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Archive for the ‘Racism’ Category

Note: Post the appalling news from America, we in the close-knit Papyrocentric community feel this is a highly appropriate moment to re-publish this searing indictment of racism, hate and Other-phobia first issued in 2005 by the literary activist Dr Nigel M. Goldbaum (who is, of course, the life-partner of longstanding Papyrocentric favorite Dr Miriam B. Stimbers).


Faut-il Brûler Smith? (Con)futing the Hate Speech of Klarkash-Ton

by Dr Nigel M. Goldbaum

The Other is a liminal mirror in which we see reflected nothing other than the faces, distorted with rage, fear, and doubt, of the sentries patrolling the ambiguous and disputed frontiers of the Self. — Michel Foucault.

In terms of key issues maximally impacting committed members of the equality-activist community in the opening decade of the twenty-first century, there can be little doubt that the keyest is the confrontation with hatred of the Other. Be it in the form of antisemitism, racism, xeno-, gyno-, homo-, and/or lesbophobia, Other-directed prejudice and bigotry is a feral cancer whose seething tentacles cement a visceral shadow as much over the future of western societies as over their past. Yet members of the literary-scholarship community find that their field of critical and theoretic focus, one of the principal means of leveraging progressive ideas/attitudes in terms of the body (socio-)politic, often proves a double-edged discourse.

In short, and to be blunt, many past writers/authors were vicious bigots and/or racists. Nor are participants in “fringe” genres such as Weird fiction, themselves marginalized by mainstream literary discourse, innocent of an identical charge. Members of the Internet community, whether knowingly or unknowingly, can access the following on the Eldritch Dark, the premier web-resource devoted to maximalizing engagement with the literary legacy of Clark Ashton Smith, a core member of the seminal 1920s/1930s Weird Tales literary community:

The vermin is a very Jew, and will have his last ounce of brain and marrow.1

I return the Ullman-Knopf communication herewith. Knopf should remove the Borzoi from his imprint, and substitute either the Golden Calf or a jackass with brazen posteriors. I wish Herr Hitler had him, along with Gernsback.2

Antisemitism, arguably the most feral of all Other-phobic discourses, is a pivotal strand in the fluidic œuvre of Clark Ashton Smith (1893-1961), a California poet/author now arguably most famous for his association with New England author/poet H.P. Lovecraft (1890-1937) and Texas writer/author Robert E. Howard (1906-36). Lovecraft’s and Howard’s own and more obvious Other-phobia has been the epicenter of an unswerving critical dissection for a not inconsiderable time-period post the Civil Rights era/epoch, and I would suggest that Smith’s less obvious but arguably, for that very reason, even more pernicious Other-phobia has fallen into the penumbra cast by the brickbats rightly focused around Lovecraft and Howard. The present essay is an attempt, however tentative, inchoate, and embryonic, to corrective this situation and foreground the urgent need for unacceptable components/elements of Smith’s literary/epistolary output to be engaged on multiple levels by committed members of the anti-racist community.

Accordingly, I shall interrogate the conte fantastique by which arguably more than any other the feral parameters of Smith’s visceral Other-phobia can be mapped and/or charted: “The Black Abbot of Puthuum” (1936). Experienced literary exegetists need engage with no more than the title of this fictive discourse prior to commencing a deconstruction of its probable Other-phobic narrative strategies. We confront not ‘simply’ a chromatically unmarked “The Abbot of Puthuum,” nor a chromatically ‘neutral’ “The Red/Yellow/Blue Abbot of Puthuum,” but “The Black Abbot of Puthuum,” and the title immediately and explicitly conjuncts the racial Other of socially constructed Blackness with the textual Other of fictively constructed “Puthuum,” a factitious confection of visceral vocables nevertheless harboring feral echoes of “putridity-putrescence-putrefaction.”

Who could doubt, prior to embarking around a full engagement with Smith’s core narrative structure, that “The Black Abbot” will prove ‘Black’ by both socially constructed race but also by ideologically constructed nature, reinforcing/buttressing traditional Other-phobic discourses whereby Blackness is insolubly conjuncted with notions around soi disant ‘deviance’ and ‘criminality’? It comes as no surprise, then, for the attentive lectrice/lecteur, post reading-commencement, to confront the following literary tropes within the central core segment of the narrative proper:

The black man grinned capaciously, showing rows of discolored teeth whose incisors were like those of a wild dog. His enormous unctuous jowls were creased by the grin into folds of amazing number and volume; and his eyes, deeply slanted and close together, seemed to wink perpetually in pouches that shook like ebon jellies. His nostrils flared prodigiously; his purple, rubbery lips drooled and quivered, and he licked them with a fat, red, salacious tongue before replying to Cushara’s question.3 (Emphases mine.)

We see here an ‘optimal’ conflation of feral Other-phobic narratives of race whose visceral impaction on the reader is rather increased than lessened by the formalism of Smith’s conflicted, eurocentric prose. Indeed, we note that the Abbot becomes not merely the racial Other but the mammalian Other: his dentition is that of a “wild dog,” not that of a human being, and the sexual components of the ‘discourse of deviance’ long woven by white Other-phobes around members of the Black community are signalized in the “fat, red, salacious tongue” with which the Abbot animalistically “licks” his “purple, rubbery lips.” Soon post this passage, the Abbot’s unbridled Other-sexuality is further emphasized/foregrounded as he becomes not merely the mammalian but the vertebral Other:

Neither he nor Zobal was reassured by the look of lust in the abbot’s obscenely twinkling eyes as he peered at Rubalsa. Moreover, they had now noted the excessive and disagreeable length of the dark nails on his huge hands and bare, splayed feet: nails that were curving, three-inch talons, sharp as those of some beast or bird of prey. (Emphases mine.)

His visceral Otherness has become too ferally impactive to be confined within the anatomic/behavioral parameters of the class Mammalia (mammals) and is transferred even further, to those of the class Aves (birds). The Abbot’s subsequent attempts to both rape Rubalsa, the “queenly maiden” around whose non-consensual purchase and sex-trafficking the narrative centers, but also to murder and devour her ‘protectors’ are further cementings of Other-phobic racist discourses of Black promiscuity, violence, and cannibalism.

The multiply-stranded question that is begged by even a cursory interrogation of the soi disant “Black Abbot” is identical, mutatis mutandis, to that raised by French philosophe / critic / cultural commentatrice Simone de Beauvoir (1908-86) in a key mid-twentieth-century text of theoretic and societo-literary engagement: the essay «Faut-il Brûler Sade?» (1951), or “Must We Burn de Sade?”. Here I ask «Faut-il Brûler Smith?» (2005), or “Must We Burn Smith?”. That is, is our objective of a progressive, egalitarian society in which the optimally-diverse value and contributions of all are of equal worth and standing maximally advanced by a visceral suppression of such feral tropes in the work of such writers/authors as Clark Ashton Smith?

Or must we seek another — and indeed anOther — means of transitioning key societal components to our desired post-racist, post-white-hegemonic end(s)? Attractive though the strategy of suppression must appear to those members of the progressive community who fully recognize the dangers of such hate speech, it is nevertheless incumbent on us to engage with issues around pragmatism and acknowledge the impossibility, at the present stage of societal evolution, of successfully fruitioning such a strategy.

Instead, we must adopt the strategy of confrontation and confutation, theorizing/triangulating Smith within the poly-dimensional temporal, societal, and ideological co-ordinates/parameters of his fluidic, polymorphic fictive and meta-cultural identities/personae and explicating, if by no means excusing, his profoundly regrettable co-optioning of Other-phobic discourses of antisemitism and racism.


Notes

The following CAS texts and letter can be found online at The Eldritch Dark.

1. “The Corpse and the Skeleton.”
2. Letter to H.P. Lovecraft, c. mid-October 1933.
3. “The Black Abbot of Puthuum.”

© 2005 Nigel M. Goldbaum

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SJWs Always Lie by Vox DaySJWs Always Lie: Taking Down the Thought Police, Vox Day (Castalia House 2015)

If Vox Day didn’t exist, Social Justice Warriors wouldn’t want to invent him. Indeed, they wouldn’t be able to imagine him: a white racist, sexist and homophobe who isn’t just more intelligent, more knowledgeable and wittier than they are, but isn’t actually white. As he delights in telling them: he’s part Hispanic and part American Indian. Like Milo Yiannopoulos, the gay conservative who supplies the introduction for this book, Vox Day is a living refutation of the Social Justice Weltanschauung.

That’s part of why they hate him so much. You’ll understand the rest by reading SJWs Always Lie. He understands them much better than they understand him. In fact, they don’t understand him at all. That’s why he’s so effective in his attacks on them and they’re so ineffective in theirs on him. SJWs certainly win many battles, but many more of their victims might survive if they have a copy of this book to guide them. The number one rule is: Never apologize. The Nobel Laureates James Watson and Sir Tim Hunt and the Mozilla CEO Brendan Eich disobeyed that rule and paid the price:

Watson’s apology could not have been more abject. Eich’s sincerity and abasement before the thought police could not have been more genuine or more groveling. Hunt’s apology could not have come quicker. Yet none of them proved sufficient to even marginally reduce the amount of social pressure the SJWs continued to bring to bear on them – pressure that none of them proved able to successfully withstand. (ch. 3, “When SJWs Attack”, pg. 72)

SJWs say they want to make the world a cleaner, kinder, caringer place. In fact, they want power. Which means, inter alia, the power to humiliate and destroy people who are superior to them. Orwell described another aspect of their psychology like this:

Sometimes I look at a Socialist — the intellectual, tract-writing type of Socialist, with his pullover, his fuzzy hair, and his Marxian quotation — and wonder what the devil his motive really is. It is often difficult to believe that it is a love of anybody, especially of the working class, from whom he is of all people the furthest removed. The underlying motive of many Socialists, I believe, is simply a hypertrophied sense of order. (The Road to Wigan Pier, 1937)

Unfortunately, Day’s writing isn’t as powerful and effective as Orwell’s. SJWs Always Lie isn’t badly written or painful to read, but it’s by no means as well-written and pleasurable as it could have been. The cartoons by Red Meat that begin each chapter are often crisper and clearer than the prose that follows. As Orwell points out in “Politics and the English Language” (1946): “When you are composing in a hurry … it is natural to fall into a pretentious, Latinized style.” And Day certainly wrote this book in a hurry: I feel tired merely contemplating the amount he gets done not just as a writer but as a blogger, editor, gamer, and networker too.

Those are more reasons for SJWs to hate him. As a self-professed Christian, he shouldn’t hate them back and I think he mostly succeeds. But I also think he’s more Christianized than Christian. He’s pagan and aristocratic in his values, not humble or pacific. Nietzsche and Aristotle are much more apparent in his thinking and writing than Christ or St Paul: I can’t remember seeing “Molon labe, motherfuckers” in the Sermon on the Mount. But I have seen it at Day’s blog. If you visit the blog regularly, SJWs Always Lie will be reinforcement, not revelation, but by buying the book you support a very worthy cause. If one Vox Day can win endorsements like the following, imagine what ten or a hundred could do:

“Vox Day is one sick puppy.” – Dr. P.Z. Myers, PhD.

“Vox Day is a fascist mega-dickbag and less a human being than one long sequence of junk DNA.” – Dr. Phil Sandifer, PhD.

“Vox Day rises all the way to ‘downright evil’.” – Patrick Nielsen Hayden, Manager of Science Fiction, Tor Books, 15-time Hugo Award Nominee.

“Vox Day is a real bigoted shithole of a human being.” – John Scalzi, three-time SFWA President and science fiction author, 9-time Hugo nominee.

“The real burning question is, ‘what will Vox Day attack next?’” – Charles Stross, science fiction author, 15-time Hugo nominee. (“Praise for Vox Day”, pg. 7)

The answer to that last question is: the cuckservatives. A man isn’t known just by the company he keeps, but also by the opprobrium he heaps. After the SJWs, who better for Day to assail than the pseudo-conservatives of the Republican party? Like Nietzsche, Vox Day would be impossible to imagine if he didn’t exist. That’s why he’s memorable and that’s why he evokes such strong reactions, positive and negative. SJWs always lie and SJWs will always hate Vox Day. He wouldn’t want it any other way.

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Mikita Brottman, the notorious “Beast of Baltimore”, is at it again. I have incisively interrogated and corrosively condemned this appalling woman’s crypto-racist and white-supremacist tendencies twice before on Papyrocentric Performativity, in “YaC Attack” and “Knowing Mi, Knowing Yoom”.

But it has made no difference.

In fact, Brottman has plumbed new depths, luring a well-intentioned (but obviously weak-minded) younger woman into her fetid swamp of crypto-fascism. Please examine the following text, class, taken from a web-site set up by Brottman to lure more innocent victims into her white-supremacist web:

When you think of psychologists and clinicians, you probably think of middle-aged men in suits and ties. We are different. We are females with aesthetic inclinations. Our work is intuitive, eclectic, flexible, and doesn’t rely on logic, science, or empirical studies. When it comes to human relationship dynamics, logic doesn’t apply. We rely on other skills: creative thinking, imagination, symbolic and aesthetic awareness, and unconscious perception. (Meet the Team @ Vas Nefandum)

Did you spot it? Did you? In the first two lines? Yes, that’s right: a clear case of suggestio falsi (in line 2) by suppressio veri (in line 1). Look at that disgustingly deceitful claim: “When you think of psychologists and clinicians, you probably think of middle-aged men in suits and ties.”

In fact, no, I don’t think of “middle-aged men”. And neither do you – or anyone else. It’s impossible to think of just “middle-aged men” – psychologically im-possi-bubble. As the Brott-Beast is very well aware, the men hafta have a color. And in this case, it’s a very particular color. The first line shoulda read like this:

When you think of psychologists and clinicians, you probably think of middle-aged white men in suits and ties.

See? White men! That’s what you think of when you think of psychologists and clinicians: white men. But why did the Brott-Beast suppress the truth? ’Coz otherwise she wouldn’t have been able to make this mephitically mendacious claim: “We are different.” ’Coz in fact they aren’t different. The Brott-Beast and her dupe are also white. In the immortal words of The Bay City Rollers:

Meet the New Boss, same as the Old Boss.

The Beast of Baltimore (artist’s impression)

The Beast of Baltimore (artist’s impression)

The Brott-Beast is not going to give up her white privilege until they prise it from her cold dead fingers. That’s why she pretends that’s she “different”, just ’coz she’s a white woman rather than a white man.

And that’s also why, no doubt, she has chosen to live in Baltimore, where vulnerable Black Bodies are tortured and trashed on a daily – indeed, hourly – basis by the brutal police hegemons of white supremacism.

I can hear her hate-filled cackle even as I type.

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YaC Attack

The Great Grisby by Mikita BrottmanThe Great Grisby: Two Thousand Years of Exceptional Dogs, Mikita Brottman (William Collins 2014)

Unlike her fellow Oxonian Miriam Stimbers, Mikita Brottman has never seemed a plausible figure to me. Is she for real? Or is she in fact an under-cover performance artist parodying a neurotic Guardian-reading psychoanalyst with a PhD in the humanities? Will she unmask herself one day in dramatic circumstances at a conference engaging issues around post-Foucauldian hermeneutics? I’ve always had my suspicions.

Those suspicions were only deepened by The Great Grisby. This book is so Guardianista I half expected it to come with a free beard-trimmer and packet of fair-trade organic tampons. There’s no foreword by Polly Toynbee or afterword by Jonathan Freedland, but believe me: there should have been. The hum of the hive-mind was particularly loud in passages like this:

When you think about it, the idea of gangsters emerging from the ghetto to steal “our” innocent pets is really absurd; what’s more, it bespeaks all kinds of race and class anxieties. These sensitive issues also saturate the discourse around pit bull “rescue” campaigns, in which dogs are taken from young black men in the city’s run-down neighborhoods, inoculated, bathed, “altered”, given friendly names, adopted by middle-class families, and taken to live in the suburbs. We do to the dogs what we want to do to the barbarians who breed them: make them submit. (ch. 2, “Bull’s-eye”, pg. 20)

You can picture Guardianistas and NYT-wits nodding their heads wisely at that passage, then tutting sadly for the thousandth time over white racism. When will it end? When will the rainbow society begin and the Black Community be released from Its millennial bondage? But, as a keyly (and corely) committed anti-racist, I call bullshit. Ms B is pretending concern for Yoot-a-Color (YaC) while actually erecting toxic barriers to their participation in her own sunny world of white privilege.

Why do I say this? Simple. Look at the passage again. Note the verb “bespeaks” and the phrase “saturate the discourse around”. Guardianistas don’t notice the irony of expressing concern about Da Ghetto while using pretentious academic jargon so white it glows in the dark. Ms B’s own language is expressing a clear attitude towards YaC: she, from her lofty perch of white privilege, understands what causes their misery and deplores the hegemonic racism that systematically oppresses them.

Meanwhile, her actions speak louder than her words: she continues to benefit from that white hegemony and the unearned privilege it bestows 24/7/52 on jargon-juicing Guardianistas such as herself. This book is in fact an unabashed celebration of both the hegemony and the privilege. It interrogates issues around a series of white dog-owners and their dogs, with a nigh-on-nauseating emphasis on Dead White European Males like Charles Dickens, Sigmund Freud and Schopenhauer.

Got that? Then brace yourself – here’s a particularly appalling bit from chapter 7:

Blitz – as he’s usually called – now travels extensively with Lemmy and the boys. As you’ll readily imagine, it can get LOUD even backstage at a Motörhead gig and after some failed experiments with adapted ear-plugs and ear-muffs, Lemmy commissioned a special “acoustically opaque” sleeping-box for Blitz, in which, having been fed some doggie-chocs soaked with a herbal calmative, he’ll comfortably snooze out the earsplitting riffs of “Ace of Spades” and “Bomber” until the gig is over and he’s re-united with his besotted – and beloved – owner. With typical gruff honesty, Lemmy has declared that he prefers his dog to 99.9% of human beings: “There’s no bullshit with the bugger and I’m sure he’d lay down his fucking life for me, just as I’d lay down mine for him.” (ch. 7, “Blitzkrieg”, pg. 60)

Jesus. Could you get any whiter than heavy metal, herbal calmatives and truffle-hounds called Blitzkrieg? The closest Ms B gets to a Person of Color is Frida Kahlo. Which isn’t close enough, in my opinion. Interspersed with discussion of these hideously white dog-owners are Ms B’s musings on her own dog (now deceased). It was a French bulldog called Grisby, whose name came – in achingly arch Guardianista fashion – from a French film. But it gets worse. Grisby was a white French bulldog – just look at the cover. And the white dog/god is on a pedestal, forsooth! Could Ms B’s Eurocentric white-supremacist agenda be any clearer?

No. But think what this book could have been about. Rather than portraying a pampered pooch and writing about her fellow white privilegees, Ms B could have adopted an autistic Somali orphan with a missing limb and alopecia, recorded the child’s inspirational upbringing, and launched a real challenge to white supremacy and white privilege. Just think what a book that would have made. Instead, she chose to reinforce the white hegemonic power-structure while making vacuous rhetorical gestures towards solidarity with the ghetto.

Bad Brotty!


Previously pre-posted on Papyrocentric Performativity:

Hill Kill KultMurderous Mersey: The Seriously Sinister Story of Stockport’s Slo-Mo Slayer, Dariusz Mecoghescu (Visceral Visions 2014)

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The Secret Footballer's Guide to the Modern GameThe Secret Footballer’s Guide to the Modern Game: Tips and Tactics from the Ultimate Insider, The Secret Footballer (Guardian Books 2014)

Who is the Secret Footballer? I don’t know. But he’s definitely a Guardianista. You can tell this by two things: 1) he’s passionately committed to the fight against “homophobia, sexism, racism and everything in between”; 2) he uses “in terms of” a lot. Interviewing another concealed component of the crypto-community, The Secret Physio, he asks this:

TSF: So would players need to train differently from one another in terms of the weights they lift and the core work they do? (ch. 1, “Getting Started”, pg. 14)

“Core” is also Guardianese and maybe he’s really interviewing himself, because the Secret Physio uses “in terms of” too. I didn’t spot the incendiary slam-dunk of a mixed metaphor anywhere, but he does claim that Wayne Rooney is “one of quite literally only a handful of players” who matter a lot to Manchester United’s profits (ch. 4, “It’s Football, But Not As We Know It”, pg. 116). So case proven: he’s a Guardianista.

But he’s also worth reading and this is his most interesting book. He talks about world football and the game in general, not just his life in the Premier League, and he seems to know his stuff. I don’t. To me football is like music: I appreciate it without understanding it. I know what players, teams and matches I like, but I don’t have a clue about tactics or formations.

The Secret Footballer combines appreciation with understanding, so it’s gratifying that he praises three of my favourite players: Glen Hoddle, Matt Le Tissier and Dennis Bergkamp. He says that Hoddle proved that “an entire football nation did not know what to do with skill and finesse” (Epilogue, pg. 218) and lists Le Tissier and Bergkamp among the scorers of “The goals that influenced me most”. This is Le Tissier’s:

…his finest goal, in my opinion, came against Newcastle in 1993. It is so skilful that it deserves to grace most lists. The three touches he takes to get the ball under control while beating a defender at the same time are by no means easy and all have to be perfect. I later read that the slightly scuffed finish had taken the gloss off it for Le Tissier himself, but, for me, it serves as a lesson in composure for every kid who wants to be a striker. (ch. 1, pp. 52-3)

This is Bergkamp’s, against Newcastle in 2002:

Almost every other player I have seen would try to control the horrible bouncing ball that comes into him. But Bergkamp, with his back to goal, flicks it to one side of the defender and runs the other, using his strength to outmuscle the defender and find the calmest of finishes. For a long time, some people debated whether or not Dennis had actually intended to do what he did here. Like so many others, those people don’t truly understand football. (Ibid., pg. 54)

But what does it mean to “truly understand football”? Ultimately, it means using mathematics. There’s maths everywhere in football and everywhere in this book, from the topspin on a free kick (ch. 1, pg. 41) to 4-2-3-1, “the most in-vogue formation in modern football” (ch. 6, “Formations”, pg. 158). A good footballer has to be both an athlete and an expert in reading and responding to patterns. The movement of players on the field sets constantly shifting problems in combinatorics, for example. There’s no entry for “Mathematics” in the index, but then there’s no entry for “English language” either. This book is written in English and is talking about maths, implicitly but intensively.

That’s as true in the section about diet as it is in the section about using spin in free-kicks. One is physiology, the other is physics, but they both involve the interaction of entity that is the essence of mathematics. The spin of the ball affects its interaction with the air. Chemicals in the body affect its interaction with play: its strength, stamina, flexibility and so on. That’s why diet is so important. But chemicals are important in other ways. To physiology and physics you can add physiognomy, as a recent scientific paper shows:

The structure of a soccer player’s face can predict his performance on the field – including his likelihood of scoring goals, making assists and committing fouls – according to a study led by a researcher at the University of Colorado Boulder.

The scientists studied the facial-width-to-height ratio (FHWR) of about 1,000 players from 32 countries who competed in the 2010 World Cup. The results, published in the journal Adaptive Human Behavior and Physiology, showed that midfielders, who play both offense and defense, and forwards, who lead the offense, with higher FWHRs were more likely to commit fouls. Forwards with higher FWHRs also were more likely to score goals or make assists. (Facial structure predicts goals, fouls among World Cup soccer players, ScienceDaily, 12/xi/2014)

Facial structure is influenced by testosterone, which also influences competitiveness and aggression. And testosterone itself is influenced by genetics. Football was invented and is still dominated by men. That won’t change until the human race changes. And it will be men who invent the means for the human race to change.

Or rather: the human races, because there are a lot of them. The big ones – Europeans, Africans and Asians – are all represented in this book and the Secret Footballer writes a lot about genetic differences, even though he doesn’t know it. And would be horrified by the claim that it matters. As a Guardianista, he knows we’re all the same under the skin and that environment is responsible for the way blacks contribute little to science and mathematics. Blacks contribute a lot to football, but not as managers and not as certain types of player: goalkeeper, for example.

Why not? The Secret Footballer would say it’s racism and lack of opportunity. I would say it’s lack of intelligence. But lack of intelligence is due to racism and lack of opportunity too, isn’t it? No, I’d say it’s due to genetics. Why is the performance of the brain less influenced by genes than the performance of the muscles? It isn’t. Sadly for Guardianistas, hateful stereotypes like this are based on a hateful genetic reality:

Speedboat, no driver: Refers to a player who has blistering pace but no clue where he is supposed to be running or when. Controversially, this phrase is typically used for young black players. There are lots of managers who do not trust black players with the disciplined side of the game and just tell them to run instead – I even had a manager who did not want to play black centre-halves because he was convinced that they had tunnel vision and didn’t read the game well. I can’t disprove it one way or another, though it sounds ridiculous to me. However, I’m here to tell you that lots of managers feel this way and I’ve lost count of managers, coaches, academy coaches and players who describe young black players using this term. It’s even been said to me on the pitch by an opposition player when we brought on a young black player in the second half. (“Appendix: The Guide to Modern Football Language”, pg. 228)

Genetics at work, in my opinion: the environment of Africa selected for athletic ability but not high intelligence. Football is not just a beautiful game. It’s a bountiful one too, because it offers so many patterns to analyse: patterns of play, of history, of culture, race, human behaviour and biology in general. The Secret Footballer discusses all of them, sometimes without realizing it. He’s interesting, opinionated and obsessed with the game. I’m not and never have been, but this book woke memories of the days when I cared much more about twenty-two men chasing an inflated sphere around a rectangular field.

Perhaps I should care more now, because the game has never stopped evolving and improving, as the Secret Footballer will show you. There are some exciting names in his list of the “ten best players of the last twenty years”: Lionel Messi, Zinedine Zidane, Cristiano Ronaldo, Xavi Hernández, Ronaldinho, Paul Scholes, Paolo Maldini, Thierry Henry, Ryan Giggs, Andrés Iniesta (ch. 6, pg. 186). He also offers his “ten best players of the future playing now” (ch. 7, “Coaching”, pg. 206) and lists the “best young players you probably haven’t heard of… yet” (ch. 3, “Fashion in Football”, pg. 104) And where does he stand on one of the great questions of our time? Here:

Cristiano Ronaldo once said that God put him on this planet to play football. We’ll just have to ask Lionel Messi if he remembers doing that. (ch. 8, “Whatever Happens, Never, Ever Give Up”, pg. 215)

There’s also Nike vs Adidas, Mark Viduka singing Monty Python in Middlesbrough and an explanation of why England are so bad. And for once a good popular book isn’t spoilt by a bad literary omission, because there’s a detailed index. I don’t like the Guardian, but it occasionally comes up with good things and this guide is one of them.

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Plates from the GreatShots from the Front: The British Soldier 1914-18, Richard Holmes (HarperPress 2008; paperback 2010)

Math for the MistressA Mathematician’s Apology, G.H. Hardy (1940)

Sinister SinemaScalarama: A Celebration of Subterranean Cinema at Its Sleazy, Slimy and Sinister Best, ed. Norman Foreman, B.A. (TransVisceral Books 2015)

Rick PickingsLost, Stolen or Shredded: Stories of Missing Works of Art and Literature, Rick Gekoski (Profile Books 2013/2014)

Slug is a DrugCollins Complete Guide to British Coastal Wildlife, Paul Sterry and Andrew Cleave (HarperCollins 2012) (posted @ Overlord of the Über-Feral)


Or Read a Review at Random: RaRaR

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Lost Stolen or Shredded by Rick GekoskiLost, Stolen or Shredded: Stories of Missing Works of Art and Literature, Rick Gekoski (Profile Books 2013/2014)

In her hilarious hatchet-job on her departed idol Susan Sontag, the lesbian academic Terry Castle describes the “relentless quizzing” she underwent in the “early days” of their friendship:

I almost came a cropper when I confessed I had never listened to Janáček’s The Excursions of Mr Broucek. She gave me a surprised look, then explained, somewhat loftily, that I owed it to myself, as a ‘cultivated person’, to become acquainted with it. (‘I adore Janáček’s sound world.’) A recording of the opera appeared soon after in the mail – so I knew I’d been forgiven – but after listening to it once I couldn’t really get anywhere with it. (It tends to go on a bit – in the same somewhat exhausting Eastern European way I now associate with Sontag herself.) (“Desperately Seeking Susan”, London Review of Books, 17th March 2005)

In other words: Sontag was a gasbag. And is there a sulphurous whiff of antisemitism in the phrase “Eastern European”? I fear so. I also fear that this book tends to go on a bit à la Janáček and Sontag. Which was a disappointment. I would like to have read it properly, but I couldn’t: like The Hitch, Rick Gekoski, who has a D.Phil. on Joseph Conrad, doesn’t use English as though it is his mother-tongue. Which is a pity. There are some interesting topics here, from the “carbonized” but still legible papyri in an ancient library at Herculaneum, which were bequeathed to posterity by the eruption of Vesuvius, to the richly jewelled cover of a “bookbinding executed in 1911” for Fitzgerald’s Rubaiyat of Omar Khayyam, which was lost with the Titanic. Plus the alleged “wanking fantasies” in Philip Larkin’s diaries, which were destroyed on Larkin’s own instructions after his death.

There are also some Guardianista topics: the book is based on a series on BBC Radio 4, like Gekoski’s earlier (and better) Tolkien’s Gown and Other Stories of Great Authors and Rare Books (2005). And so there are constant references to the Holocaust and to white man’s inhumanity to non-white man, like African blacks and the Māori. There is also a lot about giants of European culture whom I don’t like: Joyce, Mahler, Kafka, Conrad and so on. True, I agree with Gekoski when he says, in the chapter about the looting of Iraqi antiquities, that Donald Rumsfeld was “indefatigably loathsome”, but I’m rather worried that I do. And I don’t like that way of putting it. Christopher Hitchens might have put it like that, though not, in his later days, about Rumsfeld. Gekoski is a successful book-dealer and knows a lot about art and literature. I just wish he could convey what he knows more elegantly and concisely.

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A Mathematician Reads the Newspaper by John Allen PaulosA Mathematician Reads the Newspaper, John Allen Paulos (Penguin 1996)

Ah, unrequited love. I love maths, but maths doesn’t love me. Still, it likes me enough for me to learn a lot from books like this. And I, like most people, do need to learn a lot about maths, because not knowing about it can lead you to make all sorts of mistakes and fall into all kinds of misunderstandings.

So we need more writers like the mathematician John Allen Paulos, who knows a lot about maths and can express what he knows simply and entertainingly. This book is one of those that divide your life into BR and AR – Before Reading and After Reading – because it changes the way you look at the world.

Take politics and important questions like the way we vote and the way power blocs work. Paulos examines all sorts of paradoxes and contradictions in both and you should come out of that section understanding the imperfections and dangers of democracy a lot better. You’ll also know that it’s possible to create a set of four dice, A, B, C, and D, in which A beats B, B beats C, C beats D, and D beats A. Impossible? No, it’s very simple – once you know how.

Or take the horrors of discrimination in terms of issues around race and gender. Women are about 50% of the British population and non-whites are about 10% and you should therefore expect them to be 50% and 10%, respectively, of MPs or judges or disc-jockeys or senior managers in confectionery factories, shouldn’t you? And if they aren’t, that’s clear proof of discrimination, isn’t it?

Paulos’s answers are, respectively, no, not necessarily, and no, not necessarily. What is true of a general population is not always true of its extremes:

As an illustration, assume that two population groups vary along some dimension – height, for example. Although it is not essential to the argument, make the further assumption that the two groups’ heights vary in a normal or bell-shaped manner. Then even if the average height of one group is only slightly greater than the average height of the other, people from the taller group will constitute a large majority among the very tall (the right tail of the curve). Likewise, people from the shorter group will constitute a large majority among the very short (the left tail of the curve). This is true even though the bulk of the people from both groups are of roughly average stature. Thus if group A has a mean height of 5’8” and group B has a mean height of 5’7”, then (depending on the exact variability of the heights) perhaps 90 percent or more of the those over 6’2” will be from group A. In general, any differences between two groups will always be greatly accentuated at the extremes.

Discrimination undoubtedly exists, but where it exists, who it’s being exercised against and how much of an effect it has are not questions that can always be answered in simple ways. Paulos even describes how taking measures against discrimination can make its supposed effects worse.

Look before you leap, in other ways, and look with mathematically trained eyes. It will help you in all sorts of ways, from not being taken in by fallacious political arguments to not being ripped off. Suppose, Paulos asks, a pile of potatoes is left out in the sun. It’s 99% water and weighs 100 pounds. A day later, it’s 98% water. How much does it weigh now?

If you can’t work out the answer then you might be on your way to losing a lot of money if a conman looks after your money or investments. Paulos explains the answer – which, surprisingly (or not), is 50 pounds – very clearly and simply, the way he explains the answers of all the other little puzzles he drops into the text as he discusses gossip, celebrity, cooking, bargains, infectious disease, and a host of other subjects that maths can either illuminate or obfuscate, depending on how well you understand it and the logic that underlies it.

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Thirteen Girls, Mikita Brottman (Nine-Banded Books 2012)

I’m no expert in her work, but I don’t think the Anglo-American academic Mikita Brottman is a very coherent or profound thinker. Yes, she’s brighter than David Kerekes or Jack Sargeant, but that’s not difficult and her academic specialities prove that she doesn’t know where to draw the comedic line. Being a PhD in EngLit is a good joke. Being a psychoanalyst is a good joke. Being both is grotesque to the point of vulgarity. And vice versa. However, despite all that, I did at least think Ms B was a Good Persun – an Obama-voter, an egalitarian, someone who wanted to make the world a cleaner, kinder, caringer place.

Yes, that’s what I thought.

Then I came across Thirteen Girls, her study of thirteen female murder-victims. I’ve not read the book and I don’t intend to: I got bored with true crime a long time ago. But I don’t need to read the book to be aghast at its ideology. Okay, at first glance, it further exposes the Evil White Male, or EWM/Yoom, and his Evil White Maleness, or Yoomness. But let’s not beat about the bush, or the Brottman: this book buttresses white privilege. And hyper-hypocritically so:

When describing Thirteen Girls, I often refer to Bruegel’s “Fall of Icarus,” in which ordinary people go about their daily routines, barely noticing the tragedy taking place in the background. My students get the analogy immediately, but in the narrow world of publishing and the marketplace, the concept of an unobserved tragedy is definitely not a selling point. (“The Afterlife of Murder”, Mikita Brottman)

Oh, yeah? So Ms Brottman thinks she’s interrogating issues around unobserved tragedy and lives that are lost without the wider world noticing. But all the victims in this book are white. All thirteen of them. Every last flipping one. Even in death, they are benefiting from white privilege and the racist hegemonic mindset that dictates who is seen as Important and who is not. What about the countless Victims of Color (VoC) raped and murdered by Yooms on a daily, indeed hourly, basis? Huh? It is no excuse – no excuse at all – that Brottman is herself not a Woman of Color (WoC). That merely makes it worse. Herself having white privilege, Brottman has used it to buttress the bestial, rather than vocalizing the VoC and interrogating the evil of the Yoom in its full horror. The clear message of this book is that Yoomness only matters if it is directed at white women.

We can see the same message in a recent news-story from South Africa. First, consider a simple fact: not thousands, not tens of thousands, but hundreds of thousands of Black women have been raped or murdered there by the legacy of apartheid since Yoom fascism was toppled in 1994. But none of that has received a fraction as much attention as the death of a single woman called Reeva Steenbock earlier in 2013. Why? Because Reeva Steenbock was the white girlfriend of a famous white man. And when a Black death does receive publicity – someone was recently tied to a police van and dragged to death by the legacy of apartheid – guess what? The Black victim was male.

This book is another example of that noxious narrative and of the refusal of white-privileged women to show solidarity with VoC’s and stand with them against the Yoom and his Yoomness. There are no two ways about it: Brottman is reinforcing racism, facilitating fascism and nurturing Nazism. And if you think I’m being hyperbolic, consider another simple fact: Nine-Banded Books, the Yoom publisher of Mikita Brottman, is also the publisher of Jonathan Bowden. An infamous fascist philosophaster. Coincidence? I fear not. Ms Brottman needs to repent her white privilege, denounce her publisher and start working against the Yoom, not on behalf of him.

Want to see how a genuinely decent and progressive writer does that? Then look no further than Dr Miriam B. Stimbers and her just-published Re-Light My Führer: Nausea, Noxiousness and Neo-Nazism in the Music(k) of Take That, 1988-2007. Now, there is a woman whose ethics I can respect.

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