'People will forgive you for being wrong, but they will never forgive you for being right - especially if events prove you right while proving them wrong.' Thomas Sowell
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Wednesday, 23 August 2017
Monday, 21 August 2017
The myth of the benefits cheat is a sign of unkind times
Zoe Williams in The Guardian
As the journalist Giovanni Tiso described in a moving essay, “once the blood was in the water, the sharks had to do as nature commanded them” – her admission of guilt was deemed not quite penitent enough. The media set out to “investigate” the extent of her fraud, and found that she had also had support from family members when she was young, so couldn’t possibly have been as destitute as she claims.
The prevailing view landed on the fact that she was a thief: she had stolen from the great, honest taxpayer, that creature of myth who needs nothing, takes nothing, works only to support others lazier than himself. Turei had to go. The fact that she created something miraculous – a stable home for her daughter, a law degree, a performance art troupe, a political career – from a standing start of grinding poverty and no qualifications was overlooked.
An incalculably valuable thing – a person in politics who knows what it is like to rely on the systems politicians create – has been righteously thrown away like contaminated sharps.
And for what? The maintenance of the narrative: benefits claimants are inherently suspect, because if they were better people they wouldn’t be on benefits. You have to watch them like hawks, and if you spend more money on surveillance than you could ever save from the detection of the fiddles you lie awake imagining, so be it – our own Department for Work and Pensions sanctions system is fantastically expensive, a fact of which the government seems perversely proud.
The idea that need should come with a badge of shame is not new: the 1697 Poor Act laid down in law that those in receipt of parish aid should wear some blue or red cloth.
Yet it is relatively recent that a competing theory has been overturned. Even in the darkest days of me-first Thatcherism, the social security conversation hinged on whether or not the dole was enough to provide a decent life. State benefits were compared to the median income, and to similar systems in Europe: the question of fraud rarely came up, because the conditions of the 97% not committing it, living honestly on money to which they were entitled, were thought more important.
Simply by changing the frame, pointing attention towards the dishonest, the government managed to render whole swaths of normal social inquiry – what is life like for those at the bottom? – irrelevant. Ask not what life is like for those at the bottom; ask whether they really are at the bottom, or have a cash-in-hand window-cleaning job that puts them nearer the middle. Ask what mountain of fecklessness prevents their escape from the bottom.
Yet when people engage seriously with the concept of social security, different attitudes emerge. The minimum income standard is a research method where small groups, drawn from every social class, calculate what a person needs to live on: they consider the impact of not being able to afford Christmas presents, as well as council tax. They ponder how often one might need a new toaster. They come up with a ballpark figure that, currently, according to a report released by the Child Poverty Action Group, a huge number of people fall short of.
A household of two adults working full time for the minimum wage is 13% shy of it; a single parent on the same wage, 18%. Families relying on benefits, through a combination of inflation and the benefits freeze, are now 40% short of what a citizens’ jury thinks they need to live a decent life.
When you consider these figures as a lived experience, the picture is bleak: yet there is a thread of optimism in the minimum income standard itself. The ostentatious parsimony of the state has not cut through. People still have a conception of decency that goes well beyond mere sustenance, and wish it for one another. All that remains is that we remember how to fight for it.
Some things are easier to see from far away, and a collective slide away from empathy and common sense, towards pearl-clutching judgmentalism, is one of them. At the start of August the co-leader of New Zealand’s Green party, Metiria Turei, was forced to resign, following an outpouring of opprobrium that threatened to poleaxe her party’s prospects in September’s elections.
The crime for which this tide of hate would have been proportionate is hard to imagine: in fact, it was spurred by her admission that she committed benefit fraud in the early 90s, a confession she made freely to highlight how hard it was then, and is now, to raise a child as a single parent under New Zealand’s notoriously punitive welfare system.
More than half of all that country’s benefit claimants owe money to their work and income department, in what appears to be a version of Gordon Brown’s working family tax credit overpayments, where you identify the country’s poorest families, pay them slightly more than you intended by a metric you haven’t really explained, then saddle them with a debt they have no hope of repaying. When you get to the point that these debts affect 60% of claimants, this is no longer a glitch in the system: this is the system.
Families on benefits are now 40% short of what a citizens’ jury thinks they need to live a decent life
The crime for which this tide of hate would have been proportionate is hard to imagine: in fact, it was spurred by her admission that she committed benefit fraud in the early 90s, a confession she made freely to highlight how hard it was then, and is now, to raise a child as a single parent under New Zealand’s notoriously punitive welfare system.
More than half of all that country’s benefit claimants owe money to their work and income department, in what appears to be a version of Gordon Brown’s working family tax credit overpayments, where you identify the country’s poorest families, pay them slightly more than you intended by a metric you haven’t really explained, then saddle them with a debt they have no hope of repaying. When you get to the point that these debts affect 60% of claimants, this is no longer a glitch in the system: this is the system.
Families on benefits are now 40% short of what a citizens’ jury thinks they need to live a decent life
As the journalist Giovanni Tiso described in a moving essay, “once the blood was in the water, the sharks had to do as nature commanded them” – her admission of guilt was deemed not quite penitent enough. The media set out to “investigate” the extent of her fraud, and found that she had also had support from family members when she was young, so couldn’t possibly have been as destitute as she claims.
The prevailing view landed on the fact that she was a thief: she had stolen from the great, honest taxpayer, that creature of myth who needs nothing, takes nothing, works only to support others lazier than himself. Turei had to go. The fact that she created something miraculous – a stable home for her daughter, a law degree, a performance art troupe, a political career – from a standing start of grinding poverty and no qualifications was overlooked.
An incalculably valuable thing – a person in politics who knows what it is like to rely on the systems politicians create – has been righteously thrown away like contaminated sharps.
And for what? The maintenance of the narrative: benefits claimants are inherently suspect, because if they were better people they wouldn’t be on benefits. You have to watch them like hawks, and if you spend more money on surveillance than you could ever save from the detection of the fiddles you lie awake imagining, so be it – our own Department for Work and Pensions sanctions system is fantastically expensive, a fact of which the government seems perversely proud.
The idea that need should come with a badge of shame is not new: the 1697 Poor Act laid down in law that those in receipt of parish aid should wear some blue or red cloth.
Yet it is relatively recent that a competing theory has been overturned. Even in the darkest days of me-first Thatcherism, the social security conversation hinged on whether or not the dole was enough to provide a decent life. State benefits were compared to the median income, and to similar systems in Europe: the question of fraud rarely came up, because the conditions of the 97% not committing it, living honestly on money to which they were entitled, were thought more important.
Simply by changing the frame, pointing attention towards the dishonest, the government managed to render whole swaths of normal social inquiry – what is life like for those at the bottom? – irrelevant. Ask not what life is like for those at the bottom; ask whether they really are at the bottom, or have a cash-in-hand window-cleaning job that puts them nearer the middle. Ask what mountain of fecklessness prevents their escape from the bottom.
Yet when people engage seriously with the concept of social security, different attitudes emerge. The minimum income standard is a research method where small groups, drawn from every social class, calculate what a person needs to live on: they consider the impact of not being able to afford Christmas presents, as well as council tax. They ponder how often one might need a new toaster. They come up with a ballpark figure that, currently, according to a report released by the Child Poverty Action Group, a huge number of people fall short of.
A household of two adults working full time for the minimum wage is 13% shy of it; a single parent on the same wage, 18%. Families relying on benefits, through a combination of inflation and the benefits freeze, are now 40% short of what a citizens’ jury thinks they need to live a decent life.
When you consider these figures as a lived experience, the picture is bleak: yet there is a thread of optimism in the minimum income standard itself. The ostentatious parsimony of the state has not cut through. People still have a conception of decency that goes well beyond mere sustenance, and wish it for one another. All that remains is that we remember how to fight for it.
Extremism is surging. To beat it, we need young hearts and minds
Scott Atran in The Guardian
The last of the shellshocked were being evacuated as I headed back toward Las Ramblas, Barcelona’s famed tourist-filled walkway where another disgruntled “soldier of Islamic State” had ploughed a van into the crowd, killing at least 13 and injuring more than 120 from 34 nations. Minutes before the attack I had dropped my wife’s niece near where the rampage began. It was deja vu and dread again, as with the Paris massacre at the Bataclan theatre in 2015, next door to where my daughter lived.
At a seafront promenade south of Barcelona, a car of five knife-wielding kamikaze mowed down a woman before police killed them all. One teenage attacker had posted on the web two years before that “on my first day as king of the world” he would “kill the unbelievers and leave only Muslims who follow their religion”.
Mariano Rajoy, the president of Spain, declared that “our values and way of life will triumph” – just as Theresa May had proclaimed “our values will prevail” in March when yet another petty criminal “born again” into radical Islam drove his vehicle across Westminster Bridge to kill and wound pedestrians.
In Charlottesville the week before, the white supremacist attacker who killed civil rights activist Heather Heyer mimicked Isis-inspired killings using vehicles. “This was something that was growing in him,” the alleged attacker’s former history teacher told a newspaper. “He had this fascination with nazism [and] white supremacist views … I admit I failed. But this is definitely a teachable moment and something we need to be vigilant about, because this stuff is tearing up our country.”
The values of liberal and open democracy increasingly appear to be losing ground around the world to those of narrow, xenophobic ethno-nationalisms and radical Islam. This is not a “clash of civilisations”, but a collapse of communities, for ethno-nationalist violent extremism and transnational jihadi terrorism represent not the resurgence of traditional cultures, but their unravelling.
This is the dark side of globalisation. The western nation-state and relatively open markets that dominate the global political and economic order have largely supplanted age-old forms of governance and social life. People across the planet have been transformed into competitive players seeking fulfilment through material accumulation and its symbols. But the forced participation and gamble in the rush of market-driven change often fails, especially among communities that have had little time to adapt. When it does, redemptive violence is prone to erupt.
The quest for elimination of uncertainty, coupled with what social psychologist Arie Kruglanski deems “the search for significance”, are the personal sentiments most readily elicited in my research team’s interviews with violent jihadists and militant supporters of populist ethno-nationalist movements. In Hungary, we find strong support for the government’s call for restoring the “national cohesion” lost with the fall of Miklós Hothy’s fascist regime in the second world war. In Iraq, we find nearly all young people coming out from under Isis rule in Mosul initially welcomed the stability and security it offered, despite its brutality, amid the chaos following the US invasion.
In the world of liberal democracy and human rights, violence – especially extreme forms of mass bloodshed – is generally considered pathological or an evil expression of human nature. But across most history and cultures, violence against other groups is claimed by the perpetrators to be a sublime matter of moral virtue. For without a claim to virtue it is difficult, if not inconceivable, to kill large numbers of people innocent of direct harm to others.
Ever since the second world war, revolutionaries and insurgents willing to sacrifice themselves for causes and groups have prevailed with considerably less firepower and manpower than the state armies and police forces they oppose. Meanwhile, according to the World Values Survey, the majority of Europeans don’t believe democracy is “absolutely important” for them; and in France and Spain we find little evidence of willingness to sacrifice much of anything for democracy – in contrast to the willingness to fight and die among supporters of militant jihad.
How can we resist, compete with, and overcome these strengthening countercultural pressures in the present age? Perhaps, for some, a re-enchantment and communitarian rerooting of our own values of representative government and cultural tolerance provides an answer. Preserving what is left of the planet’s fauna and flora and avoiding environmental catastrophes may offer a new course for others. Or the coming generation, if allowed, may offer whole new ways of understanding.
Young people are viewed mostly as a youth bulge and a problem to be pummelled rather than as a youth boom
Yet no countervailing message will spread in a social vacuum, in the abstract space of ideology or counter-narrative alone. The means of engagement are critical, requiring close knowledge of communities at risk. Most often, people join radical groups through pre-existing social networks. This clustering suggests that much recruitment does not take place primarily via direct appeals or following individual exposure to social media (which would entail a more dispersed recruitment pattern). Rather, recruiting often involves enlisting clusters of family, friends and fellow travellers from specific locales (neighbourhoods, universities, prisons).
Our research into the history of Isis-inspired attacks in western Europe clearly indicates that initial attempts by those directly commissioned by Islamic State, and without involvement from locally pre-existing social networks, mostly failed; however, as that involvement broadened and deepened, attacks became progressively more lethal. In our research, we find loose but wide-ranging connections between jihadist circles in Barcelona and much of western Europe, the Maghreb, the Levant and beyond that stretch back even before the attacks of 9/11.
The necessary focus of engagement must be youth, who form the bulk of today’s radical recruits and tomorrow’s most vulnerable populations. Volunteers for al-Qaida, Isis and many extreme nationalist groups are often young people in transitional stages in their lives – immigrants, students, people between jobs and before finding their life partners. Having left their homes and parents, they seek new families of friends and fellow travellers to find purpose and significance.
We need a strategy to redirect radicalised youth by engaging with their passions, rather than ignoring or fearing them, or satisfying ourselves by calling on others to moderate or simply denounce them. Of course there are limits to tolerance, and dangers of worse violence in appeasement of the intolerable. Our partisan divisions include real differences in values that politicians and pundits hype and ply into existential threats. But there are still vast common grounds in a world where all but the too-far-gone can live life with more than a minimum of liberty and happiness, if given half a chance. It is for this chance that some of our forebears fought revolutions, civil wars and world wars.
The last of the shellshocked were being evacuated as I headed back toward Las Ramblas, Barcelona’s famed tourist-filled walkway where another disgruntled “soldier of Islamic State” had ploughed a van into the crowd, killing at least 13 and injuring more than 120 from 34 nations. Minutes before the attack I had dropped my wife’s niece near where the rampage began. It was deja vu and dread again, as with the Paris massacre at the Bataclan theatre in 2015, next door to where my daughter lived.
At a seafront promenade south of Barcelona, a car of five knife-wielding kamikaze mowed down a woman before police killed them all. One teenage attacker had posted on the web two years before that “on my first day as king of the world” he would “kill the unbelievers and leave only Muslims who follow their religion”.
Mariano Rajoy, the president of Spain, declared that “our values and way of life will triumph” – just as Theresa May had proclaimed “our values will prevail” in March when yet another petty criminal “born again” into radical Islam drove his vehicle across Westminster Bridge to kill and wound pedestrians.
In Charlottesville the week before, the white supremacist attacker who killed civil rights activist Heather Heyer mimicked Isis-inspired killings using vehicles. “This was something that was growing in him,” the alleged attacker’s former history teacher told a newspaper. “He had this fascination with nazism [and] white supremacist views … I admit I failed. But this is definitely a teachable moment and something we need to be vigilant about, because this stuff is tearing up our country.”
The values of liberal and open democracy increasingly appear to be losing ground around the world to those of narrow, xenophobic ethno-nationalisms and radical Islam. This is not a “clash of civilisations”, but a collapse of communities, for ethno-nationalist violent extremism and transnational jihadi terrorism represent not the resurgence of traditional cultures, but their unravelling.
This is the dark side of globalisation. The western nation-state and relatively open markets that dominate the global political and economic order have largely supplanted age-old forms of governance and social life. People across the planet have been transformed into competitive players seeking fulfilment through material accumulation and its symbols. But the forced participation and gamble in the rush of market-driven change often fails, especially among communities that have had little time to adapt. When it does, redemptive violence is prone to erupt.
The quest for elimination of uncertainty, coupled with what social psychologist Arie Kruglanski deems “the search for significance”, are the personal sentiments most readily elicited in my research team’s interviews with violent jihadists and militant supporters of populist ethno-nationalist movements. In Hungary, we find strong support for the government’s call for restoring the “national cohesion” lost with the fall of Miklós Hothy’s fascist regime in the second world war. In Iraq, we find nearly all young people coming out from under Isis rule in Mosul initially welcomed the stability and security it offered, despite its brutality, amid the chaos following the US invasion.
In the world of liberal democracy and human rights, violence – especially extreme forms of mass bloodshed – is generally considered pathological or an evil expression of human nature. But across most history and cultures, violence against other groups is claimed by the perpetrators to be a sublime matter of moral virtue. For without a claim to virtue it is difficult, if not inconceivable, to kill large numbers of people innocent of direct harm to others.
Ever since the second world war, revolutionaries and insurgents willing to sacrifice themselves for causes and groups have prevailed with considerably less firepower and manpower than the state armies and police forces they oppose. Meanwhile, according to the World Values Survey, the majority of Europeans don’t believe democracy is “absolutely important” for them; and in France and Spain we find little evidence of willingness to sacrifice much of anything for democracy – in contrast to the willingness to fight and die among supporters of militant jihad.
How can we resist, compete with, and overcome these strengthening countercultural pressures in the present age? Perhaps, for some, a re-enchantment and communitarian rerooting of our own values of representative government and cultural tolerance provides an answer. Preserving what is left of the planet’s fauna and flora and avoiding environmental catastrophes may offer a new course for others. Or the coming generation, if allowed, may offer whole new ways of understanding.
Young people are viewed mostly as a youth bulge and a problem to be pummelled rather than as a youth boom
Yet no countervailing message will spread in a social vacuum, in the abstract space of ideology or counter-narrative alone. The means of engagement are critical, requiring close knowledge of communities at risk. Most often, people join radical groups through pre-existing social networks. This clustering suggests that much recruitment does not take place primarily via direct appeals or following individual exposure to social media (which would entail a more dispersed recruitment pattern). Rather, recruiting often involves enlisting clusters of family, friends and fellow travellers from specific locales (neighbourhoods, universities, prisons).
Our research into the history of Isis-inspired attacks in western Europe clearly indicates that initial attempts by those directly commissioned by Islamic State, and without involvement from locally pre-existing social networks, mostly failed; however, as that involvement broadened and deepened, attacks became progressively more lethal. In our research, we find loose but wide-ranging connections between jihadist circles in Barcelona and much of western Europe, the Maghreb, the Levant and beyond that stretch back even before the attacks of 9/11.
The necessary focus of engagement must be youth, who form the bulk of today’s radical recruits and tomorrow’s most vulnerable populations. Volunteers for al-Qaida, Isis and many extreme nationalist groups are often young people in transitional stages in their lives – immigrants, students, people between jobs and before finding their life partners. Having left their homes and parents, they seek new families of friends and fellow travellers to find purpose and significance.
We need a strategy to redirect radicalised youth by engaging with their passions, rather than ignoring or fearing them, or satisfying ourselves by calling on others to moderate or simply denounce them. Of course there are limits to tolerance, and dangers of worse violence in appeasement of the intolerable. Our partisan divisions include real differences in values that politicians and pundits hype and ply into existential threats. But there are still vast common grounds in a world where all but the too-far-gone can live life with more than a minimum of liberty and happiness, if given half a chance. It is for this chance that some of our forebears fought revolutions, civil wars and world wars.
Wednesday, 16 August 2017
The 10 best jokes from the Edinburgh fringe
Paul Fleckney in The Guardian
Robert Garnham: Insomnia is awful. But on the plus side – only three more sleeps till Christmas.
Dan Antopolski: Centaurs shop at Topman. And Bottomhorse.
Paul Savage: Oregon leads America in both marital infidelity and clinical depression. What a sad state of affairs.
Caroline Mabey: I’m very conflicted by eye tests. I want to get the answers right but I really want to win the glasses.
Athena Kugblenu: Relationships are like mobile phones. You’ll look at your iPhone 5 and think, it used to be a lot quicker to turn this thing on.
Evelyn Mok: My vagina is kind of like Wales. People only visit ironically.
Phil Wang: In the bedroom, my girlfriend really likes it when I wear a suit, because she’s got this kinky fantasy where I have a proper job.
Gráinne Maguire: The Edinburgh fringe is such a bubble. I asked a comedian what they thought about the North Korea nuclear missile crisis and they asked what venue it was on in.
John-Luke Roberts: How did the Village People meet? They obviously led such different lives.
Olaf Falafel: If you’re being chased by a pack of taxidermists, do not play dead.
Robert Garnham: Insomnia is awful. But on the plus side – only three more sleeps till Christmas.
Dan Antopolski: Centaurs shop at Topman. And Bottomhorse.
Paul Savage: Oregon leads America in both marital infidelity and clinical depression. What a sad state of affairs.
Caroline Mabey: I’m very conflicted by eye tests. I want to get the answers right but I really want to win the glasses.
Athena Kugblenu: Relationships are like mobile phones. You’ll look at your iPhone 5 and think, it used to be a lot quicker to turn this thing on.
Evelyn Mok: My vagina is kind of like Wales. People only visit ironically.
Phil Wang: In the bedroom, my girlfriend really likes it when I wear a suit, because she’s got this kinky fantasy where I have a proper job.
Gráinne Maguire: The Edinburgh fringe is such a bubble. I asked a comedian what they thought about the North Korea nuclear missile crisis and they asked what venue it was on in.
John-Luke Roberts: How did the Village People meet? They obviously led such different lives.
Olaf Falafel: If you’re being chased by a pack of taxidermists, do not play dead.
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