Private education is guarded by an electric fence

Suzanne Moore in The Guardian


Employers are told to spot ‘potential not polish’, but polish is about the tiny, monstrous ways that class functions – deliberately baffling to outsiders

 

‘As a mechanism for maintaining privilege, private education, with its gated communities of the elite, simply works.’ Photograph: Peter Titmuss/Alamy


Everyone stop being horrible to posh people! It’s not their fault they have everything. It’s the fault of the schools they went to. I blame the parents. They refuel the class system by sending their offspring to private schools because they are not entirely daft. As a mechanism for maintaining privilege, private education, with its gated communities of the elite, simply works. It has worked through thick and thin. Its pupils may be both.

That 7% figure of people who are privately educated, and who run just about everything, has stalled. Sometimes, people like me squawk about it but, as I have never learned to talk proper, it’s dismissed as “the politics of envy”, an idiotic phrase that reduces justified politics to a personal grudge. Occasionally, though, one of the gilded boys has a go at levelling the playing field. They do love a playing field.

So here we have cabinet minister Matt Hancock (King’s) suggesting that employers check the socio-economic backgrounds of applicants to stop the 93% of us who did not go to private school being discriminated against. Don’t people put their schools down on their CVs anyway? Wouldn’t it be easier to ask applicants if they knew much about skiing and refuse to interview anyone who did?

Still, Hancock’s vapid suggestion was enough to cause Lord Waldegrave, provost of Eton, to have a meltdown and complain that the privately educated could be discriminated against. The poor babies. How they bawl, not when the playing field is level but when anyone ventures near its electric fence.

All this came about as part of Cameron’s “life chances” agenda, some sort of baleful drivel about enhancing social mobility. It is patently obvious that social mobility does not start at a job interview but long before it. When employers are told to spot “potential not polish”, we may ask where on the periodic table this mysterious element “polish” appears.

I have never been able to locate it, that’s for sure. The idea that the existing system can be levelled out by allowing a few escapees from the lower orders into the public school milieu of law, politics, media, academia, judiciary and the City is somewhat cack-handed. For polish is surely about the tiny, monstrous ways that class functions, a series of codes and signals that enable small gangs of people to recognise each other as clubbable, employable, breedable.

It is deliberately baffling to outsiders. When I first started working in the media I was astonished at how everyone seemed to know each other from college. Then I began to realise they had been in schools with “houses”, small class sizes and peculiar sports, and shared the assumption that everything that came out of their mouths was innately fascinating.

On a Radio 4 show, I heard a producer bemoan my “polytechnic accent”. At every meeting I would feel unwashed and somewhat dazed, however long I had spent getting ready. Class manifests as acute discomfort. It’s not about thinking a Findus Crispy Pancake is a nice dinner, it is shared assumptions about what matters.

Lynsey Hanley’s book Respectable charts extremely well her journey into the middle class and all the anxiety it produces. But it bears little relationship to my journey, because there are many different working-class cultures.

What is shared, though, is that to be working class in a middle-class environment requires you to learn certain codes, and once you learn a code you can deconstruct it. The condescending nature of all the guff on private school education is part of this code. This system produces the brightest and the best, if the brightest and the best means booming confidence, inflexible thinking and the regurgitation of specific histories. Thus we have a chancellor who, without studying economics, believes himself an expert on it, whatever the figures say, whatever renowned economists say. Private schools sell self-belief.

In working-class culture, self-belief is played out as bravado and different kinds of knowledge are valued. I don’t romanticise it, as it’s stultifying. Everything is about what can be shown: practical skills, big tellies, getting really dressed up. What can’t be shown, that which is abstract, is not to be dwelt on, so I am forever glad I got away.

Social mobility, though, involves living with restraint. One must bite one’s tongue in order not to bite the hand that feeds you. Do not be prejudiced against your superiors. Just accept they got into Oxbridge by dint of their brainiac qualities. It was simply handy that, while you spent your teenage years sitting on a wall, they were competing in debating societies, editing their own magazine or playing the harp.

Here is the mystical polish. Sadly the self-improving element of the working class beloved by the likes of Raymond Williams, enacted though evening classes and further education, has been killed dead. So, instead we have the engineers of social class suggesting they pull a few of us on to the lifeboats. It is no real answer. What is it about private education that I would want for more children? It is confidence. The confidence to ask whether those in charge are actually so much cleverer than the rest of us, the confidence to insist that employing a normal person is not discrimination, and most of all the confidence to know that “power can be taken, but not given”.

No jokes please, we’re Indian

Editorial in The Hindu

Sometimes the reaction is the real joke. The police force in India’s financial capital have sought legal opinion to check if they have grounds to file an FIR against a comedian for a video he recently posted on the messaging application, Snapchat. The Mumbai police were following up on a complaint from the Maharashtra Navnirman Sena, a political party with a remarkably low threshold for taking offence. And the MNS was not the only party outraged by the post by Tanmay Bhat, a comedian fairly well-known for his “roast videos”, or takedowns of celebrities. Sanjay Raut of the Shiv Sena, for instance, decided to make it clear that people like Mr. Bhat “should be whipped in public”. Using the “face swap” feature on Snapchat, Mr. Bhat had spoofed Sachin Tendulkar and Lata Mangeshkar, with jibes about his cricketing ability and her long singing career. It was certainly not polite. It could be argued that locker-room chatter goes with the roast territory, and that it is in the nature of the beast to push the boundary of how much political incorrectness can be deemed passable. The point here is not to applaud his sense of humour — or to condemn it. It is to spotlight the speed with which the system mobilises to shut any expression of mockery targeted at the well-known.

That the effect is to stifle freedom of expression, to force the next person to look over her shoulder before mocking the next public figure, is obvious and intended. To be mocked is the most trying way of being critiqued. One can ignore evenly stated takedowns — not spoofs that make folks laugh. To deal with mockery in a democratic society, one needs to be committed to a public culture of engagement, of openness to questioning. India’s public figures are clearly not. Politicians and celebrities (mainly film and cricket stars) have failed India not just by using the strongest arm of the law to curb expressions of humour aimed at them, thereby forcing self-censorship on what we may laugh about. They have failed it by not enabling sensitisation on what should pass as good humour and what may not. When jokiness is curbed so menacingly — and for all the brave front they may put up, cartoonists and comedians are lonely people against the might of the state — the only response is to rally to defend freedom of expression. In an environment where possibly personal jokes are seen to warrant scrutiny and police action, no space can be available for shared humour, for comedy to evolve sufficiently so that the larger community internalises what is truly, even rockingly, funny and what’s not so progressive.

Why the economic consensus on Brexit is flawed

Ashoka Mody in The Independent

Consensus amongst economists quickly unravels. In April 1999, “Britain’s top academic economists” voted strongly in favour of switching from the pound to the euro. Mercifully, the government had better sense.

In August 2008, Olivier Blanchard, then a professor at Massachusetts Institute of Technology, reported that economists shared a common vision of macroeconomics “because”, he said, “facts do not go away.” But in 2014, reflecting on the failures of macroeconomics, Blanchard conceded that economists were “fooled” because they were not looking at the right facts.

In the past few weeks, virtually all official agencies have insisted that leaving the European Union — a British exit or “Brexit” — will impose enormous costs on the British. Indeed, these agencies have competed with each other in escalating the cost estimates.

Christine Lagarde, Managing Director of the International Monetary Fund (IMF), pithily summarised the consensus: the consequences of Brexit, she said, would be “pretty bad to very, very bad”.

The UK Treasury, the Organisation for Economic Cooperation and Development (OECD) and the IMF say it is a “fact” that Britain will be permanently poorer because it will trade less with the EU. In a terrifying warning, the Bank of England added that financial markets will panic and create senseless havoc.

Adding comic relief, George Osborne predicts that house prices will fall by 18 percent. Not to be outdone, G7 leaders say that the world economic system, as we now know it, will fall apart if Britain exits the EU.

Michael Mussa, my first boss at the IMF, used to say that a number must pass the “smell test” if it is to be used for making decisions. Conducting a “smell test” requires going back to core principles. When we do that, we reach a humbler conclusion: economics is neutral on whether to leave or remain. The battle for Brexit must be fought on other grounds.

All economists – not just the current protagonists – agree that a country gains by increasing its overall international trade. Greater trade makes it possible to produce more of and export what the country does best (its comparative advantage) and import what it does less well. Everyone gains.

But there is no gain in exporting to Germany, Spain and Poland rather than to the United States, Korea and China. In fact, if preferential access diverts trade away from the United States to Germany, then departure from the country’s comparative advantage hurts rather than helps, as Columbia University’s trade theorist Jagdish Bhagwati has long argued.

So the claim that Brexit will impose a huge cost rests on the twin beliefs that British trade with Germany will go down sharply and trade with the United States will not increase. Is that reasonable?

First, British trade with Germany will not decline significantly. As economists have long known, trade is embedded in business and social networks into which partners invest enormous social capital. Studies repeatedly show that businesses make accommodations in profit margins to retain the benefits of trust and reliability.

For this reason, all productive trading relationships will remain intact. For this reason too, German Finance Minister Wolfgang Schaeuble’s threat that renegotiation of Britain’s trade arrangements with the EU would be “most difficult” and “poisonous” is bluster. Germans run a trade surplus with Britain. Mr Schaeuble can humiliate the IMF, but he dare not hurt the interests of his exporters (or his importers).

And even if British trade with the EU falls, trade with other regions will undoubtedly increase. Because Europe has been growing at a slower pace than the rest of the world, trade has been shifting away from Europe for years.

With Europe rapidly aging and struggling to revive productivity growth, the shift to non-European markets is bound to continue. Most firms already sell to multiple markets and Brexit will prompt them to strengthen their non-European networks.

What about costs of transition? Britain exports 13 percent of its GDP to the EU. Say about a quarter of those export products – about 3 percent of GDP – have to eventually be sold either in Britain or outside Europe.

If the adjustment each year costs somewhere between one-tenth and one-fifth of 3 percent of GDP, it is possible that GDP will be lower by about half-a-percent in the peak transition year. Thus the costs will be modest and short-lived.

So how do the Treasury, OECD and the IMF conclude that Brexit could reduce GDP by between 6 and 10 percent forever? The vast bulk of those large estimates come from the further assumption that reduced trade will shrink British productivity growth. This is disingenuous. There is simply no evidence that less trade lowers productivity growth – and there is not even a logical connection between productivity growth and a shift in trade from Germany to the United States.

More trade has been associated with higher productivity growth when countries have emerged from economic isolation. But for the sophisticated British economy, this possibility should be completely dismissed.

The Bank of England’s claims are the most outrageous of all. The Bank says that fear of Brexit is holding investment back and, thus, causing growth to slow down in anticipation. How can it know that? British GDP is slowing for so many reasons.

The economy has moved faithfully with the magnitude of fiscal austerity: gratuitous austerity delayed recovery from the Great Recession, brief fiscal easing in 2014 helped achieve a short-lived rebound, and now the IMF projects more austerity in the pipeline and slower growth. Meanwhile, the world economy is slowing: the United States had a weak first quarter, China is struggling and world trade is barely crawling forward. The Bank of England is cynically exploiting its authority by claiming to detect Brexit-induced anxiety in the cloud of short-term data.

But more outrageous is the Bank’s warning of mayhem if Britain votes to leave. Nobel Laureates George Akerlof and Robert Shiller have explained that people act in accordance with the narratives they live. The Bank is, in effect, building a narrative of panic, which could become self-fulfilling. The central bank’s proper role is to reassure and stand-by to stem panic.

Since 2010, official agencies have repeatedly promised global recovery. The forecasts fail because they all disregard inconvenient evidence. Now, the official consensus on the economic costs of Brexit has crossed the line into groupthink. A numerical illusion is masquerading as a “fact.” And when those in authority distort facts, they also subvert the cause of democracy.

Abolish personal laws: Patriarchy remains deaf to the Quran’s call for justice, equality and compassion

  Sadia Dehlvi in Times Of India

Whenever Muslim women approach the judiciary in a quest for justice, Muslim orthodoxy rallies against the abolition of Personal Laws. Their rhetoric of ‘identity under attack’ resumes. Clearly, Indian Muslims have moved beyond the politics of identity; choosing to express themselves through contributions to science, architecture, law, medicine, film, theatre, music, literature and other fields.

Debates over the validity of pronouncing talaq, divorce, three times in one go or over three months offer no solutions. Both methods find permissibility in schools of Islamic fiqh, jurisprudence. Unilateral divorce allows men to commit grave injustices by stripping women of honour and dignity, inalienable rights both in Islam and the Indian Constitution. It is unwise to expect reform from the community whose religious leaders have historically treated women as subjects and not equals.

Islamic law is a human endeavour that evolved over centuries with multiple schools holding diverse opinion. The principles of Islamic jurisprudence are weighing the benefit and harm of legal rulings in societies that jurists live in. Barring the foundational five pillars of Islam, nothing in Islamic law is definitive. Salafis and Wahhabis reject classical Islamic jurisprudence and philosophy. Their myopic literalist interpretations of Islam cause gross violations of human rights.

Sharia has always been flexible in adapting to changing times and situations. Umar, the second Caliph of Islam and companion of Prophet Muhammad, dropped sharia punishments for theft when famine struck Arabia. He realised people were stealing to survive. The eighth century Imam Shafie, founder of Shafie jurisprudence, changed many of his fatwas on migrating from Iraq to Egypt. Had sharia lacked movement, Islam would not thrive in India.

Islam is dynamic, understood and practised in a variety of ways in different cultures. Patriarchy remains deaf to the Quran’s call for equality, justice and compassion that extends to all humanity. Excluding women from leadership, patriarchy is blind to the Quran celebrating the wise consultative rule of Queen Sheba and her diplomatic engagement with Solomon.

Patriarchy fails to recognise the Quran honouring women as recipients of wahy, Divine Revelation; as experienced by Moses’s mother and Mariam, or Mary. Some famous early and medieval commentators of the Quran, such as Imam Hajar Asqalani and Imam Qurtubi, include Mary amongst the prophets.

The Islam of Prophet Muhammad disappeared within 40 years of his death with powerful and oppressive patriarchal tribes regaining power. The poor, women and slaves embraced by Islam were again marginalised. Islam’s paradigm shift in empowering women and slaves had created great difficulties for the Prophet. He sought political counsel from women, welcomed them in his mosque; encouraged women like Haqibatul Arab to deliver khutbahs, sermons. He appointed Umm Waraqa the Imam of her mosque, and sent a muezzin, one calling to prayer, from Medina to her village.

Some Islamic scholars, including the famous 9th century Imam Tabari, drew upon this precedent to proclaim it lawful for women to lead mixed gender prayers. American Muslim feminists are reclaiming this tradition despite the controversies it evokes.

Islam abrogated the concept of God as Father, saying, ‘Nothing is like Allah’. God transcends gender and is best understood as Noor, Compassionating and Illuminating Guidance. ‘He’, is used in the Quran and its translations because Arabic grammar is gender specific with no pronoun for the neuter gender. In most languages including Arabic, Persian and Urdu, the feminine is applied for ‘Zaat e Elahiya’, Divine Essence.

The word rahm, womb, is derived from God’s primary attributes Rahman and Rahim, Mercy and Compassion. Prophet Muhammad often likened God to a Mother who forgives her children. Traditional Arab poets addressed God in the feminine, literature that would probably be termed blasphemous today.

The Quran advocates equitable treatment of slaves and encourages freeing them, but does not specifically ban slavery. Responding to prevailing 7th century Arabian evils, Quran forbade the inheriting of women, female infanticide and abuse of slaves. Muslims across the world welcomed the abolition of slavery, believing it to be in accordance with Quranic guidance.

Islamic scholars have responded creatively with Quranic verses sanctioning armed struggles. Invoking the principle of ‘asbab e nuzul’, cause of revelation, they rightly limit this relevance to ‘just wars’ against oppression fought by the first Muslims. Instead of similar creative engagement with regard to oppressive canonised laws for women, patriarchy maintains the status quo. Women’s rights can no longer be defined by political Islam or Arab culture and histories.

In matters of inheritance and nafaqa, maintenance, Quran guarantees a minimum financial protection for women but does not cap the maximum. Offering more financial and emotional security to women can never conflict with Islam. Prophet Muhammad famously said, ‘None of you believes till you love for the other what you love for yourselves.’

Sharia law denies the right of punishment to individuals, leaving this responsibility to the state. Sharia endorses responsible citizenry, making it mandatory for Muslims to comply with laws of the lands they inhabit.

Traditionally, women pilgrims travelling to Mecca required to be accompanied by a mahram, husband or other male relatives with whom marriage is forbidden. Negotiating modern challenges, many Islamic scholars have ruled it permissible for women to travel alone. They declare the state as mahram, for in ensuring security, the laws of the state replace the role of the ‘protective bodies’. This principle should extend to the Indian state.