The afterlife of Brian

Does a 30-year-old blasphemy row still have relevance today?

More than 30 years on, the controversy surrounding the release of Monty Python's Life of Brian seems more than a bit ridiculous -- a fit subject for a comedy. Certainly, the BBC thinks so: Holy Flying Circus, based on those events, will be broadcast on BBC4 in a few weeks. Taking centre stage is a recreation of a notorious TV debate in which the Pythons John Cleese and Michael Palin took on a fired-up Malcolm Muggeridge, who denounced the film as "squalid", and the slightly milder Bishop of Southwark, who predicted that the team would "get their 30 pieces of silver".

That event (you can watch extracts on YouTube) is indeed rich in comic potential. The bishop, all wild hair and purple cassock, waves around an enormous silver cross. Muggeridge (in his day a significant public figure, though few now remember him) just looks demented. Palin looks, at times, genuinely distressed. The show was parodied shortly afterwards on Not the Nine O'Clock News but the original is much funnier.

At the time, though, the debate was deadly serious. Life of Brian was banned in several US states and a number of countries (including Ireland, in those days still virtually a theocracy -- and we all know how well that turned out). There were protests, too, in Britain, co-ordinated by the Festival of Light, an evangelical group associated with Mary Whitehouse. After an unsuccessful attempt to persuade the BBFC to ban the film, the group masterminded a letter-writing campaign to local authorities. Thirty-nine responded by banning or reclassifying it.

There was even talk of bringing a private prosecution for blasphemy -- sufficiently serious for the team to take legal advice from John Mortimer QC, who had led the defence in Whitehouse's earlier, successful prosecution of Gay News.

It wasn't the Satanic Verses, nowhere near, but the principles at stake were the same. On one side, freedom of expression and the right to treat religion with not greater reverence than, say, politics or literature. On the other, the view that one shouldn't make fun of religion, either because it annoys God or, more pragmatically, because believers tend to get quite upset. The issues remain, sadly, as topical as ever.

Yet it can be hard, today, to see what all the fuss was about. Partly, that's because the film is such a classic. It has given immortal phrases to the English language: "Blessed are the cheesemakers"; "What have the Romans ever done for us?"; "He's not the Messiah. He's a very naughty boy." After all these years, it's still extremely funny; but the religious satire has largely lost its power to shock. In some ways, it has almost become an object of veneration in its own right, as one of the greatest comic films ever made, a high point of British popular culture.

Blasphemy, too, has gone, at least as a crime in British law. After a last, failed attempt to revive it in the case of Jerry Springer: the Opera, the ancient law of blasphemous libel was quietly euthanised in the Criminal Justice and Immigration Act 2008. It was probably the campaign against Jerry Springer (led by Stephen Green of the small pressure group Christian Voice) that nudged the then government into repealing the law. There was a rearguard action in both the Lords and Commons to preserve it but the illogicality of the blasphemy law was well summed up by the late (and much missed) Earl of Onslow: "If God does not exist, nothing will happen; if he does exist, it is up to him to get hold of the chap who wrote it and make sure that he does time in the diabolical house of correction."

Stephen Green is a much more marginal figure than Mary Whitehouse and the Church of England is no longer much of a force in the land. The same government that repealed the blasphemy law, however, introduced a new crime of "religious hatred", replacing the fear of insulting God with that of insulting believers. The talk is of mutual respect and social cohesion. Where insult is perceived, it can be very difficult to distinguish between the believer and the belief.

Here, Life of Brian remains as subversive as ever. If not an overt attack on Christianity, the film is devastating in its satire of religious behaviour. Blasphemy is parodied in the famous stoning scene. Just as pointed, in its own way, is the depiction of a would-be disciple who thinks that Brian will heal his wife's headache because "her brother-in-law is the ex-mayor of Gath". The scene in which Brian flees from a crowd of would-be worshippers manages to encapsulate the whole history of religion in around three minutes.

Brian himself is something of a holy fool. Though naive, and far more interested in getting off with Judith than in either revolution or starting a religion, he sees with more clarity than any of the idiots, charlatans and human sheep that constitute the local population. In some ways, he may indeed be the Messiah:

Look, you've got it all wrong! You don't need to follow me! You don't need to follow anybody! You've got to think for yourselves! You're all individuals!

Life of Brian is about much more than just religion. All human life is there: at least, all human folly, which is to say much the same thing. It's a film about human vanity and stupidity, about pretension and wishful thinking, about people's almost irresistible tendency to think inside the box. The grammar-obsessed Roman centurion who forces Brian to write "Romans go home!" in huge letters all over the city wall as a punishment for getting his inflections muddled up is as caught up in his own self-referential universe as Reg, the all-too-recognisable leader of the People's Front of Judea, whose idea of defeating the might of Imperial Rome is to pass resolutions and inveigh against the "splitters" in the Judean People's Front.

Religion, in this wider context, is just another manifestation of human stupidity. Subversive indeed.

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Winning Scottish independence will be even harder than before - but it may be the only choice

Independence campaigners will have to find answers on borders, currency and more. 

The Brexit mutiny has taken not just the UK economy and its relationship with Europe into uncharted waters. it has also imperilled the union between Scotland and England. From Sir John Major to the First Minister, both Unionists and Nationalists had warned of it. The outcome, though, has made this certain. The Leave vote in England and Wales contrasted with an overwhelming Remain vote north of the border.

That every region in Scotland voted to stay In was quite remarkable. Historically, fishing and industrial communities have blamed the European Union for their woes. That antagonism was probably reflected in lower turnout - an abstention rather than a rejection. 

The talk now is of a second referendum on independence. This is understandable given the current mood. Opinion polls in the Sunday Times and Sunday Post showed a Yes vote now at 52 per cent and 59 per cent respectively. Moreover, anecdotal evidence suggests even arch No vote campaigners, from JK Rowling to the Daily Record, are considering the option.

The First Minister was therefore correct to say that a second referendum is now “back on the table”. Her core supporters expects no less. However, as with the economy and Europe, the constitutional relationship between Scotland and England is now in uncharted seas. Potential support for independence may be higher, but the challenges are arguably bigger than before. The difficulties are practical, political and geographic.

Of course the Little Englanders likely to take the helm may choose a velvet divorce. However, given their desire for the return of the Glories of Britannia that’s improbable. They’re as likely to wish to see Caledonia depart, as cede Gibraltar to Spain, even though that territory voted even more overwhelmingly In.

Ticking the legal boxes

Practically, there’s the obstacle of obtaining a legal and binding referendum. The past vote was based on the Edinburgh Agreement and legislation in Westminster and Holyrood. The First Minister has indicated the democratic arguments of the rights of the Scots. However, that’s unlikely to hold much sway. A right-wing centralist Spanish government has been willing to face down demands for autonomy in Catalonia. Would the newly-emboldened Great Britain be any different?

There are no doubt ways in which democratic public support can be sought. The Scottish Government may win backing in Holyrood from the Greens. However, consent for such action would need to be obtained from the Presiding Officer and the Lord Advocate, both of whom have a key role in legislation. These office holders have changed since the first referendum, where they were both more sympathetic and the legal basis clearer. 

Getting the EU on side

The political hurdles are, also, greater this time than before. Previously the arguments were over how and when Scotland could join the EU, although all accepted ultimately she could remain or become a member. This time the demand is that Scotland should remain and the rest of the UK can depart. But will that be possible? The political earthquake that erupted south of the Border has set tectonic plates shifting, not just in the British isles but across the European continent. The fear that a Brexit would empower dark forces in the EU may come to pass. Will the EU that the UK is about to leave be there for an independent Scotland to join? We cannot know, whatever European Commission President Jean-Claude Juncker may be saying at the moment. The First Minister is right to start engaging with Europe directly. But events such as elections in France and the Netherlands are outwith her control. 

Moreover, currency was the Achilles heel in the last referendum, and hasn’t yet been addressed. George Osborne was adamant in his rejection of a currency union. The options this time round, whether a separate Scottish currency or joining the euro, have yet to be properly explored. A worsened financial situation in the 27 remaining EU members hampers the latter and the former remains politically problematic. 

The problem of borders

Geography is also an obstacle  that will be even harder to address now than before. Scotland can change its constitution, but it cannot alter its location on a shared island. In 2014, the independence argument was simply about changing the political union. Other unions, whether monarchy or social, would remain untouched. The island would remain seamless, without border posts. An independent Scotland, whether in or out of the EU, would almost certainly have to face these issues. That is a significant change from before, and the effect on public opinion unknown.

The risk that's worth it

Ultimately, the bar for a Yes vote may be higher, but the Scots may still be prepared to jump it. As with Ireland in 1920, facing any risk may be better than remaining in the British realm. Boris Johnson as Prime Minister would certainly encourage that. 

David Cameron's lack of sensitivity after the independence referendum fuelled the Scottish National Party surge. But perhaps this time, the new Government will be magnanimous towards Scotland and move to federalism. The Nordic Union offers an example to be explored. Left-wing commentators have called for a progressive alliance to remove the Tories and offer a multi-option referendum on Scotland’s constitution. But that is dependent on SNP and Labour being prepared to work together, and win the debate in England and Wales.

So, Indy Ref The Sequel is on the table. It won’t be the same as the first, and it will be more challenging. But, if there is no plausible alternative, Scots may consider it the only option.

Kenny MacAskill served as a Scottish National MSP between 2007 and 2016, and as Cabinet Secretary for Justice between 2007 and 2014.