Is it better to be wrong for the right reasons or coincidentally right for the wrong reasons? For sake of argument, let us imagine a school teacher asks you to write an essay on the origin of the human species and let us also assume the teacher has a strong bias in favour of scientific orthodoxy on this subject. Most students promptly recycle variants of the current conventional wisdom that we evolved from hominid apes through a process of natural selection. However, one student writes a long detailed critique of Darwinism and advocates intelligent design instead citing numerous published sources and much original research. Who deserves the most credit for critical analysis? Those who simply summarise textbooks and online encyclopaedias or the lone guy who goes to great lengths to explain why his teacher might be wrong? Now I happen to think creationism is just speculative mumbo jumbo akin to geocentrism (the belief that the earth is the centre of the universe) and has been amply discredited by hundreds of years of scientific research. I do not intend to debate evolutionary theories here, but rather the thought processes that may lead us to one conclusion or another. While our hypothetical creationist student may be wrong, I would give him higher marks than another student who simply summarised conventional thinking. The real question is how these students would apply their analytical skills to another issue where powerful forces seek to suppress inconvenient evidence. It's always easier just to go with the flow. On issue after issue, conformists will just attempt to win favour not just with peers but with opinion leaders and power brokers.
In the past, I've made a number of analytical misjudgments. I guess some would say this comes with the territory if you're a critical thinker like me prone to speak your mind on contentious issues. However, my biggest mistake was to attempt to rationalise inconsistencies in my analysis when clear evidence contradicted my thesis. I did so with the best of intentions and mainly because I wanted to retain a romantic fairy-tale view of human nature. We may call this phenomenon intellectual dishonesty, where one subconsciously seeks alternative evidence to explain apparent paradoxes of which one is nonetheless aware. When a belief becomes an act of faith with deep emotional undertones, some opinion leaders can build a minor literary career by attempting to refute all countervailing evidence, thereby reassuring their loyal followers and appeasing any stakeholders who may have vested interests in maintaining the validity of a given thesis. For instance, I once believed men and women differed only anatomically and my daily experiences of differing intellectual and emotional profiles were entirely due to cultural pressures. I attempted to refute the evidence I witnessed firsthand as my children were growing up, but try as I might my daughter showed little interest in building complex Lego models and wanted a family of dolls instead. Sure, social forces exert enormous pressure on young minds, but they do not explain everything. Consider the thesis that McDonalds meals are bad for your health. The public relations and corporate communications industries have made a small fortune by producing evidence to the contrary. Typically they will address perceived myths and shift the blame for rising obesity and diabetes levels to other culprits, such as sedentary lifestyles, microwave dinners or rival fast-food joints.
Experience should teach us not just the limits of human knowledge, but the clear distinction between primary and secondary sources of knowledge. If you witness a murder, you may not fully understand its background or motives, but at least you can corroborate a fact, a primary source. Anything else you learn about the preceding events that you did not personally witness would be secondary sources of evidence. I cannot be 100% certain that Tripoli is a dangerous city for I have never been there. Before I could verify this thesis in person, that Tripoli has a high violent crime rate, I would have to rely on reports from other trusted sources. I once failed to heed warnings in what seemed a quiet leafy suburb of Johannesburg and was mugged at knife point, so I probably wouldn't take any chances in Tripoli without an armed escort. However, would I trust my government or mainstream news agencies to report accurately on the destabilisation of Libya? If we believed them in 2011, Libya should now be peace-loving democracy.
The intellectual dishonesty of mere observers or casual polemicists need not concern us at all. People are entitled to their views, however illogical. But I'd rather have a friendly and conscientious creationist as a neighbour than a selfish and deceitful Darwinian fundamentalist. However, we should worry when politicians and opinion leaders deliberately deceive the public by suppressing facts and demonising dissent,
Cognitive Dissonance
Some people are blissfully unaware of their intellectual dishonesty and apply very different criteria to different issues without the slightest concern that competing demands may conflict. A simple example may be a new age hippie who refuses to eat genetically modified food, but seems happy to buy and consume adulterated MDMA, GHB, ketamine and methamphetamine at regular raves. Whatever the dangers of GM food may be, street drugs are not only much more likely to harm your health, but are also sold by greedy captalists reliant on captive consumers.
Now let us consider an animal rights campaigner who also thinks mass migration to wealthy countries is a wonderful idea. You know the kind of people who keep reminding us how we can just build more houses and how more people will also boost the economy. One of my Twitter followers keeps posting delightful images of innocent animals subjected to human cruelty interspersed with Tweets urging us to accommodate more refugees. These are both highly emotive issues. Wouldn't it be nice if polar bears, wild cats, seals, dolphins, tuna fish and North African refugees could all live happily ever after in peace and harmony? Last year UK residents ate approximately one billion animals and a growing population has a growing appetite for imported food. Human activity, especially in crowded affluent regions, tends to restrict the natural habitat of other animals. Sure we can set aside some land as wildlife parks or nature reserves, but by and large more roads, houses, sewage treatment plants, hospitals, office blocks, factories, warehouses and farmland reduces the land available to the rest of the natural world. Dolphins don't meet early deaths because Nigerians are not granted UK residency, but because our oceans are polluted by human over-activity. North Africans do not seek to migrate to Northern Europe to save wildlife but gain a higher material standard of living, which will inevitably lead to greater environmental destruction. It would be really nice to save all wildlife and allow the whole population of India and Africa to enjoy the North American way of life. However, in the real world, we have to set priorities and realise our darling mother nature relies on delicate balances. Polar bears may look cute standing on floating ice fragments, but they are cunning predators and on top of the food chain in their natural habitat. If we handed all land exploited by humans back to other species, we might soon witness the end of civilisation as we know it. Conversely, if all 7.5 billion human beings alive today consumed as much as your typical Australian, we could face a similar fate either through unspeakable environmental catastrophes or rapid resource depletion. We cannot return European cities back to nature without impacting the lives of millions of ordinary people any more than we can let urban sprawl destroy limited arable land requiring us to import more food and raw materials at great environmental expense from the rest of the world. By failing to acknowledge that the interests of economic migrants may differ from those of wild animals, some wishful thinking leftists engage in a willful act of cognitive dissonance. Of course, some might tell you capitalism is at fault and indeed it is responsible for much of the frenetic growth in human activity over the last 250 years. But why are so many North Africans moving to richer countries to follow wealth generated by evil corporations rather than staying at home and setting up eco-friendly organic farms?
Many observers still tend to simplify political analysis on a one-dimensional left / right spectrum. We might use many other scales such as state ownership vs private enterprise, libertarian vs authoritarian, individualism vs collectivism, local vs national, national vs international or environmental friendliness vs economic growth, equality vs meritocracy or cultural diversity versus social cohesiveness, but somehow we still try to place each opinion somewhere on the elusive left-right scale. One could be a libertarian capitalist or an authoritarian environmentalist or even a green advocate of private enterprise or, heaven forbid, a libertarian socialist (namely someone who believes people may one day freely choose to share the fruits of their labour with others). I could go on forever, but I find another key differentiator a much better gauge of political leanings, pro-establishment vs anti-establishment or conformist vs anti-conformist. Rebels just love to exhibit their anti-establishment credentials. But the new-age hipsters who rebelled against the old guard back in the 60s and 70s have become the new conformists. On issue after issue, the radical chic elite are at odds with the more conservative traditional working classes practically everywhere. Most people welcome higher living standards and better working conditions, but they do not necessarily want to redefine culturally entrenched concepts of family and ethno-religious identity. Indeed the most successful way of persuading people to abandon cherished social customs is to lure them away from local communitarian values towards global culture of atomised individual consumers, micro-managed and monitored by a new class of marketers, social workers and supervisors. This transition is beautifully described in Adam Curtis's 3 part documentary The Century of the Self Whenever you consider the merits of any policy, just ask what does the establishment want and why?
The spectre of a reactionary nationalist status quo may well have reflected reality at the turn of the 20th century, but today power is very much in the hands of a bunch of global corporations, banks, non-governmental organisations and supranational unions. Organisations as diverse as Tesco, Goldman Sachs, the London Stock Exchange, Microsoft, Google, George Soros's Open Society Foundation, the BBC, CNN, News International, HSBC and the WPP Group (world's largest advertising agency) are all infinitely more powerful that the last remaining British aristocrats and are fully committed to the universalist vision of a new multicoloured borderless world order of happy consumers managed by myriad local agencies. They speak the same politically correct, environmentally aware and culturally inclusive language as the aspirational left. Indeed many former leftists have ended up working for the multifaceted tentacles of our new globalist establishment.
Of the top ten billionaires in the UK, only one descends from the old British aristocracy, The Duke of Westminster at No. 9. Of the other nine, only one other, George G Weston, descends from a British, albeit Anglo-Canadian, family. The other 8 are foreign nationals, recent immigrants or stem from the wider Anglosphere (e.g. the Reuben brothers, Iraqi Jews born in Bombay and migrated to England). Britain's board rooms, media empires and financial institutions are chock-a-block with non-natives, i.e. people whose grandparents did not live in the country before 1945. Now you may welcome this great internationalisation of British society, but it still stands in contrast with most of the resident population, who identify as English, Scottish, Welsh or Irish and whose surnames dominated phone books in the 1950s and 60s. As late as 1997, 75% of the British population could trace their roots to the first settlers of these Isles after the last ice age (as evidenced by Stephen Oppenheimer in the The Myth of British Ancestry) and most of the rest had assimilated almost totally over several generations. Second or third generation Glaswegian Italians or Mancunian Poles have more or less the same outlook on life as their autochthonous neighbours. Naturally most migration before the 1950s occurred within the British Isles, especially since the advent of the industrial revolution. Our elites have always been much more cosmopolitan than their underlings (the Royal family is largely of continental European extraction), but the rapid pace of global convergence has swept aside even the old elites, descended from the Norman French with an admixture of later arrivals from the Huguenots and East European Jews.
Localism vs Globalism
However hard we may try, it is almost impossible to take an absolutist stance on localisation or globalisation, though the direction of travel has accelerated towards the latter. For instance I may argue that we should source food more locally and cut waste, but in many densely populated areas an absolutist interpretation of this policy could mean starvation or having to adapt to a narrow range of staple foods available locally. By contrast if a city were to depend wholly on imports from afar, people could starve within days in the event of a banking collapse or other natural or man-made calamities that may disrupt trade. Both total interdependence and complete isolation have their prices in terms of personal freedom, living standards and happiness.
Anti-Europeanism
The upcoming EU referendum in the UK exposes the growing divide between globalist elites and nativist working classes. In the UK this may manifest itself as oppsosition to the European Union, but elsewhere it is expressed as left or right-branded opposition to neoliberal mercantilism, whether in the guise of the French Front National or the Italian Movimento Cinque Stelle (5 Star Movement led by Beppe Grillo). Universalists claim to stand for progress and lend lip service to ideals such as democracy, womens' rights, sexual freedom and multiculturism, while overseeing the transfer of power away from local institutions to remote organisations that can override any decisions taken locally. Having sold the illusion of democracy to a sceptical public, the cosmopolitan elite now frown upon any expressions of popular opinions as reactionary, xenophobic, homophobic or just plain ill-informed. This is why elitists are keen to give voice to strategic victim groups, whether ethnic minorities, recent immigrants, disability rights' activists, transexuals or careerist women, as long as their aspirations serve a long-term agenda of global convergence with all power vested in a handful of universal corporations. This doesn't mean these perceived victim groups do not have valid grievances, just that the proposed solutions tend to empower remote entities at the expense of traditional institutions. Thus a globalist is more concerned about the rights of Muslim immigrants in Western Europe than those of Muslims in the Middle East or North Africa. If Muslims had viable, stable and largely self-reliant home countries, then they could seek their own path to social betterment. Their culture would evolve in parallel to Western European societies. They could choose which aspects of our culture they wish to adopt and further develop the aspects of their culture that best suit their needs and aspirations. Over a century of Western interference in the Middle East has destabilised the region, leading paradoxically to the emergence of a new more fundamentalist interpretation of Islam, while Christianity in the West has given way to a new atheistic consumer culture devoid of strong family values. The rising cost of parenting in the affluent world has led to a growing demographic divide between the fertile Islamic world and cautious European and East Asian worlds. Mass migration will almost by design create a culture clash that will further empower surveillance bodies. Some believe the end result will be the Islamisation of Europe and indeed in some European cities Muslim children already outnumber those of other religious affiliations. However, I very much doubt the same globalist elite that helped destabilise the Middle East and incessantly promotes fun culture among the world's youth would like to see the transformation of Europe into a new enlarged Caliphate. Rather they trust the immense emotional and technological power of the world's largest media conglomerates to undermine traditional values everywhere and usher in a brave new borderless world of happy consumers and international commuters. Democracy will be little more than petitions asking Starbucks or Apple to pay a little more tax to other global organisations over which we have no real control.
I love Europe, its peoples, its cuisines, its landscapes, its architecture, its music, its literature, its languages and its philosophers. Call me a nostalgic but I don't want the French to become German, the Germans to become English, the English to become Polish, the Italians to be Swedish or the Swedes to become Moroccan. I'm quite happy with the French being French and the Swedes being Swedish, just as long they do not impose their ways on everyone else. Now if the Swedes acquire a taste for Italian or Catalan cuisine, while the Portuguese hire Danish engineers to teach them how to build wind turbines, that's also fine by me. I think we could all learn a good deal from each other, as long as we can choose which bits of other people's culture and technology to adopt.
I truly, though rather naively, wish the best aspects of European culture could have been exported to the rest of the world through more peaceful and reciprocally beneficial means. Some European countries have held vast empires in other continents, often supplanting much of the indigenous population. The 19th and 20th centuries also saw some very dark chapters in European history, as rival imperial powers fought murderous wars to impose their economic and cultural supremacy. Wouldn't it be wonderful if all these disparate peoples could come together in a new club to resolve their differences and build a new shared future. The European Union would seem to have been created with the best of intentions, until you take a closer look at which vested interests its remote leadership really defends.
The Italians consider heaven to be a place where lovers are Italian, cooks are French, mechanics are German, police officers are English and it is all coordinated by the Swiss. By contrast hell is a place where lovers are Swiss, cooks are English, mechanics are French, police officers are German and the Italians coordinate it all. If we set aside national stereotypes, the European Union is beginning to resemble this satirical version of hell, except Europe's new rulers don't really like Europeans, at least not those who choose to stay in their own country and prefer their own national or regional culture.
Today Labour's mysterious shadow chancellor, John McDonnell, gave us an insight into the thinking of policymakers by claiming borders between countries will become irrelevant by the end of the century.
That gives us just 84 years to solve all the planet's social, environmental and economic imbalances, something we've been unable to accomplish since the agrarian revolution ten to fifteen thousand years ago. Without borders and local governments in some way accountable to their citizens, people will inevitably just follow the money and relocate to the most prosperous regions. This would turn the whole world into a giant version of London, but with much greater extremes of rich and poor. Jeremy Corbyn's Labour party merely offers a more naive and idealistic version of the Blairite dream of one-world government via intermediary stages like the misnamed European Union. They may pretend to oppose bombing or support a radical redistribution of wealth from rich to poor, but they are much more concerned with opposing any attempts to regain greater national sovereignty. As British steelworkers see their jobs outsourced to China and unemployed young Britons face growing competition from a never-ending stream of cheap migrant labour, Jeremy Corbyn chose to spend last weekend with migrants at the infamous Calais Jungle asylum seeker camp. In urging the government to accept more refugees, Jeremy Corbyn enjoyed the support of the BBC (who hosted Songs of Praise there in August last year), the Guardian, Independent, numerous NGOs such as George Soros' Open Society Foundation, David Miliband (now working for Rescue International, a refugee charity) and incredibly, Tony Blair, who as we know is a mere spokesperson for global banking and energy cartels.
Whether your tribal sympathies lie with the notional left or right, across Europe's diverse national communities one trend is clearly coming to the fore. Political elites, whether left or right, are ideologically committed to a process of gradual global convergence and will pursue these objectives irrespective of their electors' wishes. Some policies seem quite benign, e.g. promoting English language teaching to help youngsters compete in a global economy (though often undermining national languages). Other policies are often welcomed by progressive campaigners, e.g. enacting gender equality laws or enforcing new environmental and safety regulations, but lack any real grassroots support. However, some policies may attract wide-scale opposition and thus need to be carefully managed or simply explained as a necessary compromise for membership of the European Union. Millions of Southern Europeans working in small family-run cottage industries have found themselves out-competed as national governments have been forced to remove protectionist tariffs for traditional products. It comes as little surprise the two avowedly globalist British trade commissioners, Leon Brittan and Peter Mandelson, negotiated free trade deals on behalf of the European Union. They may have belonged to the British Conservative and Labour parties, but their policies did not serve the long-term interests of either British or continental European workers, but rather those of banks and multinational companies traded on the London Stock Exchange.
A quick perusal of the Guardian newspaper's job section soon reveals a plethora of relatively well-paid vacancies for transnational organisations (charities, NGOs, large corporations, consultancies, legal firms etc.) concerned with global governance, a concept which trumps traditional territorial institutions. One seriously has to wonder why so many well-funded NGOs actively promote mass migration as a solution to all known social, economic and environmental problems. To wit, if people flee destabilised war-torn regions, rather than oppose those responsible for funding rival militias or expose the sheer mendacity of our corporate media over the true causes of these conflicts, global progressives will just urge us to welcome more refugees and blame recalcitrant local leaders for all bloodshed. Over the last 20 years we've witnessed successive bogeymen in the guise of Slobodan Milosevic, Saddam Hussein, Osama Bin Laden, Muammar Gadafi and more recently Bashar Assad. Whether these leaders were really as bad as our mainstream made out is immaterial as their power pales in comparison with that of the world largest banks and commercial concerns. They were all very local phenomena involved in complex regional conflicts, whose outcome inevitably empowered global institutions and led to more displacement of local communities.
Back in 1975 my father, a card-carrying member of the Labour party, campaigned for Britain to leave the European Economic Community joining many others of on the left of Labour movement from Tony Benn to Barbara Castle and Peter Shore. I seem to recall trade unions advocating import controls and supporting the Buy British campaign. Now the other politically active members of my extended family are all steadfastly pro-EU as are the leaderships of the SNP, Plaid Cymru, Liberal Democrats, the Greens and the Cameronite wing of the un-Conservative Party. Many on the left mistakenly view the EU as a progressive force for good on issues such as workers' rights and environmental protection. They suggest the only reason anyone could be opposed to the EU is because they hate Europe, are intolerant of migrants and want to leave poor UK residents at the mercy of a nasty Tory government intent on undoing everything good the EU has ever done. The EU is certainly fairly good at marketing its projects and achievements. I regularly see placards by car parks, historical buildings and playgrounds proclaiming the role of EU grants in their construction or restoration. Countless NGOs and research institutes also depend on EU grants. So not only do we let the EU decide how to spend our money, but much of it serves to promote the EU itself.
One would naively imagine the EU reflects the wishes of different European countries, some sort of compromise between the needs of Italian textile manufacturers, French wine growers, German carmakers, Polish coal miners, Spanish farmers and British media workers. Alas it's nothing of the sort. European regulations have prevented governments from defending the interests of their own electors and forced them to open up markets and even public tenders to all and sundry. The main beneficiaries of the EU are large corporations who need a dynamic, malleable and mobile workforce and an expanding consumer market. Moreover, Europe's elites do not even trust other Europeans. They seem hell-bent on managing a massive movement of people both within and from outside the current borders of the EU as well as expanding their megastate to Turkey and the Ukraine. If you love Europe, you should oppose unaccountable superstates. As the EU's dream of culturally homogenised brave new world order evaporates, we should build a new alliance of independent peoples, trading fairly where it makes sense, sharing ideas and technology, but also never forgetting the little native people who thrive in culturally cohesive communities.
If you believe vocal lobbies, we can never devote enough resources to tackle our ongoing mental health crisis. Politicians of all hues like to champion the rights of mental health patients to better care. They try to score points on the perceived lack of funding for mental health services. The subtext is that we should treat mental health just like physical health and it is thus the business of healthcare providers not only to check your blood pressure and heart rate, but to analyse your state of mind.
Unlike physical health, mental health is highly subjective. What kinds of moods and behavioural patterns are so dysfunctional or antisocial that they merit the proactive intervention of third-party supervisors whether in the guise of counsellors, social workers, psychiatric nurses or psychologists. This paternalistic approach raises many questions about personal independence and freedom. Until recently we just assumed that happiness is a mere expression of satisfaction with life. Yet it is hard to detect any correlation between prosperity and happiness, except in a looser relative sense. Above all people need security, a sense of belonging and some love and affection. We often substitute ephemeral pleasures of temporary stupefaction or indulgence for true contentment gradually won through hard work. The abundance of consumer goods and a generous welfare state have jointly undermined the great art of delayed gratification and replaced it with a sense of entitlement that can often create an emotional void and an insatiable demand for more and better.
It seems only fair to care for vulnerable members of our community. If we were talking about paraplegics, everyone would understand why their disability, paralysis of the lower body, merits some help from the rest of us. Indeed with assistive technology most paraplegics can lead fruitful lives. However, few would choose to be cripples and most would welcome medical breakthroughs to help them walk again. If the incidence of paraplegia were to double every twenty years, we would seriously have to address the root causes for society relies on the able-bodied to assist the physically disabled. If we are unable to look after ourselves unassisted, we inevitably depend on the goodwill of others to act in our best interests. Our personal freedom is ultimately limited by our dependence on others for our basic needs. These days few of us could be truly self-sufficient, unless we adapted to a humble existence as subsistence farmers, so a paraplegic is only relatively more at the mercy of external agencies than your average able-bodied citizen. Arguably a talented cripple able to work remotely as a writer, designer or programmer may contribute more to society than an able-bodied drug-addict who cannot hold down a menial job. However, by promoting the concept of mental ill-health we greatly widen the range of people unable to fend for themselves without intrusive help.
Subjective criteria
Who exactly decides who is and who is not mentally fit? What criteria do we apply? If you can only run a hundred metres before running out of breath, are you physically disabled? Of course not, though you may be relatively unfit and should probably get some more exercise. Your doctor would probably advise you not to overdo it and set simple attainable goals and slowly adapt your lifestyle. However, if you fractured your spine in a horrific workplace accident, you may well lose control of your legs and suddenly countless everyday tasks like getting dressed or going to the bathroom become almost impossible to accomplish without some help. You are not simply unfit, but genuinely disabled. A disability, by its customary definition, prevents you from accomplishing essential life-sustaining tasks. It is not a relative handicap. If you're tone-deaf, but able to speak and understand a human language, you are not disabled, but just have a relative weakness in one facet of human creativity. Musical aptitude is certainly a nice to have and arguably gives you an advantage in natural selection, but many tone-deaf people have led fruitful lives without requiring any special help. Tone-deafness is also a rather relative concept as are relative intellectual deficits in mathematics, literacy or dexterity. While we may debate the causes of our relative strengths and weaknesses, modern society relies on functional and intellectual diversity. We cannot all be playwrights, musicians or comedians, but society would be dull without artistic creativity. However, it would cease to function without farmers, builders, engineers, plumbers, toilet cleaners or nurses. We can only relax and have fun once we have provided all infrastructure, food, clean water, shelter and other amenities essential to comfortable human existence. Technological progress and societal pressures have redefined our concept of comfort. Recent technological and economic trends have revealed two paradoxes. First automation and globalisation have displaced millions of manual workers, increasing competitiveness and lowering wages at the bottom end of the labour market. Second as material living standards have risen our emotional well-being has not. Greater labour mobility may have boosted the economy but it has led to greater job insecurity at a time when most women and men are expected to participate in the financial economy. Our personal worth is no longer measured by the roles we play in our family and community, but by our utility as a player in a dynamic consumption-driven market economy. Since the 1970s in much of Western Europe we've seen a gradual shift from practical trades to abstract tertiary sector roles involved in endless lifestyle and product promotion as well as the micromanagement of every aspect of human interaction. The UK now has more social workers than farmers, more accountants than carpenters and more IT recruiters than software developers. Yet we all need food, furniture and mobile communication. As we lose touch with the fruits of our endeavours, we begin to lose our sense of purpose in life other than the mere acquisition of money as a means of ersatz self-validation.
Not only is employment less secure, but human relationships are more volatile and communities more fluid and transient than ever before. By most measures material living standards have never been so high, but people are not only more indebted, but in the absence of paid employment or welfare payments only a few pay cheques away from financial ruin with little means to survive in the wild.
Extreme interdependence
Our current obsession with mental health is the result of extreme interdependence. A quick glance at the commonest professions in the UK reveals a rather disquieting picture. Fewer and fewer workers have any direct relationship to the production and maintenance of essential goods and services, excepts as managers, sales personnel or hauliers. In the UK over six million are employed in mainly administrative roles, some requiring some limited technical expertise or prior hands-on experience, over 3 million are employed in sales, marketing and business presentation, with only 300,000 employed in farming and fishing and around one million in manufacturing, but the biggest growth sectors are personal care and surveillance. The last-named sector encompasses not just policing, but social work and psychiatric services. An ageing population and technological innovation can partly explain this phenomenon, but not entirely, especially as older people are now fitter and many can live independently well into their 80s. A growing proportion of working age adults require assistance as a result of a learning disability, mood or personality disorder.
The Human Spectrum
Until the mid 1980s psychiatric disorders only referred to extreme cases of dysfunctional behaviour. Much of the literature on the relative merits of psychotherapy or pharmacological treatment relates to individuals who posed a direct threat to themselves and/or to wider society. They accounted for under 1% of the general population and as therapeutic care improved most could rejoin the community as normal citizens. Psychiatry had been tarnished by its association with authoritarian regimes, not least in Nazi Germany where schizophrenics were euthanised alongside the mentally handicapped, but also extensively in the Soviet Union where dissidents were routinely treated in psychiatric institutions. Freedom meant above all the freedom to be yourself, to be the master of your feelings and to act an autonomous player in a wider social reality. Of course personal behaviour is regulated by social mores and a fine balance between rights and responsibilities that we learn from our family and community. However, as we gained more free time, we could unleash our individuality and creativity in more expressive ways. Not surprisingly many of the mental ailments now falling under the broad umbrella of mental illness were first observed among the professional classes. The working classes were until recently too busy working to indulge in the kind of fantasies that would preoccupy early psychotherapists. Alcohol remained the main release valve for emotional insecurity and deviant behaviour was either managed within the community or treated as criminality.
To gain greater public acceptance, psychiatry needed a complete rebrand. As the age of self-centred narcissism deepened its roots in North American society, people became more preoccupied with their moods and feelings. New Selective Serotonin Re-uptake Inhibitors such as fluoxetine, also known as Prozac, proved a huge marketing success. By the late 1990s taking mood-enhancing medication had not just become socially acceptable, they had helped blur the boundaries between a normal range of human emotions and psychopathy. Meanwhile concerned parents and teachers began to refer boisterous children unable to pay attention in class to be diagnosed with Attention Deficit Hyperactivity Disorder with a seemingly tailor-made drug, methylphenidate better known as Ritalin. In the same period we saw a rapid rise in the diagnosis of hitherto rare neurological disorders on the autistic spectrum. This craze for psychiatric labelling spread to Europe, usually accompanied by awareness-raising campaigns. Psychiatry had now donned the clothes of the progressive left championing the cause of sufferers of these new labels and thus creating new victim groups demanding special treatment. More and more young people began to contextualise their problems in terms of a psychiatric diagnosis.
Marketing Personality Disorders
The more troublesome behavioural disorders that would have merited a psychiatric diagnosis did not lend themselves to marketing, but only to occasional awareness raising initiatives. Nobody could claim pride in psychopathic madness or subnormal idiocy. However, people can be persuaded to claim pride in geekishness, hyperactivity, obsession, sudden mood swings or certain learning challenges if celebrities share some of these traits. Indeed many high-profile media personalities have publicised their diagnosis with OCD, bipolar disorder, ADHD, Aspergers' Syndrome and even learning disabilities. These traits may have their challenges, but also their advantages especially in creative professions. Other past and present luminaries have been posthumously diagnosed. Albert Einstein is claimed to have suffered or benefited from Asperger's Syndrome. It's even been claimed that multibillionaire IT entrepreneur, Bill Gates, has this syndrome too. As the mental health industry widens the diagnostic criteria for personality disorders, we begin to uncover traits common in almost all of us. Excellence in any endeavour is impossible without focussing on the task at hand. It's thus absurd to claim that a special interest in a circumscribed subject is any way pathological. It may be relatively dysfunctional if it prevents us from doing more important things essential to our wellbeing, but we would have made little technological or social progress if some people had not dedicated their professional lives to specialist subjects that few others understand. Our complex high-tech society depends on hyper-specialisation, but as noted elsewhere, most specialists are involved in various aspects of communication, administration and supervision rather than in the hard science that makes our modern lives possible. By promoting the concept of neurological diversity, the authorities can now treat different groups of people in different ways.
Inevitably, some readers will feel a little confused. Most of us have friends or family members who face significant personal challenges. You may have had episodes of emotional distress yourself. Indeed one may argue if you have never experienced sorrow, rejection or isolation, you have led a very sheltered life and will probably struggle to understand the real-life experiences of most members of our society. Should we help an anorexic girl starving herself to death for fear of becoming morbidly obese, a severely depressed teenager confined to his bedroom or a troubled young man plotting to save humanity from a contagious virus by killing his next door neighbour because he works in a pharmaceutical testing laboratory? Of course, but we need to understand the true causes of such seemingly illogical behaviour, e.g. is the rise in eating disorders related to our obsession with perfect bodies, advertising, size-zero models and media obsession with obsesity?
Alphas, Betas, Gammas, Deltas and Epsilons
In Aldous Huxley's prescient vision of a distant technocratic future, humanity had ceased to procreate naturally and was socially and biologically organised in 5 distinctive castes, ranging from high-IQ but potentially moody Alphas to low-IQ but happy Epsilons. However, everyone took pride in their own cast identity rather than fret about their relative social or intellectual status. In Huxley's Brave New World every aspect of life from conception to death was micromanaged and any psycho-social tensions were managed by the wonder potion, Soma (Sanskrit for he body as distinct from the soul, mind, or psyche) and recreational sex. Today's Soma takes various forms. Besides obvious analogies with anti-depressants and other psychoactive drugs, the mass entertainment business and recreational stimulants play an important role in managing the general population, turning us into compliant consumers and loyal team players rather than awkward free agents. Increasingly political opinions at variance with the neoliberal globalist orthodoxy are associated with maverick personal types, i.e. rather than tackle a philosophical viewpoint head-on, the new establishment will parody it and insinuate that proponents of such views suffer from some form of paranoid delusion. Democracy thus serves no longer to reflect the true will of citizens, but to manage different groups of people in order to manufacture consent with political agendas promoted by powerful lobbies.
Joining the Dots
We should view the neuological categorisation of human beings alongside other trends for cosmetic surgery, assisted fertilisation, gender reassigment and the potential for artificial intelligence to empower the technocratic elite. Now under the pretext of combatting childhood depression and/or bullying, the authorities feel empowered to subject all children to mandatory mental health screening, while simultaneously encouraging non-traditional family structures, facilitating fertility treatment, now available on the NHS irrespective of relationship status and heavily subsidising mothers going to work, even if their earnings are less than equivalent cost of childcare. All these phenomena remove children from traditional biological families and transfer responsibility for their socialisation away from parents to corporate institutions. Natural variations in human behaviour are analysed in detail to identify individuals that fail to respond to mainstream socialisation and psychological conditioning techniques and may thus become, in the authorities' eyes, troublemakers.
Concern about mental health, while often well-intentioned, provides the ultimate pretext to expand the surveillance state. As the saying goes, the road to hell is paved with good intentions.
In more innocent times we associated a language with its national community. For much of history nations and languages had a symbiotic relationship. Language is the ultimate vehicle of the cultural traits that hold together communities and build trust in institutions. A multilingual country is effectively an empire, for it has to unite peoples unable to communicate easily except through the medium of a common higher-register language that is not their own. In a simplified multipolar world, each country would have its own language and a set of shared customs, e.g. In Denmark one speaks Danish and in France one speaks French, both languages intimately bound to their motherlands. Admittedly French serves as a lingua franca in much of Northwestern and Central Africa and even Danish acts as a colonial language in Greenland. French is also spoken in Quebec, Walloon Belgium, Western Switzerland and a few French overseas territories dotted around the globe, but most native speakers live in metropolitan France. By contrast, only around 10-12% of native English speakers (L1 speakers in the Anglosphere and ex-pat communities) live in England itself. The ethnic English proportion may be a little higher if we include the greater diaspora in Canada, Australia and South Africa who still identify as English, but most native English speakers are North American and many more live in Australasia, Southern Africa and elsewhere.
It's hard to measure just how many people speak English worldwide as a second language. It could be as many as 3 billion if we include everyone who has learned some basic English at school or at work to as few as 500 million if we restrict the total to those who speak the language with a high degree of proficiency and, most important, retain full mutual intelligibility with native English speakers. Other estimates relate to varying degrees of fluency and may apply different criteria, e.g. the number of school leavers with a basic English language qualification or a random sample of the general population in which participants have to engage in long conversations with varying levels of difficulty (e.g. ranging from basics such as asking for directions to discussing more challenging topics such as politics). As a rule, English as a lingua franca is much more widely spoken in cosmopolitan cities and by members of the better educated professional classes. Whichever way, recent technological and cultural changes have vastly expanded our need to communicate with people from other language communities. Global English, for all its defects, not least its inconsistent pronunciation and orthography, has succeeded where Esperanto and a handful of other neutral artificial lingua francas failed. As the pace of globalisation and cultural change accelerates, the core of native and near-native English speakers will find themselves outnumbered by those who speak the language in wildly divergent and creative ways with little reference to the original variant of English that first migrated from the British Isles in the 17th century. Indeed it was not until the mid 19th century that English gained the upper hand over French, Spanish, Portuguese, Arabic, Russian or Chinese. Although France lost the Seven Year War in 1764, having to cede Quebec and most of its Indian territories to Great Britain, and its hopes of European supremacy were dashed at the 1815 Battle of Waterloo, French remained the preferred language of diplomacy and of greatest prestige in Europe well into the early 20th century.
English means different things to different people. To the English, it may still be a symbol of ethnic identity if spoken in its insular form with its odd colloquialisms and regional pronunciations. Today you will seldom hear the clever melange of Anglo-Saxon and Norman French that characterised Shakespeare's works, but rather a mishmash of vernacular British English, Americanisms and branded neologisms interspersed with politically correct NewSpeak and catch phrases popularised by TV personalities. The Scottish and Irish tend to have a more pragmatic view of the language, but take pride in their local dialects. To Nigerians or Indians, English is the high register of their commercial lingua franca. The subtleties of regional English dialects or latest suburban slang from Merseyside or Hampshire are of little interest to your average African or Asian business person, for whom English is a vehicle of communication and expression, but not a badge of tribal identity. To continental Europeans, English was, until recently, just another foreign language, but has now become a gateway to participation in the globally integrated business world, academia and youth culture, especially of the kind that global entertainment businesses most heavily promote. At times it seems everywhere global English trumps native languages, even where they remain strong. Yet to view this as a triumph of English culture over the rest of the world is in my humble judgement to misunderstand the far-reaching consequences of rapid global cultural convergence. Indeed traditional British English may well be a victim of its own apparent success, submerged by a rapidly morphing global lingua franca that owes as much as to Bangalore, Berlin and Beijing as it does to Birmingham, Brisbane and Boston. If a Briton from the 1950s could, through the magic of a time machine, experience the linguistic reality of modern Britain, she would be very confused. While superficially many common words would be much the same, many old terms and phrases have acquired new meanings or been superseded by more politically correct neologisms. Much discourse would be unintelligible without detailed knowledge of the last 50 years of technologically driven culture replete with brand names, acronyms and adapted foreign recipes. Back in the 1950s most Britons did not even have a phone or a television set, let alone an iPhone.
Opinions on the role of global English vary. Robert Phillipson has put forward the theory of linguistic imperialism, a must-read for anyone interested in cultural change. While I find many aspects of this perspective persuasive, especially in the context of cultural imperialism, in my experience abroad the key drivers behind linguistic homogenisation are not native English speakers at all, but international business. British imperialism and later US economic supremacy merely set the stage for English to expand way beyond its core of native speakers (still only 6.5% of the world's population). I find Jean-Paul Nerriere's concept of Globish, as popularised in 2009 book of the same name, much closer to the emerging linguistic reality, although I do not share his optimism that American and British English will retain their privileged status, which will wane with their relative economic and cultural decline. While I found much of the historical research in Nicholas Ostler's The Last Lingua Franca of great interest, I cannot support his conclusion that automated simultaneous translation technology will supplant the need for global English and let everyone cultivate their own vernacular. I've no doubt natural language processing will sooner or later let us translate human speech into a machine language intelligible to computers, but it will be some time before computers will be able to interpret the full range of nuances of colloquial human speech. Like it or not, cultural convergence is the order of the day, so now the French have to learn Globish while the Brits have had to discard feet, pounds and pints in favour of metric units.
I taught English as a foreign language for three years and soon learned English syntax had more exceptions than rules. As soon as I explained a rule, some wise spark would cite an exception, often from William Shakespeare, Jane Austen, Charles Dickens or whichever pre-20th century English authors happened to be on their reading list. However, the biggest stumbling blocks for my German and later Italian students were pronunciation, especially understanding authentic native speakers, and literal translations from their own language. In the pre-Internet era my best advice was to acquire English-medium movies with the original soundtrack subtitled in English. Most could read the language much better than they could speak it. If you attempt to read subtitles in your own language, you will miss the subtleties and flavour of the source tongue. At the time the received wisdom was that English is on the whole much easier than the other main European languages. The English-is-easy meme has become a self-reinforcing mantra, which in my experience as both a language learner and teacher is more attributable to its cultural ubiquity and prestige than to any intrinsic qualities. On the surface English grammar is very simple with no confusing grammatical genders (e.g, the Sun is masculine in Italian and French but feminine in German), a limited range of verb conjugations (I do, he does, I did etc.. as opposed to faccio, fai, fa, facciamo, fate, fanno, ho fatto, feci, facevo, farĂ² etc..), only a few dozen common irregular verbs, very uniform plurals with a few exceptions, of course, undeclined adjectives and just a barebones case system. One wonders how Czech children can cope with seven grammatical cases and three grammatical genders, but they do. Indeed even old English had five cases and three genders, very similar to modern Icelandic or German. However, by this metric, the easiest language in the world must be Chinese, in which verbs, nouns and adjectives are never suffixed and relationships between words are either implied by word order and context or emphasised with helper words. Native English syntax is not as simple as many continental learners of the language would like to believe. Word order plays a much more important role in English than it does in languages with a more clearly defined case system like German or Polish. English has special interrogative auxiliary verbs to maintain its default Subject-Verb-Object (SVO) word order (e.g. When did you live in Italy? but How many people live in Venice?) and has a vast array of verbal tenses with auxiliary words (such as I do, am doing, will do, am going to do, have done, have been doing, did, was doing, used to do, had done, had been doing etc). While English's verbal moods serve useful semantic functions for native users, their utility is lost on speakers of other languages. In Germany, the Low Countries, France and Northern Italy, past actions are typically expressed with a tense we confusingly call the present perfect, e.g. I have done.. (j'ai fait.., ich habe .. gemacht, ho fatto .. etc.) while English always uses the simple past for terminated actions (e.g. I ate an apple five minutes ago, but I've never eaten a horse ). English distinguishes continuous from simple verbal forms, e.g. I drink tea (i.e. I'm a tea drinker), but I'm drinking orange juice (at the moment). In many other languages, the same verbal form would be used in both cases.
While English syntax may be a tad quirky, the biggest challenge for most learners is pronunciation. I once suggested the best international language would be written more or less like English, but pronounced as if it were Italian or Spanish. Naturally, some sounds are easier for speakers of some languages than others. Castillian Spanish, Greek and Arabic have the dental fricatives /θ/ and /Ă°/ as in theft or then, often a source of ridicule for French, German and Italian speakers of English. However, consonants only form the outer shell of syllables. Vowels and stress add colour to our speech and help us distinguish thousands of short words that would otherwise be homophones. Moreover, English vowels are notorious for their indistinctness. Most languages use variants of the 5 cardinal vowels /a/, /e/, /i/, /o/ and /u/, with a few diphthongs and possibly a few extra vowels. English, by contrast, has a complex system of short, long and gliding vowels that sit midway between cardinal vowels. The cardinal /a/ may be confused with North American rendition of the short o in hot, or Southern English version of the short u or /ÊŒ/ in hut or the long /a:/ in heart (r is usually suppressed in modern Southern English) or the Northern and Midlands English pronunciation of hat. In unstressed positions most vowels become either schwa /É™/ or a short i /ı/, e.g. comfortable may be phonetically transcribed as /'kÉ™mfəɾtÉ™bÉ™É/ . Indeed if English adopted phonetically accurate spelling, many would confuse it for a quaint Scandinavian dialect with a few extra letters and diacritical symbols.
Speech patterns are learned in early childhood. Each dialect has a repertoire of sounds it must distinguish to facilitate communication. Our ears are fine-tuned to differentiate the phonemes particular to our linguistic environment. Exposure to other dialects enables us to remap these phonemes to other variants. As the pronunciation of English differs quite markedly from its spelling native speakers will often associate different sounds with the same written form. Over time common terms tend to be shortened, while ambiguous short words may need a companion word to emphasise their meaning or may give way to less ambiguous alternatives. E.g. the old English term wifeman became woman, Nonetheless, some languages tend towards abbreviation much more than others. In Italy the term scontrino fiscale amused me, why would shopkeepers have to keep reminding me that the small paper receipt that had just given me was for tax purposes? Many linguistic communities prefer more complete and semantically correct terminology for cultural reasons. If we had retained the Victorian attitude to word formation, many common English-medium neologisms would be much longer. The first high-capacity horse-drawn coaches were commonly known as omnibuses, Latin for all, and only later shortened to bus. Terseness is not always an advantage as I find in my day job as a programmer, longer descriptive names are easier to interpret than concise but ambiguous names. The term iPad is the patented creation of a marketing department. It owes its success to its extreme simplicity. Yet pad has many other meanings, anything from a soft wad of material, a booklet of writing paper as in notepad, a flat-topped structure such as launchpad or heli(copter)-pad, the flat area of circuit board or a small city apartment. The correct term for a device like an iPad or a Kindle Fire, both ephemeral devices, is electronic tablet, but tablet alone has plenty of other meanings. Smartphone may be more neutral than iPhone, a trademark, but is itself a neologism that fails to adequately describe its true nature. Indeed the forerunner to modern smartphones was a personal digital assistant or PDA, which is admittedly not quite as catchy. These new coinages rely heavily on their neurolinguistic impact. They must be short, relatively easy to pronounce and distinguishable from their technical predecessors. If you want to sell a new kind of coffee, a descriptive Anglo-Saxon concoction like concentrated coffee with frothy milk would be bad marketing, cappuccino sounds much better to your average English speaker.
Opinion leaders in the West seem to take four positions on the fast-moving Middle East quagmire:
Some favour more proactive military intervention against our purported enemies and welcome more refugees and economic migrants from the wartorn region allegedly to boost the economy. This group clearly believes not only in the concept of humanitarian wars, but also favour global governance over nation states. It's the classic Blairite position.
Others seem quite gung-ho about bombing the Middle East to smithereens, but are not so keen on accepting refugees to appease popular opinion at home. This is a classic position of rightwing populists. They oppose para-state terrorism with superstate terrorism under the pretext of national security.
Some are keen to welcome as many refugees and economic migrants as possible, but oppose more imperialist intervention. They are keen to do the right thing and blame any social and economic problems on the Western multinationals and US imperialism. However, this faction only ever seems to get its way on migration and despite years of antiwar demonstrations always loses when it comes to support for more military intervention. They claim to oppose destabilisation abroad, but welcome it at home often preferring outsiders to their own reactionary working classes.
A fourth group, with surprisingly large support from pragmatic public opinion, opposes both more military intervention and more mass immigration. Some may characterise this as isolationist and you're certainly a hypocrite if you want to rely on cheap oil from the Middle East. Mind you, many small-c conservatives would also support protected markets, anathema to the largely globalist elites, whether left or right-branded.
Which position is least likely to harm more people and which position is most likely to prevent more terrroists outrages in European cities? Here's another secret: While political elites favour high-risk strategies, often billed as progressive, ordinary people on the ground tend to favour stability. Any policy that's likely to heighten tension, jeopardise job security or cause large population movements tends to meet with popular disapproval. The masses have to be persuaded to support either war or radical socio-environmental change.
If you believe much mainstream propaganda from CNN, Fox News and the BBC and are prepared to forget the details of recent military interventions in Iraq, Afghanistan and Libya, you may well believe only the enlightened West can save the Middle East from itself. You may be persuaded that this time our leaders support the good guys and will bring about peace and democracy. I think this would be an extremely naive position at odds with mountains of hard evidence, not least the collusion of US, UK and France in arming and funding rival Islamic fundamentalist groups and their massive arms and oil trade with Saudi Arabia, Egypt, Bahrain, Qatar and UAE.
However, beyond any shred of doubt the infamous Islamic State or Daesh (if you prefer) have committed unspeakable atrocities. We do not know if they are directly linked to the terrorists who killed over 130 innocent people in Paris on 13 November, but we do know large swathes of Europe's Muslim population have lost trust in Western enlightenment and a vast oversupply of cheap labour from migrant communities has exacerbated the deskilling of Europe's native working classes. More important just as the native birth rate has declined in much of Central and Southern Europe, the continent's Muslim population continues to grow both through greater fertility (or rather a greater cultural propensity to go forth and multiply) and through immigration. Whether this phenomenon is good, bad or neutral surely depends on the sustainability of the economic model that has driven such rapid growth worldwide and led so many to move to pastures anew. However, unless we can address the growing sense of helplessness of Europe's disparate parallel communities and keep growing the economy by extracting more resources (by outsourcing production to low wage regions and becoming more reliant on imports), any economic meltdown is bound to see a rise in tensions between rival groups.
In an ideal world we would not need to police borders or even lock our doors at night, but then in such a Shangri-La we would not steal resources from our neighbour's land or fund gang warfare to discredit our rivals. By pursuing a high-risk strategy of more military intervention in a volatile region, our ruling classes have failed in their primary duty to defend their electors. This strategy will only breed more distrust, limit everyone's personal freedom and lead more to escape the inevitable ensuing social mayhem. In a time of so much disinformation and emotive arguments, it takes courage to oppose a double dose of destabilisation.
Winning the War of Minds
Over the last 20 or more or years, one faction has usually won the day, proponents of military interventionism, open borders and global corporatism. Yet some armchair analysts may be forgiven for failing to notice how the media manipulate the traditional left/right divide to win favour with the electorate. Just before the 2003 US/UK occupation of Iraq, two million British people demonstrated against military actions, while public opinion remained steadfastly sceptical of the changing narrative of warmongers. Yet it hardly mattered, once a hardcore of activists had vented their frustration and parliament had staged a token debate with a few cabinet resignations, the then Labour government could rely on the Tory Party to offset any damaged caused by Labour rebels. The US would have gone ahead with or without UK support anyway. Yet within a week of the invasion of Iraq, UK public opinion supported the government again, for evil Saddam Hussein had been toppled. The mainstream left and right often play a game, taking it turn to advocate bold globalising policies and blaming their predecessors for any adverse effects of previous escapades. Thus the Tories blame NewLabour for running an unsustainable deficit and failing to make work pay by offering generous welfare handouts and encourage migrant labourers. Yet in power, the Tories seem just as happy as NewLabour to oversee the transformation of UK Labour market into an international jobs fair. Big business has long considered nation states with protective labour markets obstacles they have to overcome. They also need access to resources to drive economic growth, but are smart enough to appeal to universalism when they want to smash traditional nation state borders and to humanitarianism when they want to topple inconvenient governments in another part of the world.
Right now, Jeremy Corbyn's Labour party doesn't stand a chance in hell of winning the next general election. The Tories rub their hands in glee as the Labour Leader espouses a combination of international welfarism, shortsighted neo-Keynsianism, naive open-borderism and conscientious objection to incessant warmongering. Traditional labour supporters may well support Corbyn on the latter point, but actually care about defending their nation and livelihoods. Cameron has the Tory press and decades of subtle BBC propaganda on his side. He can pose as a responsible defender of Western values, forced to take action against foreign terrorists and despotic regimes. Yet both the Labour Left and the Tory Right have failed to address the primary concerns of most ordinary people, security at home. Your average working class person doesn't care about the details of the Syrian conflcit or whether ISIS/Daesh are a bigger threat to us than Bashar Al-Assad. They care about their neighbourhoods and jobs. If you want to bring terrorism onto the streets of Britain, then a combination of more airstrikes and more open-door immigration could usher in a police state much more authoritarian than anything Augusto Pinochet or Erich Honnecker could have envisaged.
As an idealist teenager I always wanted to side with the notional left on everything. The left represented progress towards a better tomorrow freed of human suffering, prejudice, inequality and exploitation, a panacea in which all human beings could enjoy life to the full in a giant communal garden of Eden. The right, on the other hand, represented the forces of reactionary conservatism emotionally tied to the establishment and traditions that prevented progress to a fairer world. I could summarise my naive adolescent appraisal of the left versus right dichotomy as a simple battle between altruistic good and selfish evil. If only life were so simple? However, this simplification of the left - right spectrum still holds true for many youthful political pundits. If you want to discredit a political stance, it often suffices to call it rightwing, end of debate.
The real distinction between left and right transcends broader political questions such as the balance between state control and private enterprise or the relative merits of equality and healthy competition. A left-winger, at heart, is just a wishful thinking idealist who believes social and technological progress will enable us all to enjoy a very high standard of living if only the greedy rich could share more of their wealth. Right-wingers on the other hand are simply pragmatists. They do not necessarily mean to harm anyone else, just they believe we can only really take care of ourselves and our family and should owe greater allegiance to our national community than our species as a whole. While left-wingers view humanity as an organic network that will converge on a new progressive agenda, right-wingers view people as a complex web of competing individuals and in-groups with different interests, strengths and weaknesses.
Fifty years ago in the midst of the Cold War, it may well have seemed that the notional left, at least in Western Europe and North America, challenged a notionally right-wing establishment. Conservative parties would tend to favour private enterprise, family values and civic pride, while the left called for greater state control, more social welfare and international solidarity. In reality most Western governments, whether nominally left or right of centre, pursued business-friendly social interventionism, often confusingly called social democracy, to engineer high living standards, a growing consumer economy and relative social cohesion. National debates would be framed in terms of progress versus traditionalism, personal freedom versus social intervention or democracy versus tyranny. However, both the left and right had plenty of skeletons in their proverbial cupboards. While the libertarian right could point to godless dictatorships behind the Iron Curtain, the radical left could expose national capitalism's complicity in supporting not only Mussolini and Hitler, but also dictatorships in Spain (1937-75), Portugal (1933 to 1974), Greece (1967 to 1974) or Chile (1973 to 1990). Whichever way, authoritarian regimes of the notional left and right, had the blood of tens of millions on their hands. Moreover, these regimes often enjoyed the full support and collaboration of governments in supposedly democratic countries. Meanwhile much of the European radical left sought either to distance themselves from the Stalinist Soviet Union and Maoist China or downplay their authoritarian excesses. Yet repressive regimes of all hues tended to favour collectivist rights and responsibilities over personal freedoms.
For much of the 19th and 20th centuries, the notional left would champion the self-determination of subjugated peoples, whether in Ireland, India or the African colonies. Imperialism remained largely associated with the right, except when dealing with regions and peoples attempting to free themselves from a rival imperialist power. As the Spanish and Portuguese empires waned, the British, French and later American empires could spread their more technologically advanced liberal mercantilist culture, often supporting local forces of national liberation. As the Ottoman Empire declined, the French, British and Italians filled the vacuum as progressive purveyors of Western civilisation, a concept which would later morph into freedom and democracy. The left's view on self-determination began to change with the birth of the Soviet Union. While previously the left had always favoured the self-determination of all peoples in the age of expansionist empires, socialists became more interested in international solidarity and in defending what many saw as a workers' state, whether deformed or not. Yet many of the struggles, from which quasi-socialist regimes emerged, started as wars of national liberation from foreign oppressors.
Nothing epitomises the modern left more than its oxymoronic obsession with equality and diversity. Surely, the more diverse we are, the less equal we are too, except in the loose sense of equality of opportunities, rights and responsibilities. A hunter-gatherer community will never be equal to a globally integrated complex society reliant on advanced technology and an extreme division of labour. That doesn't mean hunter-gatherers are in any way intellectually inferior, just they use their intelligence in a different way. Hunter-gatherers conceive wealth in terms of their ability to enjoy the bounties of nature, not as their ability to use abstract finances to allocate strategic resources for their personal benefit. Yet traditional ways of life that evolved over thousands of years are rapidly giving way to a globally integrated high-tech mono-culture. The more we talk of diversity, the less we have. As fewer and fewer people survive as subsistence farmers or hunter-gatherers (the latter being an endangered way of life), most of humanity now depends on the financial economy. Globalisation has unmasked a massive, and indeed growing, disparity between the financially rich and poor, concealed only by generous welfare in wealthier countries and lower costs of living in some low-wage regions. Equality and diversity initiatives really have little to do with either equality or diversity, but merely managing global convergence as people from different social and cultural backgrounds come into contact with each other.
The heirs to the great European and American working classes, who in large part made today's world possible through skill and dedication, have either had to adapt to a volatile service economy or have been made redundant through automation and/or outsourcing. By keeping large swathes of the population dependent on welfare, the social democratic left has mainly succeeded in keeping the consumer economy alive while slowly but surely thwarting the willpower and self-motivation of millions in the growing underclass trapped on benefits. How could the heirs of the once-proud labour movement defend a system that not only demotivates the lower classes, but wrecks family life and requires a massive social surveillance apparatus to maintain some degree of social order. Fatherlessness alone costs taxpayers hundreds of millions through additional welfare support needs and lack of ambition in teenage boys. Yet the trendy left sees the demise of the traditional two-parent family as a sign of progress, because it allegedly empowers women and homosexuals to break free from heterosexual patriarchy. Yet in promoting this brave new world, the lifestyle left have broken with thousands of years of cultural evolution across many diverse societies. Rather than adapting the traditional roles of men and women in line with technological and social change, the doctrinaire left seeks to eradicate all functional differences. As a result in many Western countries, young men have become great demotivated underachievers, while women have an advantage in a plethora of non-productive people-oriented roles, such as social workers, project managers or recruiters. While female emancipation has been enabled by technology developed mainly by men, it has effectively turned most women into wage slaves and undervalued their traditional role as mothers.
All too often many of the forces that pose on the left advocate policies that suit the needs of power-hungry transnational corporations much more than those of ordinary women or men. Meanwhile the globalist left pretends to oppose the excesses of global capitalism, such as environmental depredation, grotesque overindulgence or mind-bending hyper-consumerism. Yet these are mere side effects of a system that creates insatiable demand for elusive opulence.
Do Corbyn and Cameron agree on Policing the human mind?
Did anyone notice that we now have a shadow minister for mental health? Until recently we just had ministers for health concerned with the provision of medical services and social welfare. Indeed Labour's new allegedly anti-establishment leader chose to use his limited time at Prime Minister's Questions to address the perceived shortage of mental health services in the NHS. If you substitute the word psychiatry for mental health, you will soon understand where I'm coming from. Let's be under no illusions, when awareness-raising lobbyists talk of mental health (theoretically a positive term as we all aspire to good health in all aspects of our lives), they mean psychiatry, the notion that any deviation from some arbitrary definition of sanity merits medical treatment, intrusive monitoring and potentially hospitalisation. Indeed Mr Corbyn specifically bemoaned the lack of hospital beds for mental health patients, when in reality NHS spending on so-called mental health services has continued to rise year on year, with direct state intervention supplemented by a growing third sector. The problem is increased spending fails to meet spiralling demand, so the real question is why do so many people fail to cope emotionally?
Jeremy Corbyn comes across as extremely sincere. I shared many of his views 30 years ago and still agree with his consistent opposition to neo-imperialist faux-humanitarian wars. I rejoiced as Labour activists voted against the careerist heirs to Tony Blair and endorsed a rebel MP. Should Jeremy Corbyn wear a neatly ironed tailored suit or sing a national anthem that hails from Great Britain's colonial past? Should he acquire a modish sense of humour or feign interest in popular spectator sports? Personally, I like his apparent authenticity and prefer people to be themselves rather than try to emulate media personalities, which leads me back to the creepy mental health agenda.
This subject seems to find its way into speeches and stage-managed debates in all mainstream political parties from the Liberal Democrats to the Tories, from New Labour to the SNP, now the governing party in Scotland. Concern about mental health services is always billed as progressive and caring, yet few question the underlying authoritarian roots of the latest attempt to rebrand psychiatry.
Define Irrationality!
Many human behaviours seem irrational and some are either evil or simply self-destructive. In antiquity, long before modern medicine and social welfare, dysfunctional behaviour would be rewarded only with social exclusion and procreational failure. By definition functional behaviour serves the best interests of oneself and one's immediate family and community, while dysfunctional behaviour may satisfy temporary desires, but destroys livelihoods. However, who may define insanity and gain the right to intervene in the lives of those who exhibit signs of madness? The answer to this question goes to the very heart of our concept of personal freedom and collective responsibility. If I want to run around naked in my back garden, do I not have the freedom to do so? Some would consider this an obscene act of madness and others a harmless and perfectly natural pastime on a sunny afternoon. The apparent insanity of such an act depends very much on its social acceptability. Not all actions are entirely logical. Many serve functions other than mere physical survival. We need to nurture not only our body, but also our soul and social bonds. We gain pleasure not just from essential life-sustaining deeds such as breathing, drinking, eating and keeping fit, but from our relentless quest for greater connectedness with the outside world and above all with other human beings. We live not just for the sake of life itself, but to play, learn, communicate, explore and experience. Over the millennia we have developed an almost endless variety of rituals and pursuits to fulfil our emotional or spiritual needs. Sometimes such adventurous creativity led us to discover new techniques and thus allow our species to colonise new habitats and dedicate more time to leisure and learning than mundane survival tasks. However, we have always grappled with two competing impulses. On the one hand we may seek greater social approval and integration, a tendency we call conformism. On the other, we have a natural drive to learn new tricks and engage in new experiences. We may call this latter inquisitive impulse, non-conformism, or when expressed as a rebellion against orthodoxy, as anti-conformism.
Is Society Insane?
As a rule illogical, non-productive and/or dysfunctional behaviours are fine as long they meet social approval. In modern Britain, all sorts of very antisocial destructive antics are justified as mere drunken larks. Many seemingly irrational deeds are not just socially acceptable, but are actively promoted by advertising and social media. Obsessive gambling, intensive video-gaming and all night drug-addled raves are now fairly mainstream, advertised in digital media and glorified by celebrities. Such activities carry mere warnings, yet have the power to blind us to reality or prevent us from leading productive lives. We have become obsessed with fame and publicity. If rock stars can lead lavish lifestyles high on heroin or crack cocaine, why should I not emulate them?
By contrast many harmless non-conformist acts are simply judged mad, or in modern parlance, mental health issues. If you have just re-mortgaged your house to bet on a horse who may not win, that may be slightly unwise, but just the kind of wild things people do these days. However, if you are fixated with media lies and refuse to believe hijacked jet planes could cause the collapse of New York's famous Twin Towers in 2001, many will consider you a conspiracy theorist. It doesn't matter that historically governments have repeatedly lied to their people. If you doubt your mainstream media today, you are probably afflicted by some sort of paranoid delusion.
Shifting Goalposts
Mental ill-health criteria depend not so much on illogical dysfunctional behaviour, but on people management and social integration. If someone deviates from societal norms and behaves in a challenging way that affects social order, it is much easier for myriad social workers and psychologists to view the problem as a neurological disorder rather than a wider societal problem. While we all like to pretend we care about each other, all too often we seize on some of other people's most superficial imperfections to justify exclusion and discriminatory treatment. More investment in the mental health sector inevitably leads more people to be diagnosed with spurious personality disorders. Once labelled, a person begins to view life's challenges mainly in terms of their new psychiatric identity rather than as a complex set of psychological reactions to a divisive social rat race. The more we diagnose people with one mental health condition or another, the more we need to invest in treatment for such conditions. Worse still such conditions are increasingly seen as natural genetic variations that have always existed.
The powerful pro-psychiatry lobby has meanwhile coopted the language of the radical left. People diagnosed with personality disorders are now seen as victims of stigma against their labels, rather than victims of psychiatry and of a wider society unwilling to understand why they behave as they do. They claim to defend the rights of the vulnerable, yet absolve the society that caused their emotional problems.
By equating physical health with mental health, we reduce complex human thoughts and feelings to mere physiological organs that respond to medical treatment. Some people do have genuine neurological deficits or brain damage. Our brains are amazingly versatile and adaptive. Some have coped incredibly well even after losing half their brain. These conditions are rightly the realm of neurologists, but most sufferers of depression, OCD, anorexia or psychosis do not have any discernible neurological defects that predate their first exposure to psychoactive drugs and a very large proportion of those who suffered psychosis had been regular users of recreational drugs, even of allegedly soft drugs like cannabis.
Awareness raisers will endlessly recycle the statistic that 1 in 4 adults will suffer a mental health issue. In Jeremy Corbyn's words this means everyone has a close friend or relative who has experienced a mental health crisis (which we used to call a nervous breakdown). The corollary is we need to invest in public healthcare and welfare to help such people. In other words we need more psychiatrists, social workers and welfare dependence rather than more tolerant and accommodating workplaces and less insane social competition. If someone finds it hard to meet and keep friends, is it necessarily their fault? Do we only act if social exclusion can be attributed to racism, sexism or homophobia? Why the hell do we all have to act cool and feign interest in shallow junk culture just to be popular among our peers? Why do we measure ourselves against movie stars, rather just look after our natural bodies? Can we not just be ourselves?
Lastly where do we draw the line between normality and mental ill-health, between sadness and depression or between audacity and insanity? These lines have been steadily blurring for over 20 years to encompass a widening cross-section of society. By normalising mental health labels, we're walking down a slippery slope to a Brave New World, in which everyone is classified by their neurological traits and all aspects of our lives are monitored for the greater social good.
The only irony is the media has already begun to explain away Corbyn's views on foreign affairs, wars and monarchy in condescending psychiatric terms. Yet expanding the surveillance state has been as much part of the elite agenda as waging destabilising wars in the Middle East. Corbyn will have little impact on any policies that are effectively devolved to NATO, the EU or global banks, but on mental health he is at one with Cameron.
Some of us are fully aware of the semantic differences between refugees and migrants. A migrant is anyone who moves from one region to another. All people classed as refugees, asylum seekers, immigrants, emigrants, settlers, travellers or nomads are migrants. Migration is a wholly neutral term that implies nothing about our motivations or plans or indeed whether we are moving to another continent, country or just another region of the same country. By contrast a refugee is a special category of migrant fleeing persecution, war and/or environmental calamities. A refugee has little choice but to move to a place of safety. Helping refugees is an act of human solidarity, not a business transaction. You don't help refugees to boost your economy, provide a convenient source of cheap labour or transform your country into a dynamic multicultural mosaic of ethnically diverse communities. You help refugees because you can and because you hope one day your act of human solidarity will be repaid in kind. Yet the mass-migration lobby recycle many of the same arguments used for increased economic migration. Indeed I agree in some circumstances economic migration can benefit the native population, but that has nothing to do with refugees, unless you are prepared only to help those who can enrich you and not those who need your help most.
More important, refugees do not choose to abandon their homeland for selfish economic betterment, but to seek safety until they can return to their homeland. Sometimes this may not be easy, but good samaritans help others to help themselves.
In 1973 Ugandan dictator Idi Amin expelled Indians as part of his Africanisation programme. Indian Ugandans formed a distinctive business community who did not fully integrate with African Ugandans and were often seen as lackeys of British colonialism. They were caught in a limbo between Britain, whose language they spoke fluently, and India where most had never lived. Some moved to India, but the UK accepted some 30,000 as many recognised the British Empire's primary responsibility for their plight. This is often cited as an example of successful accommodation of refugees, largely because they were relatively well-educated and had a strong entrepreneurial spirit. However, in most emergencies wealthy Western countries do little to help. Compare and contrast the way the British government welcomed 30,000 Asian Ugandans to the way only a few years earlier it resettled around 2000 Chagos islanders to temporary camps in Mauritius at the behest of the US State Department so they could build a strategic airbase there. To military planners the Chagossians represented little more than an inconvenience that had to be dealt with in the name of progress, a little like rehousing the residents of dwellings demolished to make way for a new motorway. British colonial history is littered with examples of resettlements and ethnic cleansing. Concern about refugees beyond one's immediate border zones is a very modern phenomenon, facilitated by 24/7 news and easy long-distance travel.
Now the mass-migration lobby have decided to exploit the very real Syrian refugee crisis. The 4 way civil war was caused largely by US and UK military intervention and funding of opposition militias, who later split and joined ISIS. Before the war most Syrians wanted to remain in their home country. Now over half the population has fled. Yet many of the same globalist forces that supported intervention first against the Assad regime and then against ISIS, also want European countries to welcome more refugees. The same is true for Libya. Before the overthrow of Colonel Gadafi, migratory flows from North Africa to Europe were relatively small, because for all his faults Gadafi stemmed the tide by accepting a fair number of Sub-Sarahan African immigrants to work in his oil-rich republic. After his regime fell and rival militias took over, the country has descended into chaos allowing a huge rise in people trafficking.
Migration is all about checks and balances
Until recently we talked mainly in terms of immigrants and emigrants, because before the age of cheap long distance travel such movements tended to be permanent. Europeans would emigrate to the Americas to start a new life and we would assimilate immigrants from other countries, often former colonies. However, many birds regularly migrate, a natural adaptation to seasonal and climatic variations. Common starlings will winter in Iberia or North Africa, but fly north to the British Isles in summer. We call this migration because it involves periodic round trips. We may assume if the Ice Age returned starlings would adapt their migratory patterns accordingly. Likewise some human communities still lead a nomadic lifestyle, especially in sparsely populated regions with inhospitable climates for much of the year. For most of humanity's existence, we were hunter gatherers organised into tribes who would regularly move within their known habitats. We lived more at one with nature. Our movements would adapt to natural ecological changes, but would usually lead us to familiar territory, unless overriding environmental vicissitudes motivated us to risk life and limb in search of new lands, which often meant traversing hundreds of miles of unchartered territory before discovering a new hospitable habitat. Again this process is correctly called migration because we had no foreknowledge of any human communities that might live in our new homeland. We did not migrate to colonise other people, but to find a new home for our community. Then around fifteen thousand years ago the agrarian revolution led more of us to abandon our nomadic lifestyle in favour of more permanent settlements that would become fiefdoms with armies and eventually lead to the first city states and expansionist empires. When you move from one country to another, you shift your allegiance and adapt to a different set of customs. That's why we talked of immigration and emigration.
By stressing migration rather than immigration, opinion leaders hoped to shift public perception away from the social and environmental challenges of accommodating more people with different cultural backgrounds into their neighbourhoods to the normalisation of free movement as a fact of post-modern 21st century life. Just as British people holiday in Spain or Turkey and even buy second homes there, others choose to move here for work. This seems fine as long as it's balanced and, dare I say, sustainable. Unfortunately, opinion leaders have only succeeded in persuading us to say migrants rather than immigrants. They have failed dismally in persuading us that mass movements of people and transient communities with rapidly changing ethnic compositions benefit longstanding native communities. They have merely impoverished the English language by removing important semantic distinctions.
Now the mass-migration lobby wants us to call all migrants refugees. Not only is this factually incorrect, it does a disservice to genuine refugees, who have to compete with economic migrants for access to the more prosperous safe havens.
As an idealist teenager John Lennon's Imagine became my anthem. I yearned for a future devoid of the seemingly pointless nationalist rivalry and imperialism that had fuelled two world wars and enslaved millions in the colonial era. I dreamed innocently of a world where different peoples would learn from each other, share their experiences and cultures altruistically and fairly. Yet as I travelled around Europe, South America, Southern Africa and India, another reality emerged. Far from converging on a new environmentally sustainable and egalitarian world order with genuine cultural exchange, the world was converging rapidly on a new model of hyper-consumerism based on the North American dream. As the increasingly globalised world media, albeit localised in a multitude of idioms, spread awareness of the 2-car suburban family with all mod cons, traditional alternatives lost their appeal. Suddenly everyone wanted a washing machine, fridge, car, TV and holidays in the sun. Anything less might now be viewed as some kind of denial of human rights. If you enjoy these luxuries you may reasonably wonder why you should deny them to those who through no fault of their own were born in a low-wage country, where with a lower purchasing power people may not afford all the gizmos of early 21st century life that many of us take for granted. This begs the question, can we ratchet up global consumption to sustain 8 billion people (the world population is forecast to peak at between 10 and 11 billion sometime mid century) with a Western European lifestyle? That would require 4 billion motor vehicles, millions more miles of multilane highways and high-speed railways, a huge rise in air traffic, and four to five-fold rise in electricity consumption, even taking into account improvements in energy efficiency. Even if we could convert our entire car fleet to electric power, we'd still need billions of tonnes of steel, aluminium and plastics as well as copious supplies of lithium for mission-critical batteries. Yet some wishful thinkers would rather believe the only reason we have not yet refined technology to accommodate 10 billion happy consumers in perfect harmony with our ecosystem is because of a combination of evil capitalism, repressive regimes and remnant border controls that prevent people from escaping third world hell holes.
An apparently well-meaning group of left-branded activists have recently staged protests under the No Borders banner in Calais. As their name suggests they want the complete abolition of border controls. If corporations can operate globally without restrictions, then why can't human beings? Their demands stand in stark contrast to widespread opposition among millions of ordinary Europeans to growing levels of immigration. Then Germany's business-friendly government announced they would accept as many as 800,000 refugees (and other migrants) this year. As migrants continued to flow through Southern and Eastern Europe to reach the more generous welfare states of Sweden, Germany and the UK, incessant media pressure mounted for more countries to take their fair share. The stage is set for the perfect storm in the next phase of globalisation, as ethnically diverse groups of natives and newcomers compete to gain access to higher pay and living standards. Newcomers fail to understand why they cannot enjoy the fruits of what is by any measure a globally integrated economy, while natives all too often remain not just sceptical of the alleged benefits of mass immigration, but see their wages compressed as the practical cost of living keeps rising.
Global Village
For the sake of argument let us just indulge the universalist fantasy, prevalent in much of the allegedly green left, that as we are all human beings in an increasingly interconnected world, we may as well just abolish all borders and let people move freely wherever they see fit.
If your ideal society is some sort of post-modern metrosexual vegetarian hippie commune where everyone shares a worldview broadly based on the 1969 Woodstock festival but with state-of-the-art smartphones and designer-label fashion accessories resembling a typical London advertising agency, borders would be pointless. Everyone would share the same godless politically correct mindset, speak the same language, watch the same movies and worship one or more global brands, a jetsetting, peace-loving generation eager to explore the world. Except they'd all be fairly rich and would only travel to embellish their facebook profile and boost their CV.
I agree borders are a major inconvenience for globetrotters. I've had a few unpleasant exchanges with border guards myself. In 1990 I was refused entry into Argentina on a British passport while my Italian partner was welcome to enter the country visa-free. After waiting 2 hours, I was granted a temporary 10 day visa. In 1999 I had my backpack humiliatingly ransacked (exposing two rolls of film in the process) by a Kalashnikov-wielding Namibian border guard. In the early 80s I can recall being detained by a Dutch border guard because my garishly dyed hair and earring did not match my 2 year-old passport photo. But by far the most awkward border crossings I endured were between West and East Berlin. On one occasion I sported a red SWP fist badge. The East German border guard was not amused as I explained it stood for International Socialism and then discovered a crumpled copy of the magazine of the SWP's tiny West German sister organisation. Just 6 years later jubilant crowds knocked the infamous Berlin Wall down. Later as the Schengen Zone expanded to include Poland and Baltic states, one could travel from Portugal through Spain, France, Germany and Poland without ever having one's documents checked. Just 30 years ago longstanding communities were torn apart by arbitrary borders imposed by superpowers. Now not only is Europe largely borderless, but the ruling elites plan to open the continent's doors to millions of economic migrants and refugees. Many cities and suburbs have already been transformed from mildly cosmopolitan urban districts that still reflected the cultural traditions of their provincial hinterlands to microcosms of a rapidly converging global village of diverse transient communities. Cities have come to resemble airport terminals populated by a motley crew of international commuters frequenting localised variants of the same global brand stores and restaurants.
I should admit a selfish personal interest in maintaining regional cultural diversity. For me part of the joy of visiting another locale is to experience different customs, ways of life, philosophical outlooks, expressions of humanity, belief systems, cuisines and languages. I admit such differences are not always convenient. I once had trouble ordering a meal with a monoglot Czech waitress in the pre-Internet era before I had a chance to buy a phrase book. During a four week exchange with an Indian family on the outskirts of Delhi my stomach took two weeks to adapt to Uttar Pradesh cooking, bucket showers and squat toilets. I was the only non-Indian in the neighbourhood. Now these differences are either commoditised as regionally branded dishes and fashion accessories available worldwide or are submerged by a global lifestyle. Cultural diversity in Europe's metropolises is just a temporary illusion as different ethnic communities adapt to a bland new superculture, often at odds with most of the world's traditional cultures.
However, many radical universalists view real cultural diversity as an anachronism. We may celebrate our differences and share recipes, but national cultures may soon become mere historical artefacts of interest largely to ethnologists, preserved only in vestigial formats for tourists, a little like Maori Dances of Life performed at New Zealand's All Blacks national rugby team matches or quaint signs in Manx or Cornish, now defunct languages resurrected only by local enthusiasts.
Global Fantasy
So what would happen if all border checks disappeared? 30 years ago most people in Africa, Southern and Eastern Asia would have simply been too poor to take advantage of their new travel freedoms. Even today many would rather stay within their native communities than risk uncertainty in foreign lands. Yet the world today is a radically different place as hundreds of millions have already abandoned their ancestral rural homelands for large conurbations. Moreover, we live in an unprecedented era of instant telecommunication, peak population and, more disturbingly, peak consumption. Never have so many wanted to consume so much and so rapidly. So now with the consumerist genie of out of the proverbial bottle, it seems only logical for millions more young people to migrate to where the best economic opportunities present themselves. I've experienced this myself as an IT contractor. "Would you move to Dubai as an Oracle database administrator", enquires an IT recruiter, "Surely many locals would like such an opportunity" I reply. It seems all countries experience both high youth unemployment and a skills shortage.
As long as migration is controlled, substantial differences can remain in welfare provision, workers' rights, environmental protection, tax regimes and salaries. The UK's population has risen by nearly 7 million in just 15 years, its fastest rate ever since the early 19th century, almost entirely due to record levels of net migration. Yet seven million extra human beings are a mere drop in the ocean compared to 6 billion human beings who do not yet enjoy Western European living standards. Some have argued the free movement of labour enshrined in the 1993 Maastricht Treaty worked well when the EU only had 15 member states with fairly comparable living standards. However, without overriding economic motives, inter-EU migration remained relatively balanced. By contrast when countries have huge differences in wealth, migratory flows tend to become unbalanced. We see that both within countries and internationally. For much of the 20th century the British Isles saw a steady drift of best and brightest from the North of England, Wales, Scotland and Ireland to the Southeast of England. Likewise Southern Italians would migrate to the industrial North. However, governments would intervene to redress the imbalance. In the 1990s many Northern Italians grew tired of subsidising the South and supported the Lega Nord, who wanted to secede from the rest of Italy. Little did they know that their taxes would soon not only subsidise Sicily, Campania and Calabria, but much of Eastern Europe and a growing influx of migrants from Africa and Middle East too.
Fed up with life at home, I migrated myself to Italy at a time when just as many Italians were in the UK. I belonged to a tiny minority that felt a little disillusioned with British cultural decadence in the mid 80s and relished the opportunity to learn Italian, a different outlook on life and new ways of doing things. Cultural change catches your attention much more when you return to a place after a lengthy interlude. After 13 years away from the UK, I returned in 1997 feeling rather alienated, but for the first few years I failed to grasp the true scale of cultural change as we moved to the relative backwater of Fife, Scotland, but within easy commuting distance of more cosmopolitan Edinburgh. Only when I moved back down to London in 2006 did I begin to realise that the gradual cultural changes of my youth had given way to a new era of rapid global cultural convergence. Whereas once I would worry that 90% of movies in Italian cinemas were American or continental Europeans unduly worshipped English rockstars, the England that I knew as a child was fast fading into a distant recent past. Its capital city has become a global hub unhinged from its geo-cultural setting. Indeed while I may have once worried that Spanish waiters would reply to my Spanish in English, I would often struggle to make myself understood in the heart of England's capital. What we are witnessing is not, as I previously thought, Anglo-American cultural imperialism (as Robert Phillipson theorised in his seminal book on Linguistic Imperialism), but full-blown Global imperialism. This may sound oxymoronic. How can the world colonise itself, but a global superculture is rapidly superimposing itself on all autochthonous cultures everywhere.
Global Justice
As the global juggernaut seems unstoppable, despite our undeniable environmental challenges, let us briefly evaluate the feasibility of this borderless fantasy. If transnational corporations exploit people and resources globally, how can we expect them to subsidise welfare and higher pay only in Europe and North America? Abolishing borders would surely require us to get rid of different tax regimes, salary levels and environmental standards. The European Union is well its on its way to harmonising tax systems and welfare provision across the continent. If a Federalist EU merged with NAFTA, MercoSur and other regional trading blocs, some idealists believe global corporations would pay global taxes to be redistributed fairly to anyone in need wherever they may live. Global justice warriors imagine they can welcome the mass exodus of people from low wage regions and simultaneously defend welfare provision in high-wage regions. They imagine resources are extracted merely to boost corporate profits, but not to meet an insatiable demand for more and more consumer goodies.
Democracy and Human Nature
Lower living standards are not great vote winners, yet as wealthy countries lose their exclusive right to a larger share of global resources, that is precisely what we may soon have to accept.
Should the economies of Northern Europe, North America and Australia (the most popular destinations of the current exodus from developing countries) decline, you can be sure migratory pressure will subside too. However, business elites have found a clever way to grow the economy by promoting a huge oversupply of low-skilled labour servicing the affluent professional classes alongside cheap manufactured goods keeping the consumer classes happy. This growth is both illusory and ultimately counterproductive as it relies on importing more and more waves of compliant workers to replace home-grown workers with higher material expectations. Worse still unbalanced migration in an unequal society tends to erode social cohesion and trust. However much we may pretend to care for the rest of humanity and embrace new cuisines or music, the system induces us act selfishly as self-marketing players in an economic rat race. In this context the prospect of a better paid job in Australia or Norway is simply an opportunity.
Reality Check
Historically, the higher living standards of ordinary workers in wealthier countries like Sweden, Canada, Germany or the UK were built on a high-skilled and dedicated workforce, subservient to a rapacious ruling class eager to gain access to plentiful supplies of raw materials. I very much doubt Britain's industrial revolution would have given the country such a vast technological lead over its main imperialist rivals in the 18th and 19th centuries without immense coal reserves, and shortened lives of hundreds of thousands in miners, powering its shipping and steel industries. Likewise Britain would not have conquered a quarter of the world's landmass without a sizeable navy. UK-based corporations built the nation's subsequent wealth on the back of its mercantile empire with the blood of its native workers and colonial subjects. As industrial automation and outsourcing took hold, people became less aware of the complex processes involved in the production and distribution of their beloved consumer products and began to value them only for their utility and prestige. We take many consumer products for granted and have redefined poverty to mean a relative lack of the kind of devices considered essential for our modern lifestyle. Just 20 years ago, most of us could manage without a mobile phone. Just 60 years ago most Europeans did not have a car. Now anyone unable to afford these technological marvels is considered poor.
Alternative Futures
Global idealists envisage the only way to tackle global inequality is to abolish nation states altogether, so in effect the whole world becomes one country. If we simply enforced a global average on everyone, living standards would plummet in wealthy countries, so global justice warriors believe rapid technological change will enable us to elevate everyone to Scandinavian levels of welfare provision while reducing consumption. They seem to believe solar panel and wind turbine technologies are progressing so fast that massive efficiency gains will enable all 7-8 billion human beings alive today to escape poverty in a nice cuddly tree-hugging eco-friendly way. The problem is while the current phase of intensive globalisation has certainly seen rapid rises in wealth in countries once considered poor and a shift of global power away from Europe and North America to Asia, Africa and South America, it has destabilised whole regions and continued to fuel proxy resource wars. The Euro project, far from creating a level playing field among its member countries, has led to record youth unemployment in much of Southern Europe, unable to compete with cheap imports from the Far East. Meanwhile we see extreme concentrations of profligate wealth in the Middle East, China, India, Africa and Latin America. How can we build a global utopia if Nigerian billionaires squander the proceeds of their country's oil bonanza on Ferraris, private jets and marble palaces? Why should working class Europeans compete with refugees and economic migrants from the Middle East for social housing and healthcare provision, if Arab billionaires build fortress city states that refuse to accept any refugees at all?
I've long argued that mass migration is not the answer, but merely a symptom of a grotesquely unequal world. The only sustainable solution that accords with human nature is to roll back corporate globalisation and build a new multipolar world order of independent countries that live within their means and only trade fairly. We would still pool some sovereignty on global environmental issues and we would still have some balanced migratory exchanges. To me it seems perfectly fair to ban imports reliant on cheap labour or to give preferential treatment to local lads and lasses for local jobs. We must become more aware of global issues, but seek local solutions to our immediate problems.
https://www.youtube.com/embed/2ca5y1qj848
Imagine there's no heaven It's easy if you try No hell below us Above us only sky Imagine all the people Living for today...
Imagine there's no countries It isn't hard to do Nothing to kill or die for And no religion too Imagine all the people Living life in peace...
You may say I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will be as one
Imagine no possessions I wonder if you can No need for greed or hunger A brotherhood of man Imagine all the people Sharing all the world...
You may say I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will live as one
