My review article ‘Slobodan Milosevic’s place in Serbian History’ was published in a special edition of European History Quarterly guest edited by Dejan Djokic, vol. 36, no. 3, July 2006, pp. 445-462. What follows is an extract from it.
The widespread portrayal of Milošević as promoter of Great Serb nationalism and instigator of the break-up of Yugoslavia has not gone unchallenged. In Yugoslavia – the state that withered away: The rise, crisis and fall of Kardelj’s Yugoslavia (1974-1990) [Jugoslavija - država koja je odumrla: Uspon, kriza i pad Kardeljeve Jugoslavije (1974-1990)], Dejan Jović attempts perhaps the most ambitious revisionist treatment of Milošević, arguing: “In his first phase, Milošević was probably a Yugoslav nationalist, but he never became a Serb nationalist, as many label him today” (p. 65n, emphasis in original). For Jović, the real villain who destroyed Yugoslavia was Edvard Kardelj (1910-1974), Tito’s right-hand man who successfully pushed for an increasingly decentralised Yugoslav state from the late 1960s on; Jović argues that from1966 and particularly from 1974, Yugoslavia was ‘the fourth (Kardelj’s) Yugoslavia’ (p. 16), which ‘withered away’ as the result of the deliberate intention of its creator, inspired by the socialist principle that the state should do just that. By contrast, Milošević sought to restore Yugoslavia to its former strength and unity, and therefore comes across as an initially relatively benign figure in Jović’s account, only turning to Serb nationalism reluctantly, under the pressure of events outside his control.
Taken simply as a study of the Serbian Communist elite in Titoist Yugoslavia, Jović’s study is illuminating and provides valuable new insights into key events up until 1990. But in attempting to reinterpret the history of the break-up of Yugoslavia, Jović ties himself in knots. By virtually ignoring the Yugoslav republics other than Serbia, except for Slovenia in the 1980s, and by abruptly ending his story in mid-1990 – a full year before the final collapse of Yugoslavia – Jović has adopted too narrow a focus for such an ambitious undertaking. Since, as Jović himself notes (pp. 145-146), Kardelj promoted the withering away of the republican as well as the Federal states, and since it was only the Federal state that eventually disappeared, it is difficult to see how this can be blamed on Kardelj’s constitutional model. Yet elsewhere, Kardelj is portrayed as promoting the statehood of the republics (p. 179), in which case Kardelj’s constitutional model cannot be ascribed to a socialist belief in the ‘withering away’ of the state.
Since Jović describes Kardelj as supporting the Serbian Communist aim of reducing the autonomy of Kosovo and Vojvodina, and Tito as preventing this (pp. 177, 261-262), it is difficult to accept Jović’s claim that the ‘fourth’ Yugoslavia was indeed Kardelj’s and not Tito’s; or that “in destroying the fourth Yugoslavia, Milošević rejected Kardelj but not Tito” (p. 156). Jović appears to want it both ways, arguing that Yugoslavia had ‘withered away’ by 1990, but also that Yugoslavia was destroyed by politicians in the late 1980s. But Milošević could not be guilty of “destroying the fourth Yugoslavia” if it had, according to Jović, already destroyed itself. Nor can Jović fairly accuse Tudjman’s Croatia of “separatism” (p. 63), since he also argues that, by the time Tudjman was elected in the spring of 1990, there was no Yugoslavia left to practise separatism from.
In portraying Serb and other nationalisms as the consequence, not the cause, of Yugoslavia’s break-up (pp. 57-58), Jović gets into further difficulties. For if Milošević was indeed a “Yugoslav nationalist”, and if, as Jović argues, the Yugoslav population was more supportive of the Yugoslav idea than were the Yugoslav elites (p. 42), it is unclear what the impetus was that shifted Milošević toward Serbian nationalism, as Jović describes (pp. 471-473). Jović’s theoretical model appears to be in constant rebellion against his facts: he quotes Borisav Jović’s diary to show that Milošević planned the expulsion of Slovenia and Croatia from Yugoslavia (pp. 482-483), saying that this decision “formally destroyed Yugoslavia” (pp. 482-483), yet subsequently concludes that “[t]he sources which were at the disposal of the author of this book do not give sufficient reason to support the conclusion that the members of the Yugoslav political elite in this period (including, thus, Slobodan Milošević and Milan Kučan), intended to destroy Yugoslavia” (p. 491). He goes on to say that many of these figures were “genuinely surprised by the collapse, and still more by the war that occurred after it” – he does not except Milošević (pp. 491-492).
This comes dangerously close to whitewashing the warmongers. Jović describes the JNA’s intervention in Croatia as motivated by the goal, “perhaps in good faith, of preventing direct ethnic conflict in Croatia” (p. 485), and the war as “the expression of a weak, ineffective state that was not in a condition to restrain the private armies, private revenge, private ‘laws’ and private force” (pp. 492-493). Yet it was not “private armies” but the JNA, under the direct and formal leadership of Milošević’s Serbia (and Montenegro), that destroyed the Croatian city of Vukovar and assaulted Bosnia in 1991-92. Jović’s thesis shows that attempting to shift the blame for the destruction of Yugoslavia away from Milošević and Serb nationalism creates far more theoretical problems than it solves.
Appendix: Key passages from Jovic’s book
Comparing Slobodan Milosevic and Vaclav Havel:
p. 56: ‘The direction of the protests against the regime, for example in Czechoslovakia and in Serbia, was totally different, so Havel and Milošević became antipodes in everything. While one led a liberal-democratic revolution against the state, the other led an anti-bureaucratic revolution against an anti-state ideology and anarchy, for the establishment of a state. ‘
Lamenting the JNA’s inability to halt Croatia’s rearmament:
p. 64: ‘The British reaction to separatism in Northern Ireland is a typical example of a liberal (minimal) state, which did not refrain from introducing a state of war and employing tanks in order to halt a civil war before it had begun. In contrast to this, in the state that was withering away, Socialist Yugoslavia, the Yugoslav People’s Army turned itself into a filmmaker recording the illegal import of weapons at the border (with Hungary) whose duty it was to protect from that sort of illegal activity.’
On Milosevic as a ‘Yugoslav nationalist’:
p. 65n: ‘In his first phase, Milosevic was probably a Yugoslav nationalist, but he never became a Serb nationalist, as many call him today. Never, indeed, did he want to form a Serb national state. His attachment to Yugoslavia, even to the point when Yugoslavia had become just a name and nothing more, was the main reason why he in the end lost popularity and the elections (2000).’
On the Chetniks as a ‘strong-pro-Yugoslav resistance movement’:
p. 141: ‘He who claims that Yugoslavia had to collapse in 1941 because of ethnic tension, should have to explain how it was possible that there arose, immediately following the occupation, two strong pro-Yugoslav resistance movements (Mihailovic’s and Tito’s).’
On Milosevic’s loyalty to Tito’s legacy
p. 156: ‘In destroying the fourth Yugoslavia, Milosevic rejected Kardelj but not Tito.’
On Milosevic’s desire to bring about the ‘unity of Yugoslavia’:
p. 400: ‘His program now [in 1987], for the first time, seemed clear even to those at the lowest level of the social hierarchy, and he carried it out decisively: first the unity of the Serb Party, then unity of Serbia, then of the Yugoslav Party, then of Yugoslavia. That programme had four phases – Milosevic had now accomplished the first; at the third he would be halted, and at the fourth defeated.’
On Milosevic’s desire to restrain Serb nationalism:
p. 471: ‘Treating Milosevic and Kucan with a bit of benevolence, one could say that at least part of their motive could be explained by an attempt to retain power in order to prevent the “real nationalists” (those gathered around the New Review or people such as Vuk Draskovic was at the time) from coming to power in Slovenia and Serbia. As David Owen later said of Milosevic, they had to “ride the tiger of nationalism if they did not want the tiger to swallow them” (1995: 129). They appeared powerful, omnipotent, but in reality they were both afraid that the exit of the League of Communists from the political scene could bring about only worse nationalism. They accepted nationalism in order to prevent it.’
On the JNA’s ‘good intention’ to prevent ethnic conflict in Croatia:
p. 485: ‘When the Croatian government attempted to prevent the [Serb rebel] takeover, the Yugoslav People’s Army imposed itself between it and the Serbs, perhaps with the good intention of preventing direct ethnic conflict in Croatia.’
On Milosevic as ‘genuinely surprised’ by break up of Yugoslavia and war:
pp. 491-492: ‘The sources that were at the disposal of the author of this book do not give sufficient reason to support the conclusion that the members of the Yugoslav political elite in this period (including, thus, Slobodan Milosevic and Milan Kucan as well) intended to destroy Yugoslavia. Many of them, like most Yugoslavs, most analysts at home and abroad and the international political community as a whole, were genuinely surprised by the break-up, and still more by the war that broke out after that.’
On the war in Yugoslavia as the expression of a ‘weak, ineffective state’ and ‘private violence’:
pp. 492-493: ‘‘The violence that, in the ruins of Yugoslavia, in a stateless terrain, erupted in the ‘90s of last century had, indeed, the same cause as the collapse itself: it was the expression of a weak, ineffective state that was not in a position to suppress the private armies, private revenge, private “laws” and private violence. The wars that were waged in those ruins were to a large extent private revenge in which neighbours repaid some imaginary quid pro quo to their neighbours.’
We live in small-minded, mean-spirited times. More than two years into the Syrian civil war, with 100,000 dead and Iran, Russia and Hezbollah openly supporting Assad’s murderous campaign, Britain’s parliament has narrowly voted to reject Cameron’s watered-down parliamentary motion for intervention. This motion would not have authorized military action; merely noted that a ‘strong humanitarian response is required from the international community and that this may, if necessary, require military action that is legal, proportionate and focused on saving lives by preventing and deterring further use of Syria’s chemical weapons.’ Cameron would still have needed a second parliamentary vote before he could have authorised the use of force. Parliament’s rejection of even this feeble step sends a clear message to Assad that he can go on killing without fear of British reaction.
The strength of isolationist, Little Englander feeling in Britain has been demonstrated. Cameron was defeated by the same uncontrollable ‘swivel-eyed loons’ of the Tory backbenches and grassroots who tried to sabotage gay marriage and want to drag Britain out the EU. It was perhaps too much to expect a parliament that is so savagely assaulting the livelihoods of poorer and more vulnerable Britons to care much about foreigners, particularly Muslim foreigners.
My name is Beba Alagich and I live in Sydney, Australia. A few days ago I finished reading your book “The History of Bosnia from the Middle Ages to the Present Day” and I wanted to take the time to thank you for having written this book. It was a book, that was extremely harrowing and truly inspirational reading both at the same time.
Your book had a lot of personal meaning for me as my father and mother were both born (1939 and 1942 respectively) in Bosna in a selo near Velika Kladusa. I first came across your book some 5 years ago when I had borrowed it from my local library. I had only managed to read a small portion of it before I decided I wasn’t quite ready to read it all so I returned it to the library thinking I could borrow it again later. Only a few weeks ago, I saw the exact copy from the library (which had now, been withdrawn) in a Second hand shop in my suburb and I thought it is time now for me to find out about my own Bosnian Cultural background so I purchased the book.
My mother’s memory is deteriorating due to Dementia and my father passed away 4 ½ years ago so finding out about my Bosnian Ancestry in one sense would have been very difficult. I was a year old when my family immigrated to Australia from Austria where they had lived for six years. I grew up very Westernised and disconnected from my Bosnian Ancestry and understanding of it. Bosna was always this alien place to me – somewhere I didn’t relate to at all. My parents never spoke to us about their country of birth in any real depth and I never asked (it wasn’t of much interest to me growing up). I grew up with this real disconnection to my parent’s birthplace and given that, I was 18 years old when I first set foot in that land, that is no surprise I suppose.
Your book has allowed me to draw so much personal understanding about who my parents are, especially in relation to the chapters that discuss the social climate in which my parents were born into. I truly feel it is a miracle that my parents and their families actually survived, even to this day. I can’t explain the depth to which your book has moved me. It was as though something was resonating deeply within my DNA. I cried a lot while reading your book, some reasons were personal and others were just for being human. I have now developed a deep sense of awe and respect about the history of Bosna and some of my own Ancestry there in a broad sense. The richness, tenacity and resilience of the Bosnian people in my view regardless of whether they are Muslim, Croat, Serb or other comes from them being emotionally, mentally, physically and spiritually connected to that land called Bosna. This reminds me somewhat of how the Aboriginal people of Australia view their own connection to their country: Australia. In their time of Dreaming, which is where everything was created, Aborigines say that they came from the land (this is meant quite literally out of the land – like the earth gave birth to them so to speak).
My father’s love for Bosna was unwavering. My father loved Bosna right up to the end of his life, it was a place that was deep within his heart – this was something I just didn’t understand. I now understand where that came from, thanks to your book and your work. Your book has also given me a new sense of acceptance and admiration for my Bosnian Ancestry that I would never have had otherwise. I can even see how some of my own personality traits are actually quite Bosnian. I always hated growing up in Australia knowing we had no extended family here, mainly because I never had the opportunity to fully understand where some of the traits that run through my family actually came from. It was only a few years ago that I found out that my mother’s father was a Partisan and he fought as a freedom fighter to liberate his homeland. I didn’t really know what that term Partisan actually meant until I read your book. I know genetically I carry his fighting spirit (I always wondered where I got that from). I have always had a strong sense of when something is socially unjust that it needs to be righted for all to benefit from and it is one reason I think why I trained as a Social Worker; so that I could help people in their time of need.
I was very impressed with your capacity to be truly unbiased and objective with how you wrote this book. You presented the facts and the facts alone and acknowledged when not enough evidence was available to say outright that such and such occurred. It was evident to me that the 10 years you spent doing research for this book you made sure it was thorough. I’ve never had much interest in Modern History; however, I was totally fascinated by it all because of your book. I was also taken back by the sheer complexity and volume of Bosnian history and especially the Politics of this region (I was quite ignorant to it all, to some degree).
Your passion on this topic is obvious. I understand why you passionately defend your work when it is criticised by others (which I noticed while endeavouring to find an email address for you off the internet). You are obviously a person with a very strong sense of integrity about your work.
I have spent some time myself contemplating what it means to be Bosnian since I read your book. There will never be a neat way of defining what that is but there are definitely many layers to it. For me, in a broad way, what it may mean in its purist sense encompasses a people regardless of nationality, ethnicity or religion (that identify with that land) and who possess a deep soulful quality which is reflected in their capacity to have such open hearts, being unconditional, having altruistic natures and a generosity of spirit that embodies a true sense of humanity. Let something like this be the higher truth for what it means to be Bosnian given Bosna and its people have endured so much pain, suffering and tragedy and for so long.
Humans are capable of much greatness and they are capable of real evil as seen in the atrocities that occurred towards the end of last Century within and around Bosna. These are stark examples of the rawness of what it means to live with being human; it can be bloody ugly and insane at times. I am so grateful that my parents through the way we were raised instilled in us by their example that there is good and bad everywhere in people regardless of where they came from originally. What really matters is being able to be tolerant, kind hearted and compassionate to others.
Before I finish I wanted to share with you a personal experience of mine about growing up in Australia which highlights the type of bigotry that has and most probably stills exists within the former Yugoslavia (as the country my parents grew up in). Bigotry is something that people carry with them when they move to other countries; their cultural baggage goes with them, as I’m sure you are aware.
I had an Elderly neighbour who was a Croat from Croatia (to use your phrasing) living near my family. I have known this neighbour since I was 12 years old. My neighbour was widowed in 1972, never remarried and raised 2 sons alone. My neighbour was a very proud person and was born in 1922 (and will be 91 this year). About 9 months ago, my neighbour had ¾’s of their right leg amputated due to complications from being a Diabetic. My neighbour now lives in a Croatian Nursing Home named after Cardinal Stepinac in Western Sydney (now that I know who he is, this name makes sense to me thanks to your book). Up until 5 years ago, my neighbour was living in their own home with their eldest son (until he got married and moved 2 hours away). With my neighbour’s declining health and pretty much next to no help from the 2 sons, my family and I took upon ourselves out of compassion and our deep sense of feeling towards our neighbour (to help and provide daily care – as much as we could). Sometimes this meant attending on a daily basis even twice a day to see if my neighbour needed help/assistance or medical attention. In February 2012, one evening while I was at my neighbour’s home she turned to me totally out of the blue and said that I would have never believed that your family being Muslim would have ever helped me as much as we had. I could see my neighbour was truly grateful, she then looked at me more intently and her eyes welling up with tears and then said to me that it didn’t matter what faith or religion a person had, what mattered the most is what is in their heart. This really surprised me because my neighbour was not one to talk about their feelings in such an open way. My neighbour was a very reserved person. I’m not sure whether their strong Catholicism contributed to that or not.
In those few sentences my neighbour spoke to me, it hit me like a ton of bricks when it dawned on me something that I had wondered about them for 32 years. Whenever I saw my neighbour especially on my way past their house from school, I would always ask if there was anything that I could help her with? Each time my neighbour said no thank you to me. Regardless I asked again and again and again and each time I got exactly the same response. I knew instinctively that there was something more there than just pride, but I couldn’t put my finger on it so to speak. So that night last year in February, I realised my neighbour’s behaviour over all those years was due to their own Religious and Cultural bigotry. I don’t begrudge my neighbour one bit at all; she is a product of her time, generation and upbringing. Having studied Sociology and Anthropology in my second degree I found my neighbour’s behaviour quite fascinating actually. God bless her, if someone of my neighbour’s age is capable of such a profound internal shift in their consciousness than there is real hope for not only Bosna and its people (and the Former Yugoslavia) but for all of humanity. If only people understood that we are all connected, what happens to one, affects us all as a whole. That is why wars are so absurd, (except for those people who profit from war).
Marko I would like you to know that your Historical research is not only important in an Academic sense, it is invaluable to people like myself. I have gained so much personal insight into my Bosnian Ancestry in a broad way that I would not have been able to obtain in such detail from any other source/s, not even from my own relatives. There are 10s of thousands of people that make up part of the Global Bosnian Diaspora; I think your work should be read by everyone with a cultural connection to the former Yugoslavia – just from an educational perspective. I look at the various Ethnic groups from the former Yugoslavia here in Sydney, especially the younger generations who on the most part have never even been to the former Yugoslav Republic and its states. These young people especially with Croatian and Serbian Ancestry (I notice in particular) have a really intense and rigid Nationalistic mind set, which I don’t understand at all. It can get really violent between these 2 groups, especially when they come together and play soccer and their overly zealous fans – it is not about sport in some cases it is about Nationalistic pride. I don’t know what it is like in the UK? However, this makes no sense to me especially when they are like 3rd and 4th or 5th generation Australians – I can only assume that these individuals have been unable to integrate successfully in to the broader Australian culture and hold onto to some fantasy/ ideal that is in some way a distortion of their own parent’s upbringing. I have always regarded myself as an Australian who happens to have Bosnian Ancestry. Australia is the only country I grew up in, I was socialised here and I identify with that more strongly than with being Bosnian per se.
I’ve opened a new chapter in understanding my own family and Bosnian cultural background. Some of my family members are very keen to read your work as well. I look forward to hearing from them about their thoughts and opinions on your book, especially from the next generation.
Thank you again for having written this book, bless you and good luck for what will obviously be your life’s work studying the Balkans in one form or another.
6TH May 2013
(Published with the permission of the author)
The International Criminal Tribunal for the former Yugoslavia (ICTY) has had a bumpy journey since its foundation in 1993. It has long been condemned by Serb and to a lesser extent Croat nationalists, as well as by left-wing and right-wing hardliners in the West, as a political court set up to serve the interests of the Great Powers. But until recently, it has been supported by liberals in the former Yugoslavia and in the West and beyond, as a positive and necessary exercise in international justice – albeit one that has not produced very satisfactory results. In recent months, however, a realignment has taken place: former supporters of the ICTY have begun to condemn it in the same ‘anti-imperialist’ terms used by the nationalists, and to present its judgements as the work of Great Power intrigue. Their anger has focused above all on the figure of Judge Theodor Meron, President of the ICTY. Meron is a Polish Jew by birth and a Holocaust survivor, who emigrated to Israel, was educated at the University of Jerusalem, and served as legal advisor to the Israeli Foreign Ministry and as Israel’s ambassador to Canada and to the UN, before emigrating to the US. Meron is no Zionist hawk; in 1967, he wrote a memo for Israeli Prime Minister Levi Eshkol advising against the building of settlements in the newly occupied West Bank and Golan Heights. Yet with a sad inevitability, his Jewish and Israeli background have taken on a sinister prominence in the current campaign against him.
Continue reading at Engage – the anti-racist campaign against antisemitism
Abortion is something so horrible it has to be described with euphemisms: ‘a woman’s right to control her own body’; ‘a woman’s right to control her reproductive choices’. But the most common is ‘a woman’s right to choose’. The sentence is left incomplete: it is short for ‘a woman’s right to choose between a pregnancy she fears may destroy her financially or professionally, possibly even physically, and the killing of the baby in her womb.’
In other words, many if not most women who have abortions feel they have no choice. Overworked women with low incomes, unsupportive families, unsympathetic employers, no partners and/or existing children to care for may simply be unable to cope with a baby; nursery care in the UK is prohibitively expensive – on average around £50 per child under two per day in London. Women may find their careers or education derailed by pregnancy. Not to mention the stigma attached to unplanned pregnancy, particularly for teenagers; this may literally be fatal for those whose relatives are of the ‘honour killing’ variety.
Continue reading at Left Foot Forward
According to the dictum attributed to Edmund Burke, all that is necessary for the triumph of evil is that good men do nothing. Yet evil will triumph even more easily if good men help the evil-doers. In the Syrian civil war, with more than 80,000 dead and no end in sight, that is what the European Union has been doing, by upholding an arms embargo on the supply of weapons to all sides.
This in practice assists Bashar al-Assad’s dictatorship; freezing in place its military superiority over the poorly armed Free Syrian Army, and enabling the dictatorship better to massacre its own citizens. FSA soldiers, demoralized by their shortage of arms, have been responding by defecting to the relatively well-equipped Islamist militia Jabhat al-Nusra, whose leader Abu Mohammed al-Jolani had pledged loyalty to al-Qaeda.
Meanwhile, Iran systematically violates the arms embargo by sending arms to its Syrian ally.
Continue reading at Left Foot Forward
Alan Mendoza and Douglas Murray, respectively Executive Director and Associate Director of the Henry Jackson Society (HJS), have been attempting systematically to falsify the history of the organisation they run. This has involved telling a number of lies; above all that the original founding members of the HJS had been merely ‘freelancers’ who had no central involvement in determining its form and policy, and that the HJS itself had not even existed before 2006. In Mendoza’s words, ‘HJS was registered as an official charity in April 2006. It later became a limited company as well. These are established facts. Prior to this, HJS existed as a website only.’
However, the documents tell a different story. Published below are the minutes of the meeting of the Organising Committee of the Henry Jackson Society of 29 November 2005, which took place a week after the organisation’s Westminster launch, which was reported by the Guardian on 22 November 2005. Mendoza himself wrote in the Guardian in July 2006 that the HJS was ‘Launched in 2005′.
Douglas Murray published a personal attack on me on the Spectator’s website on 10 May. Since the Spectator has not permitted me the right to reply, my letter was published at Left Foot Forward, and is now republished here. In addition, another reader of the Spectator wrote to complain about Murray’s attack on me; the Spectator did not publish his letter either, so the author has permitted me to publish it here.
Douglas Murray’s personal attack on me (Spectator, 10 May 2013) involves a string of falsehoods. He claims ‘It is no one’s fault if they have not heard of Hoare. His opinions are largely self-published.’ Yet the outfit of which Murray is currently Associate Director, the Henry Jackson Society (HJS), published one of my reports on its website every month for most of the period that I worked for it (2005-2012); they were all erased a few months after Murray was appointed to the post. He accuses me of having ‘an unquenchable animus’ against him, and claims ‘This has been demonstrated in an endless stream of blogs and tweets.’ Yet I have mentioned Murray in only five of the 251 (at the time of writing) posts on my blog; one of these was only in passing and one was only in response to attacks on me by his HJS colleagues. He accuses me of ‘frequent abuse’; I have never abused him once, much less ‘frequently’.
Murray claims that my problem with him is ‘my [Murray’s] insistence on expressing my own opinions rather than his [Hoare’s].’ I have no problem with him expressing his own opinions; I simply frequently find the opinions he does express repellent, and exercise my right to say this. It’s called ‘freedom of speech’. He claims I object to his use of the term ‘white British’, and suggests ‘if he wants to continue his attempts to insinuate that I am racist because of this usage then he really ought to go the whole hog and accuse the authors, compilers and most participants in the 2011 census of being racists as well.’ But the problem is not his use of the term ‘white British’; it is his claim that ‘London has become a foreign country’ because ‘in 23 of London’s 33 boroughs “white Britons” are now in a minority’. This suggests the problem lies in there being too many British citizens with black, brown or yellow skin, or with white skin but whose families originate outside the UK. I don’t believe the authors of the 2011 census were saying anything like that.
Finally, Murray claims I was never a leading member of the HJS but merely ‘a freelance contributor to the website’. Yet as Greater Europe Co-Director, then European Neighbourhood Section Director, I appeared on the HJS staff list on the website from 2005 until the start of 2012; a screenshot of this staff list from around March 2008 can be found on my blog. I have documents in my possession proving that I was centrally involved in the organisation long before Murray joined, and helped formulate its leadership strategy in conjunction with its current President Brendan Simms, its current Executive Director Alan Mendoza, and others whose names have vanished from the website.
Marko Attila Hoare
I refer to Douglas Murray’s May 10th blog entry, “A reply to certain critics”. Murray refers to Marko Attila Hoare thus:
‘It is no one’s fault if they have not heard of Hoare. His opinions are largely self-published.’
Hoare is, in fact, well known as a historian of the former Yugoslavia. His work has been published by the Oxford University Press.
I make this point because I go to the Spectator blogs for commentary such as that written by Alex Massie, which is knowledgeable, stylish, and thought provoking. Murray’s latest screed, on the other hand, is not only ill informed and unfunny but reads in part like an attempt to smear someone in the course of a private vendetta. Blogs, Facebook, and Twitter are full of this kind of toxic rubbish; can’t what is supposed to be the voice of urbane British Toryism offer something of a higher standard?
You might also point out to Murray that those who write superciliously ‘of a publicly-funded body called Kingston University’ need to get their literary references right: the writer and critic was William Dean Howells, not ‘Dean Howells’. Alternatively, you could just refer him to Makepeace Thackeray’s The Book of Snobs.
In my last post, I pointed to the claim by Henry Jackson Society Associate Director Douglas Murray, that ‘London has become a foreign country’ because ‘in 23 of London’s 33 boroughs “white Britons” are now in a minority’, and that by remaining silent about mass immigration, ‘white Britons’ are ‘abolishing themselves’ and undergoing the ‘loss of their country’. I also pointed to the claims by HJS Executive Director Alan Mendoza, linking ‘anti-Israel feelings’ in Europe to the fact that the ‘European Muslim population has doubled in the past 30 years’, that ‘Muslims in Europe will likely speak out against Israel whenever any Middle Eastern news breaks’ and that ‘their voices are heard well above the average Europeans’ [sic]. I argued that it was not appropriate for the small number of Labour MPs on the HJS’s Advisory Council to go on supporting the HJS, given such views on the part of its leadership.
My post appears to have sufficiently rattled the HJS leadership to prompt a series of online attacks on me by Mendoza and one of his HJS subordinates, Raheem Kassam. They made no attempt to explain or justify the disgusting statements in question, but are apparently sufficiently embarrassed by what I am publicising of their nature that they are seeking to discredit me as a witness. I was a senior staff member of the HJS – from the days when it still had some claim to being a bi-partisan, centrist political organisation – and this is something Mendoza is trying to deny. He now claims ‘At no time since HJS’s establishment of corporate form [sic] in April 2006 was Hoare a staff member’.
Unfortunately for Mendoza, although he has done his best to erase all online traces of what the HJS once was and of whom its original senior members were, the internet has not allowed him to get away with it. Here is a link to the HJS’s website from around March 2008, in which I appear two places from the top of the HJS’s staff list: HJSStaff9Mar08 (a screenshot appears at the end of this post). Indeed, his comments in the discussion at the thread beneath my article at Left Foot Forward are well worth reading for the comical nature of his attempts to deny this evidence.
Mendoza also claims that my involvement in the decision-making process in the HJS in my last years there was ‘precisely zero’, and that I rarely visited the London office. This is true: as I explained in my original post exposing him and his record, he ended the practice of holding meetings of the founding members, excluded them from any opportunity to participate in the decision-making process, and effectively abolished democracy within the organisation, turning it into his personal fiefdom and cash cow.
Finally, Mendoza claims that I am ‘frustrated’ because the HJS website had been the ‘sole outlet’ for my work – even though I am a published author with a rather more extensive record of online and paper publication than Mendoza himself. Though I do not pretend I was happy when Mendoza’s efforts to cut off his new HJS from its past involved a ‘reorganisation’ of the website that erased seven years’ worth of my articles – articles that he and the HJS had used to build its reputation, such as it is, as a ‘think tank’.
But all these personal attacks on me do not make the HJS and its current political views – on race and immigration, Islam, Europe, Israel and Palestine – any less ugly. The funniest part of Mendoza’s response to me was this bit: ‘Is HJS a pro-Israel organisation? Yes, HJS is certainly pro-Israel, just as it is pro-UK, pro-USA, pro-Canada, pro-India, pro-Australia, pro-Japan, pro-Taiwan, pro-Brazil, pro-Chile, pro-Uruguay, pro-Ghana, pro-South Africa, pro-Mongolia, pro-South Korea. We think you get the picture.’ Does a single person exist who would buy the line that the HJS’s view of Israel is the same as its view of Mongolia ?!
However, I have never accused the HJS of being ‘pro-Israel’, just as I have never accused Hamas of being ‘pro-Palestine’. The HJS treats the Palestinians as unworthy victims who deserve only colonial subjugation, and the Israelis as cannon-fodder for its own warmongering agenda. Anyone who really does want to destroy Israel would do well to donate money to the HJS, as it seeks to fight Iran and the Arabs to the death of the last Israeli.
Just as the Soviet invasion of Hungary in 1956 was a final wake-up call to anyone who harboured any illusions in the ‘progressive’ character of the Communist movement, so Murray’s and Mendoza’s views on race, religion and immigration should serve as final proof of the complete degeneration and moral bankruptcy of the tiny neoconservative faction in British politics, for anyone who may once have harboured illusions in it.
PS Despite his spurious claim to have a ‘well-established track record of support for the Bosnian Muslim population’, Mendoza was removed a year ago from the International Expert Team of the Institute for the Research of Genocide Canada, which fights genocide denial over Bosnia, Srebrenica and the Holocaust. The IRGC’s director, Professor Emir Ramic, and its Governing Board were rather quicker than I was myself in correctly understanding him and taking appropriate action.
PPSS Contrary to what Raheem Kassam is claiming, I am not his ‘old acquaintance'; I have never met him, and only learned of his existence a few months ago. I have never submitted anything to The Commentator; as far as I know, it has republished just one of my articles – without asking my permission.
The right-wing pundit Douglas Murray recently wrote:
‘To study the results of the latest census is to stare at one unalterable conclusion: mass immigration has altered our country completely. It has become a radically different place, and London has become a foreign country. In 23 of London’s 33 boroughs ‘white Britons’ are now in a minority…
We long ago reached the point where the only thing white Britons can do is to remain silent about the change in their country. Ignored for a generation, they are expected to get on, silently but happily, with abolishing themselves, accepting the knocks and respecting the loss of their country. “Get over it. It’s nothing new. You’re terrible. You’re nothing”.
For what it is worth, it seems to me that the vindictiveness with which the concerns of white British people, and the white working and middle class in particular, have been met by politicians and pundits alike is a phenomenon in need of serious and swift attention.’
Such words, one might expect, should place their author beyond the pale of respectable political opinion, in the sole company of UKIP and the rest of the fringe anti-immigration right.
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