around where we shouldn’t be and we’re gonna pay for it’. But inherent in such anxiety is fear of the colonised people and their culture.…

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