Famously, the names of the two great parties of 18th century British and North American politics began as insults. In the 17th century, ‘Whig’ was a disparaging term for supposedly uncouth Scottish Protestant dissenters, while ‘Tory’ referred to similarly uncouth Irish Catholic outlaws. When the not-at-all-uncouth English establishment divided over the question of whether the Catholic Duke of York should be allowed to succeed his brother Charles II as king, these religiously-tinged insults proved convenient. They were eventually worn as badges of honour, and stuck even as their political significance was transformed over generations and continents. If only the etymology were little more obscure, you could just about imagine American politics a century or so from now divided between the Deplorables and the Nasty Women. Continue reading “The weaponisation of political language”
Earlier this year, historian Mary Beard got involved in a Twitter spat after she suggested that it was not all that shocking that Oxfam workers had used prostitutes, while on a disaster relief mission in Haiti. She noted that people often behave badly in extreme situations and suggested that it might be a mistake to judge them too harshly. There was a predictable outraged backlash. Writing about the controversy afterwards, Beard reflected that people often have unrealistically high moral standards, even of themselves. She gave the example of a discussion she’d had with a group of students, about Nazi-occupied France. She’d asked what they thought they would have done in those circumstances. “They all said they would have joined the Resistance,” she recalled, before noting, “The truth is to judge by any statistics you can get that most of them would have been collaborators or keeping their heads down.”
It’s a salutary point, and I don’t dispute it, but, at the same time, there would have to be something seriously wrong with anyone who answered the question by saying, “Well, statistically speaking, I’d probably have helped the Nazis.” Continue reading “What is existential freedom?”
In February this year, scientists unveiled a reconstruction of the face of Cheddar Man, who died around 9,000 years ago, and whose skeleton was found in a cave in Somerset in 1903. DNA analysis has now revealed that ‘the earliest known Briton’ – part of a population from which modern white Britons are thought to descend – probably had dark to black skin and blue eyes. Continue reading “Whose mythical past?”
Unexpected advances are not on a continuum with sexual abuse. People are sometimes open to persuasion. And genuine consent is not necessarily explicit. Continue reading “Consent, desire and the horror of persuasion”
If you ask most people with only a passing knowledge of Christianity to explain the differences between Roman Catholicism and Protestantism, they’ll probably mention communion. Catholics believe the bread and wine literally turn into the body and blood of Jesus Christ, while for Protestants the ritual is merely symbolic. Something like that? Martin Luther would have been horrified.
At the end of August, I talked to volunteers from the education charity WORLDbytes about That Existential Leap: a crime story. Here is the video.
You can find other WORLDbytes videos on their website. I also recommend their documentary Every Cook Can Govern: The life, impact & works of C.L.R. James and I look forward to 1917: Why The Russian Revolution Matters, which will premiere at the Battle of Ideas in London at the end of October.
A hundred years ago, the gender question was about equality, or the lack of it. Today, there is a broad consensus that the sexes should be treated equally, but increasingly agonised debate about what gender actually is. The transgender phenomenon is only the most extreme expression of uncertainty about the relationship between biological sex and gender as it is subjectively experienced by ourselves and others. More quietly and prosaically, many of us simply wonder from time to time if men and women are fundamentally different, or whether such differences as are apparent are no more than the legacy of a less equal society. Continue reading “The gender problem”
That Existential Leap: a crime story, was in production in September 2016, when Lionel Shriver caused a stir by launching a scathing attack at the Brisbane Writers Festival on the concept of cultural appropriation. In particular, she rejected the idea that writers should not write about characters from backgrounds different from their own, that it is exploitative, for example, for a white, male, British author to write from the point of view of a 14-year-old Nigerian girl. As a white, male, British author who wrote much of That Existential Leap from the point of view of a young American woman of Indian origin, I had to agree with Shriver. Continue reading “The ways they are like us all”
In my novel, That Existential Leap: a crime story, the Glaswegian detective Alexander makes himself mince and potatoes, a dish I describe as ‘Scottish soul food’. Many, many readers have asked for more details, so here is a recipe. Generously serves two. Continue reading “Recipe: DCI Alexander’s mince and potatoes”