Cambridge

‘Use the past to serve the present,’ declares the website of the China Centre of Jesus College, Cambridge. It seems a sensible motto, until you know that it’s the first half of a maxim of Chairman Mao’s, and that the second half is ‘make the foreign serve China’. The China Centre is directed by Professor Peter Nolan, a fellow of Jesus and an expert on China’s economy. In the 1980s, he studied China’s collective farms and edited a volume that referred to itself as ‘a preliminary attempt to construct a new socialist political-economic strategy for Britain’. Nolan helped to advise Wen Jiabao, China’s former prime minister, on entry into the

Justin Webb is normally one of the least self-righteous BBC presenters, but he was out-Maitlising rivals on the Today programme on Tuesday. In that special, shocked tone broadcasters usually reserve for stories about racism or paedophilia, Webb contrasted ‘the final goodbyes not said’ by those who followed the rules with the Prime Minister’s birthday party/gathering in the Cabinet Room. He quoted Adam Wagner, ‘the human rights lawyer and Covid rules expert’, that it had been ‘obviously a birthday party’. It was ‘not denied’, Webb gravely intoned, ‘there was birthday cake’. How does he prevent himself bursting out laughing? The longer this story runs, now with added police, the more preposterous

When I first started at Churchill College, Cambridge, I was proud that I had joined an institution whose very existence was a testament to the legacy of a personal and national hero. As I walked around the college grounds, I felt that I was now part of a community that was much bigger than myself; a community partly defined by the life and times of our country’s greatest leader. Standing for the college toast at my first formal dinner, the words ‘To Sir Winston, and the Queen’ almost made me believe that my own life was now, in a small but important way, linked to the life of the great

Stephen Toope, Vice-Chancellor of Cambridge University, has begun this academic year by announcing it will be his last in the post. Professor Toope says, no doubt truthfully, that he wants to see more of his Canadian family, dissevered from him by Covid. But I think it reasonable to relate his departure to wider issues. When he arrived in 2017, the ‘Golden Era’ of UK/Chinese relations still, in theory, existed. Cambridge uncritically welcomed Chinese government and business participation. In 2019, speaking in China, Professor Toope hailed the China Development Forum’s ‘Greater Opening Up for Win-Win Cooperation’ and praised President Xi Jinping’s Belt and Road Initiative. A preface composed in his name

In the 18th century, art historians’ admiration for the beauty of white-ish ancient Greek marble statuary led people to draw conclusions, on the back of their belief in classical ‘authority’, about white superiority. This, we are told, turned many classicists into racists. Today some members of the Cambridge Classics Faculty feel the white-ish plaster-cast replicas of those statues in their museum ‘entrench[es] racism’ in the same way. Their proposal is to put up a notice about it. Wow. Go, Cambridge! That’ll show those racists! And surely those still disgustingly white originals all over the world need notices as well. Two things need to be said. This is a modern ‘problem’:

Save the parish Sir: The Revd Marcus Walker eloquently describes the crisis that has taken hold in the Church of England (‘Breaking faith’, 10 July). He correctly states that the church belongs to the people of England and not to the archbishops, bishops or clergy. As he wrote, the costs of parish clergy are not a ‘key limiting factor’. They should be the church’s first priority in terms of costs. Stipendiary parish clergy play a vital role in bringing the Christian gospel and pastoral care to their communities. Without properly trained and ordained clergy, there would be no holy communion, no absolution and remission of our sins and no church

In deciding whether or not to wear a mask after 19 July, I am sure Boris Johnson is right that one must consider the feelings of others. But I notice this consideration is argued only one way: those not wearing masks are asked to consult the sensitivities of those wearing them. Should not people who insist on continuing to wear masks also be invited to reflect on whether their behaviour might upset the unmasked? After all, in a culture long committed to showing your face as a mark of trust, covering it is depressing and even intimidating for others. It makes people almost inaudible. Or perhaps the simpler answer on

It is poetically fitting that the resignation of the chairman of the National Trust, Tim Parker, was announced on the first anniversary of the murder of George Floyd. The collective mistakes that have so damaged the Trust’s reputation were bound up in the rush of many institutions to ‘take the knee’, metaphorically and literally. Immensely delicate questions about how best to study the connections of Trust properties with slavery and (ill-chosen word) ‘colonialism’ were rushed and politicised. The view inevitably spread that the Trust now bears an animus towards the past whose glorious buildings and landscapes it is supposed to protect so that millions may enjoy them. That animus is

Was Winston Churchill a racist? For students like me who attended Churchill College, Cambridge, it’s a question which barely even merits an answer: of course he wasn’t. But some Cambridge academics appear to take a different approach when it comes to assessing the record of Britain’s most famous prime minister. Churchill College recently announced a ‘year-long programme’ into Sir Winston’s allegedly ‘backward’ conceptions of empire and race. As part of this review, the college has held events such as ‘The Racial Consequences of Mr Churchill’. Many students are simply bemused. Academic debate is, of course, no bad thing. It is something to be encouraged at any university. But a problem arises

Professor Toope, the vice-chancellor of Cambridge university, had proposed a motion ordering all members of the university to ‘respect’ each other, or else. But significant numbers of members argued strongly against it, and rightly so: ‘respect’ is an emotional term implying deferential regard or special concern or solicitude for someone, a response more in line with the world of counselling and social welfare than with rigorous academic debate. Further, if ‘respect’ became justiciable because an academic appealed against dismissal from his job on that account, where would that end? Thankfully Professor Toope failed, as history suggests he should have. On the ancients’ intellectual agenda, respect had to be earned. Rival

A struggle begins in Cambridge on Friday, which will determine the freedom to argue in the university. As the students of today are the elites of tomorrow, and as the same fight between liberalism and, for want of a better word, wokeism is being fought everywhere, it is an early skirmish in the fight over everyone’s freedom. At its heart is a distinction with a difference worth fighting over: the line between ‘tolerance’ and ‘respect’. Tolerance is an old liberal virtue that is tougher than it looks. After the devastation brought by the wars of religion, the early Enlightenment decided, in the words of John Locke, that ‘the civil magistrate has

Last month, writing elsewhere, I quoted the website of the China Centre at Jesus College, Cambridge: ‘Under the leadership of the Communist party of China since 1978, [China] has experienced an extraordinary transformation… China’s national rejuvenation is returning the country to the position within the global political economy that it occupied before the 19th century.’ The tone sounded propagandist not academic. This month, all mention of the Chinese Communist party disappeared from the China Centre home page. Now the Centre says it concentrates on ‘mutual understanding between China and the West’, contributing to ‘harmonious global governance’, which should be ‘non-ideological and pragmatic’. We must meet ‘global challenges’ together, says Jesus