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Showing posts with label Theodore Dalrymple. Show all posts
Showing posts with label Theodore Dalrymple. Show all posts

Thursday 24 January 2013

Hope Is a Theological Virtue

Theodore Dalrymple, in his excellent book Life at the Bottom: The Worldview That Makes the Underclass (Amazon USA) (Amazon UK) , wrote in the year 2000 that the liberal elites at the BBC and other UK media were denying the reality of the British working class's degeneration in the previous few decades.

He describes what he saw in the downmarket seaside resort of Blackpool, in Northern England, which he had visited for the purpose fo writing an article commissioned to him "to describe the conduct of the people who go there for a weekend":
This sophisticated innocence has departed. Without the institution of marriage, mother-in-law and divorce jokes are pointless and passé. Fun now means public drunkenness on a mass scale, screaming in the streets, and the frequent exposure of naked buttocks to passersby. Within moments of arriving on the street along the beach, which was ankle-deep in discarded fast-food wrappings (the smell of stale fat obliterates completely the salt smell of the sea), I saw a woman who had pulled down her slacks and tied a pair of plastic breasts to her bare buttocks, while a man crawled after her on the sidewalk, licking them. At midnight along this street—with the sound of rock music pounding insistently out of every club door, and each door presided over by a pair of steroid-inflated bouncers, among men vomiting into the gutters, and with untold numbers of empty bags of marijuana on the pavement—I saw children as young as six, unattended by adults, waiting for their parents to emerge from their nocturnal recreations.
He recounts how, after the article's publication, he was accused by the mainstream media's intellectual elites of being a snob, and letters sent to these media outlets accused him of not understanding the working class "culture".

But other, unpublished, letters sent by the public were supportive of his position:
The liberal assumption, in this as in most things, is that to understand is to approve (or at least to pardon), and therefore my disapproval indicated a lack of understanding. But strangely enough, the letters that the BBC and the newspaper that published the original article forwarded to me—those they hadn't broadcast or published—wholly endorsed my comments. They were from Blackpool residents and from working-class people elsewhere who passionately denied that working-class culture had always consisted of nothing but mindless obscenity. Several writers spoke very movingly of enduring real poverty in childhood while maintaining self-respect and a striving for mental distinction. The deliberate exclusion of these voices from public expression provided a fine example of how the British intelligentsia goes about its self-appointed task of cultural destruction.
Since the time when Dalrymple wrote about his difficulty in breaking through the media wall on the subject of descent from self-respecting working class to underclass, the press and TV networks have repeatedly published images of events similar to the ones he described occurring at weekends in many other cities and towns across the country, and indeed even abroad, in places like Spain or wherever British holidaymakers can be found.

A single man armed with a pen, determined to expose a problem and indicate a solution, has had a lasting influence in showing a path that other mass means of communication followed.

It is just one of the numerous examples of how change can be easier than we sometimes think.

When I was a teenager in the 60s and 70s, the radical ideas of the Left seemed unrealistic and their goals unattainable. Now for them it's almost mission accomplished.

Things can turn around the other way just as easily as they did this way.



Tuesday 2 October 2012

UK Social Services Paralyzed by Political Correctness

The UK's scandals of Muslim paedophilia and police and social services' decade-long inertia about it, recently unearthed, reminded me of what I read several years ago in a book published in 2001, Theodore Dalrymple's great book Life at the Bottom: The Worldview That Makes the Underclass (Amazon USA) (Amazon UK) , where he recounts a similar story of ethnic abuse of children and social services paralyzed by political correctness and fear. This happened in 1999, which shows how long-established and entrenched these problems are now in Britain.

What is interesting about Dalrymple's narration is that the victim is black. It is evidence that the obsession with racism that seems to have gripped the whole of Britain, from social services to football, from politics to academia to entertainment, is not intended for the benefit of ethnic minorities, who may suffer as well from these unbalanced social views, as is apparent in this tragic case.

Black footballer Rio Ferdinand was penalized by not being called to represent England in the Euro 2012 Cup, for example, to avoid tensions in the team, tensions originally stirred by the Football Association's accusations of racism against the then England captain John Terry for what he had allegedly said in a row with Ferdinand's brother.

Rigid ideological positions hardly ever benefit anyone. I know animal rights people who are so blind in their stern adherence to abolitionism and veganism that they don't really see or indeed care that these strictures may hinder the animal cause, with obvious negative consequences for the animals.

The writer Theodore Dalrymple was a psychiatrist who worked in a prison and in a poor neighbourhood's hospital. In this essay he recalls a 1999 case that hit the headlines, and then describes his own professional experiences of similar episodes of almost murderous negligence due to ideological presumptions or fears of "racism".

The essay, which is a chapter entitled "And Dying Thus Around Us Every Day"of the above book by Dalrymple, is also published online. Here are some excerpts:
The trial in January of Marie Therese Kouao and her lover, Carl Manning, for the murder of their eight-year-old ward, Anna Climbie, caused a sensation in England: not merely because the pathologist who performed the post-mortem on the child said in court that it was the worst case of child abuse he had ever seen, but because of the depths of incompetence and pusillanimity it revealed among the public servants charged with detecting, preventing, and responding to such abuse.

Perhaps it shouldn't be surprising that the competence of our public servants has declined along with our nation's general level of education; but in this case, the authorities conducted themselves with so stunning a lack of common sense that something more must account for it than mere ignorance. To paraphrase Dr. Johnson slightly, such stupidity is not in nature. It has to be worked for or achieved. As usual, one must look to the baleful influence of mistaken ideas to explain it.

Anna Climbie died of hypothermia in February, 1999. Her body after death showed 128 marks of violence, inflicted with leather belts, metal coat hangers, a bicycle chain, and a hammer. She was burned with cigarettes and scalded with hot water. Her fingers were cut with razors. For six months, she had been made to sleep in a black plastic garbage bag (in place of clothes) in a bathtub: sometimes she had been left in cold water, bound hand and foot, for 24 hours. She was emaciated to the point of starvation; her legs were so rigidly flexed that when she was admitted to the hospital the day before her death, they could not be straightened.

It was not as if there had been no warnings of Anna's terrible fate. She was admitted to the hospital twice during the months before she died; doctors alerted the social service authorities to the abuse she was suffering at least six times; and the police also were alerted more than once. No one did anything whatsoever.

Marie Therese Kouao came originally from the Ivory Coast, though she was a French citizen and lived in France for most of her life. She would return to the Ivory Coast from time to time to persuade relatives there to hand over their children to her, so that she could bring them up in Europe, assuring them a brighter future than West Africa offered, she said. She claimed to have a highly paid job at the Charles de Gaulle airport in Paris.

She used the children successively entrusted to her care to claim benefits from the welfare system, first in France and then in England. She moved to England with Anna, because the French authorities were demanding the reimbursement of $3,000 of benefits to which she had not been entitled. On her arrival in England, she was at once granted benefits worth, coincidentally, a further $3,000.

When the benefits ran out, she met the driver of a bus in which she traveled, a strange and isolated young West Indian called Carl Manning. He was almost autistic, a social misfit, whose main interests were bus routes and Internet pornography. She moved in with him at once.

... Kouao—the stronger character of the two by far—needed Manning, because he had an apartment, and she had nowhere else to stay; Manning needed Kouao, because she was the only woman, other than a prostitute, with whom he had ever had a sexual relationship. When Kouao began to believe that Anna was possessed by the devil, Manning accepted what she said and joined in her efforts to abuse Satan out of Anna. They took her to several fundamentalist churches, whose pastors performed exorcisms: indeed, on the very day before Anna's death, it was the taxi driver who was taking them to one such church for an exorcism who noticed that Anna was scarcely conscious, and who insisted upon taking her to an ambulance station, from whence she was taken to the hospital in which she died.

... Two distant relatives of Kouao's who lived in England testified that they drew the attention of the welfare authorities to Anna's condition. Nothing happened. A babysitter who looked after Anna when Kouao found work was so worried by her general condition, her incontinence of urine, and the marks on her skin, that she took her to a hospital. There, Kouao managed to persuade an experienced doctor that Anna's main problem was scabies, from which everything else about her followed. Kouao claimed that the marks on her skin were the result of her own scratching to relieve the irritation of scabies.

Nine days later, however, Kouao herself took Anna to another hospital.

... Hospital staff noted that she became incontinent at the prospect of this woman's visits to the hospital, and a nurse reported that she stood at attention and trembled when Kouao arrived.

The doctor in charge of the case duly informed the social worker and the police of her well-founded suspicions. The social worker and the policewoman deputed to the case, both of them black themselves, dismissed these suspicions out of hand, however, without proper investigation, once again believing Kouao's account of the case—namely that Anna had scabies, from which everything else followed. The social worker and the policewoman neither looked at the child themselves nor at the hospital photographs of the child's condition. They insisted that Anna be released back into the care (if that is quite the word) of Kouao—the social worker explaining Anna's evident fear of Kouao as a manifestation of the deep respect in which Afro-Caribbean children hold their elders and betters. The fact that the Ivory Coast is in West Africa, not the West Indies, did not occur to the social worker, whose multiculturalism obviously consisted of the most rigid stereotypes.

On discovering that Anna had been returned to Kouao, the doctor in charge of the case wrote twice to express her grave concern about the child's safety to the welfare authorities, who dispatched the same social worker to Manning's apartment, which she found cramped but clean. That was all she saw fit to comment upon. By then, Anna was kept in the bathtub at night and beaten regularly, with (among other things) a hammer to the toes. Manning was writing in his diary that Anna's injuries were self-inflicted, a consequence of her "witchcraft."

The social worker and the policewoman never went back. They feebly pleaded fear of catching scabies from Anna. Finally, Kouao visited the social worker and claimed that Manning was sexually abusing Anna, withdrawing the claim soon afterward. The social worker and the policewoman assumed that the claim was just a ploy on Kouao's part to obtain more spacious accommodation for herself, and their investigations evidently did not involve examining Anna.

Two months later, Anna was dead.

The case naturally provoked a lot of commentary, much of it beside the point. The social worker and the policewoman had been made into scapegoats, correspondents to the Guardian—the great organ of left-liberal thinking in Britain—suggested; the real problem was a lack of resources: social workers were too overworked and poorly paid to do their job properly. It is amazing how anything can be turned these days into a pay claim.
Doesn't that ring a bell? Cuts explain everything, as the woman in the audience of Question Time said about the little attention paid by the police to the Rochdale Muslim paedophiles (video).
A former social worker, however, wrote to the Guardian and suggested that ideology, particularly in the training of social workers, was the fundamental problem. Here, of course, he went to the heart of the matter. The theme of race, and official attitudes toward it, ran through the Anna Climbie case like a threnody.

So rapidly has political correctness pervaded our institutions that today virtually no one can keep a clear head about race. The institutions of social welfare are concerned to the point of obsession with race. Official anti-racism has given to racial questions a cardinal importance that they never had before. Welfare agencies divide people into racial groups for statistical purposes with a punctiliousness I have not experienced since I lived, briefly, in apartheid South Africa a quarter of a century ago. It is no longer possible, or even thought desirable, for people involved in welfare services to do their best on a case-by-case basis, without (as far as is humanly feasible) racial bias: indeed, not long ago I received an invitation from my hospital to participate in a race-awareness course, which was based upon the assumption that the worst and most dangerous kind of racist was the doctor who deluded himself that he treated all patients equally, to the best of his ability. At least the racial awareness course was not (yet) compulsory: a lawyer friend of mine, elevated recently to the bench, was obliged to go through one such exercise for newly appointed judges, and was holed up for a weekend in a wretched provincial hotel with accusatory representatives of every major "community." Come the final dinner, a Muslim representative refused to sit next to one of the newly appointed judges because he was Jewish.

The outcome of the Anna Climbie case would almost certainly not have been different had the policeman and the social worker at its center been white, but the reasons for the outcome would have been slightly different. As blacks who represented authority—in a society in which all serious thinkers believe oppressed Black to be in permanent struggle with oppressing White—these functionaries had joined forces with the aggressor, at least in the minds of those who believe in such simple-minded dichotomies. Under the circumstances, it would hardly be surprising if they exhibited, when dealing with other black people, a reluctance to enforce regulations with vigor, for fear of appearing to be Uncle Toms, doing the white man's work for him. In a world divided into Them and Us (and it would have been difficult, given the temper of the times, for the social worker and the policewoman to have escaped this way of thinking altogether), We are indissolubly united against Them: therefore, if one of us treats another one of us badly, it is a scandal that we must conceal for our own collective good. A black African friend of mine, who had been a refugee in Zambia, once published an article in which he exposed the corruption of the regime there. His African friends told him that, while nothing he said in the article was untrue, he should not have published it, because it exposed Africa's dirty linen to the racist gaze of Europeans.

In other words, the social worker and the policewoman believed Marie Therese Kouao because they wanted to avoid having to take action against a black woman, for fear of appearing too "white" in the eyes of other blacks. Thus, they resorted to the preposterous rationalizations that the Ivory Coast is an island in the West Indies and that West Indian children stand at attention when their mothers visit them in the hospital.

The white doctor who was taken in by Kouao's ridiculous story of scabies (a diagnosis contradicted both by a dermatologist at the time and at post-mortem) was afraid to appear too harsh in her assessment of Kouao, to avoid the accusation, so easily made in these times of easy outrage, of being a racist. Had she not affected to believe Kouao, she would have had to take action to protect Anna, at the risk of Kouao's accusing her of being racially motivated. And since (to quote another memo from my hospital) "racial harassment is that action which is perceived by the victim to be such," it seemed safer to leave Kouao to her coat hangers, hammers, boiling water, and so forth. It is for this reason, also, that the outcome of the case would have been no different had the social worker and the policewoman been white: their fears would have been different from those of their black colleagues, but the ultimate effects of those fears would have been the same.

Kouao, Manning, and Anna Climbie were treated not as individual human beings but as members of a collectivity: a purely theoretical collectivity, moreover, whose correspondence to reality was extremely slight. No out-and-out racist could have suggested a less flattering picture of the relations between black children and black adults than that which the social worker and the policewoman appeared to accept as normal in the case of Kouao and Anna Climbie. And had the first doctor, the social worker, and the policewoman been less fixated on the problem of race and more concerned to do their best on a case-by-case basis, Anna Climbie would still have been alive, and Kouao and Manning would be spending less of their lives in prison.

I have seen such "racial awareness"—the belief that racial considerations trump all others—often enough. A little while ago I was asked to stand in for a doctor who was going on prolonged leave and who was well known for his ideological sympathy for blacks of Jamaican origin. For him, the high rates both of imprisonment and psychosis of young Jamaican males are evidence of what has come to be known in England, since a notorious official report into the conduct of London's Metropolitan Police, as "institutionalized racism."

A nurse asked me to visit one of the doctor's patients, a young black man living in a terraced house near the hospital. He had a long history of psychosis and was refusing to take his medication. I read his hospital notes and went to his house.

When I arrived, his next-door neighbor, a middle-aged black man, said, "Doctor, you've got to do something; otherwise someone's going to be killed." The young man, floridly mad, believed that he had been cheated by his family of an inheritance that would have made him extremely rich.

Only later did I learn of this young man's history of violence. The last time the doctor for whom I was standing in visited the home, the young man chased him away, wielding a machete. The young man had attacked several of his relatives and had driven his mother out of the house, which she owned. She had been obliged by his threats to seek accommodation elsewhere.

None of his propensity to violence, not even the incident with the machete, appeared in the medical notes. The doctor felt that to record the incidents would "stigmatize" the patient and add to the harm he chronically suffered as a member of an already stigmatized group. Furthermore, to treat him against his will for his dangerous madness—which English law permits—would simply be to swell the already excessive numbers of young black men requiring such compulsory treatment for psychoses caused (my colleague would say) by English racism.

... A young black man, who still lived with his mother, ...had lost so much blood that he required a transfusion before the surgery to repair his tendons could begin. A more determined effort to kill oneself could hardly be imagined. I suggested to his mother that, after his recovery from the operation, he be transferred to a psychiatric ward.

At first, she agreed, relieved at the suggestion. But then another of her sons and a friend arrived in the hospital, and the atmosphere changed at once. You might have supposed from their attitude toward me that it was I who had cut the young man's wrists, barricaded him in the house, and nearly done him to death. My argument that his conduct over the past weeks suggested that he had become mentally disturbed in some way that required further investigation, and that he was in grave danger of killing himself, was called racist: I wouldn't have argued thus if my patient had been white. The hospital was racist; the doctors were racist; I in particular was racist.

Unfortunately, the mother, with whom my relations until the arrival of the two other men had been cordial, now took their part. Under no circumstances would she allow her son to go to a psychiatric ward, where they routinely (and purposely) drugged young black men to death. The brother and the friend warned me that if I insisted, they would get their friends to create a disturbance in the hospital.

... A few weeks later, the young man killed himself by hanging.

At least the family did not have the gall to sue me for not having invoked the full force of the law (as, on reflection, I should have). They did not argue that I had failed to hospitalize him against his will for racist reasons, not caring about the fate of a mere black man—an argument that doubtless would have struck some people as entirely plausible. Indeed, I did not invoke the law for reasons of race, though not for racist reasons: for had the family been white, I would certainly have overruled them. But I had capitulated to the orthodoxy that avoiding race conflict must trump all other considerations, including the mere welfare of individuals. For in our current climate of opinion, every white man is a racist until proved otherwise.

No one doubts the survival of racist sentiment. The other day, for example, I was in a taxi driven by a young Indian who disliked the way a young Jamaican was driving. "Throw that man a banana!" he exclaimed unselfconsciously. His spontaneous outburst spoke volumes about his real feelings.

But the survival of such sentiment hardly requires or justifies the presumption that all public services are inherently and malignantly racist, and that therefore considerations of racial justice should play a bigger part in the provision of services than considerations of individual need. In this situation, black and white are united by their own kind of folie à deux, the blacks fearing that all whites are racist, the whites fearing that all blacks will accuse them of racism.

And while we are locked in this folly, innocents like Anna Climbie die.

Monday 10 September 2012

What's Wrong with Tattoos

It's interesting how there are things that we know instinctively and we think that they are just a gut feeling without much empirical evidence to support it, whereas in fact we know these things unconsciously, we know them without knowing why.

I have always found tattoos repugnant but I didn't attach importance to this feeling, one way or the other.

I then read several years ago Theodore Dalrymple's great book Life at the Bottom: The Worldview That Makes the Underclass (Amazon USA) (Amazon UK) , which I recommend, where he recounts and describes his experiences as a prison doctor, among other things. In it he says that a disproportionate number of prison inmates have tattoos.

So there was something after all in my dislike for these mixtures between body graffiti and self-harm.

In all the intervening years since my reading that the fashion of tattoos has spread a lot, especially among the young.

And now I have just read that the practice of tattoos is associated with many unhealthy and antisocial behaviours, including suicide, aggressive and/or delinquent behaviour, can be psychologically addictive and can lead to infections, according to scientific studies. Research on adolescents has shown a correlation between tattooing and living in a single-parent household, lower socio-economic status, high risk behaviours, substance abuse, violence, sexual behaviour, school problems, eating disorders.

The fact that tattoos have become increasingly fashionable  is part of the "dumbing down" trend especially in teenagers and young adults, the tendency to do one's worst instead of one's best, to try to emulate the lower or even criminal classes, in language, music (or rather cacophony), intellectual pursuits or lack thereof, street fashion, and the like.

This also shows that our gut instincts, although they should not be blindly followed, should at least not be discarded without some thought because there is an adaptive value in them, as psychologist Gerd Gigerenzer explains in Reckoning With Risk: Learning to Live with Uncertainty (Amazon USA) (Amazon UK) .

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