Author: Ophelia Benson

And for dessert, some pleasant savagery from Hitchens; a relief from all that offendedness-frotting.

There’s a lot to dislike about Gibson. He is given to furious tirades against homosexuals of the sort that make one wonder if he has some kind of subliminal or “unaddressed” problem. His vulgar and nasty movies, which also feature this prejudice, are additionally replete with the cheapest caricatures of the English…He has told interviewers that his wife, the mother of his children, is going to hell because she subscribes to the wrong Christian sect…And it has been obvious for some time to the most meager intelligence that he is sick to his empty core with Jew-hatred.

I’m not sure Hitch has a very high opinion of Gibson.

At the time when The Passion of the Christ was being released, many nervous evangelical Christians tried to get the more horrifying bits of anti-Semitic incitement toned down…Many conservative Jews, from David Horowitz to Rabbi Daniel Lapin, stuck up for Gibson as a man who defended family values against secular nihilism.

And why not, I’d like to know? Aren’t family values worth a little anti-Semitism among friends? Sure they are.

It was even proudly announced that Gibson’s next big project would be about the Holocaust. Whether Gibson tries this last catch-penny profanity or not, it is time to lower the boom on him…But this should not be yet another spectacle of the “offensive” and the “inappropriate,” swiftly succeeded by rehab and repentance and perhaps – who knows? – a joint press conference with Elie Wiesel. Gibson did not “misspeak”…No, he spoke his “mind,” and in case anyone wants to burble about political correctness, it should be added that he spoke this way because of his religion, not just his warped personality.

Take that, sugar tits.

And then there’s the tragic clash of world views (or Weltanschauungen as we call them in old Stuttgart) between the Gay Police Association and ‘Christians’ i.e. some Christians.

An advert placed by the Gay Police Association (GPA) that claimed a 74 per cent rise in homophobic incidents due to religious belief has caused widespread offence among Christians…The GPA advert has also prompted a police investigation. The Metropolitan Police says the inquiry “centres on whether the advert constitutes a faith crime”.

A – what? A what crime? A faith what? I know about the religious hatred bill and all, but so do you guys now have something called a ‘faith crime’ that the police investigate? Seriously? For real? Isn’t that just a little…alarming? Isn’t that like Rowan Atkinson’s and Salman Rushdie’s worst nightmare come true true true? Are you all sure you’ve panicked enough?

“The suggestion is that if you get rid of faith, you get rid of homophobic attacks,” believes the Reverend George Hargreaves, leader of the Christian Party, who also sits on a number of Metropolitan Police committees and steering groups. “I believe this whole matter has left us with evidence that the Gay Police Association is Christianaphobic, and I therefore think an investigation is the right course of action. I also believe that the chairman of the Gay Police Association, Paul Cahill, should resign.”

Other than that, of course, the Rev George is as liberal and broad-minded a fella as you’d want to meet – all he wants is for the police to investigate ‘Christianophobia’ and for somebody to resign (as chairman? as cop? he doesn’t say). Modesty itself.

The Lawyers’ Christian Fellowship (LCF) is among the faith-based organisations that are questioning the rise in incidents that the advert refers to…”The incidents need not be criminal offences and may be lawful expressions of opinion, such as an opinion that adoption by gay couples constitutes a risk to the welfare of children.”

Uh…or such as that the Bible fosters homophobia – that kind of expression of opinion. So if yours isn’t theirs isn’t, and if theirs is yours is. You don’t get to make it that yours isn’t but theirs is. Nuh uh.

Cahill says the purpose of the advert was not to cause offence, but to raise awareness…Among other people who were offended by the advert was Dr John Dubbey of Norwich, who believes proof is required to back up the GPA’s statistics.

Come on, Cahill, you know nobody cares what the intent is; if offence occurs, then it is offence, and people are offended, and intent to raise awareness is entirely beside the point. It’s a faith crime to offend people. Like Dr John Dubbey of Norwich. Dr John Dubbey of Norwich is offended – along with other people. People were offended, Cahill, don’t you understand? Offended! They were offended! And there you are swanning around talking about awareness. You should not only resign, you should go on a pilgrimage to someplace nasty and rub dirt on your head.

Meanwhile, J Hale of Sutton says: “We were horrified when we saw a copy of the advert. It does not take into consideration my human rights to religious freedom and to freedom of conscience as a Christian. It is an affront to what I believe in to see the mockery behind the portrayal of the Holy Bible and, presumably, the blood of Jesus Christ, and the words that accompany it.”

Um – who’s J Hale of Sutton, and who cares what it says, and why? And who’s ‘we’? And where did J Hale say all this, and to whom, and when, and why? And why is the Indy collecting what it says? Besides – Sutton – I ask you. Who cares what people in Sutton think?

Okay a great tidal wave of opinion, by which I mean one person, has demanded a post on the contribution of high theory to the Israeli military. I never resist surges of opinion; I splash about in them like a happy little child playing in the surf. By which I mean, that is quite an intriguing piece, isn’t it.

The Israeli Defence Forces have been heavily influenced by contemporary philosophy, highlighting the fact that there is considerable overlap among theoretical texts deemed essential by military academies and architectural schools.

Oh, that fact. Well, one can see that both military academies and architectural schools have a genuine and keen interest in the subject of buildings – but one can also see that it’s a fundamentally different kind of interest. One is up the other is down; one is together the other is fissile; one is assemblative the other is disassemblative; one knits the other unknits; one constructs the other – okay you get it. But anyway it appears that there is more to all this than the theoretical and practical differences between piling bricks on top of one another and knocking them all to the ground.

…the reading lists of contemporary military institutions include works from around 1968 (with a special emphasis on the writings of Gilles Deleuze, Félix Guattari and Guy Debord), as well as more contemporary writings on urbanism, psychology, cybernetics, post-colonial and post-Structuralist theory. If, as some writers claim, the space for criticality has withered away in late 20th-century capitalist culture, it seems now to have found a place to flourish in the military.

Oh dear – has the space for criticality withered away? The way the state was supposed to but didn’t so much? I didn’t know that. Here I’ve been dancing around in my little space for criticality (as well as nagicality and mockicality and derisionicality) in blissful ignorance, unaware of the walls creeping ever closer. But that’s how it goes, innit – late coughcough capitalist culture makes the space for criticality wither away the way it always does, the pesky thing, but happily the military comes along and saves it and gives it a place (or a space) to flourish. That must be ironic. Or do I mean de-centered.

Kokhavi, commander of the Paratrooper Brigade…said…’We interpreted the alley as a place forbidden to walk through and the door as a place forbidden to pass through, and the window as a place forbidden to look through, because a weapon awaits us in the alley, and a booby trap awaits us behind the doors. This is because the enemy interprets space in a traditional, classical manner, and I do not want to obey this interpretation and fall into his traps.’

The hermeneutics of alleys and doors and windows. Cool.

Kokhavi’s intention in the battle was to enter the city in order to kill members of the Palestinian resistance and then get out. The horrific frankness of these objectives, as recounted to me by Shimon Naveh, Kokhavi’s instructor, is part of a general Israeli policy that seeks to disrupt Palestinian resistance on political as well as military levels through targeted assassinations from both air and ground.

Uh…yeah. And this came as a surprise to you? You’re taken aback by this horrific frankness? Uh…what did you think the objectives were then? To enter the city in order to teach members of the Palestinian resistance how to embroider? Are you sure you have a firm grasp of what words like ‘military’ and ‘battle’ and ‘weapon’ mean?

In a lecture Naveh showed a diagram resembling a ‘square of opposition’ that plots a set of logical relationships between certain propositions referring to military and guerrilla operations. Labelled with phrases such as ‘Difference and Repetition – The Dialectics of Structuring and Structure’, ‘Formless Rival Entities’, ‘Fractal Manoeuvre’, ‘Velocity vs. Rhythms’, ‘The Wahabi War Machine’, ‘Postmodern Anarchists’ and ‘Nomadic Terrorists’, they often reference the work of Deleuze and Guattari.

Way cool. That’s what I call a rich, well-rounded life – combining warfare with referencing the work of Deleuze and Guattari. Doncha think? It’s kind of like Socrates fighting at Potidaea, or those Renaissance men who wrote poetry with one hand and stabbed cardinals in the back with the other. Exciting and erudite both at the same time.

I asked Naveh why Deleuze and Guattari were so popular with the Israeli military. He replied that ‘several of the concepts in A Thousand Plateaux became instrumental for us…allowing us to explain contemporary situations in a way that we could not have otherwise. It problematized our own paradigms.’

I love the smell of problematized paradigms in the morning.

That’s not even halfway down the page – there’s a lot more. Read it all.

There were some very interesting (and alarming) comments (by one ‘tarxien’) on this post by Sunny on the Brick Lane fuss by (the comments say) a GP who has seen some distressing examples of arranged marriage.

There is a very fine line between ‘arranged’ and ‘forced’…This is an issue I feel strongly about because as a GP working in Tower Hamlets and south London I have seen many desperate, depressed women in ‘arranged marriages’. None of them could be called ‘forced’ in that the women were not tied up and raped as has happened in some cases but you cannot ignore the emotional pressure that is put on young women by their families (i.e fathers in most cases). Once married these women have no realistic way out if they are not happy. Their own family disowns them once they are married. I could tell some shocking stories but space prevents me.

Then later:

Some of the worst cases of abuse I have seen in my practice are precisly where, either a British bengali woman has been forced or shall we say ‘persuaded’ to marry a man from Bangladesh who does not speak English or understand British traditions of womens’ rights or alternatively where a Bengali woman has been brought to Britain as a wife to a British man. The woman does not speak English and is extremely isolated, separated from her family and culture, often with a man who despises her for her ‘backwardness’.
In both cases it is the women who suffer. Obviously there are cases where the marriage works I would not dispute that. But there are a lot where it does not. There is usually a feeling among professionals – doctors, social workers etc, that we cannot intervene because it is a ‘cultural ‘issue and would upset the community.
I cannot begin to describe the frustration I have felt in having to walk away and leave these women knowing that their life is intolerable. One woman told me clearly that, after 15 years of physical, sexual and emotional abuse from a man who told her on their wedding night that he had only married her to obtain a British passport, that she was waiting until her daughter was old enough to look after herself and she would then take poison. She had tried leaving but her own family refused to take her in and told her to go back to he husband or the family would be disgraced. Shortly after this the family disappeared and I do not know what happened to her.

Do any of you know of any good books or articles on this? I’d like to know more.

How come novelists are so violent? Why are they always running around swinging baseball bats and roughing people up? Are they on steroids or what?

Novelists Salman Rushdie, Hari Kunzru and Lisa Appignanesi have attacked community groups, the police and the media after Ruby Films decided to move shooting of an adaptation of Monica Ali’s Brick Lane out of London’s Tower Hamlets area last week.

Wow. That seems like a lot of people for three unathletic novelists to attack. Did they draw blood?

The criticism follows a march organised by the Campaign Against Monica Ali’s Film Brick Lane yesterday which drew no more than two women and 70 older men. Threats of violence and book-burning failed to materialise.

Ohhhhh, I see – Richard Lea means they criticized all those people, but he chooses to call that ‘attacking’ them. Hmm. Odd choice of word. Maybe that’s because it was the Guardian that made the protest of a few guys sound like the outrage of the whole ‘community’? Or maybe not, maybe it was just an odd choice of word with no sinister motivation.

“After the damp squib of the anti-Monica Ali protest in Whitechapel on Sunday”, said Rushdie, “it is clear that, as many of us suspected, there are no strong feelings in and around Brick Lane about the proposed film of Ms Ali’s eponymous novel.” He called for “all those who over-reacted in this matter”, including the police, the film company, Channel Four, the news media and “the censor’s friend” Germaine Greer to “admit their mistakes, so that the film can be completed, and we can move on.” “We cannot allow small numbers of ‘offended’ traditionalists the power of censorship,” agreed Appignanesi. “Mr Salique’s campaign, the media and the police’s willingness to accept him as a representative, are shaming to the proud history of Brick Lane…”

In other words, stop cheering on tiny groups of male ‘protesters’ who want to silence novelists and playwrights especially when they’re women.

Natasha Walter seconds the motion.

But there can be no justification for trying to suppress fiction because it has not measured up against some irrelevant yardstick. What Germaine Greer meant when she said that, because of the novel’s supposed inaccuracies, “the community has the moral right to keep the film-makers out” is a mystery. Some people may have the power to do so, but nobody has the moral right to stamp on the cinematic recreation of this humane tale.

Not even if they’re offended? Hm. What a thought.

The bad thing about this controversy is not only that one side is barking up the wrong tree, but also that the media have followed the barking of certain voices to the exclusion of other voices in this community…Journalists and commentators have to think again about why we choose whom we do to represent a community.

And, I would add, whether calling anything and everything a ‘community’ doesn’t help along the very line of thought that is the problem here: that ‘communities’ are monolithic and united and cemented together by communal solidarity so that whatever noisy chump pipes up with the loudest voice can properly be assumed to be speaking for the whole ‘community’ because otherwise – um – someone with an even louder voice would be piping up?

Pola Uddin, the only Bengali woman in the House of Lords, was indignant when I asked her why we weren’t hearing more women’s voices in this debate: “Our voices aren’t sought! The media are not interested in in us.”

That’s for sure. The media are interested in wheeling out Bunglawala every thirty seconds, not in going looking for some pesky woman to talk to. Why is that?

People on the left should not feel that in order to support marginalised communities in their fight for more social justice we have to align ourselves with their most reactionary elements. That’s why we need not get caught up in the rhetoric of a clash of civilisations to go on supporting core values of tolerance and freedom of expression. These values are supported by people within every community, as well as by people who understandably feel they have no community that can speak for them, and so would rather speak for themselves.

Well said.