Comment - The Mallard

What we must take from Marx

By Roan Blake — 5 days ago

Britain is a nation that enjoys making light of its peculiarities and eccentricities. We enjoy having a laugh over a slightly self deprecating and scathing analysis of the fine-points of our society. We are keenly aware of the little things that set us apart – most famously the class system.

Unblemished by the tumults of the continent, we never saw fit to put whole socio-economic stratas to death, and such, on this isle has evolved a range of economic classes; that at times can seem whole cultures within themselves. The topic of a good Harry Enfield sketch, the plethora of verbal inflections in dialect, or what one tends to do on a Sunday, to general mannerism and pattern of speech – there is much that can set one into working, middle, or upper class. We view class not through a reasoned analysis, nor through a simple review of how much money is in one’s wallet – in fact, these tend to be quite secondary thoughts when judging someone’s place in the hierarchy.

Class is understood through a range of social signifiers, all of which have their root in one’s upbringing, which have their root in the upbringing of one’s father, and his father, and his father, and so on.

No matter how much money you win for your coffers, no matter how noble and high your method of work is, no matter how much you may put on a rendition of received pronunciation – you cannot really change your class. You may own a country estate, go shooting pheasants with the lads on Sunday, you may call your son Tarquin, but if your Dad came from a pit village, and passed down the speech, mannerism, and sentiments of said pit village to you – you’ll never leave the place. You may be able to win your son a jaunt up the social ladder, Joseph Chamberlain’s little known son called Neville transcended his father’s position in the middle class by growing up far away from his Dad at Eton, managing something of a different upbringing thereby.

The ultimate result of this strange institution is an utterly cartoonish understanding of class. It is entirely possible in this view of things, that a well-born feckless son from a manor in the home counties could spend his days shepherding pit-ponies around mineshafts in South Wales, and still outrank Gwyn Jones who was born in the pit village just adjacent, and made enough money to buy that very country estate mentioned.

Do not suppose that I write against such cartoons, they are quite wonderful, and I wish not for some Jacobin iconoclasm to mandate state-approved classes based upon occupation. These things make brilliant Harry Enfield sketches, however, when we seek to understand British society, and thereby create a successful right-wing movement, we have no time for the twee cartoons of such a sketch. We can not begin to engage in a successful right-wing, or nationalist political program without a firm understanding of how social classes interact in this country, every political movement must find itself between a class antagonism, lest it fail. Hence, we must begin to integrate Marx’s view of class into our thinking. Marx, despite standing in near complete contradiction to us, is the only thinker from which we can concretely define and analyse the real and tangible class divisions within the British people, beyond the thesis of a sketch.

Marxist class analysis centres around how one relates to the means of production. Totally ignoring someone’s salary or mannerisms – Marx defines class purely through the manner in which one works. We all know of the two main classes of industrial capitalism he expounds upon – the proletarian, and the bourgeois. The bourgeois class owns means of production (in Marx’s time this could be a cotton mill or a steelworks) he holds this capital, and purchases wage labour in order to produce goods with it. The Proletarian class are the folk from whom wage labour is purchased, not owning any means of production themselves, the working class sell their labour-power in order to make a living.

Furthermore, Marx introduces the petit-bourgeois class. Marxists (who cannot for the life of them agree on anything) disagree on what exactly this class is, and whom makes up its ranks. Simply, it could be said, the petit-bourgeois class may own alternative forms of capital (such as a small shop) but are unlikely to purchase labour power in the working of this capital, and wherein he does, he likely works side by side with the proletarians he pays.

Now, Marx does not ramble on like this all day, and he eventually gets to the point: antagonism. The ultimate purpose of delving into these social relations is getting to grips with the separate desires and interests each class works toward. To put it simply, the proletarian seeks to labour as little as possible for the greatest wage. The bourgeois, inversely, wishes for the proletarian to labour as much for the smallest possible wage.

In this, we find Marx’s most valuable lesson. In taking up his understanding of class, we need not blanketly throw his particular analysis of the Victorian urban sprawl onto our day, we need not even use the word bourgeois and such – in fact, the economic relations of our day can be said to have deviated so much from Marx’s day that such terms are useless. We must centre in on the antagonism between the classes, while also putting key caveats on our understanding of it.

If one is to ignore this doctrine of antagonism, then one is to ignore nearly all of British political history. Is not the rift that has dominated our nation since even before the Civil War that of Whig and Tory? One cannot separate these two groups from their diametric class antagonism. The Tory of the country, who profits from agriculture, who finds himself well off in the ancient landed hierarchies. The Whig who profits from the city, who thrives in more modern and capitalistic relations of the mill and steelwork. There are few debates of British political history that can be fully understood without getting to grips with this specific sociological battle. We cannot look to Peel’s full thrust support for the abolition of the corn laws, and championing of free trade thereby, without understanding that the Whig sought out this reform in order to ensure the flow of cheap grain into urban centres, and the mouths of their proletarians, at the expense of the Tory landowner and his tenant. Without this economic antagonism, there is no movement to abolish the corn laws.

Now, this is not to say that all hitherto history is that of class struggle, we should not assume that Peel was consciously plotting to pull the rug under the Tory landowner – no one thinks this way, in fact, class antagonism while informing these political disputes can sometimes enter the sub-conscious. We can understand this doctrine without becoming totally affixed to it.

Principally, we must maintain that class is not the prime fraternity of man. There is no international working class or the like, and such is a fanciful idea. Ultimately, one’s nation and ethnicity trump their class identity. Leftists like to imagine that they have more in common with a working class Chinaman than a billionaire of their ethnic kin, but while Richard Branson may have vastly different economic interests; you can share a conversation in your mutually native language, you celebrate the same festivities every year, you probably share the same cultural references and tidbits. Man is much more than his economic interests, and his identity goes much beyond what he’d like to be paid at work – such a totalising view of class ignores the depth that makes up men’s lives.

Nonetheless, we can simultaneously hold that ethnos is the prime fraternity of man, while recognising the inherent divisions within such a thing. Without a comprehension of these differences, we will remain ignorant as to how to effectively mobilise our people in a political movement. Blindly assuming that if we put forward a political program that broadly seeks to better the condition of the native Briton, that such will rally all sections of our people will lead us to ruin.

While it is true that in ‘diverse’ societies, democracy simply becomes an ethnic headcount (see South Africa) such diversity is concentrated in certain areas of our country. Areas such as Bradford fit this model much more, wherein the diametric antagonism between the native and immigrant groups naturally trumps the bounds of class, however in other areas of the nation this is not such. (Ironically, it is class antagonism that brought this into being. Former industrial areas are highly saturated with immigrant groups due to the importation of cheap labour into mills and cotton works, for example.) Thereby, we must understand the class antagonisms we can ride, and the classes with whom we have appeal.

To illustrate this, let us think to the average voter in the 1983 general election, the man who voted for Thatcher, and the man who voted for Foot. The man who voted for Thatcher, 38 years on, has likely benefited from the deindustrialisation of the country, much more attuned to a neoliberal regime of international finance and services. He is likely insulated from the demographic issues of the nation, perhaps he will scoff at some anti-social behaviour on the tube, but he is not bound by public transport. Let us think now to the man who voted for Foot, he has seen the industries his family worked in for generations crumble before his eyes, and the economic impetus of his town dry up. Equally, he has seen an unprecedented swamping of its demographic character in mere decades. He has lost his home, and his work at the behest of short sighted, shock doctrinaire neoliberalism.

Who is more likely, do you think, to support a nationalist cause? We all know that the working class tend to be more right-wing in our day, but if we do not understand the antagonism (being in this case, deindustrialisation) that this tendency has its roots in, then we shall fail to harness this support. Once we comprehend this, we will understand that nationalism has no future among the jungles of the free market, it must entail economic nationalism, and an active role of the state in economic affairs in order to steer the economy toward the national interest.

Without being at the parapet of class antagonism, that fuels all successful political movements, we march aimlessly into bogs and marshes. We must understand that nationalism has to be a movement in the interests of the disenfranchised native working class, that acts in the interests of that class. Without this, we are but ideologues barking into the wind.

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Private property and the environment: competing or reconcilable objectives?

By George Malcolm — 2 weeks ago

When it comes to the question of the environment and what to do about it, there are a number of assumptions—the outcome of which does, for the most part, map nicely—with respect to who will be saying what about it. For example, that a Leftist is more inclined to refer to themselves as an ‘environmentalist’, coupling their ideological convictions of social progressivism with concern for ecological damage, is, for the most part, true. Equally, that a right-winger is less likely to refer to themselves as an ‘environmentalist’, is also, for the most part, true. I suspect that the inclination of the latter is more out of reaction to the prevailing Leftist narratives around environmental protection, rather than a genuine indiﬀerence or lack of concern around the matter considered in itself. Certainly, with respect to myself, as I refer to myself as both a Right-libertarian (of the more ‘reactionary’, as it’s often called, conservative inclination) and an ‘environmentalist’, I seek to present the case in favour of private property and environmental protection as being reconcilable, not hostile or competing, objectives. This I aim to do without too much of a foray into the dense political-philosophical and economic-statistical thicket, where one can get lost rather easily and squarely miss the point.

As a matter of first principles, it almost goes without saying that the Right-libertarian stance is one which emphasises the importance of private property, and therefore of property rights by default, in all human aﬀairs. It is a case of ontological significance for the human being to be able to determine the boundaries and limits, the inclusion and the exclusion, the ‘mine’ and ‘thine’ before one is able to situate themselves appropriately in dealing with the community. In other words, a distinction between what is private, and therefore one’s own, and what is not, is antecedent to one’s proper place in wider society. This is not simply a matter of distinguishing between ‘personal’ and ‘private’ either—a case of semantic hairsplitting if ever there was one—but is a statement of profound significance. That which is privately owned implies not only the antecedent distinction foregoing one’s entry into the community, but further implies the diﬀerential of being able to realise gain from peaceful, contractual exchange of one’s goods based upon a value matrix of temporal, or time-based, considerations. It asks: will you defer gratification now for a higher reward at some future date? Some prefer immediate consumption, others delayed gratification; it is the latter case which tends towards a realisation of gain, as foregoing consumption now can provide higher gains, or profit, in the future. Whereas in the case of the former, one values immediate consumption more highly, and therefore does not delay gratification appropriately enough to contribute the necessary goods or assets towards more time-consuming, labour-intensive, and developmental pursuits which tend to appreciate in value. This important factor of time-consideration (referred to in Austrian economic theory as ‘time preference’) is a universal a priori such that it will play a role in any given economic situation. The socialist collective will still include those who prefer to delay gratification and co-ordinate for future returns, and it will most likely be those who form the body of bureaucrats which oversee, and yet do not have a proper investment in (qua non-owners), the administration of things.

From here, the question becomes: who is the right person to which the task may be deferred? There is a lengthy index of things which most of us are happy to defer as a responsibility of someone else. For example, while I could butcher a chicken if required, I would rather not, and am happy to defer that responsibility to another who is paid to do so, providing me with what I need to make dinner. Likewise, I will, in my paid work, take on responsibilities over people and things which others do not wish to do, and are happy to leave to me. Our products or services may be exchanged peacefully through the medium of money (even if, as it currently stands, the money used is horrendously unstable, inflated, untied to anything with a real asset value, etc—fiat currency) and there is no further cause for concern. Similarly, both of us will make our own time-based valuations of goods and capital. Both of us will have to consume immediately at least every day to stay alive and gain some enjoyment of idle time, but one or the other of us may display a greater preference for delaying more capital, in the form of savings and investments.

Carrying this same question over to the issue of the environment, when it comes to making firm judgements with suitable incentive structures, who is the right person to whom the task may be deferred? If the stewardship of the environment is between government agencies and private property owners, then in both cases the task has been deferred to someone else. But who is the better, and why? The Right-libertarian, and therefore my own, case is that environmental concerns are better, as a mutual factor of justice and probability (qualification and quantification), left in the hands of private owners. Those who are more stringently tied to ownership titles are, by default, more inclined to sustain a profound concern over the capital values of assets held.

This principle is equally as applicable to land and what’s on it as it is to anything else in a private economy. At its most basic level, one wishes to realise a greater return on future goods when consumption of them in the present is delayed—why are factors such as land, and how it’s employed, be any diﬀerent? In the case of government ‘owners’ (nonowners, or ‘caretakers’), there is no stringent incentive structure, and therefore no same level of concern for anything except that which may be looted in a shorter term when held relative to the long-term returns desired by the private owner. These government nonowners may have a concern by way of public law—perhaps some vague notion of ‘value for taxpayer money’ or something to that eﬀect—but this concern alone is not enough, particularly because they do not bear the full cost of waste, ineﬃciency, destruction, and so on. For example: if 100 people utilise a piece of land and even ten of them trash it, who will foot the bill? Although the clean-up operations will, as things currently are and all else equal, be organised by a local council, there is no proper structure in place to deter or disincentivise such trashing from even occurring. The council clean-up team, and the administrator-bureaucrats who sent them, do not personally front the cost of such measures, and instead rely on a predetermined budget. This means that there is nobody who is personally aﬀected or put out by the presence of trashers. However, were the land privately owned, there is a personal tie (the owner’s) to the asset value of the land, and therefore destructive trashing behaviour will be thoroughly accorded with the appropriate measures, such as compensation, restitution, or expulsion. Equally, the owner being subject to the full-cost principle, will have an interest in keeping down insurance premiums and clean-up costs, and will therefore put in place stringent conditions, e.g. payment-for-entry, as well as security teams charged with monitoring the use of the land by the consumers on it at a given time. A very simple yet very eﬀective yardstick to measure the validity of my claims here—and one which would be satisfactory for those empirically inclined—would be to watch and average the behaviour of consumers when occupying ‘public’ property against utilising space which they have paid to enter and is administered properly, such as private gardens or grounds.

Conditions in place, where does environmentalism factor in? Care for and stewardship of the land imply moral/ethical qualia, and therefore a wholly subjective assessment, of what it means to engage with the natural world, itself a changing and at times dubious human construct. In the economic assessment alone, as outlined (albeit briefly) above, there is little intrinsic merit in saying that any one given moral judgement should be imported into the calculations of profit and cost, capital value and loss, asset utilisation and non-utilisation, etc. For example, one private owner of land may realise greater returns on selling up huge swathes of land for environmentally destructive purposes, such as factory- or house-building. (To be sure, these uses are required and, in the instability of the globalised-state economy, probably desirable to some extent.) Yet in this case, what’s to stop him? It is a matter of two further economic injunctions (before we move onto the place of appropriate moral judgement): opportunity cost and insurance premiums. In brief, land is usually a sought-after investment as a way to stabilise one’s portfolio due to its nature of slow-but-sure growth potential; therefore, if one is set to realise greater returns, and a greater opportunity thereof, for maintaining and even increasing the value of the land in the direction of soil quality for agriculture, forestry for timber, pasture land for animals, and so forth, then the sacrifice made in selling up for more environmentally-destructive measures will not seem worthwhile. In a climate where all roads are leaning former—high soil quality for domestic agriculture and high quality timber are increasingly sought after goods, for example—it is only a matter of time before the former outweighs the latter, the opportunity costs favour the preservation, rather than tarmacking of, land. Likewise, one’s insurance premiums are likely to skyrocket if the behaviour and activity conducted on one’s land threaten pollution, despoliation, or threat to quality of life or even, in extreme cases, to life itself. If everything around the piece of land in this imagined scenario is privately owned—including waterways, hedgerows, and so forth—then the constant threat of legal action, coupled with hiking insurance premiums, altogether disincentivise such behaviour. Externalities are more diﬃcult to slip under the proverbial rug if one is surrounded by other owners, with an interest in appreciating returns (all else equal), who are capable of and empowered to take action and injunctions against undesirable behaviours.

Objective considerations aside, what about the moral/ethical injunctions? Admittedly, these being more subjective, it is usually left to a matter of aesthetic taste and criteria for such moral judgements to hold ground. This is much more suited therefore to the realm of opinion, further away from the domain of tangible economic fact. However, it is worth pointing out that many do, annually, seek retreats (either long, short, or permanent), relief, and respite in the aesthetic beauty of the countryside. Lucrative property portfolios, parks, gardens, walkways, vineyards, orchards, woodlands, campsites, activity centres, trusts, etc spring up, suggesting that there are many who are keen to escape the noise, pollution, smog, dust, and psychologically-overbearing atmosphere of the big cities, and instead find some solace amongst birdsong and woodland.

Likewise, there are increasing reports detailing the way in which certain practices are negatively harming the human population, such as bio-chemical engineering, microplastics, and pollution, to borrow a couple of examples. (To refer briefly to an economic consideration: should these reports prove correct, as I suspect they will, then one’s own insurance premiums for engaging in this sort of consumption will go up, and therefore have an average impact of disincentivising the consumption of goods which are, by all accounts, harmful to both oneself, others, and the environment.) I, as a rural dweller myself, am entirely sympathetic to this need, understanding the desire to maintain the balanced, steadier, quieter pace of rural life itself. It is one of those situations more dialectical insofar as if we didn’t have it, and therefore didn’t know any better, then fine—but we do have it, do know better, and therefore should, in my estimation at least, have some concern for its preservation and well-being.

In the absence of any clear governmental responsibility or concern, and in the absence of any trustworthiness for government programmes (and, I argue, rightly so), the purpose of this piece has been to demonstrate that one can indeed hold tight to two convictions which are not mutually exclusive. The first is the conviction that private property rights are essential to human civilisation and peaceful relations, and the second is the conviction that there are reasons, both objective and subjective, for being concerned about the state of the environment. Human stewardship and responsible management have been practised for centuries, and it is worth resurrecting these practices, both economically and morally, before it is too late, without leaning too heavily on tax-funded, unpredictable bureaucrats to do the job.

The latter situation is akin to asking a bank robber to ensure that ten percent of his loot is donated to a charitable cause, and on this condition he will be let oﬀ the hook. It is time to reassess the role of private property rights in this equation, without dipping too heavily into the hysteria around total alarmism—although I appreciate that in the span of this article I have only been able to do so cursorily, and therefore have not given a total treatment of the matter.

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Can Britain do business with Taliban-led Afghanistan?

By Samuel Martin — 2 weeks ago

I can’t say I’ve ever hosted the Taliban, although if presented with the opportunity, the Worshipful Company of Brewers wouldn’t have been my initial choice of venue.

This irony wasn’t lost on Daniel Evans, frontier markets and technology investor, co-founder of the Gibraltar Stock Exchange Group, and Chairman of the newly-founded Afghanistan Advisory Council (AAC).

Evans joked the venue would allow him to lay claim to successfully organising a piss-up in a brewery, although it must be said the event wasn’t a piss-up at all – partially because the drinks were appropriately alcohol free, but mainly because the foundation of the AAC marks the first actual step at rapprochement with Afghanistan since the Taliban’s return to power in August 2021.

All-in-all, a pretty serious affair. Serious enough to receive a written endorsement from Nooruddin Azizi, Afghanistan’s Minister of Industry and Commerce:

“On behalf of the Islamic Emirate of Afghanistan, I want to emphasize that the investment environment in Afghanistan is feasible, with strong security and government policies focused on economic development. As many know, Afghanistan is an untapped country with significant business and investment opportunities across various sectors, including energy, industry, infrastructure, mining, agriculture, and health.

We welcome any proposals and investments in Afghanistan, assuring you that the government will fully protect and support all initiatives.”

The launch was attended by businessmen from a variety of interested parties; railway construction, petrochemicals, international finance, and so on. Michael Mainelli, current President of the London Chamber of Commerce and Industry and former Lord Mayor of the City of London was among those present, as well as Miles ‘Lord Miles’ Routledge, adventurer-turned-YouTuber-turned-junior member of the AAC.

Among other ambitions for a hospital, a hotel, a logistics centre, and a railway terminus, the AAC’s flagship proposal of a Special Economic Zone (SEZ), set to be attached to Kabul airport, has won the backing of Mohammad and Zahid Asif, Owner and Managing Director of Walid Titan Ltd respectively, who are providing the land for the zone.

The precise details of the SEZ have yet to be fleshed out, although it’s clear that the AAC is looking to Dubai’s International Finance Centre (IFC) as a model; a demarcated zone where the norms and customs of international commerce prevail, and regulations are to be drawn up on the advice of the AAC.

The SEZ is one of several projects set to be funded by a new National Growth Fund, which will provide resources to develop a diverse range of industries and projects, such as a far-reaching hospital construction programme. One of the hospital centres will be located in the SEZ. The AAC has been given the mandate to advise the creation of the fund.

One might ask why the Taliban would allow any of this. If one reads between the lines, the SEZ would allow what are essentially Western standards of conduct to take root in an otherwise Islamic theocratic state. Sure, it’s not exactly going to be Amsterdam but it’s hard to square such a proposal with the totalising ‘Islamofascist’ caliphate prophesised by thought leaders of the dilapidated pantheon of liberal-humanitarian interventionism.

The simple but surprising reality of the matter is the Afghans seriously want to get down to business. In fact, it’s becoming clear the Taliban are more eager to do business with the British than vice versa, and not without valid reason. They’re highly suspicious of the Americans, their opinion of the Russians isn’t much better, relations with Pakistan have massively deteriorated within the past year alone, and China and Iran look more like regional threats than potential allies.

*Kabul, 7th August 2024*, *(Right) Nooruddin Azizi, The Minister for Industry & Commerce, (Left) Daniel Evans, Chairman, Afghanistan Advisory Council*

As bizarre as it sounds, the Taliban’s view of the British continues to be informed by the Empire, which they regard in a similar manner to how many of us Moderns regard the Roman Empire; that is, as a milestone in human achievement. The British are viewed less as hated enemies and more as honourable and accomplished adversaries. If that’s not soft power, I don’t know what is!

As one would expect, the Afghans have zero appetite to be controlled by a foreign power, but they’re not completely isolationist; they’re quite happy to enlist the help of foreigners with the know-how required to stabilise their war-battered economy, having endured invasions from the USSR and the US-led coalition, ongoing skirmishes with groups like ISIS-K, and incoming Pashtun refugees from neighbouring Pakistan.

It’s a matter of political ideology whether it’s preferable to live in a less-developed but comparatively liberal country over a more-developed but comparatively illiberal one, but – as a general rule of thumb – it’s better to have functioning railways, roads, and hospitals than to not have them at all. Some things aren’t exactly ideological touchstones. Is it really so polarising to believe that Afghanistan should have a reliable supply of currency, rather than making do with sheets of borderline dust held together with glue and tape?

Beneath debates on the political and religious destiny of Afghanistan lies an economy which needs to be run regardless, and the AAC hasn’t so much muscled into this gap, but waltzed into it; partially because the organisation seems to be ahead of the curve on this issue, but also because its founding members felt they had nothing better to do.

On his release from jail in October 2023, having been arrested for not having his papers in order, Routledge – who described the experience as “the best networking opportunity I’ve ever had” – received an email from Evans with the subject line “Bored/gold mine lol” – a proposal which snowballed into setting up a full-on, nation-wide development fund with the blessing of the Afghan government.

Overall, the AAC is filling the vacuum left by a regime that doesn’t know what to do with Afghanistan. One suspects it’s pretty hard to see a path forward with that much egg on your face!

For the past two decades, Britain’s political system has stuck to the same playbook; a hodgepodge strategy of attempting to nag and bomb Afghanistan into becoming a liberal democracy with little-to-no regard for local idiosyncrasies and so forth.

Indeed, no country is a blank slate and Afghanistan is no exception, but more than an investment opportunity – that itself is laden with several obvious benefits; Afghanistan is rich with natural minerals – but a real chance to rehearse discombobulated statesmen and commentators in the virtues and practices which factor into good nation-building; which I cannot help but feel is the spiritual mission of the AAC, even if not said so outright.

Keir Starmer, take notes!

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The Worst Case Scenario

By Bukes — 1 month ago

It may actually be possible for the right to be sleepwalked back into the arms of the regime. This might strike you as an impossibility, but I am increasingly unconfident in the rigidity of our opposition to the regime and the system it imposes on us. I still believe it to be highly unlikely that this occurs, but its absolute incredibility as a vision of the future has ceased. But how exactly are they working towards this aim, unknowingly or not, and what exactly am I referring to? I will try and articulate myself as clearly as possible, lest we continue to mope around in the gloomy shadows of doomed projects, forever dissatisfied with our lack of meaningful progress. As someone who continues to self-assuredly profess the inevitability of revolution in Britain, what I fear most are attempts to delay this eventuality – and more importantly attempts to prevent it. A nominally right-wing, authoritarian government could quietly emerge, restore popular comfort with the idea of Britain being a diverse, liberalised country and resolidify the British people’s pessimistic, defeated attitude towards politics, race, and the fundamental structure of the economy. More importantly, it could cause the right to accept the improvements as “enough”, maybe even claim them as the final victory (the battle that has been “won”), and see us de-escalate our efforts. We are entering stage three, the bargaining stage, and many wish to go, cap-in-hand, with offers to negotiate. This is the regime’s perestroika moment, and it absolutely must not succeed.

When you have a non-democratic and ideological regime, as we do in Britain – as most White countries also do, there are many things that it will do before compromising on its ideological tenets. To undo the core pillars that define the regime would be to invalidate the legitimacy of the regime itself, so – despite the societal breakdown and rapid deterioration in living standards – things continue on as they always have, irrespective of popular sentiment. Public services rot at the bone, the police stop functioning beyond their utility as apparatchik tools, etc. So long as the Pravda and Stasi remain competent and efficient the rest can wither and die and those in power won’t care. The Chinese Communist Party was able to transition their country into a quasi-nationalistic yet fundamentally capitalist country whilst preserving the iconography of Karl Marx and the hero worship of Chairman Mao. For many reasons, I doubt that our regimes in the west could have this kind of fluidity of form to persevere – but they may be able to work within the restrictions of their own resolute determination to maintain mass-immigration and the liberal, capitalist status quo.

Since 2016, the western establishment has become more totalitarian in its governance of the countries it occupies. The Leave vote in Britain’s EU referendum and Donald Trump’s election in the USA made our establishment paranoid and defensive (a defensiveness Rory Stewart alluded to in his own deluded way). Those in power will continue to try their best to maintain the status quo to the letter, down to every last miserable and humiliating detail. For that purpose, the Brezhnevian conservative Keir Starmer has been appointed as our Prime Minister to do absolutely nothing but maintain progress at its present pace, no faster no slower and without a single railroad switch change in site. But there will be those that work in the shady halls of power more fidgety than the rest who are especially concerned about the future of their project (the project being a global, totalitarian, technocratic panopticon where a small corporate elite rules over a coffee-coloured serf class – forever). They will be playing wargames where we win and they lose and considering how to defang the right before we are capable of animating the British away from their agenda and towards a fundamentally different trajectory (which ultimately is what Brexit actually represented but, thanks to Dominic Cummings and the December 2019 General Election, that rebellious movement in the zeitgeist was snuffed out and forgotten to history). What is hypothetically possible is a small concession to dissident right positions on race and inequality to refine the status quo, just as communist regimes historically used fascist methods and policies to keep their countries afloat in times of, usually self-inflicted, crisis. This would mean a form of multiracialism that is genuinely “fair”, or at least as fair as it sells itself, that is more palatable both to the general population as well as the right. A truly colour-blind and meritocratic system that punishes criminals adequately, rewards hard work and enacts planning reform to end many of the negative externalities mass immigration is causing – does this sound familiar? It is the outcome ‘ProgNats’ and the like are agitating for – a more effective and efficient Presidium-operated country that will have accomplished making it even harder for people to articulate a legitimate case for an authentic nationalist position.

There is reason to believe that the average person will go along with this soft transformation of society from an overtly egalitarian and explicitly anti-White one to a society that has quietly resigned itself to accepting some degree of hereditarianism (but a society that has only done so to preserve the globalist project). In fact, this transformation is already happening in real time, without any input from above causing it. I had the misfortune of being at a McDonald’s in Leeds just off a motorway and was shown a small microcosm that represented this trajectory. It was a grimy, dirty, noisy square with bright white lights and three interactive telescreens for ordering from. I decided to go forward into the open space between these telescreens and the counter to talk to one of the cramped Maccy’s girls and asked if I could order from her directly with physical cash (a request which she granted me). What I soon realised; stood in my Argosian slumber awaiting the proclamation of my order number, was that there were actually two queues. One had a huddle of immigrant slaves with their corporate rucksacks ready for retrieval (rucksacks which I feel are brightly coloured either to be demeaning or to mask the repulsiveness of the services they are having to render) and the other had a larger group of dishevelled, unkempt White Britons, awaiting their own personal orders. I stood in disbelief, wondering to myself “Are people okay with this? Are liberals okay with this?” and then went on with the rest of my day. Those immigrant wage slaves will work those jobs, and jobs like it, for the rest of their lives – their children will be born into slavery arranged by a Darwinian free-market. They have denied themselves the dignity of working in their own homeland as part of their own strata and been granted their monkey’s paw wish of better wages and better living for themselves – serving in heaven.

There may be the odd moment where someone finds the old liberal, egalitarian conditioning bubbling up again from their subconscious – a White woman might be stood at a bus stop and witness a panting, emaciated Somali riding a bike with one of the aforementioned rucksacks at 6AM and think twice about what is happening to our country (that is a real anecdote) – but ultimately “the bulk of people conform to the energies and pressures that they now feel themselves living under”, and our people will either accept the newly-imported caste of service sector slaves but not collaborate or they will actively, decadently indulge this newfound luxury. The point of bringing these things up is to say that if the right-wing can be made to feel comfortable with, and accepting of, a multi-ethnic society that is allowed to be freely arranged along racial lines, they will have done so with the same impulse as the lumpenaristocrat normies who subconsciously enjoy ordering slaves to their door. It might not even solely be contentment either, given that the right is increasingly unprincipled and no more moral in personal actions than the average person, they too may enjoy the illusion of prosperity that this new feudalism grants them just as much as anyone else. The only possible difference is that the act of a right-winger ordering a Caribbean Wecasa maid to their home may also come with it a post-service “ironic” gigachad tweet boasting of how cool and racist they just were.

As is increasingly pointed out, the liberal consensus is becoming one of ambivalence to the natural order. Likewise, there is no considerable pushback against any of this from those on the left who enjoy the costume of performative socialism. This is because of the very obvious fact that the left’s primary cause at the present is anti-Whiteness; it participates in an inter-ethnic conflict which is ongoing, rather than a class struggle that has been lost. Any criticism of these trends might be construed (rightly) as a critique of mass-immigration itself, might nudge open the heavy eyelids of the sleepy Saxon. We can’t have that, can we? Even if it means pretending the squalor that third-world immigrants create for themselves and the barbarism they make our own people suffer under is an acceptable arrangement for everyone. Because of this fevered fear of the “far-right”, we have a left-wing in Britain and elsewhere that is religiously dedicated to defending everything the liberal status quo does – doing so to quell their own anxiety about a legitimately anti-establishment force from the right which would unravel the regime’s fundamental underpinnings.

Brought to its inevitable conclusion, you end up with a strange consensus that everyone is generally happy with. The left-wing gets their “post-colonial” dissolution of whiteness, the liberals get their Pret a Manger serfs, and the right-wing gets their… [pending peace treaty]. We are hurtling into a rerun of 20th century liberalism where Whites and non-Whites of all political walks all enjoy the zany sheninigans of KSI and Kai Cenat but for very different reasons. This is different to what has been the norm currently, what I am describing is a society where hierarchy is more apparent, in which group differences are more apparent and part of an unconscious acknowledgement of what makes the status quo acceptable to everyone; a hierarchy sustained by a shared sense of relief among those who sit above lowest-of-the-low in the new economic caste system. Maybe liberals are the real slave owners, or maybe we are the real liberals for seeing anything wrong with this so-called progress. This Brave New, Bell Curve-ambivalent, World… a Libtartheid state.

Let us go into the dreams of the compromisemaxxers, those who wish to retain our present texture of life, our liberal, capitalist economic structure and even Britain’s current affliction. Ponder a future in which there is, with the gracious consent of some Bill Ackman-like figure, an end to the Diversity, Equality, and Inclusion that the 2010 Equality Act, 1970 Equal Pay Act and 1965 Race Relations Act have brought – but also the continued assurance that Britain would continue on with its current course of Brazilification. This timeline, though delusional and unlikely – is more likely than mass-immigration slowing or being halted without a meaningful revolution. This alternative world where a government comes to power and makes our national demographic transformation as acceptable as possible is a recipe for turning revolutionary fervour into consigned resignation that the future is impenetrable and our fate sealed – save only for the hope that a White Bumiputera system could be implemented someday. “Okay, a homogenous, White British Britain might be over, but maybe we can have a Rhodesian style government” is essentially a sentiment being passed around now in once-nationalist circles, as the new generation works to dilute opposition to the demographic problem. “Okay, well maybe the American Empire will allow us to be like the United Arab Emirates, Singapore, Japan or Israel even! We’ll still bow down and maintain occupation policy on the economy and migration, but the immigrants will be guest workers without rights” – as appealing as a British Gastarbeiter might conceptually be to our friends in middle-class management jobs who work adjacent to power in the centre of London, this silver bullet is in fact a poison pill. This immigration policy might have failed West Germany and lead to Germany having a large and expanding Turkish minority, but I am sure we could make it work here with our own immigrant population. I can see it now, Prime Minister ProgNat declares all immigrants as now being non-citizens, but residents in perpetuity – no push to return Britain to the state it was in when our grandparents were born, but instead the beginning of a giddy rock throwing competition with hornets’ nests as targets. This would transition us to the most tolerable post-majority arrangement but would further breed resentment in the immigrant population – assuring our doom as a people further down the line. Do we want done to us here in Britain our very own Zanzibar revolution? Having delayed the radicalisation of the masses by several decades, it would degenerate inevitably back to the present status quo but with much worse demographics to contend with. We would be scattered specs of diasporic blood across the global windscreen of progress, without any hope of homogeneity ever returning, the final nail in the coffin which holds within it our distinction from every other nation in the world, especially what defines us – our root-nation homeland in Europe. This is not the kind of country I want to live in, or the kind of country I want my descendants to live in. Whole areas lived in exclusively by immigrants – guest workers or not. Bus systems, roads, infrastructure all constructed and maintained to facilitate a large immigrant population – guest workers or not. The status is not the issue, their rights and position as citizen-equals is not the issue, the issue is these enclaves being here at all. Again, compromises are dreamt up in the hope of mitigating the problem, of dampening its consequences and the issues that come with it. But if the problem continues to exist it will endure, and if it endures it will win. Reform will not lead us to victory.

It is as if all revolutionary thought and visions of a brighter future are incomprehensible now to most, to such an extent that even within the realm of a hypothetical fantasy of taking over our country, we still affirm even within our own minds the promontory confines of what can and cannot be done – as rigidly set by the establishment. For the last four years or so we have seen the emergence of a Menshevik/Bolshevik split on the right, a split between those who wish to reform the current system and those that wish to see it all swept away – driven by (I would argue) a widening class divide. This class divide is a new one, caused by the excesses of 21st century capitalism, the continued fallout from the 2007-2008 financial crisis and Covid-19 Lockdown policies – all of which led to the consolidation of plutocratic power over Britain. To further pursue liberalisation of the economy (as if everything that came before now “Wasn’t Real Growth”) would only sharpen the worsening quality of life and living standards of the White British working class. The necessity is greater now than at any other point in our nation’s history for a radical, class-collaborationist economic system that puts the interests of the nation as a whole first – perhaps a form of Corporatism or a modern rendition of Syndicalism. The details are less important than the essence, which is that nationalism is no longer compatible with capitalism (if it ever had been). We need an economic system that doesn’t just benefit the middle class in the South of England (a section of our population that continues to successfully avoid radicalisation due to being economically shielded from most of the repercussions of capitalism).

What might often seem like ankle biting on the Twitter timeline is at its core a division over the basic fundamentals of how our nation should be organised. I am trying to make the case that a middle class-dominated right is currently leading us down into dead ends, pitfalls and off ramps to deradicalisation. There is now within the right a reframing of the issues that places Whites (in the pan-European, London-centric demographic sense) as an exclusively middle-class demographic (comparatively), pitted against a disproportionately black and brown underclass beneath them – a top-down class war with total disregard for the White working class caught in the market forces crossfire. From this line of reasoning, Thatcherite arguments have intruded themselves into our circles – with a broad racialism as their justification. Many on the right now seem to be willing to throw poorer, less-intelligent Whites into a third-world underclass wilderness to compete and struggle against the new slave caste (imported here to undercut them as workers and replace them as people). An example of what I describe occurred not too long ago, when a redpill on the racially-disproportionate occupancy rates of social housing in London was contorted into a dilution of the anti-immigration agenda and support for “selling off of social housing”. Not to state the obvious, but selling off social housing would only accomplish a geographic integration of the immigrant population, in line with explicitly stated regime aims, softening the urban BAMElaw which acts as an eternal reminder of the glaring incongruence between the Britain that was and the Britain that now is. This factitious right-wing continues to be fuelled by centre-right establishment journalists such as Sam Ashworth-Hayes and propped up with power-adjacent backhand deals granting them access to – maybe not the halls of power – but the cloister outside of them.

Our future depends upon reconnecting with the severed ends of our endangered White British working class. The remnants of them that are still out there have been deprived of everything but their blood – their nation is all they have left. Their country, their communities, their jobs, their trade unions, their dignity – all stripped from them as if they were no longer needed. So they wander the post-industrial wastelands, as they have for over thirty years, Ahasverus’ of Albion – longing for the homeland they knew when they grew up, constantly being told that it is not only dead but that it was evil and that it never really existed anyway. What is the liberal right’s answer to these people? What of the generation of White British people born into this post-industrial wasteland? Many have now become Gridlockian, Macra-like shadows of their former glory – anti-social, loutish; addicted to drugs, alcohol, and readily-available techSoma. It follows that the liberal right identifies more with their class than their nation. This is one sign among many that capitalism is ultimately a left-wing force, as is liberalism – perpetuating a materialist worldview that breaks down national bonds and turns individuals with homelands into consumers with shopping malls. This goes back to my earlier point about the desire to make the displacement process “fair” rather than to abolish it entirely; the result is a people that identify more with their class in a revitalised capitalist hierarchy. The new right-wing rejection of any and all criticisms of capitalism as a system comes from an animosity towards the White British working class for still being able to perceive things through a communitarian lens, which is itself a holdover from the trade union movement – which had kept the White British working class economically collectivist in their outlook (with that same tribalism now increasingly taking a populist orientation). Poorer, less-intelligent Whites could only have deportations, an end to immigration in principle and the abolition of capitalism as its survival/victory condition – this solution can never become conscious if the issues are allowed to be oriented around a middle-class class-consciousness purely driven by personal, material self-interest. An atomised, materialist right without a communal and spiritual element, regardless of form or flavour, continues to be stillborn because it lacks the ability to evoke a higher calling or bond that calls the people upwards. A higher calling that would offer higher values beyond their personal, material self-interest is something the White British working class is more open to now due to having had their class-consciousness broken by liberal capitalism. By giving up national economic decision making to shareholder capitalists and market forces, we have cut off our legs to spite our body, the national body, and the liberal right retroactively justifies the real economic contractions and trauma of deindustrialisation as a necessary (even positive) act of policy.

Britain, by every real metric, has ceased to have a meaningful, sovereign national government. We are now an economic zone with the apparition of a state attached – a state which on paper has the absolute authority to do anything in the country through parliament, but which in practice has no such authority. Government bankruptcy is irrelevant to a system that will always want an ever-expanding pool of labour to increase the number of consumers, keep the value of labour down and chill workers’ rights. We once had a mercantilist economic system, with the Navigation Acts and Corn Laws – great guarantors of our national wealth, until the Manchester vision of our country took hold and facilitated the creation of an international business elite that would eventually become greater in power and influence than the nation states themselves. This is the essence of capitalism – a materialist, internationalist system that values only money, productivity and growth – could this really be preferable to communism? It sounds identical to communism, actually. Mass immigration being, in part, not only a symptom of the finance capital growth model but a policy which this system depends upon (especially as it breaks down and self-cannibalises) is proof enough that we must strive for a fundamental alternative. The liberal right can write this off in little quips as much as they like but their solutions are evidently not workable for meeting the current moment. We are capable of organising a new system beyond the EconGrad consensus. We can step over the noxious vision of a nominally right-wing Britain that would be using a vaguely racialised comparative advantage theory of labour to justify the necessity of third-world slaves, second-world professionals and first-world transnational elites.

We are up against self-professed liberals who are incapable of answering their own version of the breakfast question – “What if liberal capitalism and nationalism were mutually exclusive?” – even though it is plainly obvious by now that they are. But maybe the globalists will grant them a scrap from the table down to their comfortable tier on the ivory tower, above the sea of sludge they are generally free from interacting with – like the limousine driving through the favela. Is this not what Milei and Wilders represent? These are surely establishment plots to sell artificial right-wing figures that are still controlled by the interests of capital so that liberalism can be maintained but with an authoritarian update that cleans up the bugs and issues. This only works if the right allows itself to become part of the regime apparatus of control, by the co-opting of dissident online right-wing culture and its domestication into a harmless playpen on the fringes – a playpen where naive, grumbling, headline-quote-tweeting toy soldiers cooperate unwittingly with the status quo. It seems to me the right-wing has found itself desiring only to be pandered to again, wishing for superficial wins to brag about online: like videogames having sexy female characters again or the adverts being trad. The shattered, retreating sentiment of “Maybe we never really wanted a meaningful change to the social, cultural and economic status quo, maybe the texture of our lives in modernity is fine, maybe multiracialism is okay – for they have stopped humiliating my people and our beliefs daily and have begun nominally cooperating with us” completing the total political convergence of left and right on a reformed regime that a depoliticised population can receive some newfound benefits from. That is what I mean when I warn of the perestroika of our time. We must hope and pray this stalls, failing at the hands of conservative figures such as Keir Starmer or prevented by reactionary figures such as J.K. Rowling.

It is time to acknowledge a paradox of 21st century politics, one which only figures like Matthew Goodwin and Glenn Greenwald have alluded to – we are the heirs to the socialist cause despite not believing in equality or a materialist worldview. There has been a “collapse of the far left in the last 20 to 30 years”. Communism as a conscious, ideological force no longer exists. It fell as if it were a cursed ring, melting into the Soviet Union’s now-extinct volcano. The mantle which we take up now is the conservative tribalism which the trade union movement represented in Britain – which once organised workers and communities to struggle against the shifting sands of progress imposed by capital. Just as such tribalism must return to our people through a deeper pulse that reaches beyond the defeat at Hastings to our Anglo-Saxon primordials, the right must also return to the radical anti-capitalism aspired to in previous right-wing movements before its compromises whilst in power. We must now move away from the eternally sliced pie where oligarchs expect their tithe and piece of the nation to run amok with. To meet this moment, it is crucial for us not to lose the thread of working towards an authoritarian, centralised state power – a state that would be mounted firm across the whole of the British Isles, shielding the British people and their liberty from the volleyed shots of moneyed interests. The plunder will end.

Our people can do better than this. We do not have to settle for anything. We do not have to make the most of a bad situation. We certainly should not delight in occupation delicacies. By present trends, our people might earnestly snatch at any offer for improvement without undoing the principles that are baked into our being which caused the problems in the first place. That for me is The Worst Case Scenario – where not only the apolitical masses, but the left, the liberals and even the right reach a pitiful mindbreak akin to the conclusion of Winston’s journey in ‘Nineteen Eighty-Four’. The quiet deflowering of our stagnant present into something far more dangerous – a system that can survive long into the future – is something we must reject with all of our energy no matter how spent we may feel currently. A genuine alternative is possible, it always has been, that is what they fear the most – our recognition of this fact – and why there is any talk at all of the possibility of, or desire for, reform within the establishment. The revolution can and will happen irrespective of potential economic and social turbulence. We can triple the wages and double the pensions of policemen and soldiers; we can do what is demanded of our country even if it will likely hurt our country in the medium-term. A fox gnaws at its leg when it is caught in a trap. The civil strife which is coming is inevitable, but luckily the establishment won’t succeed in its hypothetical reforms – our society might transmogrify into one which is more ambivalent to ethnicity as every group recedes into their own private spaces away from each other – but our western governments are far too dug in to ever consider a change to the present course, even if it could mean the perpetuation of their power (even in spite of suspicious actors on the right trying to make this a reality). Given the foreign policy ongoing in the Middle-East and Eastern Europe, it seems to me that those presently in power would rather see total nuclear oblivion to human civilisation than see their ideological and political grip on the world slackened in any way.

Let us go forth with wind in our sails, with our own form of ambivalence – ambivalence to the radical solutions which we take to be self-evidently necessary. Imagine the spectacular and triumphant scene of a fresh-faced vanguard declaring victory at the signing of a British Lausanne Convention; imagine the sensation of crossing the threshold into a restored nation and rebalanced world, one free of the impending burden of serfdom in a foreign land. We must stamp out the cockroach-like pessimism of skirted-edge 20+ year projects. Embrace the greater you that exists beyond your consciousness and reach within for the fated Anglo-Shintoism that will lead us home to sweeter pastures. The Samurai turned to Ceorl, the Wakizashi turned to Seax – meet your greater form with outstretched arms and welcome yourself back into the fold as a true Englishman, ready to step over this purgatorial dichotomy and the squabbles of then and now and forge something entirely new and yet also distinctly old and true to ourselves. Reject this world in its current form and not only break free of each and every one of its tentacles but severe them like the second labour of Hercules so that our progeny may be freer, safer and more prosperous than we ever will be. Survival depends on the sheer will of men willing to dedicate themselves to the cause, men who we know not the names of now but who will emerge in the eleventh hour and forge the new England, the new Britannia, summoned up as reincarnated spirits of forgotten heroes. All was once over in the 9th century too when all was to be lost and yet was then formed anew. No man is willing to suffer or die for planning reform and means-tested pensions; much less the privatisation of social housing or the lowering of corporate taxes for Tesco and Amazon. Reject the pending peace treaty; reject those that wish to negotiate with power to help it kick our can further down the road. This is our struggle, not our children’s or children’s children’s. Our time is now, and everything is on us. Believe in yourselves and believe in Britain.

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Against assisted dying

By Samuel Martin — 3 months ago

It is unsurprising the government is rushing through ‘assisted dying’. Having decimated what little political capital it possessed after a hollow election victory, Labour is clearly desperate to shore up as many achievements as quickly as possible; successes which can be fashioned into something resembling a coherent and tangible legacy at a later date, showing little-to-no regard for the common good.

What is surprising is how limp-wristed and tepid the opposition to this policy has been, especially from Britain’s commentariat. In no uncertain terms, the assisted dying bill is one of the most radical proposals for social liberalisation in decades, yet our opinion-having class has alarmingly little to say, at least when compared to other matters. Those eager to broadcast their intelligence on other issues – which they’re similarly unqualified to write about (that’s not a bad thing, by the way; far from it!) – are inexplicably scared to take a crack at this offputtingly complex but highly important matter which affects us all.

What little discussion has occurred in the commentariat (never mind Parliament) has revolved around the foreseeable practical issues of such a policy, typically pointing to the results of Canada’s assisted dying policy (MAID; Medical Assistance in Dying), the initial proponents of which say is being abused. As such, opponents of assisted dying in Britain essentially oppose it on the basis of negative and unintended consequences, specifically the gradual loosening of safeguards overtime, killing people who should’ve received non-lethal forms of care.

None of this is wrong per se, although it’s hard to treat this angle as anything other than unsatisfying. It does not bode well for a civilisation that its only barricade against its destruction is the ineptitude of the barbarians.

More than a total lack of faith in anything improving at all, it suggests that we are caught between our reluctance to end life yet struggle to justify such an instinct; we retain the form of a society which professes something like the sanctity of life, but lack any of the substantial belief, frightened to unlearn that which can’t so easily be relearnt once lost to history as another primitive superstition.

It’s difficult to be truly hard-line on something like assisted dying because it elicits so much sympathy. No right-minded person wants people to suffer, never mind be made to feel that they are forcing people to suffer. After all, humans are motivated by aversion to pain more than most things. However, advocates of assisted dying use this fact to strongarm more hesitant individuals into agreeing with assisted dying in principle, disagreeing solely on the technicalities of implementation.

More often than not, support for assisted dying is couched in the idea that if you’re in ‘unbearable’ pain, you might as well be given the choice to end your life, especially if you’re going to die in six months anyway. Putting aside the remarkable precision of such a prediction, it never occurs to advocates that if you’re going to die in six months anyway, you might as well tough it out, if not for the sake of yourself or your loved ones, then for the sake of ensuring that society-at-large doesn’t suffer the wrath of short-sighted policy.

Of course, this is assuming unbearable pain is the main reason for assisted dying, contrary to plenty of evidence to suggest otherwise.

According to data from places where it’s already legal, the main reasons for assisted dying are the inability to fulfil day-to-day tasks and engage in ‘meaningful activities’. Even abstract notions like autonomy and dignity are cited as more important than pain. Even fear about being a burden on one’s family is reportedly just as common.

A real shame, that’s for sure. There are few greater exertions of autonomy than refusing to die for someone else’s benefit, and there is nothing more ‘undignified’ than having so little sense of self-worth that you sacrifice yourself for others in your most intimate and personal moment. If we can’t reserve ourselves for our own death, it’s no surprise that things like sex and marriage continue to lose any sense of exclusivity.

Concepts like ‘anarcho-tyranny‘ and ‘two-tier policing’ are typically used in discussions surrounding criminal justice, but the underlying logic surely applies to a system which releases unrepentant, serially violent criminals as it provides the sick and vulnerable – many of whom needlessly swell with guilt over their condition – with the option to end their own life. This sense of guilt will only become stronger when someone in a position of medical authority – in a culture which reveres expertise, even when it fails us – tells them they can make it go away. That which is legally a ‘right to die’ will feel like the duty to die, and by extension, those expected to sign-off on the procedure will feel as though they have a duty to kill.

Far from acting as a safeguard, medical professionals will act as affirmers to something which they’ve been told is not theirs to dictate in the first place. When the option is available, like the patient, the fact something can be done will weigh down upon them, and whilst they may be motivated by a desire to alleviate or prevent suffering, those once hesitant are now incentivised to act with urgency.

Indeed, the same can be said of the patient’s family, the consultation of which is notably absent from the bill’s supposedly stringent requirements, although they’ll certainly weigh on the patient’s conscience. If patients don’t feel burdensome to their loved ones, they’ll absolutely feel burdensome to the NHS, an institution our country continues to revere with mindless zealotry.

Courtesy of the selfish (but outwardly generous) nature of our present culture, the patient’s expectation of good care risks being outweighed by the ’empathy’ we demand them to have for others in a different position. Assisted dying is not yet legal and yet many already feel (perhaps not without reason) that the elderly are spitefully overstaying their welcome on this mortal coil.

Advocates of assisted dying (similar to advocates of abortion) like to believe that leaving something up to choice absolves the decisions made of any and all comparable virtue. Far from removing an ideological imposition on society, this notion that we have no choice but to leave everything up to choice, that all options must be on the table, is one of the most duplicitous and tyrannical value systems afflicting contemporary society; so much that life itself is ceasing to be the default, becoming just another option for which one is cruelly judged behind a veil of strained, artificial tolerance.

Extending the comparison, liberalising assisted dying doesn’t just implicate those who’ll be inevitably and unjustifiably killed in the name of healthcare, it devalues death outside of the circumstances in which assisted dying would be viewed as an option. When abortionists downplay (or functionally deny) the value of the child, they’re implicating any baby which (for whatever reason) doesn’t make it. A procedure once permitted for the sake of saving the mother’s life, balanced against the life of the child, is now a simple matter of preference, exalted as a form of empowerment.

Followed to its conclusion, an involuntary miscarriage, rightfully treated as a tragic incident deserving sympathy, can only be regarded, in all sincerity, as ‘tragic’ as receiving a bad hand in a game of Blackjack. Of course, insincerity is the essence of civility, and therefore integral to any tactful interaction, but this is not the same as having a genuine moral compass. The tragedy lies in the fact we know something deeply valuable has been lost. We say “I’m sorry for your loss” not “better luck next time” for a reason. As such, unless you intend to engage in mental gymnastics to suggest “terminating” highly viable babies past the legal limit is worlds apart to killing newborns, the recent movements for decriminalisation should be concerning, even if wholly in-step with our opponents’ revealed attitude towards the unborn.

In a similar vein, if assisted dying should be liberalised to alleviate suffering on the basis that our life is ours to use as we see fit, then suicide becomes just another expression of individual choice which needs to be destigmatised. After all, why should we need to suffer? Why would such a precondition exist if life didn’t have an inherent value, and if life has an inherent value, how could we justify a policy like assisted dying in the first place? Because the suffering outweighs that inherent value? How would you know when suffering outweighs this value? After all, suffering is extremely subjective. You can make this assessment for your own quality of life, but not for another person’s. Confronted with the potential suicide of another person, there’s not a lot you could do. You needn’t assist the act or condone it, but you’d be a hypocrite for showing or feeling anything more than defeated indifference. After all, who are you to judge? Again, it’s not your life. In order to override them, you’d need to believe life has a value beyond quantification, which it certainly does.

If one’s suffering is one’s business, then it becomes one’s business to deal with it, using their preferred option of the many made available. Although plausibly convenient, it makes life less rich, for what good are the virtues of mercy, assurance, and even heroism itself? More than rendered obsolete by consent-based ethics, they are contorted into acts of undue, arbitrary interference.

Life is worth suffering, not merely because of what can be done between our birth and death but due to its facticity; it is given, not chosen. Nobody derives meaning from the things they consciously choose; at least, not for long. There will always be the sense that relying on such things feels constructed, inviting us to seek something more essential. We don’t choose our nationality, our sexuality, our name, our family, and so forth, and so the importance of these things is heightened in an era with an abundance of choice.

The present political landscape serves as testament to this fact, not solely in the form of progressive-left identity politics. Regardless of how his economic prospects ebbed and flowed, the Englishman could rely on having won the lottery of life. He was born into a community with just cause and proficient capability to take his welfare seriously, as well as provide him with a sense of rootedness in an otherwise changing world. He had a cultural heritage which suggested he was part of something greater than himself; any belief in his abilities was well-founded and any shortcoming would surely be redeemed by the successes of his kin. Confronted with large scale demographic change from immigration, he feels himself in revolt against a class which has not yet taken everything from him, but is in the process of trying to destroy his few but cherished saving graces.

Even things which aren’t pleasurable, such as personal tragedies, supply us with a greater and much needed confrontation with the involuntary nature of our existence than even the most high-brow, profound, and enriching pastimes.

It is often said that the value of life lies in its depth, not its length; in other terms, life is about having a good time, not a long time, and whilst there’s certainly truth in this idea, it detracts from the distressing fact that we have time at all; a fact we tend to avoid truly thinking about until we’re out of it. Indeed, I suspect many have thought about how they’d spend their last day on Earth before resuming their lives as if their mortality was part of the hypothetical. The fact death takes us without our prior consent frightens us; it goes against what we regard as the basis for permissibility, so we’re inclined to ignore it.

The simple fact of the matter is that assisted dying is never abused; it merely comes to better embody the spirit in which it was introduced. The process misconstrued as the ‘slippery slope’ is nothing more than a superficially innocent argument being carried to its garish but logical conclusion. The ever-ambiguous safeguards aren’t meant to shield against improper uses of the system, merely to shield against uses which haven’t achieved mainstream acceptance, and could be used as a justification to prevent (or outright reverse) its full implementation. Things called insane right-wing conspiracy theories today will be referred to as inevitable and necessary progress tomorrow.

So, let’s cut to the chase. Instead of obsessing over regulations which will be altered or subverted, let’s be very frank about our fundamental and irreconcilable differences, and eagerly embrace the intellectually demanding and morally sensitive nature of this matter.

Those in support can make their case for life’s essential hollowness, and that our time on Earth is nothing more than taking the path of least resistance to the grave, filling our time with surrogate activities until it becomes too much, at which point we hop-off the existential ride. As for those opposed, we must more staunchly make the case for death as it comes for us, as it does. Just as we can gain value from being born here rather than there, from being this rather than that, the same must be said of our death. We do not view life as an empty vacuum to be filled with things that matter. The fact we do what we do, in the knowledge that our time is finite, makes what we do meaningful. Life gives meaning to our activities, not the other way around.

The advocates of assisted dying are right about one thing. We don’t get to choose what we do with our life, but it is because of this fact that our death remains our own. Therefore, the only way to ensure our death remains truly ours, something indivisibly belonging to us as individuals, free of aggregated social pressures and bouts of false consciousness, immune to last-minute bargaining and uncontaminated by ambiguity over cause-and-effect – altogether free from the risk of coercion – is to prevent it from being turned into a choice in the first place.

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Is Keir Starmer really the PM?

By Joe King — 3 months ago

Are you sure? Are you absolutely sure that Keir Starmer is definitely the Prime Minister?

It wouldn’t be unusual if he isn’t. Does anyone even remember who Joe Biden is? And he’s supposed to be way more important.

It doesn’t really feel like Keir Starmer is the Prime Minister, does it? Maybe Esther Rantzen (who?) is the Prime Minister? Better do what she says. Promises were made, after all. Is Keir Starmer even sure he’s the Prime Minister? July, September, October. What a silly hostage.

OK. Enough of that.

Does he even really want to be the Prime Minister?

Whether it’s the debacle of sending Labour staff to campaign in the US, or the free gear, or obviously nepotistic appointments, there’s only one excuse he ever gives. Don’t blame me, it may look really corrupt, but it’s still just about within the rules. The rules run things, not ol’ Keir Starmer. Not responsible. The rules are. Got it. Maybe they’re the PM?

The failure to treat governing seriously is just another sign that these people are student politicians. They like the idea of governing, of being in office but not necessarily in power. They like the trappings, the pomp, the mincing about, and the throbbery but are they actually interested in the real substance of governing?

You will continue to get shallow “leaders” until the consequences match the severity of their civilisational level failures.

And they are at a civilisational level.

Another way of wriggling out of being Prime Minister is to give away all the land over which you’re supposed to govern. Bye bye, British Indian Ocean Territory. Yes, yes, overseas territory, short term lease, etc. cut the midwittery. The grug-brain/genius unity here is the unambiguous surrender of territory, which is bad.

Giving away the country is surely a sure sign that he doesn’t want to govern it?

Reparations? Don’t believe him when he says it’s not happening. Why sign to the commitment to discuss it at all, as if it’s even remotely reasonable, at the Commonwealth leaders meet up? Giving away land, giving away money. Is this what all the imminent tax increases in the budget are going toward? What is he going to entertain giving away next?

An aside, why is our government about to increase taxes to give it away to foreigners, while the likely next President in the US is promising to tax foreigners and abolish their income tax? Why can’t we have that?

Never mind Keir Starmer. And speaking of the Caribbean, does the cabinet want to want to govern this country either? Or are they more interested foreign interests as far and wide as the Caribbean, Africa, Eastern Europe, and the Middle East? What is in Britain’s interests? If you want to be a minister in a British government, shouldn’t you be totally beyond reproach? Why are otherwise obvious questions around conflicts of interest, such as dual nationality, not at all concerning? If free gear is enough to cast suspicion, why isn’t the protection, kinship, and privileges of a whole other country not even more suspicious? There are levels of security clearance you’re not allowed to hold if you have dual nationality, but you can still govern? Whose side are you on?

If they really wanted to govern, why didn’t they prepare for it?

Why do virtually no politicians spend any time honing the skills needed for executive decision making, administration, structuring, oversight, team-building, etc. etc. etc.? In what other professional walk of life would you expect to get to the top by merely being old enough, without criminal record (for at least 5 years), filing some paperwork, being gobby on TV, and winning a popularity contest among people who are also not qualified?

Does this look like a government? This post is slightly out of date, but close enough.

Really, it’s worse than this. As this is being written, the budget is coming up in a couple of days. The Chancellor of the Exchequer is in fact not even close to being a junior banking analyst. She is not an economist (anyone can call themselves an economist – the dismal science indeed), she lied about being any sort of chess champion, and it looks like the book she wrote was plagiarised.

Is it any wonder this sort of person is focussed on small and petty things like the gender of people in portraits? There’s no intelligence or imagination or frame of reference there for great acts of statesmanship.

There is only itty-bitty titties and a bob.

If you don’t want to be talked down to, Rachel, don’t lower yourself so. Or become genuinely great.

In the meantime, readers, you are governed by inadequates, by middle managers.

If they wanted to govern, they would have spent the time and effort to become capable of governing.

Let that be a warning to you too, readers, you cannot just be gobby on GB News or assorted podcasts. I see you. Sure, Kemi Badenoch is a flop, but Robert Jenrick? What are you doing? Have some self-respect!

Do you even want to govern?

Anyway, with all that, just look at the state of Labour.

Is Keir Starmer even going to last until 2029?

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“Silence is violence” is control

By Jake Scott — 4 months ago

Across England and Northern Ireland, riots broke out following the killing of three young girls in Southport. The accusations of two-tier policing that followed were expressions of a frustration that the police choose to be harder on anti-immigrant protestors than on pro-Palestine protestors or any protests initiated by similar causes.

By and large, accusations of two-tier policing are anecdotal, but that of course does not erase their existence or their validity. Putting aside the reality that ‘selective policing’ is a Marxist sociological-theoretical concept, the fact that academics have pointed to the existence of two-tier policing as a consequence of profiling (racial or otherwise), and that long-standing objections to stop-and-search focus on the discriminatory and (by extension) two-tier nature of the policing, the government and policing forces have denied two-tier policing.

Yet the most flagrant examples of an uneven application of the law seems to have come out of Belfast, where a judge “has warned that anybody present at a riot will be remanded in custody, even if they were only a ‘curious observer’.” It is not entirely clear why the judge feels that merely observing disobedience amounts to participation, but the consequences of this for journalists are yet to be fully explored. It would suggest that, unless a journalist observing a riot was to vehemently disown the riot, then they are unable to report on it taking place.

Where has this come from? How on earth could a judge have arrived at such a conclusion?

Two phrases have come to determine the Left’s attitudes towards the expression of “hateful comments”: first, “silence is violence”; and second, “it is not enough to not be racist, you must be anti-racist”, with “racist” of course being interchangeable with any sin you may think of or derive from consulting the Equality Act (2010).

The latter of these came most to the fore in the fever-dream era of Covid from 2020 to 2022, when many publications, writers and politicians condemned those who did not support, implicitly or otherwise, the riots conducted by Black Lives Matter:

To effectively defeat systemic racism — racism embedded as normal practice in institutions like education and law enforcement — you’ve got to be continually working towards equality for all races, striving to undo racism in your mind, your personal environment and the wider world.

In other words, you’ve got to be anti-racist.

Whilst many people agreed with or were at least sympathetic to the causes behind the riots, fashionable voices urged all who opposed those who disagreed with BLM’s principles (or actions, for that matter) to take action. It is not enough to not participate in racist behaviour, you must participate in anti-racist behaviour.

It was, without being subtle or pretending to be neutral, a call to action.

The former, meanwhile, has two similar impulses behind it, that make something seemingly nonsensical into a comprehensible idea. After all, how can silence be violent? The rational human understanding of violence is something active, something like hitting someone. I’m not of the opinion personally that speech is violence, but many are – yet even if we acquiesce to that premise, it does not address the point. How can silence be “violence”?

The answer, whilst it may seem unintelligent (and certainly unintelligible) actually derives from a paper written by Wilden in 1985, ‘In the penal colony’. In this paper, Wilden argues that violence expresses itself not just actively – being offensive or causing legally recognised forms of harm such as actual or grievous bodily harm – but passively as well.

Wilden’s paper rests on the intellectually-acrobatic argument that to not actively address circumstances and structures that do not allow for or facilitate an individual’s’ achievement of their highest form of potential is to be violent towards that person or persons.

Say, for example, a person benefits from the privilege of is class, but does not speak out in recognition of or opposition to that privilege, then he is not supporting the plight of those who such privilege works against. Silence is seen as a tacit support for the system that prevents some people from achieving their full potential and is therefore violent towards those people.

Silence, in this instance, is violence.

Now, the problems with this theory aside – least of all the epistemic difficulty of knowing what the ultimate achievement of someone’s ‘potential’ looks like – it seems to have been adopted by the Left wholesale, and even crept into popular vernacular. After all, mates don’t let mates perpetuate misogynistic attitudes, or so I’m told.

The most iconic image of these twin beliefs on the internet is of an unfortunate young man at a protest, holding a sign that recite the mantra of “silence is violence”. Yet, he is also wearing a shirt that says, “Why be racist, sexist, homophobic or transphobic when you could just be quiet?”

Typical responses to this picture fall into one of two camps. Either people look at it and mock him, asking how someone can be such an idiot as to say two contradictory statements in the same breath; or, they point out the hypocrisy, as if that the “typical Leftist” thing to do, to be inconsistent.

What these two responses miss is the very point: this is not about hypocrisy, or logic, but power and control.

The logical mind reacts in only one way. If one command is that you cannot say things you may believe (and some people certainly do believe things this man would call racist etc.), then you would prefer to say nothing. But if a countermanding command, then tells you that saying nothing is undesirable, you are left with one choice: to say what you are expected or demanded to say.

There is only one (acceptable) route out of this conundrum: the only way to not be violent is, apparently, to be positively affirming of whatever the oppressed do.

This logic lurks wherever the aggrieved assert themselves. For example, in the trans debate (and coincidentally the reason Professor Jordan Peterson shot to stardom), the expectation of the controlling logic above is that, even if you do not agree that a man can become a woman, you cannot say so, but you certainly cannot be silent about it, so to avoid being violent, you must affirm the identity of the person in question.

We may ask, why has this judge made this ruling now, if this belief has been so prevalent on the Left for so long? And surely judges are independent arbiters of the law? The only answer I can give is, it is never the fact of a Labour parliamentary victory that conservatives should be wary of, but the forces such a victory emboldens.

The judge’s ruling coming out of Belfast will have deep and far-reaching consequences for the policing of protests in this country – if only for the forces it will embolden.

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The Campaign for Scottish Independence is back to Square One

By Josh Allan — 4 months ago

‘Within the next five years, in one form or another, break-up is likely to come about’. These are not the reflections of an unhappily married man, but a pronouncement on the fate of Great Britain, as prophesied by none other than Tom Nairn, widely considered the intellectual flagbearer for Scottish nationalism up until his death last year. Most notable for his book The Break-up of Britain, which foretells the dissolution of the United Kingdom as a consequence of imperial decline, Nairn, delivering one of his final interviews, felt confident enough to declare that the hour was finally at hand, despite being ‘usually cautious about predicting timelines’.

Nairn wasn’t alone in his prediction. According to a Survation poll, when asked ‘How likely or unlikely do you think it is that there will be another referendum on Scottish independence in the next five years?’, 65% of Scots were of the opinion that it was either ‘Very likely’ ‘or ‘Quite likely’. Only 25% answered ‘Quite unlikely’ or ‘Very unlikely’. The 65% may indeed be correct; but if any such referendum is to take place within the given timeframe, Scottish nationalists will have to pray for a miracle to happen within the next week or so, seeing as the survey in question was conducted all the way back in October 2019. Nairn’s five-year prediction was made in 2020, which affords it slightly more leeway. Yet the odds that the Scottish National Party, which only months ago suffered a crushing defeat at the ballot box, is able to persuade the British government to grant them a second vote by next year are slim to none. The truth is that the nationalist cause hasn’t looked more hopeless since the result of the original Scottish Independence referendum in 2014.

Even that episode, in which the UK faced its first truly existential threat since England and Scotland were united in 1707, ended on a modestly optimistic note for separatists. While the result of the vote was 55-45 in favour of Scotland remaining in the UK, the fact that Alex Salmond, the leader of the Scottish National Party, had been able to secure a referendum from the British government in the first place – and that the ‘Yes’ side, as the pro-Independence side became known, had come so close to winning – was taken by many as a sure sign that the Union was on its last legs. Worse still for the ‘No’ side, the fact that Independence was more popular among younger voters seemed to suggest that the end of the UK was not only inevitable but imminent. Led by liberal activists whose passionate appeals invoked the rhetoric of earlier Independence movements in former British colonies, the nationalists’ quest for freedom from the English yoke became an end goal for progressives; it was merely a matter of time before the pendulum swung left, thereby slicing in half the nation-state that birthed the modern world.

Any doubts anyone may have harboured about the impending demise of the UK were surely dispelled by the political turbulence that followed the referendum – the general election a year later, the other referendum the year after that, if not the snap election that took place the year after that – which to onlookers home and abroad resembled the death throes of a spent entity. In particular, amidst the chaos that occurred in the wake of the UK’s vote to leave the European Union in 2016, the only thing anyone seemed to be able to predict with any certainty was that Scotland – which had voted 62-38 to remain in the EU – would jump ship at the soonest opportunity. (Around a third of Scottish voters even believed that there would be another referendum before the UK completed the Brexit proceedings.)

Indeed, for many unionists, the ostensible advantages of remaining within the European Union proved a deciding factor in their ‘No’ vote: a stronger economy, representation at the European Parliament, and facilitated travel to the continent. As part of the UK, Scotland was by extension part of the EU, and a newly independent Scotland would surely struggle to gain re-entry to a bloc which mandates a 3% deficit ratio for all member states, given that the nation’s deficit hovered around 10%. But the UK’s vote to leave the EU put a knot in that theoretical chain of consequences. Remaining in the UK became a guarantee that Scotland would be cut off from the EU, while Independence under the stewardship of the passionately pro-Europe Scottish National Party at least allowed for the possibility, however scant, of being ‘welcomed back into the EU with open arms as an independent country’, in the words of one MP.

Against this backdrop, even the most optimistic unionist would not have expected the status quo to hold. And yet, 10 years on from the 2014 referendum, Independence polls produce, on average, the same 55-45 split. So what happened?

As it turned out, while Britain’s decision to leave the EU predictably shored up support for the SNP, it also complicated the logistics of Independence. The smallest matryoshka in the set, Scotland would find itself not only isolated but vulnerable, separated by a hard border with its only contiguous neighbour. The country would have to decide between a customs union with England, Wales and Northern Ireland (which collectively constitute the greater part of Scotland’s trade) or with the much larger, but more distant, EU.

And while a number of sometime unionists found themselves suddenly on the ‘Yes’ side of the debate – including a contingent of high-profile figures, from the actors Ewan McGregor and John Hannah to the writers Andrew O’Hagan and John Burnside – a number of those who had voted ‘No’ in 2014 suddenly found themselves siding with the so-called ‘Little Englander’s. These Eurosceptic defectors were broadly comprised of what the commentator David Goodhart would go on to classify as ‘somewheres’: patriotic Scots, typically older and poorer, and defined by a profound attachment to the place they call home, as opposed to the cosmopolitan aloofness of ‘anywheres’. An understudied but significant section of society, Scottish ‘somewheres’ have been instrumental in preventing separatism gaining a majority in the almost weekly polls, considering how many elderly, unionist voters have passed away in the last ten years, and how many Gen-Z, overwhelmingly pro-Indpendence voters have aged into the electorate.

Then there was COVID. As with every other political matter, the arrival of the coronavirus pandemic in 2019 dramatically changed the nature of the Independence debate. Since pandemic response was a devolved matter, the four home nations took a competitive approach to dealing with the virus. While Prime Minister Boris Johnson was initially reluctant to impose lockdowns, Sturgeon lost no time in employing comparatively draconian measures, such as mask mandates and severe quarantine regulations. As a result, Scotland was able to boast a considerably lower death rate than England. Between January 2020 and June 2021, excess deaths in Scotland were only around 3% higher than average, compared with England, where they were 6 % higher. This measurable discrepancy had the effect of suggesting to many minds that not only was Scotland capable of handling its own affairs, but that government under the SNP was safer and more effective than direct rule from Westminster. For the first time, Independence polls consistently suggested that the ‘Yes’ side would win a hypothetical referendum..

But the momentum didn’t last. As the months passed, and particularly as Johnson was coerced into a stricter COVID policy, adopting many of the SNP’s own strategies, the gap in hospitalisation and death rates between each of the home nations narrowed to a pinpoint. Moreover, the UK had developed its own vaccine, and thanks to opting out of the EU’s vaccine rollout was able to conduct its vaccination campaign far more rapidly than any other European country.

From there it was all downhill for the SNP. In the summer of 2021, it transpired that the party had been misallocating donations and routinely lying about membership figures. Nicola Sturgeon, who had replaced Salmond as First Minister after the 2014 referendum, resigned in February 2023, citing gridlock around the Independence question. A month later Peter Murrell, Sturgeon’s husband and chief executive of the SNP, was arrested as part of a police investigation into the party’s finances, prompting the SNP’s auditors to resign as well.

Sturgeon was replaced as party leader by Humza Yousaf. But while the former First Minister had been able to command respect even from her adversaries, Yousaf, who lacked Sturgeon’s charisma and the prestige that comes with an established reputation, proved a far more divisive leader at a time when the party was crying out for unity. The fact that Yousaf only narrowly won the leadership contest, after his openly Presbyterian opponent had been slandered by members of her own coalition for espousing ‘extreme religious views’, did little to endear him to the Christian wing of his party. Perhaps most controversially, his decision to carry forward the Gender Reform Bill – which made it possible to change one’s legal gender on a whim by removing the requirement of a medical diagnosis – provoked derision from a public which still falls, for the most part, on the socially conservative side of the fence. Nor were progressives much impressed by his decision to end the SNP’s power-sharing agreement with the Scottish Greens.

Yousaf resigned after thirteen months in office and was replaced by John Swinney, one of the more moderate senior members of the party, but the damage to the SNP’s credibility had already been done. With less than two months to go until the UK-wide general election, Swinney had his work cut out for him when it came to convincing Scots to continue to put their trust in the scandal-ridden SNP. Independence polling returned to pre-COVID levels. However, for nationalists, such polls were less germane to the pursuit of a second referendum than the election polls, given that keeping a pro-Independence party at the helm in Holyrood was a necessary prerequisite to secession. As long as the SNP commanded a majority of seats, there was a democratic case to be made for holding another referendum. This had been Sturgeon’s argument during the 2021 Scottish parliament election campaign, which was, in her eyes, a ‘de facto referendum’. If the SNP were to end up with a majority of seats, she claimed, the party would have the permission of the Scottish people to begin Independence proceedings. (As it happened, they went on to win sixty-four seats – one short of a majority.)

The SNP had fewer seats in the House of Commons, but the nature of Britain’s first-past-the-post electoral system meant they still enjoyed considerable overrepresentation. Still, if possessing forty-eight seats at parliament was not enough to secure a referendum from the British government, then plummeting to a meagre nine seats in the 2024 general election killed the prospect stone dead. As the Labour party made sweeping gains in Scotland and the UK more widely, the SNP suffered the worst defeat in its 90-year history. In a speech following the election, a dour-faced Swinney acknowledged the need ‘to accept that we failed to convince people of the urgency of independence in this election campaign.’ The party ‘need[ed] to be healed and it need[ed] to heal its relationship with the people of Scotland’.

It is difficult to take note of something that isn’t there, which is perhaps why, as Ian MacWhirter noted in a piece for Unherd, ‘It doesn’t seem to have fully dawned on the UK political establishment that the break-up of Britain, which seemed a real possibility only a few years ago, has evaporated’. The topic of Independence now rarely features in the news, and some of the biggest names associated with Scottish nationalism – not only Nairn and Burnside, but also Alasdair Gray, Sean Connery and Winifred Ewing – have passed away in the decade since the referendum. Meanwhile, younger Scots are turning away from nationalism in general, an unforeseen phenomenon which MacWhirter puts down to the fallout from Brexit, the Covid-19 pandemic and the war in Ukraine, a sequence of geopolitical shocks that has many Scots wondering whether the campaign to sacrifice the nation’s economy and security on the altar of identity might well be recklessly indulgent. ‘The Union is probably safer now than at any time since the Jacobites waved their claymores 300 years ago.’

If the SNP hope to bring the dream of Independence back to life, it will not be enough to rely on generational shift and the goodwill of the British government. An uphill struggle awaits the Independence movement. It will entail extensive repairs to the party’s image, providing clarity on issues such as currency, retention of the monarchy and the route to EU membership, and – perhaps hardest of all – presenting a clear case as to why Scotland would be better off as an independent nation. Until then, the Union looks set to enjoy a new lease of life.

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Little England: Bekonscot, Le Corbusier and the Housing Crisis

By Daniel Flint — 4 months ago

The Morris men stand, hankies aloft, in the same pose they’ve held for decades. The little girl tugs at her father’s sleeve.

“Who are they, daddy?”

Her father pauses for a moment, scratches his chin and ventures a guess.

“They’re Irish dancers.” He says, “I think.”

The girl looks confused.

“I mean, I don’t know why they’re wearing lederhosen.”

Puzzled, he contemplates the scene further. I walk on.

BEKONSCOT

In 1927 Roland Callingham’s wife, tiring of her husband’s toy railway, insisted that he take his trains outside. Callingham, a well-to-do city accountant, purchased four acres of land on the outskirts of the Buckinghamshire town of Beaconsfield and, with the assistance of his gardener, W.A. Berry, began work on a model village, complete with a high street, church and railway, each constructed at the scale of one inch to one foot. Callingham dubbed his creation ‘Bekonscot’.

Originally intended as a private diversion, Bekonscot opened to the public in 1929, and soon became a popular tourist attraction, incorporating, in time, seven model villages. Initially, Bekonscot kept pace with the changing architectural styles of the times. However, a reactionary purge in the 1990s saw most modern buildings removed and the villages returned to a thirties aesthetic. Thus, what was originally conceived as a chance to see the everyday world in miniature, is increasingly a museum of a bygone Britain. Notably, the villages’ high streets are devoid of the vape shops and Turkish barbers that lend colour to the contemporary streetscape. Today, concessions to modernity are confined to a handsome Art Deco tube station, a few authentically drab office buildings and some token Arts and Crafts houses.

‘THE BEAUTIFUL’

The week before I visited Bekonscot, the government, determined to accelerate the rate of housebuilding across Britain, announced plans to build 300,000 new homes annually. Earlier in the summer, Angela Rayner announced plans to drop a requirement that new houses be ‘beautiful’, dismissing the old rules as ‘ridiculous’. ‘Beautiful’ explained Rayner ‘means nothing, really.’

For our deputy prime minister; her mind addled, like most of her generation, by postmodernism; ‘beautiful’ is a concept too subtle to be reduced to simple language, and as such, is essentially meaningless. For the modern liberal, ‘beauty’ can be filed alongside ‘female’ and ‘nation’ as terms too slippery to contain meaning.

This does not mean that the Angela Rayners of the world fail to recognise beauty (or, for that matter, ugliness) when they see it. It is rather that they have taught themselves to disregard the evidence of their eyes and dismiss all aesthetic judgments as purely subjective. But how smart must one be to understand that the average street in Salisbury, say, or Stratford-upon-Avon, is more beautiful than its equivalent in Salford or South Croydon? This is a truth that I am sure even Angela Rayner would acknowledge, if pushed.

FORM FOLLOWS FUNCTION

Why, among those less sophisticated than the average Labour cabinet minister, is ‘modern’ often a synonym for ‘ugly’? There is no reason why contemporary buildings should not be beautiful. Modern architects can do ‘spectacular’ well – witness London’s ‘objects’ – the statement buildings that litter the City and Docklands. But such edifices, no matter how impressive, do not belong to any regional or national tradition. The Gherkin would not look out of place in Los Angeles, say, or Lagos. Further, every ‘object’ is an experiment, and if it fails to pay off, a city must live in its shadow.

By contrast, tradition makes for attractive architecture. Ugliness is seldom worth repeating and does not endure. In aesthetics, as in politics, however, the liberal distrusts tradition, preferring theory. In our enlightened age, it is not enough for a building or artwork to be beautiful, rather it has to satisfy certain theoretical criteria. One only needs eyes to judge how a building looks. It requires an education to understand what a building means.

Only an architectural theorist of Le Corbusier’s brilliance could have built a city as inhuman as Chandigarh. By contrast, the numberless attractive villages that dot the British countryside were built, in the main, by unlettered craftsmen, men who would have found modern architectural theory incomprehensible. The vernacular architectural styles immortalised in Bekonscot evolved across centuries and were to inform the styles of suburban housing into the immediate post-war era.

The latter half of the twentieth century saw the defeat of tradition and the victory of theory, in politics, in art, and in architecture. Just as, for the political utopian, one solution (the common ownership of the means of production, for example, or the disappearance of the state and the triumph of the market) is sufficient to meet the needs of all human societies, so, for Le Corbusier, the principle of ‘form following function’ was a universal maxim. The great brutalist dreamed of a world remade in concrete and glass. Le Corbusier spoke of architecture when he maintained that ‘[In] Oslo, Moscow, Berlin, Paris, Algiers, Port Said, Rio or Buenos Aires, the solution is the same…’ but the sentiment is echoed throughout radical literature.

The Le Corbusiers of the post-war era have left Britain an uglier place. I am confident that, by the time Labour leaves office, many of Britain’s towns will be uglier still.

Britain needs new houses, of course. Would I feel the same sense of trepidation if acres of countryside were to disappear beneath dozens of (full-scale) Bekonscots? No. But, alas, the philistines hold power and are intent on despoiling our countryside with more of the soulless Legolands that litter the outskirts of our towns.

In Bekonscot, of course, it is forever 1933. Were things really better then? Life today is undoubtedly easier, but in many respects, Britain is a less pleasant place in which to live, with the cultural and economic revolutions of the post-war era having eroded social solidarity and trust. This decline finds a strange parallel in the quality of our built environment, as the reins of power passed to those less concerned with ensuring that England looked like England.

Tellingly, overseas visitors to Bekonscot seem to be having a great time. Perhaps Bekonscot looks more like the England they hoped to see than whatever they have found outside.

THE LAST DANCE

This is the future we have chosen, or at least, the future that was chosen for us. We could choose another. Conservatives should reject the mistaken idea that the cultural, social (and yes architectural) changes we are living through are inexorable and unalterable.

Which brings me back to the incident with the Morris dancers.

By the late nineteenth century, Morris was all but dead. A small band of Victorian enthusiasts recognised the tradition’s value and fought to ensure it did not die. Folk dance has never been fashionable, much less ‘useful’ (I should imagine that it would be difficult to convince Angela Rayner of its value) but England would be that little bit poorer if it were to disappear.

Likewise, the antique crafts required to build cottages and cathedrals were passed down across generations and are largely lost now. We are poorer for their being lost. But they could be revived. It only requires will.

Bekonscot’s brochure describes a ‘little piece of history that is forever England.’ There is no reason why the full-size England outside of Bekonscot’s walls should not remain forever England also. Traditions are only truly lost if we stop fighting for them

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The Riots: a working-class view

By John C Hartley — 5 months ago

Back in the fourteenth century, England’s lowest class enjoyed the greatest piece of luck it has ever had: the arrival of the Black Death. True, most of us were wiped out, but life became so much better for those who survived. Anyone who wanted our labour now had to compete for it and offer more than their competitors did. These inducements (today we call them wages) went up and up because workers had become so scarce. Such was the plight of the working class in those days that it took a lethal disease that wiped out half of humanity to improve our lot; something which should teach us the importance of the size of the labour pool: how the amount of available labour can be balanced to give both sides a fair deal, or skewed one way or the other to cause economic and social disruption.

Since 1997, the year of the coming to power of New Labour, it has been the policy of every government to saturate the British economy with workers from foreign sources, thus greatly expanding the amount of available labour. This means every lower-skilled, less educated, less qualified worker’s bargaining position and job security were jeopardised. It should be obvious that in a free market – in fact in any endeavour where there is competition – there will be rivalry between the contenders. There will be resentment toward challengers who threaten one’s standard of living, or even one’s very capacity to earn a living. Recently this resentment boiled over and numerous riots occurred around the country. They happened because of what has taken place in Britain over decades: the reckless pursuit of profit by means of reducing labour costs at the expense of (and with no concern for) social cohesion. A ruthless, imported form of capitalism has taken over and sacrificed a section of what is supposed to be one nation in order to benefit another part of that nation. The Left of yesteryear called this class conflict, a term which our modern and very bourgeois Left do not care to use these days; they prefer cultural conflict to class conflict, possibly because so many modern Leftists are themselves millionaires and discussions about wealth inequalities would embarrass them. Populists describe the division of the classes as the elite versus the people, and the American Right has enjoyed success with this message, but whichever terminology one prefers, it is clear that here in Britain what was once arguably one nation has now unarguably been cleaved in two.

Although Labour has traditionally been the party of mass immigration, for the last fourteen years immigration ballooned while a Conservative party was in power. The drama of small boats ferrying illegal migrants across the channel was really just a footnote to (and perhaps a distraction from) a large amount of quite legal immigration rubber-stamped by the Tories. The simple truth about immigration is this: enormous numbers of foreign workers come and settle in this country because British politicians want them to. Mass immigration means there is no pressing need to innovate, no need to invest, no need to waste money training or educating British people, no need to worry about productivity: one can merely import cheap ready-mades, and then carry on importing them. It is the easy option and our politicians have been taking it for years. Any economic growth Britain has achieved has been a sham; merely a growth in population. The group which has suffered most is of course the working class, those who are most vulnerable to low-skilled immigration; a working class that these days has little to no political representation.

Jacob Rees-Mogg recently condemned the working-class rioters, saying that such behaviour might be justified in a dictatorship but not in a democracy like Britain, where peaceful protest is permitted. The problem is of course that protesting achieves nothing. In fact, in modern Britain, voting achieves basically nothing. In 2016, during the referendum on our membership of the European Union, the Leave campaign was only put on the path to victory when the focus was changed from important but philosophical arguments about sovereignty to the issue of immigration. After the vote was won, however, a strange thing happened. ‘I never claimed immigration would come down,’ said Daniel Hannan immediately after the electorate had voted to get immigration down. David Davis said that immigrants would be ‘needed for many years’ and Michael Gove praised how immigrants raised educational standards. If one examines the promises made by Brexiteers one sees that they were never promises. They were not even clear statements, merely hints that could be interpreted in different ways. None of the Brexiteers promised to stop immigration. None of them even promised to reduce it. They promised merely to control it. The word ‘control’ is loved by politicians because it means everything and nothing at the same time. Voters took it to mean that immigration would be reduced, but it could just as easily have meant that it would be left as it was. Perhaps, it could mean that it would be increased – which, incredibly, is what happened, despite a majority in the highest turnout for a UK-wide referendum in British electoral history.

With free movement from the EU interrupted, workers were now imported from the rest of the world. Migrants from very distant and very different cultures would come here in increasing numbers; and because these people were from such distant parts of the world they belonged to different races. This meant that unlike the Poles, the Hungarians, the Lithuanians etc., these foreign migrants would be instantly recognisable as such, from a distance, without them having to utter a single foreign-accented word. And so it is that riots which are economic in cause, which are the consequence of choices made by governments, can appear to be purely racist uprisings – and safely dismissed as such by sanctimonious politicians and their media. By these means a truth has been officially established: that the riots were a temporary madness caused by wicked fascists exploiting the gullibility of working-class people.

The truth however is that in this democracy which Jacob Rees-Mogg believes we live in; the working class are not allowed to vote in their economic interest. Their voice and their interests are repressed. In any general election in the UK there are only ever two parties that have a chance of being elected: the Labour Party, which enthusiastically believes in immigration, and the Conservative Party which believes in it with equal enthusiasm but pretends not to. There has been a convergence of self-interest. First, the greed of a Conservative Party that cares only about its enrichment and which despite its reputed belief in “faith, flag and family” is happy to see the British natural environment, British culture, British traditions, British family life, British history, British ownership, British democracy, British self-respect and the British working class all ruined, each of them being sacrificed in the scramble for quick profit at any cost. And then there is the greed of the Labour Party. This party is, in material terms, as rich and privileged as the Conservatives but is greedy too for moral glory. It wants to be loved by people who matter (educated, cultured people of taste) and so it haughtily condemns the primitive rage of the uneducated people with ugly lives and values who live below. By the magic of media, the material self-interest of the privileged becomes a noble cause. The expansion of the labour pool and the crippling of the bargaining position of British workers is shown as a moral crusade; the pursuit of diversity, the bringing about of a glossy-eyed, handholding, multi-coloured, multi-lingual paradise in which the elite are ‘enriched’ by other cultures while the ferocious competition for jobs pauperises the working class.

Democracy is more than just a word. It is the most efficient way of organising a society ever devised. It balances competing interests by making them visible and enabling them to negotiate. It vents the pressures that create conflict. What the people would have wanted, and would have accepted had anybody in our alleged democracy bothered to ask them, was a moderate level of immigration that would have benefited a moderated capitalism; a capitalist system in which those enjoying extreme levels of wealth and those suffering extreme levels of hardship were both pulled back toward a civilised mean; a more cohesive, moderately patriotic Britain in which all get a just share of everything; in which those who do more and achieve more rightly get more, but not an immoral amount more. In other words, a Britain that was one nation – not the theatre of tribal warfare it is today.

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