Category Archives: Bradford

Postcards from Bradford

Caelum, non animum mutant, qui trans mare currunt

Dalrymple writes that not since he lived and worked in South Africa

have I seen a city as racially segregated as Bradford.

There is no law to separate the races,

but stone walls do not a ghetto make.

An outpost of Islam

It is possible

in one part of Bradford to conclude that it is a typical northern British city, dominated almost completely by a white working class, and in another (reached by driving along a single major road that bisects the city) that it is an outpost of Islam, whose people have changed their hemisphere of residence, but not their culture or way of life.

Females excluded from this gathering

Rotten grandeur

Dalrymple explains that the city

reached an acme of prosperity in the second half of the 19th century, before its success evaporated, leaving behind a legacy of municipal pride and magnificence, of splendid public buildings in the Gothic and renaissance-revival styles. (It was on the head of a Bradford millionaire that Eliot sarcastically stuck a silk hat in The Waste Land.)

Even many of the terraced working-class homes

are elegantly and expensively faced in stone, so that large areas of the city resemble nothing so much as Bath with textile mills added.

Hanover Square

One part of Bradford, Hanover Square,

is a small masterpiece of Victorian town architecture: it was long the residence of Margaret McMillan, who some 90 years ago founded the British nursery-school movement and agitated for improvements in working-class education.

The streets of Bradford: strictly men only

Women prohibited from this march

Nowadays, Dalrymple notes,

there is not a white face to be seen in the square, nor that of any woman. It is strictly men only on the street, dressed as for the North-West Frontier (apart, incongruously, from their sneakers).

A group of them

perpetually mills around outside the house that functions as a madrassah.

‘Buckshot’ Forster, who represented Bradford in the House of Commons between 1861 and 1886, was among other things Gladstone’s chief secretary for Ireland

The Victoria Monument is today spoiled by the hideous modern building in the background

The W.E. Forster statue is today spoiled by a monstrosity of a shopping centre

Europe’s death-wish

Dalrymple notes that in Western Europe today there are

large populations whose loyalty to, or even absence of hatred for, the host country cannot be assumed, and whose integration into that country’s society has been actively retarded and opposed by the doctrines of multiculturalism.

You have only to see, he says,

a group of men from the North-West Frontier gathering outside a Victorian terraced house in Bradford converted into a mosque, whose only obvious concession to Occidentalism is the wearing of Nike shoes and the possession of a mobile phone, to wonder what exactly they believe, think, and preach.

He points out that this population,

in the name of certain abstractions and shibboleths, is able constantly to replenish itself with new migrants, so that the need to integrate never arises: a huge ghetto, potentially hostile, is created that is self-sustaining.

Such a society

suffers from a death-wish, composed of an admixture of self-hatred and over-confidence that it is so unshakably strong that nothing can destroy or seriously undermine it.

If we had only listened to Honeyford

Screen Shot 2015-03-09 at 22.25.58If we had done so, we should not have sown what we are reaping

Ray Honeyford, who was headmaster of a ghetto school in Bradford in the early 1980s, knew, writes Dalrymple, that

the official multiculturalist educational policies that he was expected to implement would sooner or later lead to social disaster.

When he exposed the folly of these policies,

the advocates of ‘diversity’, who maintain that all cultures are equal but that opinions other than their own are forbidden, mounted a vicious and vituperative campaign against him. He was branded a near-murderous racist and drummed out of his job.

Screen Shot 2015-03-09 at 22.26.28His ideas were

logical, sensible, and coherent. He argued that Islamic immigrants needed to be integrated fully into British society. He did not believe that the cultural identity necessary to prevent the balkanisation of our cities into warring ethnic and religious factions implied a deadening cultural or religious uniformity. On the contrary.

He

enunciated painful truths that were tangential to his central argument: for example, that Pakistan (the country of origin of most of the immigrants in his area) had been unable throughout its history to develop either democratic institutions or a culture of tolerance.

Screen Shot 2015-03-09 at 22.25.16The ghetto school, called Drummond Middle, was a

piece of high-Victorian public architecture, grand without being overbearing, and conveying implicit aesthetic and moral lessons to its pupils, however humble the homes from which they came. The collapse of the cultural confidence that had produced such a school building was soon complete: after Honeyford’s departure, the school quickly received an Urdu name and was burned down beyond repair by an arsonist.

Screen Shot 2015-03-09 at 22.26.14Honeyford brought his troubles down upon him when he published an article exposing the follies of multicultural education in the Salisbury Review. The Review’s name

hardly ever appears without the qualification that it is rabidly right-wing, implying that no intellectual engagement with the ideas expressed in it is ever necessary—only the kind of opposition appropriate to dealing with brownshirts and blackshirts.

An unremitting campaign gathered steam,

under the leadership of local politicians and pressure groups, some of which sprang up expressly to get him fired. He received death threats. A few small children learned from their parents to chant ‘Ray-cist! Ray-cist!’ at him and to hold up denunciatory placards, some with a skull and crossbones. The Bradford Education Authority considered the possibility of a court order against the demonstrators, but it decided that such an order would inflame passions. Thus political extremists learned a valuable lesson: intimidation pays.

Screen Shot 2015-03-09 at 22.25.44Honeyford was

mild-mannered and unexcitable. He was a believer in the virtues of plain speaking—formerly a tradition in the north of England. He thought that different opinions might be tolerated, not having grasped that the purpose of those who argue for cultural diversity is to impose ideological uniformity.

Screen Shot 2015-03-09 at 22.25.28He believed in the redemptive power of education and in

the duty of schools to give the children of immigrants the same educational opportunities as everyone else. His only regret about the affair was that it drastically shortened his teaching career. It is a tribute to the power of Orwellian language that a man who believed these things should successfully have been labeled a racist.

Screen Shot 2016-08-14 at 22.30.23