KEMI BADENOCH AND THE BURDEN OF TRUTH.

 


        I was invited to write a short reflection for Via Christi's philosophy magazine on the question of whether politics is a divine mandate. At the time, the question struck me as rather humorous, given that we had just completed the election that brought in the current president, Bola Ahmed Tinubu. The irony was not lost on me.  In response, I adopted an attitude of Wittgensteinian silence: "Whereof one cannot speak, thereof one must be silent." Yet somehow I managed to slip in a few words suggesting that the politics of deception had long held democracy hostage. Whatever conclusions one draws from this observation should, I think, suffice to answer the question at hand.

    I must confess that I am somewhat allergic to politics, so much so that I tend to take a cursory look at what is being broadcast. Yet, almost imperceptibly, I find myself increasingly fascinated, not by the political machinations of the world at large, or Nigeria in particular, but by the language of politics. A recent article by Brian Klug, George Orwell, Gaza, and 'The Debasement of Language', led me back to George Orwell’s essay, Politics and the English Language (1946). Orwell’s sharp observation that "Political language … is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind”[1] has never felt more prescient.
           My attention has been increasingly drawn to the phenomenon of 'post-truth' and its disturbing foothold in the political sphere. Geoffrey Dura has provided some thought-provoking insights into the idea of post-truth, approaching it from the vantage point of epistemology. Our discussions have become tidily preoccupied with the ever-fraught distinctions between what is true and what is false. But in the realm of politics, these categories seem not so much distinct as fluid, blending, overlapping, and occasionally dissolving into each other. It is in this context that Geoffrey has turned his attention to the notion of 'bullshit', a term that he argues encapsulates a defining feature of the post-truth condition: an almost wilful indifference to truth, displaced by an obsession with empty persuasion and theatrics.

    You might wonder where this conversation is heading. Recently, Kemi Badenoch a British Member of Parliament who has served in prominent political roles, including as Leader of the Conservative Party and Leader of the Opposition in the United Kingdom, sparked widespread debate with her bold remarks on Nigerian politics. Her forceful criticisms elicited a range of reactions, from praise to condemnation. For some, her candour was a much-needed truth bomb, while others accused her of indulging in stereotypes or, worse still, being a tool of Western imperialism. Badenoch’s words, perhaps predictably, did not go unnoticed. They sparked outrage, polarized opinion, and forced a broader reckoning with Nigeria's political landscape. Her critics, including the astute journalist Oseni Rufai, have pointed to her remarks as a demonstration of confirmation bias. Rufai argues that her critique is not so much an objective analysis as it is a convenient narrative that fits too comfortably with the views held by her political base. 

    This raises a central question: Was Badenoch lying? Rufai pointed out several flaws in Badenoch's critique, but refrained from accusing her of lying. Instead, he suggested that she should properly situate her comments within the appropriate context.

Should Badenoch have remained silent?  Whether one agrees with Badenoch or not, her remarks have undoubtedly forced a confrontation with uncomfortable truths. Her bold and striking statements invite scrutiny, demanding a closer look. What lies beneath her words? Is it a piercing truth that many are reluctant to face, or a perspective shaped by convenience and context? The answer, perhaps, awaits those willing to investigate further. For those who have experienced it firsthand, the question remains: should they remain silent or speak out? The tension lingers, provoking both reflection and action. Should they perpetuate the silence or shatter it, revealing the truths often concealed beneath layers of politeness and fear? The answer is not simple, but we wait, perhaps for the courage, perhaps for the right moment, or perhaps for those ready to speak when silence no longer serves. Well, a few took issue with her harsh delivery.

But is this approach always wise? Badenoch's political style, often characterized by bluntness, can sometimes veer into disrespect. Her directness, or what others may perceive as unfiltered honesty, raises an important question: Is bluntness in language a virtue in politics? Her brashness could ultimately drive away the few friends she has, though perhaps she's not in politics to build a network of friends. A reflection by Arianne Shahvisi in the London Review of Books (19th November 2024) observes that Keir Starmer called Badenoch’s election a "proud moment for our country," possibly suggesting that Black British children could feel inspired by her rise to prominence. But Shahvisi asks: can a poor Black immigrant child, looking at a wealthy Black figure who openly disdains immigrants, truly feel inspired to dream?.[2] I leave it to the reader to ponder.

Well, back to my brother Geoffrey Dura, I am sure his reading of Lee McIntyre’s Post-Truth and his excitement over the term “bullshit” is spot on. Geoffrey believes that the language of post-truth and the casual disregard for veracity has become deeply problematic

A recent comment by a friar suggesting that we should use our philosophical and theological studies to engage with the political sphere has lingered in my mind. But what happens when the church itself becomes more political than secular men?  Do we start preaching honesty alongside salvation?  Or do we risk mouthing platitudes for political expediency?  Somehow, we are schooled in the art of imposing our truths on others, yet seldom shown the discipline of embracing clarity. In the end, the issue at hand is not simply one of politics or religion, but of language itself,  and the responsibility we bear in wielding it with care. For in our obsession with asserting truths, we may have overlooked the more profound task: the ability to speak truthfully.  

 

 

Hemen A. Emmanuel O.S.A

Colegio Mayor Mendel. C. del Rector Royo-Villanova, 6, Moncloa - Aravaca, 28040 Madrid

Madrid, España.   

 


[1] Klug, Brian. "George Orwell, Gaza, and 'The Debasement of Language.'" Contending Modernities, University of Notre Dame, 15 Dec. 2023, https://contendingmodernities.nd.edu/global-currents/orwell-gaza-debasement-language/.

[2] Shahvisi, Arianne. "Moral Immunity." London Review of Books, 19 Nov. 2024, https://www.lrb.co.uk/blog/2024/november/moral-immunity.


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