Under communism you buy everything from a single state outlet, whereas under fully mature capitalism you buy everything from Amazon. Karl Sharro
I once dreamed of a socialist utopia devoid of hate, fear, anxiety, poverty and interpersonal rivalry with common ownership of the means of production. This fantasy comes in two main flavours, idealistic anarcho-communism based on small cooperatives with no central states or organised means of coercion in a tangled maze of hippie communes converging miraculously on a carefree lifestyle of fluid relationships. The other kind of socialism assumes a strong state responsible for regulating every aspect of our communal lives and overseeing our private behaviour, lest we act in an unduly selfish or hateful manner. While anarcho-communism takes a fundamentally Rousseauian view of human nature, assuming that without the oversight of higher authorities, we will revert to our natural state of peace-loving and inherently altruistic creatures, state socialism relies on a complex web of organisations to enforce social conformity and solidarity. Marx foresaw that a workers' state would gradually transform human nature over several generations until the institutions of surveillance and coercion could eventually disappear.
It is easy to dismiss the great socialist experiments of the 20th century in the Soviet Union, Eastern Europe, China, North Korea and Cuba either as deformed workers' states or state-capitalist. The latest catastrophe is Venezuela that failed to diversify its economy to free itself from the grip of multinationals. These regimes relied on technology developed in advanced capitalist economies and could not deliver their people with the kind of living standards millions of ordinary working class people enjoyed in Western Europe and North America, because state coercion and engineered solidarity failed to motivate creativity and innovation. However, now capitalism is failing too. It cannot survive without subsidised mass consumerism and debt-driven economic growth. Until recently advanced mixed economies relied on the salaries of skilled workers to keep the consumer economy afloat. Now most manufacturing jobs have been either outsourced to low wage regions and/or undergone substantial automation, workers can only aspire to service sector careers that either require a high level of analytical intelligence or exceptional people skills. As the artificial intelligence and robotics revolution progresses, businesses will need to hire fewer and fewer ordinary people with mediocre skillsets. Today large corporations need consumers more than workers. As AI and robots displace monotonous manual and clerical jobs, big business will rely on governments to subsidise their customers. Arguably this has been going on for years in the UK. Most jobs are now involved in people management, social surveillance, retail, entertainment, education, infrastructure inspection or banking.
If big business needed creative, resourceful and independent-minded workers, you can bet they would lobby government to improve academic standards in schools and invest billions in STEM. Alas big business only needs the best and brightest. They may complain that they can't hire enough seasoned programmers or bioscientists and have to import specialists from abroad, but they know only a small minority of graduates have a high enough IQ to be worthwhile employing and rewarding with handsome salaries. Many have criticised modern schooling for focussing too much on socialisation and attitudes than on the practical skills young adults might need in the workplace. Customer relations has suddenly become more important than fixing someone's car or washing machine. While a good mechanic may lose business by insulting his customers, an incompetent mechanic may be blessed with a wonderful sense of humour, but cannot compensate for shoddy workmanship through soft skills, at least not for long. If smart robots supplant human beings in practical jobs like mechanics, plumbers, drivers, bricklayers and farm labourers, people within the median IQ range can only aspire to tasks that require a degree of human authenticity, mainly in the persuasion and care sectors. Persuasion encompasses a very wide range of modern professions, anything from marketing to social work, teaching and charities. I've long argued that schools should refocus on practical skills, but I've not been a lone voice. Every consultation about secondary education in the UK yields similar results. Small businesses and parents alike want smaller class sizes and greater emphasis on vocational skills. There is virtually no grassroots movement calling for more lessons on gender theory or more mental health screening. Such calls inevitably come from well-funded lobbies and spurious charities that pop up from nowhere and suddenly have articulate spokespersons on TV shouting down traditional naysayers.
The left has correctly in my view accused both New Labour from 1997 to 2010 and then three Tory-led governments ever since of colluding with big business. Yet if big business is in the driving seat, why would they support an education system that has clearly failed to train a new generation of conscientious workers able to accomplish all the practical jobs we have traditionally needed? Is it because the government is totally incompetent or driven by ideological concerns at odds with the needs of big business? I'm sorry to admit, but we really have to consider another more disturbing explanation: Large corporations do not need workers. They need consumers.
Outsourcing and smart automation have boosted productivity to such an extent that a few hundred highly skilled technicians can manage a manufacturing facility capable of supplying sophisticated products to tens of millions of consumers. Most of the auxiliary jobs around manufacturing such as shipping, quality assurance and accounting can also be automated too. Much of the marketing and sales operation has already moved online, requiring human input only for client-facing roles, but if you've interacted with automated help lines or online sales chat bots, you can see how artificial intelligence is set to transform our lives. Not only do we now have more car sales representatives than automotive production line operatives, we probably have more high street charity awareness raisers than solar panel and wind turbine technicians. More people are employed to persuade others to adapt their lifestyles and embrace new ways in our dynamic interdependent society than to provide the goods and services we really need.
Whether your electricity supply works or you can afford transportation to your places of work, study or socialisation are no longer viewed as mainly technical challenges, but have become human rights issues. However, capitalism can no longer guarantee the minimum living standard to which we have become accustomed without significant state intervention. The political debate has moved on from how to generate wealth to how to persuade big business to share more of its wealth with the advanced welfare states of affluent countries. However, the state will only subsidise your lifestyle if you play by its rules and big business will only be prepared to bankroll the public sector if it grants them special privileges. Let us just consider your typical provincial town in early 21st century UK. The biggest employers are the local council, the National Health Service , the large supermarket chains and increasingly the distribution warehouses of major online retailers, which in practice means mainly Amazon. Other big employers include charities, banks and insurance brokers, whose role is either to manage your indebtedness or raise awareness for various social transformation initiatives. Hard work, as we traditionally understood the concept, seldom reaps substantial rewards. Instead we rely more and more on social networking and delegation of responsibilities to other human or technical resources.
This is perhaps the biggest paradox of the early 21st century. Just as capitalism seems invincible, its most powerful exponents seek to phase it out and replace it with a command economy, managed by global corporations with the illusion of brand choice for the masses and healthy competition only for the professional elites. The ensuing socio-economic model may resemble an amalgamation of Swedish welfarism and Chinese authoritarianism much more than late 20th century North America. The captains of high tech industry have finally realised they do not need many workers, only compliant consumers.
Sex, as practiced for the last billion years, has been an awfully competitive and selective affair. Erotic desire drives much of human behaviour. It motivates us to keep fit, take care of our appearance, elevate our status by excelling at school and in our careers and show off our physical prowess and dexterity through sport, dance and music. Heterosexual men and women tend to adopt different strategies, for the inescapable biological fact that only women have babies. Both men and women may well enjoy sex. However, while men seek to satisfy their sexual desires with the most physically desirable partners, women tend to target higher status males better able to look after their children. These dynamics are at play even in advanced societies with low birth rates, extended childhood and adolescence stretching into our thirties with plenty of time for women to pursue careers and explore the world of leisure and intrigue. The trouble is we don't all perform equally well at this game. Not all women are blessed with the same innate beauty and perfect physique, though no doubt a healthy diet and active lifestyle help. Not all men are equally strong, charming, agile, good-humoured, wealthy, reliable, conscientious, agreeable or intelligent, though no doubt a good upbringing and a healthy diet help. Sure, in the real world things balance out and most of us find a partner sooner or later, though recent social trends have led to more and more people choosing to stay single for longer and only commit to more part-time relationships. However, the dynamics of sexual selection mean some of us may not only attract a wider range of affable partners, but can also fulfil our erotic ambitions more easily. Status acts as a powerful aphrodisiac. While some shy beta males struggle to attract the right calibre of young women, high-status alpha males may struggle to fend off unwanted female attention. Feminists have naturally always supported a woman's right to choose with whom to share her body and under what conditions. Bodily self-determination seems to me one of the most basic human rights. However, social biologists have long observed that natural selection proceeds largely through female sexual choice as detailed in William G. Eberhard's 1996 work Female Control: Sexual Selection by Cryptic Female Choice. Fertility clinics seek to emulate this strategy by presenting female customers with a choice of sperm donors, although currently successful males are less motivated to donate their sperm. The harsh reality many beta males would prefer to ignore is self-confident, healthy and attractive young women will always target alpha males. Many women do not even consider 80 to 90% of potential age-appropriate mates. However, when a disheartened young man strikes it lucky with a modestly attractive female, his self-esteem will soar. Women can exert tremendous power over the success of their male partners. Female attention can transform introvert young professionals into confident young men. This works vice-versa, but men and women have different interests. Men seek not just gratification, but validation as a worthy sexual partner. Women may enjoy sex, but focus more on the long term security of their offspring. Today such statements are almost heretical, but as recently as 1992 John Gray wrote a bestseller, Men Are from Mars, Women Are from Venus, confirming the truisms of male-female relationships that many would now seek to deny.
Social justice activists promote the concept of equality of outcome through positive discrimination to ensure, for example, that different groups of people are fairly represented in the major professions and decision-making institutions. They bemoan the relative dearth of female programmers or mechanical engineers. In North America and much of Western Europe more females than males now graduate from university and dominate primary and secondary school education, social work and marketing as well as many other caring and people-oriented professions. Men, on the other hand, are more thing-oriented. This is not just based on anecdotal observation, but is supported by voluminous research not least Simon Baron-Cohen's concept of systemisers vs empathisers and his theory that behavioural traits considered on the higher functioning autistic spectrum are due to an extreme male brain. This doesn't mean that gadget-obsessed men cannot socialise and women are not interested in technology, but men are more likely to be concerned with how technology works and what it can do, while women may appreciate an object's appearance as well as it functionality.
So let us just try a thought experiment. What if we applied equality of outcome to mating strategies. Is it fair for a minority of men to receive most female attention and indulge in the most exhilarating intercourse with the sexiest partners just because they are blessed with a superior physique, higher intelligence or greater wealth? If we follow the logic of social justice activists, this reality is grotesquely unfair. Naturally attractive young women should share their bodies and erotic passion with a broad cross-section of age-appropriate heterosexual males, irrespective of their body shape, disability, intelligence, employment status, income, sense of humour, personality or personal hygiene. Some anarcho-communists envisaged our sex life would evolve into free love with open relationships and communal parenting, as practiced in a handful of communes such as the one Otto Muhl founded in Friedrichshof, 80km from Vienna, which sadly exposed bitter personal rivalries over sexual etiquette. I suspect most feminists may disagree, but the free love fantasy may soon drive demand for sex robots.
As a species we combine social solidarity and shared culture with a strong competitive spirit. In a way these variant behaviours represent the true yin and yang of the human psyche, collectivism versus individualism or social cohesion versus self-betterment. One could argue that our social and technological reality would never have progressed without these instincts. Idealists have long envisaged a collectivist society devoid of competition at all levels in which our only motivation in life is to further the greater good of society as a whole and all rewards, both material and spiritual, are shared equally. Yet no modern society has achieved these egalitarian aims. As much as many of us may preach equality, at a personal level we remain highly competitive in our social interactions and choice of partners. All too often we preach social compassion in public, but practice social exclusivity in private.
Our technology inevitably relies on prior art or the acquired body of human knowledge accumulated over successive generations, while our social fabric and mores have evolved through centuries of experimentation and gradual adaptation. Social solidarity starts in the family where mothers and fathers sacrifice their body and soul to ensure the survival of the next generation and care for their living forebears. As societies evolved from small hunter-gatherer communities to larger fiefdoms and eventually nation states after the agrarian revolution, we had to share resources and infrastructure with a wider group of people with a common set of cultural traits and values. Yet societies remained profoundly unequal and riven by strong class chasms that prevented social mobility. If you were born a peasant and had to till the land from an early age with a rudimentary diet that stunted physical growth, you stood little chance of progressing to the professional classes or nobility, except potentially through marriage or adoption. The industrial revolution disrupted the feudal class system and later led to the expansion of state education and growing demand for a new class of literate and technically qualified workers. Much of the political debate since has revolved around two contrasting ideals:
Equality of opportunity: Here we allow healthy but peaceful competition in social interactions and in the labour market, but the state intervenes mainly to ensure a level playing field for all children by funding universal education and providing a social safety net to prevent extreme poverty. However, this principle cannot guarantee equal success, which may depend on inherent aptitudes and biological differences, e.g. success in athletics may depend on training and diet, but also genetically determined physique.
Equality of outcome: Here the state intervenes proactively to ensure everyone can attain the same socio-economic status through positive discrimination and massive investment to help underperformers. This principle identifies the least successful as victims of purported oppression, exclusion or prejudice. Here we should distinguish between giving everyone a fair chance to prove their worth and rewarding incompetence or demotivating excellence.
In truth neither approach has worked. As long as we have vast differences in wealth and culture, it will remain practically impossible to ensure a level playing field. The rich can always buy homes in the most exclusive neighbourhoods, shield their offspring from the worst aspects of today's anti-intellectual hedonism and hire childminders and private tutors. On the other hand the last 50 years of social engineering and positive discrimination in Western Europe, especially in Scandinavia, have failed to yield the results many envisaged in the 1960s. Men and women are not the same, at least according to most recent neurobiological research. Women continue to prefer people-oriented and caring professions rather than more technical or object-oriented professions, as revealed in one of the world's most gender-egalitarian countries, Norway. Likewise not everyone is academically gifted. Many of us are much more hands-on and prefer learning through a mix of practical experience and social osmosis. We can't all swat away for hours on end to pursue a career in engineering or scientific research, because the acquired knowledge would remain too abstract for many. Indeed that's problem with much of academia. They can develop mathematically correct theories and extrapolate internally logical conclusions based on selective facts or epidemiological data. The theoretical approach that drives so much of modern corporate and government policy making has one major flaw. It fails to take into account all factors that are either unknown or considered irrelevant. Back on planet earth simple practical people take such unknown and unforeseen factors for granted. Our daily experiences often defy academic theories, but are still dismissed as mere anecdotal evidence until they appear in an official report. So who's right? Theoreticians or practical laypersons? The answer is both in different ways. An academic may envisage a nanochip with a processing capacity greater than a human brain. A layperson may suggest that analogue human brains do not work in the same way as digital computers and they'd be right, but of our knowledge is fuzzy, i.e. based on a collection of associated concepts. However, cybernetic luddites have repeatedly been proven wrong. Advanced speech recognition, natural language processing, satellite navigation and even self-driving cars have long passed the proof-of-concept stage and promise to transform our lives. Cumbersome desktop computers gave way to more compact laptops, soon superseded by forever more sophisticated and versatile mobile devices in the form of smartphones, tablets, e-readers and watches. Academics may better understand the potential of cybernetic technology, but they fail to get to grips with the disruptive technology's impact on the lives of millions of ordinary people, who may soon be rendered either redundant or completely subservient to corporate control.
Procreative Competition
Few aspects of human nature are as socially competitive as our mating or sexual bonding strategies. Sex is both a social taboo and something we all intimately crave, when we're in the mood and with the right partner. Recreational eroticism has deep biological roots that ultimately seek to maximise our chances of passing on our genes and thus our cultural influence onto the next generation. We can transfer our cultural influence through adoption or through our life's endeavours, but until recently the biological family remained the primary means of preserving one's legacy for posterity. Naturally sexual desire is psychologically complex. Our erotic urges are much more powerful than our need to conceive more offspring than we can reasonably bring up. Such urges, especially among young men, merely satisfy hormonal impulses and boost our sense of self-esteem.
We thus have both sexual selection, a process that affects all sexually reproducing species, and erotic selection, in which we choose to win the affection and favours of the most affable mates to enhance our status or our gratification. Players in this game may vaunt their physical desirability or their socio-economic status. A young woman may delude herself that she has just fallen in love with her affluent married boss, with whom she first slept while attending a business conference together. A sociologist would ask why some women fall for guys 20 or 30 years their senior, who are way beyond their physical prime and have other family commitments, rather than men in their age group. Numerous studies have shown that women actively pursue the most successful men, who are inevitably both a small subset of all adult males and are likely to be older than most attractive women, typically aged between 18 and 30. Believe it or not there is no shortage of heterosexually inclined young men who would like to mate with attractive females in their age group, but not enough females who aspire to mate with low-grade males who have yet to prove their worth. This explains two key differences between male and female mating strategies even in cultures where both promiscuity and contraceptives are socially acceptable. A young man can boost his self-esteem and thus gain a higher status merely by virtue of scoring with a physically attractive female. By contrast young women target high status males, or at least those perceived to have a high status. In other words young men would be happy to score with most younger women, provided they are not grotesquely overweight or suffer from some other hideous bodily imperfection. Indeed some low-status young males are so desperate for sexual encounters they can easily reassess their physical desirability criteria and make do with almost any potential partner available. Young women tend to be much pickier and effectively disregard most men in their age group. As a result a minority of alpha-like males get a disproportionate amount of female attention. Luckily nature does provide some checks and balances. Not all women pursue the high risk strategy of targeting alpha males. If a woman seeks commitment, affection and economic security from a relationship, a mildly successful beta male is more likely to reciprocate, and more important, stay loyal. However, given women and men differing erotic needs, an open sexual market tends to empower females more than males. Men create most of the impulsive demand, while women control the supply. To make matters worse a strong cultural preference for males in much of the Middle East, India and China has led to a growing imbalance of males and females at birth. Worldwide we have 1.06 males under 15 per female of the same age group. In China that ratio rises to 1.2. Indeed male homosexuality may be a reaction to both biological and economic imbalances. Sex may well be more fun when both partners understand each other's erotic needs, do not seek to gain other favours in exchange and need not worry about unwanted pregnancies or potential parental responsibilities.
Attractive women can thus play two games: reproductive selectivity and erotic selectivity. The former is fairly easily to understand in purely sociobiological terms. More successful men are not only better able to provide for their offspring's economic needs, they are also more likely to pass on better genes. By contrast erotic selectivity rewards men who best meet women's other emotional and economic desires. Put another way, we could describe wealth and power as the ultimate aphrodisiacs.
Undoubtedly environmental factors play a significant role in determining available opportunities, cultural outlook and socio-economic success in life, but we'd be foolish to deny natural physiological and indeed neurological differences among human beings. When it comes to partner selection, nature can be very cruel. Culture may affect which attributes are most valued by members of the opposite sex, but some players will always be at a relative advantage in the mating game.
Networking
The old saying goes it's not what you know, but who you know , but at the end of the day some of us do require some hard skills that extend beyond social networking and communication. Many modern professions ranging from marketing, sales, project management, recruitment to psychotherapy, policing, social monitoring, public relations, media presentation and entertainment depend primarily on advanced social skills. These mean our ability not only to interact with people from different walks of life and cultural backgrounds, but identify their weaknesses and predilections in order to modify their behaviour. People managers need enough technical expertise to win the trust of their more practical team members and see their projects to a successful completion, but their main task is to ensure workers not only comply with business requirements, but do not hold the business to ransom. That's why many technical tasks are assigned to teams with multiple layers of management rather than to one to two competent engineers, who may get the job done faster and more efficiently. If business managers can keep engineers focussed on circumscribed fields of endeavour, they can hide the full implications of their projects from well-paid technicians, e.g. technology developed for medical purposes could be adapted for military use.
Ironically as we depend more and more on technology whose inner workings few of us truly understand, the world's major tech companies are busy investing more in psychoanalysis and social engineering than they are in hard science.
Humanity has always had a wide range of cultures, vocations and two biologically defined sexes. For most of our history we identified with our family, our tribe, our gender and our vocation. We had no choice over family and gender, seldom switched tribes and had a limited window of opportunity to find a vocation within the cultural paradigm of our era. To the above list we may naturally add status, something we traditionally acquired from a mix of our family's social standing and any natural talents we can exploit in a socially advantageous or entrepreneurial manner. One assumed, rightly or wrongly, that your family bore the primary responsibility for your success either by endowing you with a better-adapted brain and body or by instilling in you their acquired customs, knowledge and wisdom.
Long before biologists discovered DNA and sociologists undertook detailed studies on the influences of culture, class, ethnicity and gender on intellectual and professional performance, we knew both nature and nurture affect outcomes. In the real world nature and nurture do not so much compete with each other to affect our personality, intelligence or economic success, as they interact in a continuous feedback loop, e.g. culture and behavioural patterns play key roles in determining who gets to mate with whom.
However, these days not only are our three core identities (gender, vocation and ethnicity) considered infinitely variable, but our behaviour, personality, desires and learning patterns also form key components of our personhood subject to endless categorisation and psychoanalysis. So nowadays people do not just identify as a woman, man, girl or boy, as an Irishman or a Thai or as a mother, a father, a farmer, a nurse or a blacksmith. All of a sudden, within just a few decades, we have come to identify with our erotic proclivities, our favourite pastimes, our brand loyalty, our personality profile, our medical conditions, our fatness, our relative handicaps and increasingly by our assigned mental health label. Someone may well identify as a mathematically challenged, obese, bipolar, gay and diabetic Xbox gamer. Rather than pinpoint and try to overcome someone's relative weaknesses, we celebrate a diversity of equally valid traits. The afore-mentioned identifiers are naturally a mixed bag. Mood disorders interact with narcotics, diet and medication. For instance, an emotionally insecure person with an imperfect body unable to find their ideal partner might succumb to recreational drugs, which in turn trigger sudden mood swings with psychotic episodes, which lead to a diagnosis of bipolar disorder and the prescription of antipsychotics, which cause weight gain through binge eating, leading to a type-II diabetes and a sedentary lifestyle of online gaming. Without a strong focus on work or family as breadwinners or housewives, people can easily descend into a puerile state of monitored play and endless victimhood.
Traditional personal identities make practical sense. Your anatomical sex identifies your potential role in procreation and raising the next generation. Your vocation identifies your primary purpose in life. Your ethno-religious identity determines the essential ethical rules and customs by which you abide. Yet today we're blurring the boundaries of all three core identities. Rather than emphasise different aspects of our main occupation, we assume many different roles and identities at home, with our friends, with our neighbours, with our colleagues and as consumers. Someone may identify as a Manchester United fan, as an iPhone aficionado, as a diabetic, as a vegetarian, as a hiphop fan, as a disco dancer, as bisexual, as gender-fluid, as a keen online gamer or as a sufferer of mild obsessive compulsive disorder. All but the first of these identities would have bewildered past generations. The question is to what extent do these modish labels determine who you really are and to what extent are they malleable? Supporting a sports team is usually a way to bond with other members of your wider community and express your tribal loyalty in a controlled environment. Your choice of team would reflect your background. If you grew up in Merseyside you may support either Everton or Liverpool. Today spectator sports are run as sleek commercial operations whose only connection to their home city is their stadium's geographic location.
As the consumer age took hold in the 1950s, social marketers realised that if peer pressure can influence the sports clubs people support, then media promotion can affect our association with emerging musical genres and cultural scenes. By the early 1960s we had street fights between Mods and Rockers, identifying with rival commercialised countercultures. By the late 60s we had more middle class hippies experimenting in drugs and challenging traditional views on sexuality. In the 70s youthful rebellion found an outlet through the medium of Punk Rock, Reggae and Ska music. In the 1980s youth culture moved more to the narcotised Techno and House music scenes. Pop culture had come not just to dominate our lives way into our 30s and beyond, but to normalise a set of irrational behaviours in a regulated social context.
In the affluent West these new cultural identities mingled with the ethnic identities of new migrant communities. This set the stage for a new era of identity politics based on diverse characteristics, only some of which were inherited and thus immutable under normal circumstances. All of a sudden activists would equate prejudice against lifestyle choices and behavioural traits with racial or sexual discrimination. We don't choose our parents or, until recently, our biological sex. We do not really choose our personality either. It just evolves gradually through symbiosis of our neurological hardware and environmental software. Not everyone will be equally gregarious or equally conscientious, but social stimuli can certainly guide us towards more successful outcomes.
Most societies reward functional behaviour and penalise dysfunctional behaviour. They merely differ in their interpretation of which behaviours may be acceptable in which circumstances. Madness is simply unmanageable misbehaviour that is seen to pose a threat to social stability and may lead to heightened conflicts and cultural decadence. However, in the early 21st century the game has changed. As only a small minority of workers are responsible for providing essential goods, infrastructure and services, the powers that be are more interested in micro-managing people's moods and behaviours as subservient guinea pigs of a giant social experiment than promoting traditional values of diligence and self-reliance. Indeed many now view extreme interdependence as a virtue. The trouble with interdependence is some players contribute much more than others, thus empowering technocrats and bureaucrats at the expense of the underclasses unable to exert any real control over their techno-social ecosystem. In the emerging world of consumer slaves who depend either on insecure temporary jobs or welfare handouts, an interlocking diversity of identities is now seen a virtue that justifies more invasive surveillance and social intervention over an atomised populace.
Transgenderism serves mainly to blur traditional boundaries between well-defined types of people and create new subjective and infinitely variable categories. It conspires to normalise non-traditional families and to disassociate in the public mind the biological link between procreation and motherhood. Lastly, it may also helps redefine many complex psychological problems in terms of non-binary gender identities. Many youngsters may not identify as either males or females because they fail to meet the exacting standards of stereotypical alpha masculinity or femininity. However, divergent gender assignments may be only one of myriad alternative identities that may explain someone's inability to fulfil their personal ambitions.
Welcome to the World of Neurodiversity
Traditionally we viewed any kind of mental disability as unfortunate and reserved psychiatric diagnoses for extreme cases of dysfunctional behaviour. Today, we champion neurological diversity with celebrity endorsements of new-fangled mental health labels. Any human emotional or intellectual challenge can now be reassessed as a medical condition that requires some form of treatment and supervision. Any psychological traits that stray from an arbitrary range of normality now warrant attention, creating an almost infinite variety of problematic personality types in an age of self-obsession. The much trumpeted claim that one in four adults suffer from a mental illness at some stage in their life has served to normalise the concept in the public mind.
While nonconformist behavioural patterns and thought processes have now been pathologised, the NHS has ceased to classify gender dysphoria as a mental illness. So let us get this straight, if a young woman falls into a despondent state following a series of personal setbacks, spending more time alone in bed and failing to socialise with friends, an NHS psychologist may assess her as clinically depressed and thus suffering from a mental illness. If, however, the same woman believes her relative lack of femininity means she should assume the identity of a man and be allowed to take life-changing hormones or undergo genital mutilation, public funds should assist her in pursuing her delusion that her anatomically female body is at odds with her self-perception as a man rather than help her come to terms with her biological reality and deal with the real psychological causes of her identity crisis. We are literally normalising insanity, while redefining perfectly normal thought processes as somehow insane. However, identity crises do not only concern gender. A German woman, with a stage name of Martina Big (and since re-baptised as Malaika Kubwa), has invested tens of thousands of Euros in cosmetic surgery and tanning injections to transform her complexion and facial features to resemble a black African lady. While Ms Big's appearance may fool some, Rachel Dolezal from Philadelphia has only undergone a modest transformation, but nonetheless identifies as African American. Of course, many will remember Michael Jackson's expensive skin whitening treatment to give him more Caucasian features. More disturbingly, a growing number of able-bodied people now identify as disabled, a condition known as Body Dysmorphic Disorder. In 1997 Scottish Surgeon Robert Smith amputated the perfectly healthy lower left leg of an Essex man, which naturally impeded his mobility and personal independence for the sole purpose of emotional relief. The patient reported feeling complete and at ease with himself after the procedure. More commonly this disorder causes people to have a distorted self-image as too fat, too thin or with exaggerated imperfections and may lead people to undertake dysfunctional cosmetic surgery. How does body dysmorphic disorder differ from gender dysphoria? There are naturally rare cases of hermaphroditism or ambiguous genitalia, in which case any psychological problems reflect a biological reality that may require corrective surgery. Likewise many people have defective or diseased body parts, which may often affect their body image.
What's wrong with a society where more and more people cannot come to terms with their natural selves and wish to assume identities that are either at odds with their biological reality or upbringing? Rather than create more cohesive and tolerant communities of people with a diverse range of practical experiences and skillsets, current trends have produced an atomised collection of victim groups at the mercy of external agencies. Unlike traditional categories, identities based on behaviour or self-perception require some sort of social or medical intervention to ensure a person's viability, something only possible complex collectivist societies. To some these assertions may seem oxymoronic. How can we be both atomised and reliant on collective organisation? A troubled young man suffering from social anxiety unable to hold down a well-paid job may well be both isolated from his wider community and yet concomitantly dependent on remote organisations for his livelihood. More and more individuals in our increasingly interdependent world fail to get along with their neighbours, extended families or colleagues. Rather than find a practical niche within a small close-knit community, many now prefer the safety of virtual communities in which many dysfunctional lifestyle choices become the norm.
In our emerging brave new world of constant transmogrification of human identity, I suspect the boundaries between sexual orientation, transgenderism, transableism, neurodiversity and eventually transhumanism will blur until only a upper caste of intellectually superior technocrats and social engineers retain true freedom of action.
Whatever you may think of the most influential British politicians of the last century, whether prime ministers such as Clement Attlee or Winston Churchill or dissenting intellectuals such as Tony Benn or Enoch Powell, few can doubt their acumen or the depth of their historical and philosophical knowledge. Naturally historians can identify many past politicians whose main focus lay in pursuing their career or representing the vested interests of commercial or aristocratic lobbies. However, today's mainstream politicians seem by comparison complete and utter amateurs, less aware of power dynamics than millions of ordinary citizens. One can probably envisage Theresa May as a parish councillor or Jeremy Corbyn as secretary of the local branch of the Campaign for Nuclear Disarmament, but do these politicians really know more about economics, ecology, military power, social welfare, healthcare, subversion or terrorism than we do? At best our politicians are actors at the mercy of an army of advisors and civil servants playing to a crowd of wishful thinking followers who believe their anointed representatives will stand up for their electors.
We keep hearing from the establishment media that voters back populist platforms because they lack education or distrust experts. Yet experts advised us on the invasion of Iraq, on joining the Euro, on deregulating gambling and on large comprehensive schools. Luckily our political leaders ignored the experts who wanted the UK to sign up to the Euro project. Unfortunately, they heeded their advice on the other issues. The same upper middle class professionals who complain about poorly educated native Britons unable to fill high-skill vacancies also tend to support comprehensive education and then wonder why our schools fail to produce conscientious plumbers, mechanics and nurses.
The Blair era exposed the sheer vacuity of our parliamentary leaders. Only in opposition or from the back benches could the more intellectual MPs challenge the corporate elite, and usually only in guarded language or in ad hominem attacks. As soon as dissident politicians challenge mainstream propaganda or expose hidden agendas, our leading newspapers and TV channels will slander them as extremists or mavericks. What inside knowledge did Tony Blair have on Kosovo, Iraq, Northern Ireland or economics that humble citizens did not? I think it's plainly apparent to all diligent analysts that he had no special expertise on these matters and merely acquiesced to pressure from the powers that be, while trying his level best to deny that external forces influenced his government's policies.
It saddens me to note that 2016's great plebeian rebellion against corporate globalism will once again be betrayed. British voters did not reject the European Union because they loathed Europe, but because they disapproved of the kind of borderless no man's land that is rapidly transforming the social fabric of our towns and cities. Whether the United Kingdom actually leaves the EU or not may not actually matter, as Ms May and her team of overgrown teenagers will only entangle the country in another set of international treaties and free trade agreements which bind governmental decision-making to the diktat of the same transnational bodies. Some of us felt leaving the EU might enable us to build an alternative to corporate hegemony in the same way as abandoning a major supermarket chain like Tesco might enable you to embrace local farmers or independent shops. Instead our puerile leaders offer us an alternative between Tesco, Sainsbury's and Asda. The United Kingdom, Ms May assures us, is leaving Tesco and will instead shop at Sainsbury's, Asda or, money permitting, Waitrose. It's like it's leaving a mobile phone contract with Vodafone and opting for Everything Everywhere instead. I don't regret voting to leave the EU, but the UK's economy depends so much on international trade and imported goods that true national sovereignty will remain elusive. To be truly independent, we'd need either a much smaller population or a much larger island to regain relative self-sufficiency in food and energy. Our only other strategy would be to emulate Japan, also a densely populated archipelago, as an export-oriented high-tech power house, but successive governments have failed to motivate enough youngsters to pursue careers in science, technology, engineering and mathematics. I'm not sure how long the EU can last in its current guise as Eastern European countries reject mass migration and Southern Europe struggles with debt and mass youth unemployment. I suspect that the EU's strategic importance will wane as the balance of power shifts away from North America and Europe to China, India and Russia.
As editor of the Spectator, Boris Johnson occasionally expressed his penchant for snide remarks and critical thinking, going so far as criticise Tony Blair over his handling of the Iraq war. Within hours of attaining his first Cabinet post as foreign secretary, he fell into line with the Anglo-American foreign policy establishment hailing the White Helmets as nonpartisan rescue workers and amplifying anti-Russian propaganda. Meanwhile the Chancellor of Exchequor, Philip Hammond, exhibits the same degree of economic prudence as Gordon Brown, racking up the nation's debt in the name of growth. The Home Secretary, Amber Rudd, appears powerless to tackle a breakdown in social cohesion caused by fragmented communities, but is only to keen to empower the police and social services to spy on the citizenry.
Things look little better on the opposition benches. The SNP, Labour modernisers and the sole Green MP are eager to back the Europan Commission against the interests of the UK at every juncture, while urging the government to boost spending on welfare and relax immigration controls. Seriously, some MPs seem much more concerned about the rights of EU citizens who have moved to the UK over the last 20 years than of their unemployed constituents born in the country. Parliamentary debates have descended to virtue-signalling about our hardworking neighbours from other European countries and the lack of mental health services for our neighbours born in the UK. Has anyone wondered why we can no longer persuade our youngsters to train as nurses or drive buses in London ?
Don't Believe in Conspiracies!
To keep alive the illusion of democracy, our politicians have to pretend they are merely negotiating with other global actors on our behalf. If we can't quite get our way, it's because we had to make a compromise with our international partners, who promptly tell their people the same fable. It's the same everywhere. Most ordinary people are smart enough to realise they cannot aspire to higher living standards without playing an active part in wealth creation. Translated into English this means most people still want to be able to earn a decent living and may reasonably expect their government to facilitate rather than hinder their endeavours. As long as Western governments could deliver prosperity and relative social cohesion, we had the illusion of choice between rival political factions. However, as real power migrates to unaccountable global organisations, governments can at best mitigate the side effects of policies decided in remote boardrooms and think tanks.
While Ms May's administration pretends to respect the outcome of last year's referendum, it's busy empowering the same large multinationals who wanted the UK to remain in the EU. While many voters supported the misnamed Conservative Party to defend family values and restrain the power of big government, Ms May's team has expanded surveillance of private citizens and succumbed to pressure to redefine gender identity. Just as many Americans are beginning to doubt their new President wields any effective control over lawmakers, I suspect Ms May is hostage to her corporate handlers, eager to manufacture phoney political crises over the terms of the country's withdrawal from the EU to seize more control over a weakened UK. As events in Iberia show us, Europe is far from united and currently facing one of the fastest demographic transitions since the Moorish conquest of Spain. The inescapable truth is that more interdependent we are, the less democratic control we have over our governments. The universalist left would have us believe that institutions such as the European Union could better reflect the will of the people, but which people? Those who want less centralisation and more personal freedom or those who want to milk the system?
I seldom comment on unfolding events before I can establish some basic facts and investigate all the forces at play. I woke up this morning to a twitter stream showing violent clashes between the Spanish Guardia Civil and unarmed Catalan citizens attempting to vote in the region's independence referendum. I think Mariano Rajoy's central government have not only seriously misjudged the public mood in Catalonia, but their heavy-handed and morally indefensible actions will backfire massively. Recent polls suggested only 40% supported full independence, but now that percentage must be much higher. Despite a recent influx of newcomers from the Middle East and North Africa, Spaniards from other regions form by far the largest minority and many Catalans are descendants of earlier waves of migration from Spain's poorer regions. While the Catalan language was suppressed under Franco, since the late 1980s it's been the main language of instruction in state schools. Indeed parents have to explicitly request Castillian Spanish medium instruction. Yet Spanish is still the most widely spoken home language (According to Wikipedia 47.5% speak Spanish as their main tongue versus 44.3% for Catalan). Catalonia is undoubtedly Spain's richest region with its highest per capita income. As a result it subsidises poorer regions such as Andalucia and Extremadura and some estimate to the tune of €16 billion a year.
Back in the mid 1990s I witnessed the rise of the Northern League (Lega Nord) in Italy. Their leader, Umberto Bossi, ranted and railed against Southern Italians. For a few years it seemed the North, known as Padania, may very well have severed ties with Italy's boot. I lived in provincial Veneto where most residents still spoke the local dialect, Veneto, which many considered a language in its own right. Veneto has as much claim to independence from Italy as Catalonia does from Spain. The Venetian Republic lasted until 1796 before being split into two regions under Austrian rule. Italy did not unite until 1871. By contrast Catalonia has been in a union with Castille since Ferdinand II of Aragon married Queen Isabella I of Castile in 1469. However, the governments and legal system did not merge until the aftermath of the War of Succession in 1714, just 7 years after Scotland joined the United Kingdom. The Kingdom of Aragon covered a much larger territory comprising modern communities of Valencia, Aragon and the Balearic Islands as well as Sardinia, Sicily, Naples and briefly Athens. All fascinating stuff, but why would the Catalans want to secede from Spain now if most real economic power lies with multinationals and the EU?
Some may prefer to jump on bandwagons and support the side that appears to have popular momentum behind it. If you supported the rebels in Kosovo, Libya or Syria, you may be surprised to learn US and UK agencies and proxies armed and funded them all. Our media told us pretty much who the good and bad guys were. The problem here is that no country, region or ethnic group today lives in a bubble, except for a few isolated tribes. Self-determination may be a fine ideal in theory, but in practice smaller countries without substantial natural resources have to bow to the diktat of large corporations and superstates. The only apparent exceptions are city states with highly educated citizens like Singapore that serve as financial hubs.
In 2014 I had mixed feelings towards Scottish Independence. In an ideal world I'd have a loose federation of countries and regions within the British Isles. The UK has three main downsides. Most of its population lives in England, its economic activity is concentrated in the South East and it has a thorny imperial legacy. To me Scottish independence would have made sense in the 1970s if the country could have invested its oil wealth in a new high tech economy, while supporting its traditional farming and fishing communities. Alas today's SNP proposes independence within the EU, which essentially means transferring decision-making powers from London to Brussels. Worse still, Scotland exports more than 4 times more to the rest of the UK than it does to the EU27 (the EU post-Brexit). For me the strongest argument in favour of Scottish Independence was the SNP's opposition to Trident nuclear missiles and some aspects of US-led military adventurism. Honestly, with falling proceeds from North Oil the Scottish economy is a basket case, heavily reliant on subsidies from central government and on trade with England.
Catalonia, by contrast, can just as easily trade with France and other European countries as it can with the rest of Iberia. A rump Spain would lose more than a separate Catalonia. However, there's more to life than short-term economic expediency and other problems are looming on the horizon for Catalans. In a world of independent nation states, it would be fairly easy solve the Catalan question. Catalonia could become an independent country for most matters just like Portugal, but join an Iberian Federation to cooperate on strategic infrastructure, environemntal and security issues. Sadly we live in an asymetric world dominated by supranational entities. Only 6 weeks ago, Islamic terrorists killed 13 civilians and injured 130 in Barcelona's renowned La Rambla district. Catalonia has the third highest concentration of Muslims in Western Europe, an estimated 6% of the population and growing through immigration and higher fertility rate. The vast majority are first or second generation immigrants. Paradoxically Catalonia was only briefly part of al-Andalus, the Arabic name given to Iberia under Muslim rule.
While many Catalans are not happy about subsidising their brothers and sisters in Southern Spain, their politicians are fully signed up to the EU project and favour large-scale migration from North Africa and elsewhere. The current President of the Generalitat of Catalonia, Carles Puigdemont, heads the Catalan European Democratic Party, which belongs to the same ultra-federalist ALDE group as EU evangelist Guy Verhofstadt. The Alliance of Liberals and Democrats for Europe group wants to see a pan-European army, a unified fiscal regime and continent-wide harmonisation of most other domains of governance such as welfare, healthcare and even education. In an era of open borders, Catalan independence would be a pyrrhic victory. No sooner would they gain greater fiscal autonomy from the rest of Iberia, than they would end up subsidising the rest of Europe while accommodating larger transient communities of North Africans and Middle Easterners. They may well have to speak less Spanish, but more Arabic and Pidgin English. An independent Catalonia within a volatile European Union would not be more Catalan, only less Spanish.
However, the attitude of other European leaders may seem rather puzzling. Yesterday, Emanuel Macron urged Catalonians to support Spanish Unity, a rather odd position for a Frenchman committed to a federal Europe and mass migration. The BBC initiallly presented both sides of the debate. This rather reminds me of the beginning of the Yugoslav civil wars in the early 1990s when the BBC World Service would air many voices in favour of Yugoslav unity. Let's not forget in both world wars, many Slovenians, Croats, Bosnians and Kosovars had sided with the occupying Axis powers against the Allies. Yet by the mid 1990s the main US, UK and other Western European media outlets had overwhelming anti-Serb bias. Today, the Spanish government is portrayed as neo-Fancoist and certainly the antics of its Guardia Civil have done little to dispel that reputation. The real question has to be why the Spanish government thinks it can get away with such violent intimidation in an era of live video streaming ? They have either mishandled the situation in acts of extreme incompetence or they have been led to believe they have the full weight of the international community behind them as remarks from the UK's Foreign Secretary, Boris Johnson, might suggest.
Technically the Catalan referendum contravenes the 1978 Spanish constitution that does not allow any region to secede without the explcit consent of all Spaniards. It would be like having a UK-wide referendum on Scottish independence. More intriguingly, recent opinion polls have shown support for Catalan independence is only around 40%. If Spain had simply allowed a Catalonia-only independence referendum, with a free and fair debate on both sides, it could well have won as so many Catalonians have relatives in other parts of Iberia. As it is their actions may yield the very outcome that will damage ordinary Spaniards most, separation, the empowerment of the EU and demise of viable nation states.
In the era of hate speech laws, safe spaces and fact checkers
Many may argue that hunger, environmental depredation, nuclear war or extreme disparities of wealth are the main challenges of our times. I don't dispute for a moment that without life's necessities, a hospitable environment, peace and social stability, free speech may seem a luxury. If you don't know where your next meal is coming from, then you might not care much about Internet censorship and mass surveillance. Indeed if the alternative to tyranny is starvation, you may just choose to embrace the illiberal ideology of your new masters, but will lack the analytical and informational means to challenge the ruling elite's supremacy. You may be rewarded for your compliance with the system, but others may not be so lucky. Neither democracy nor individual freedom can exist without intellectual freedom, which in turn is ultimately meaningless without free will. If we have no independence of mind, other than the outcome of a complex interplay of biological and environmental influences beyond our control, then our ideas are mere physiological phenomena, which may like other faculties of human nature be healthy or unhealthy, strong or weak, valid or invalid, functional or pathological.
Back in the 1960s and 70s it was usually the notional left who would champion free speech on matters such as military adventurism, women rights, gay rights, dress freedom, workers' rights, pollution, censorship and even on psychiatry, which many correctly viewed as a tool of mental tyranny. While the left in those days was far from united, encompassing socially conservative trade unionists and cultural revolutionaries from privileged backgrounds, we could at least agree to disagree. If someone dissented from the party line on a contentious issue such as abortion, they were perfectly entitled to their deeply held convictions. I recall such a discussion at a local Socialist Workers' Party meeting. Everyone seemed to accept that our Irish Catholic comrade had a different opinion on that matter. If anything intolerance would often emanate from the conservative right, unwilling to depart from strict interpretations of traditional Christian teaching on sexuality or countenance a radical critique of British foreign policy. Only 30 years ago at many dinner tables it may have been unwise to express your support for gay rights in the polite company of devout Christians. Today you'd be unwise to express your opposition to gay marriage or transgenderism in many places of work and education. Indeed you could even get fired for expressing your deeply held Christian beliefs.
Of course, the pretext for silencing public debate on these matters is that many traditional perspectives on human morality and values constitute hate speech. Opposition to gay marriage might offend homosexuals who are allegedly denied a right that heterosexuals have always enjoyed. Likewise if you oppose gender reassignment therapy for pre-teens, you deny somebody of their right to identify with a gender at odds with their anatomical sex. If you question the scientific validity of many new-fangled personality disorders, you may hurt the feelings of those who identify with their assigned psychiatric labels. If you support immigration controls to stabilise your country's population and maintain social cohesion, by the logic of hate speech you are merely revealing your pathological xenophobia against those who wish to move to your country. To question the orthodox account of the 2001 World Trade Center attacks would dishonour the memory of those who died that infamous day. If we may only express opinions consistent with authorised and sanitised facts, then any digressions can be associated either with hatred or misguided denial of officially certified reality.
Gear Shift
My interest in corporate and state propaganda grew largely from a critical analysis of the advertising industry and later of mainstream media bias over US and UK military interventions in the Middle East. Indeed these two sectors are deeply intertwined. In 1929 Edward Bernays notoriously paid a group of young ladies at a women's rights march to smoke cigarettes. While mainstream media have long depended on advertising revenue, advertisers promote not just products and services, but also ideas and lifestyle choices. I remember in 1990 after Iraq occupied Kuwait, PR Firm Hill & Knowlton launched a multimillion dollar awareness raising campaign featuring the Kuwaiti ambassador's daughter who testified that she had seen Iraqi soldiers removing Kuwaiti babies from incubators. I would explain the bias of the BBC and liberal newspapers such as Guardian simply in terms of Britain's submission to US-centred military industrial complex. However, until the early 2000's my critique focused on consumerism and militarism from a clearly left green perspective. I blamed capitalism for triggering avoidable wars over resources or letting us succumb to mindless consumption. Then I noticed a strange phenomenon. The media began to co-opt many causes I had always associated with the radical left. The liberal media not only rebranded military interventions as humanitarian missions to avert genocide as in Kosovo or to free women from barbaric oppression at the hands of Islamic fundamentalists, it championed environmentalism, gay liberation, disability rights, greater awareness of mental illnesses and open borders. I initially dismissed corporate sponsorship of progressive causes as cynical marketing ploys, but I kept discovering new issues that failed to fit the classical left / right paradigm, while ideas once associated with mainstream conservatism attracted vitriol from the new liberal establishment. I began to notice how scientific and historical controversies that we once openly debated had become off-limits. Only mavericks, quacks and extremists would question the new received wisdom.
The Pharmaceutical Lobby
Around the turn of the millennium I became aware of the presumed link between MMR vaccines and autism. There were a few public debates on the issue including one broadcast late at night on Channel 5. I had mixed feelings. One of my wife's Italian childhood friends, a latter-day hippie, had prevented her children from being vaccinated on principle. I recall discussing the issue with my wife when our children were due to get their triple jab. I was very much in favour at the time. Only my wife had reservations. Having been diagnosed with a mild form of, Asperger's whose validity I now question, my interest in this controversy grew. To this day I honestly cannot be 100% certain whether or not either thimerosal (a mercury additive used in most MMR vaccines before circa 2005) or a combination of three viral strains could cause neurological defects leading to regressive autism where previously sociable toddlers rapidly retreat into their shell, lose speech and suffer from inflammatory bowel disease. In 2003 I began to volunteer for various Asperger's support groups in Scotland and met Bill Welsh, an intrepid MMR truth campaigner, shunned by the growing autism support industry. He tried to persuade me that my condition had nothing to do with autism, but MMR vaccines had caused an epidemic of a previously rare disorder. One Guardian columnist, Polly Toynbee had earned my disdain through her consistent support for Tony Blair's wars. On cue she unleashed her literary skills in favour of the pharmaceutical establishment in her 2004 piece urging us to dismiss any concerns about the new 5-in–1 vaccine jabs. All I wanted was a fair and open debate grounded in science, but we didn't get one. Wikipedia articles on the subject were hastily edited to remove all links to sites sceptical of vaccine safety. Dr Andrew Wakefield, who had urged parents to have separate staged injections for Measles, Mumps and Rubella, had become a public enemy comparable with Saddam Hussein. To doubt the safety of MMR vaccines was now routinely compared with Holocaust denial as discouraging parents from having their children vaccinated might lead to epidemics of preventable childhood diseases. If the evidence so overwhelmingly supports the safety of MMR vaccines, why would the unholy alliance of governmental and commercial forces seek to stifle all debate?
However, vaccine safety was hardly the only issue that upstanding laypersons could no longer question. If you have ever discussed hot topics as varied as gay marriage, the Twin Tower attacks, the environmental sustainability of mass migration, US/UK funding of Islamic fundamentalists or even the 2008 mega-bailout of the banking sector, you will have discovered a new corporatist orthodoxy among self-styled liberal, progressive and green pundits. I don't suggest for a moment that the truth always lies with unorthodox perspectives, but rather with empiricism and reasoned debate.
I could have added man-made climate change to the list of phenomena that the liberal establishment does not want us to dispute. An exponential rise in human industrial activity, not least over a billion cars with millions of miles of highways, are likely to have adverse environmental effects, but our business leaders are doing little to persuade us to consume less. I keep seeing ads urging me to buy a new car. Instead our rulers use the spectre of rapid climate change as a pretext to regulate us more. I suspect some prefer to believe climate change is not anthropogenic because they fear losing the greater personal freedom afforded by individual car ownership. I just want to know the truth. What's happening and why? Then we may debate what action we should take.
Mental health prison
Meanwhile more and more youngsters were diagnosed with a new range of personality disorders and relative learning disabilities, which require special needs education and/or psychoactive medications, while emotional challenges in adults were reconceived as mental illnesses with biogenetic causes and medical cures. My brief involvement with autism charities taught me they did not really want to engage with adults on the spectrum unless we toed their line, which is basically that autism is a genetic condition that has always existed, but has until recently been severely underdiagnosed. They saw us as tools to further their agenda. We were all supposed to take pride in our diagnosis and our neurological otherness. Guest speakers at support group meetings would proudly cite new research claiming as many as 5% to 10% of people might be on their ever-widening autistic spectrum, but they did not welcome my suggestion that this spectrum might encompass the whole of humanity. Then I noticed that not only were alternative views on the MMR controversy being edited out of Wikipedia, but any serious challenges to psychiatrisation. Advanced societies have long had to deal with a tiny subset of the population who pose a serious threat to public safety. Just as we accept that some violent criminals should be locked up to let the rest of us enjoy relative peace and security, it seems reasonable that some extreme neurological conditions may warrant either medical detention or monitored treatment in the community. In my view psychiatry might be only valid as neurocriminology as long as we clearly define for which crimes we need neurological explanations. Over last 30 years the boundaries between sociology, psychology, psychiatry and pharmacology have blurred under the amorphous concept of mental health. Yet to question the mental health agenda is to invite instant ridicule. Dissent is limited to a few nonconformist writers, such as Robert Whitaker author of Anatomy of an Epidemic, who have challenged mass medication or over-diagnosis of mental illnesses.
Redefining Biological Diversity
If we fast-forward ten years, the same lobbies that silenced anti-MMR campaigners and promoted early years mental health screening are now busy supporting transgenderism. Now young children will learn not only about diverse neurological profiles or normalised mental illnesses, but also about a diversity of sexual orientations, family structures and gender identities. Let me be frank. Young boys and girls are impressionable creatures with wild imaginations. It's not uncommon for children to identify as monsters, fairies, supermen, princesses or even as alien species. However, a good parent teaches their offspring to be proud of their biological reality and accept their natural limitations and potentials. A young boy may dream of being a Premier League footballer or a medal-winning athlete. If he doesn't excel in sports, there are plenty of other worthwhile career paths or personal ambitions a young man may pursue. But why would a young boy want to identify as a girl? As a keen swimmer from an early age I sometimes fantasised being reborn as a dolphin. Like many I sometimes wondered what life would be like as a girl. Yet everyone around me treated me as a boy, although I never enjoyed football or took much interest in play-fighting. A relative bought me a toy gun, which failed to enthuse me. I was much more interested in building contraptions. Nobody indulged my fleeting fantasies except in games. Yet all of a sudden a growing number of youngsters identify as the opposite gender. I first became aware of this trend not in real life, but via the BBC school drama series, Waterloo Road, that featured a girl who identified as a boy. The same series had highlighted personality disorders and homophobic bullying too. Now schools in Glasgow are building unisex toilets to avoid embarrassing transgender pupils, a problem that barely existed just 5 years ago.
Joining the Dots
Now you may wonder what all these topics have to do with free speech on matters such as war crimes, terrorist attacks, genetically modified food or nuclear power. You may not care about the scale or culpability of US bombing of Indochina or the exact death toll of Mao Zedong's Great Leap Forward. Most of us tend to leave such disputes to historians, forensic scientists and archaeologists as we lack the means, time or academic background to verify their accuracy. Besides nothing we write today can undo historical crimes against humanity. By contrast our identity as male, female, non-binary, neurotypical or neurodiverse affects us all intimately. Of these only male and female have a firm basis in biological fact. The other categories are largely subjective.
Infantilising the public discourse
If we reduce human life to mere feelings that may be either indulged or closely monitored lest their expression unsettles the social order, we live in a mental prison of infantile emotions regulated by paternalistic experts whom we may no longer hold to account. Maturity means above all else learning to accept your true self and your place in nature and in wider society. That doesn't mean submitting yourself to tyranny or curbing your ambitions, but understanding that you can only gain greater personal freedom, and thus independence, through honest self-awareness. Identity politics based on arbitrary and volatile categories empowers those with the technical means to sway emotions. Once we have acquiesced to restrictions on intellectual freedom to protect victim groups from alleged hate speech, we have effectively relinquished not only personal freedom but any meaningful democratic accountability. Free speech would cease to mean freedom of inquiry and rational debate, but merely the monitored expression of feelings.
Over the last 10 years I have slowly but surely convinced myself the pace of cultural change is accelerating at an unprecedented rate. The only certainty now seems uncertainty itself. Scenarios we deemed unthinkable just five years ago now seem emerging realities. We're all in a way prisoners of our age and may easily lose sight of the wider historical context. As civilisations wax and wane, we'd be foolish to assume our current way of life will continue to progress along the same lines.
Out of the blue I learn the venerable BBC is spending a fair chunk of taxpayers' money to spread its message not in standard English as understood in Britain, the USA, Canada and many other countries, but in West African Pidgin. Apparently Naija or Nigerian Pidgin is now the primary street lingo of over 70 million people in a country whose population is projected to grow from around 190 million today to over 400 million by 2050, unless the fertility rate declines significantly. The BBC has moved its focus away from Europe, though it struggles to hide its clear bias in favour of the EU project. It has admittedly, and perhaps laudably, also expanded its coverage to Hausa, Yoruba and Igbo, Nigeria's three most widely spoken native languages, but I guess its main focus is on the mushrooming urban areas that will grow into Africa's megacities of the mid 21st century. Here Broken reigns supreme. This adjectival noun is the slang term for variants of international English that diverge syntactically, phonologically and semantically from standard Nigerian English, the lingua franca of the country's affluent urban elite.
On the surface one may wonder why the BBC is bothering at all as most educated Nigerians with easy Internet access would much prefer standard English, the main language of their country's press, schools and commerce. However, I suspect our intrepid global media organisation may have a longer-term view. Have the BBC spotted a trend or are they helping to set a trend? Have they merely acknowledged that standard English is giving way to Pidgin in West Africa or are they elevating a street vernacular to the status of urban lingua franca that could serve as a blueprint for a future global sociolect that could merge with other English-based urban dialects around the world in an era of mass migration ? A fluid and rapidly evolving street lingo could also be a good candidate for a future NewSpeak, stripped of the semantic range and subtleties of academic English or other well-established literary languages. Another factor, which I suspect many have overlooked, is the social acceptance or coolness factor of a dialect. Formal variants of languages are seldom cool. They may be the route to academic success and career progression, but can isolate their elitist speakers from the plebeians who have infused their vernacular koiné with demotic phraseology and pronunciation. Likewise the urban masses view native tongues as uncool remnants of their rural past. We may compare global academic English with the posh Received Pronunciation that the BBC used to impose on its reporters. What West African Pidgin may lack in official recognition, it certainly gains in street cred.
Many of us take language for granted. We tend to assume that the current linguistic status quo will only gradually evolve from generation to generation. Back in late late 80s and early 90s as a language teacher and later as a technical translator in Italy, I witnessed and took part in many debates on the growing role of the English language in continental Europe. I sympathised for a while with Robert Phillipson's concept of Linguistic Imperialism and felt perhaps native English speakers enjoyed unfair advantages, but the prime movers behind the apparent Anglicisation of Europe were not native English speakers or their governments, but multinational companies and the emerging globally connected professional classes. In principle Esperanto would have been a much fairer choice for international communication as it would put everyone on a level playing field and has an easy pronunciation with phonetic spelling . Perhaps in a parallel universe where English did not spread far beyond its home island and no other major language filled the void, we may have opted for a neutral artificial lingua franca, but it may well be human nature to gravitate towards the most prestigious and influential modes of communication. While the expansion of English as a universal lingua franca seemed unstoppable, the other main languages of Europe, the Americas and Asia did not disappear. Indeed while French and German may be in relative decline outside their home regions, Spanish and Portuguese have retained their dominance in Latin America. But since the 1990s three big trends have transformed our linguistic landscape.
First the Internet has enabled seamless communication with anywhere else in the world. Geography is no longer a barrier. That helps non-native learners of English to immerse themselves in English-medium interactions without leaving their office or home, but also lets new migrant communities isolate themselves from their adopted countries.
Second the world is literally on the move as never before. People either migrate away from close-knit rural communities where traditional languages prevail to bustling multicultural metropolises or to wealthier countries with better employment opportunities and more advanced welfare provision.
Third the English language itself is evolving at an unprecedented rate even among its native speakers, mainly due to rapid technological and cultural transformation, but also as a result of strong ideological pressures to create new concepts and suppress older categories.
As the ultimate vehicle of cultural expression, language serves four main functions:
Communication
abstraction of complex concepts
social bonding
and cultural identity.
We may think of communication as the mere exchange of facts and instructions, but more often than not it relies on a learned cultural context and a willingness to share strategic intelligence and inner thoughts. Some psychologists, such as Albert Mehrabian in his 1981 book Silent Messages, have suggested most casual communication is non-verbal, i.e. implied via body language, tone of voice, choice of terminology and secondary semantic associations of key words and phrases. Suppose you want to order a drink. The customer and bartender only really need to exchange three pieces of information, an unambiguous description of the desired beverage, its availability and price. Indeed the whole exchange can proceed without a common spoken language. A price list with pictures and international brand names can suffice. However, commercial communication is about much more than just enquiring about the availability and price of an item. It's about establishing a rapport with customers, by learning their predilections and building a network of regular visitors, who not only enjoy your food and drinks, but also your hospitality, your wit and your venue's ambiance. That often means not only sharing a common spoken language, but also cultural attitudes. While the practical aims of knowledge sharing and the expression of complex ideas tend to favour languages with far-reaching prestige and solid literary traditions, the demands of social bonding and cultural identity often lead to fragmentation as speakers adapt to speech patterns transmitted as substrata of earlier indigenous languages. People tend to associate affected standardised speech, as learned at school, with the privileged classes. In Africa's teeming conurbations the linguistic contrast is not so much between colonial European languages and native tongues, but between rival sociolects of what may deceptively seem the same lingua franca.
The continued evolution of global English raises two key questions in enquiring minds. First is how long will what we may loosely call Anglo-American English remain the standard bearer of global communication? This means maintaining full mutual intelligibility with the language commonly spoken by educated North Americans, Britons and Australians with all its idiosyncracies. Many observers have viewed the last century of linguistic convergence as a gradual shift towards the universal adoption of Mid-Atlantic English, relegating the esteemed national languages of Europe and Asia to the status of local dialects, a bit like Welsh today. Some argue that as long as these idioms remain the native tongues of most local citizens, we need not fear their extinction as actively spoken community languages. However, as migratory pressures grow, that's already beginning to change in many European cities where natives have become an ethnic minority.
The second big linguistic issue of our age is the divergence of linguistic registers for radically different social classes. Most academic and scientific publications, usually rich in jargon and poor in prose, are incomprehensible to most non-technical readers. Phonology and morphology may be of great interest to linguists and language learners alike, but what really matters is the range of concepts a language can express. Many conceptual nuances are deeply engrained in our collective psyche transmitted as memes from one generation to the next. By abandoning the languages of our ancestors, we lose touch with our past and adopt a volatile vehicle of communication we cannot truly own as we struggle to adapt to its rapidly changing vocabulary and semantics.
Languages can evolve both to expand and restrict the range of permissible thoughts. Over the last century English has shown a strong tendency towards simplification and abbreviation, often at the cost of clarity and exactitude. However, academic writers can always resort to more conservative Greco-Latin terms to avoid the semantic connotations of more common words. To complicate matters, many previously innocent descriptors have fallen out of favour with the language police as they may reveal unfashionable prejudices and cultural assumptions. We've gone a long way from discussing whether African Americans mind being labelled as black or niggers. Now we debate whether we should rename father's day to special person's day to avoid offending fatherless children. North American students have recently started advertising their preferred pronouns to avoid offending the tiny minority of transsexuals who do not identify as either female or male. Yet cultural revolutionaries are not content with redefining traditional racial, ethnic and sexual categories. They've turned their focus to the realm of psychoanalysis and psychiatry. A person can now be defined by an endless array of arbitrary behavioural patterns. While once school children may have struggled with their parents' cultural identities such as Protestant or Catholic, now they may identify as sufferers of ADHD, social anxiety, depression or gender dysphoria to name but a few new-fangled labels that modern teachers use to describe their students. Psychobabble began to make inroads in everyday English back in the 1980s, but has now transformed the way we relate to neighbours and colleagues.
Our linguistic future depends not only on the rise and fall of regional superpowers or the development of real-time translation applications, but also on our evolution as a species. Will we all join the professional classes and play equal roles in shaping our shared future? Such a utopian vision seems improbable if we contemplate the growing intellectual rift between today's affluent professional classes and the much more numerous underclasses whose monotonous jobs are being automated. If we add CRISPR gene editing technology and cognitive enhancement via microchip implants to the mix, humanity may well diverge into subspecies with a much wider range of intellectual performance than today. Would these disparate groups need to speak the same language and more important would the intellectual elites want the underclasses to understand their deliberations at all ?
Pidgin as a Future Global Sociolect
Anti-imperialists have long had an ambivalent attitude to the languages of their former colonial masters. Different countries have taken different approaches. Some have successfully adopted an indigenous lingua franca where it has gained considerable prestige or is deeply embedded in local culture through literature and religion. Tanzania may have a hundred or more local languages, but Swahili, taught in all primary schools, remains the main link language between communities while English is reserved for secondary and higher education. By contrast English has long been the primary medium of instruction in post-independence Nigerian schools. However, students learn a distinctively Nigerian version of the language as teachers alternate between standard English, Pidgin and snippets from native African tongues. To the untrained ear it can be hard to discern where one language begins and another ends.
Pedagogues have long debated whether children learn best through the medium of their native language if they will later have to learn another more prestigious language anyway to stand any chance in the job market or even be able to communicate at all if they move to the nearest city. Many studies have shown that where a native tongue still prevails in the local community students can progress faster in many core subjects through a standardised version of the language they speak at home because they can grasp new concepts better through semantic associations they have internalised passively through everyday social interactions and play outside school. Alas in practice teachers may not speak the same dialect as their pupils, who may not all share the same mother tongue. Native language teaching works in stable communities, but not in dynamic urban settings. As a result the newly enforced lingua franca is effectively dumbed down to a level that facilitates communication between students and teachers. Modern teaching methods in mainstream state schools emphasise inclusiveness and self-esteem rather than excellence and rigour. Not surprisingly the Nigerian business classes tend to send their children to private schools with smaller class sizes and better educated teachers. However, most West African children attend state schools with average class sizes of 50 to 60 and poorly paid teachers who impart their own demotic variant of the lingua franca. Peer pressure clearly favours Pidgin, while standard English serves mainly as a written language outside classrooms.
Nigerian Pidgin is of special interest to sociologists and linguists alike because its dialects form a continuum from informal Standard Nigerian English through urban sociolects to local vernaculars more heavily influenced by native tongues. Some have suggested that Naija could evolve into a more accessible version of pan-African English, discarding native English's impure vowels and trickier consonantal clusters and further simplifying its grammar.
Some aspects of Naija resemble the kind of street slang you may hear in London's multicultural schools where most pupils learn English as a second language. One of the quirkier rules of English grammar is the use of the present perfect tense (e.g. I have lived in England for six years) for an event that started the past, but is still ongoing. Most other languages use the present tense in these cases, e.g, I live in Lagos for six years (I've lived in Lagos for six years in 20th century native English). Until recently such usage would have appeared unnatural to most native speakers of English, but it's creeping into London English and few teachers make any effort to correct such aberrations being more concerned with spelling and classroom discipline. Cockney has all but died out. In its place new Londoners have adopted Multicultural London English, a melange of late 20th century estuary English, Jamaican and Pakistani English.
If mass migration continues at the current rate, and it may well accelerate, the emerging lingua franca of the world's interconnected megacities may resemble Naija more than any variety of native English. Could we be witnessing the withering of traditional ethnic languages and emergence of global sociolects in a new extreme form of diglossia or polyglossia? In this scenario the language we now call English would split into three sociolects with only partial mutual intelligibility. The planet's professional elites would converge on a tame version of North American English rich in Greco-Latin terminology and new technical jargon, but devoid of vernacularisms peculiar to native variants of English. Its syntax and pronunciation would gradually evolve in a similar way to Middle Latin jettisoning the quirkier aspects of Anglo-Saxon grammar. Meanwhile native varieties of English would lose their status as linguistic standards to which others should aspire, while urban Pidgin English would rise in prominence gaining hundreds of millions of new native speakers as Africa's population grows. At some stage Pidgin, as understood in Lagos, London and Mumbai may be more useful to globetrotters than the quaint Anglo-Saxon dialects of Iowa, Yorkshire or New Zealand.
What do corporate globalism, Islamic fundamentalism, communist idealism and neo-fascist romanticism all have in common besides being abstract isms? If you look at their attitudes to the key ethical questions of our age, their notional position on the left-right spectrum or their virtuosity in the public mind, they may appear at variance or even diametric opposites. Communists may wish to abolish private property, while neoliberal corporates may want to stick a price tag on everything from childcare, healthcare, hygiene, clean water to fresh air and open spaces. Communists and neoliberals may welcome gay rights and non-traditional families, while fascists and Islamists may enforce heteronormativity by severely punishing digression from an official view of sexual morality. What unites these ideologies is not their exact interpretation of human morality, justice and freedom, but their advocacy of a universal belief system, the notion that we are collectively progressing on a way road to a better tomorrow. They represent variants of collectivism, defined as allegiance to large companies (corporatism), to a monotheistic religious cult (Islamism), to an egalitarian ideal that does away with private property and competition (communism), or to the resurrection of a historically successful civilisation associated with a specific national community (fascist romanticism). Each of these absolutisms expects its denizens to adapt their behaviour to the needs of economic growth or social development, rather than to serve the best interests of their family or close-knit ethnic community, which have historically been our primary motivators. Put another way, these belief systems beseech us to worship different gods, be it big business, Allah, the vanguard party or one's mighty fatherland.
Blasts from the Past
Some academics have predicted that given current demographic and cultural trends within the Muslim diaspora, much of Western Europe and parts of North America may become part of a global Caliphate. Like communism and neoliberalism, Islam has universal ambitions. However, it relies on technology developed mainly in the non-Muslim world to feed, clothe and accessorise its growing army of followers. Should our current society collapse due to cultural decadence and a growing concentration of power in a technocratic elite, Islam may be poised to fill the void, but I doubt our current ruling classes would be very happy about handing over power to a technically illiterate theocracy. whose inability to deliver the goods, i.e. manage an economy that can satisfy their people's needs and desires, would lead to a never-ending cycle of civil wars just as we see in much of the Islamic world today. However, the spectre of Islam may serve other purpuses that suit the interests of our leading multinationals, who now need compliant consumers and malleable participants in social engineering experiment more than dependable workers. The growth of culturally incompatible parallel communities empowers the state to monitor every aspect of our lives lest we transgress.
The demographic transition of the West from mainly white European Christian countries to multiethnic, multiracial and multifaith societies has already begun to trigger a backlash from nostalgic nationalist or conservative opposition groups, aiming at least to slow the rate of cultural change. This can lead to strange alliances between those more concerned about the decline of family values among the native populace, mainly Christians, and those who fear the influx of migrants with divergent cultural backgrounds may reverse the liberal gains of recent decades on women's and gay rights. To explain the cognitive dissonance of the progressive alliance that embraces both Muslim immigration and trangenderism, critically thinking conservatives have coined the term regressive left, i.e. wishful thinkers who turn a blind eye to widespread sexual abuse within the growing Muslim communities while dismissing working class natives as low-information voters at best and knuckle-dragging racists at worst. Unlike Europe, the USA has maintained two important intellectual traditions, the libertarian right and small-government conservatism. Both groups are often critical of US foreign policy and crony capitalism. Libertarians may oppose welfarism, but support individual liberty and alternative lifestyles, e.g. favouring the legalisation of narcotics. Their attitude may overlap with some conceptions of anarchism. American Conservatives want to redress the balance of power away from central governments and large corporations to families, community organisations such as churches and small businesses. While conservatives support their country's right to self-defence as good patriots, they oppose military adventurism abroad unless they can be persuaded a foreign country poses an immediate threat to national security. However, both of these groups are now often labelled as alt-right or even far right for their politically incorrect views on welfare, immigration or sexuality. Growing sections of American working class now identify more with conservatives than with cosmopolitan liberals. We see a similar pattern across Europe too. The real divide is no longer left vs right, but conservatism vs radicalism. The multifarious strands of the traditionalist opposition disagree about which aspects of our cultural heritage we should conserve. A tiny minority of Americans and Europeans sympathise not with inclusive and philanthropic liberal traditions, but with negative nationalism and/or white supremacy, i.e. the notion that some ethnic or racial identities are not only superior to others, but have a right to subjugate and suppress other ethnic or racial groups they consider inferior. Some may sympathise with defunct dictatorships, downplay or deny their crimes or wish to resurrect racial segregation, all requiring state intervention and restrictions on individual liberty at odds with either social conservatism or libertarian capitalism, which have many African Americans such as Thomas Sowell or Ben Carson in their ranks. However, today's power brokers have long abandoned European ethnocentrism or Anglo-Saxon cultural hegemony in favour of a multicoloured universalism.
I suspect our social planners and business leaders view anachronistic white nationalists in the same way as they view regressive Islamists, i.e. a bunch of useful idiots whose feelings can be easily manipulated and whose spectre serves to justify more censorship, surveillance and social conditioning. The Trump phenomenon pandered to a mix of social conservatism and American exceptionalism. The perceived threat of gun-toting hillibies and latter-day apartheid supporters serves to justify more surveillance and counterbalance the threat of radical Islam. I can't help but notice how YouTube now interjects short videos against both Islamic extremism and Far-right extremism before videos critical of globalisation and/or Islam. Are the authorities worried I may join ISIS or a tiny Neo-Nazi sect of Hitler admirers or do they want to suggest that any alternatives to their narrative means siding with unpalatable genocidal extremists?
Capitalism morphing into Corporate Communism
For many decades we've largely bought the myth that the system we have is a mix of liberal democracy and free market capitalism because whatever its flaws it has afforded us not only the fastest rate of technological innovation ever experienced, but the illusion of greater personal freedom, which is something we all yearn for alongside good health, security and social bonding. Today freedom is often mistaken for indulgence in commercialised activities, but such synthetic escapism is only made possible by technology we cannot fully control. A long-haul air passenger is at the mercy of sophisticated jet propulsion engines and aircraft guidance systems. A motorist relies not only advanced automotive technology, but on an extensive road and fuel delivery network as well as on coordinated traffic management. You may loathe big oil or oppose nuclear power, but how are we going to generate all the energy we need to facilitate our modern high consumption lifestyle? Moreover, demand is rising as millions of people in what we used to call the Third World now want to emulate the materialistic lifestyle they see via a multitude of media, observe in the wealthier suburbs of their cities and hear about from friends and relatives who have moved to Europe or North America. Just as billions seek to live the American dream, millions of low and medium-skill occupations are being automated. No sooner have hundreds of thousands of new immigrants gained temporary employment Uber cab drivers undercutting traditional taxi drivers in cities as diverse as London, New York or Paris as Uber itself, once a great proponent of relaxed migration controls, announces plans to phase in driverless cars. It's only a matter of time before many other mundane jobs that involve a degree of mental and physical dexterity beyond the capabilities of first generation domestic robots give way to smart automata. As time goes by, I forecast only three categories of remunerative jobs will remain outside low-tech backwaters:
All three overlapping sectors of human enterprise will require either an exceptionally high IQ or outstanding talents. This effectively means within the next generation (usually around 25 to 30 years) only a small minority will pursue competitive careers to boost their status and/or income. Underemployment is the one problem that laissez-faire capitalism cannot address. Unless capitalism, albeit with large conglomerates and substantial state intervention, can motivate most of its economic participants, it will implode as the workless masses fail to respond to its incentives.
Universal Welfarism
Now, more and more big business leaders are coming out in favour of universal basic income, which could transform most adults from active participants in a competitive economy to passive consumers and guinea pigs in a giant social engineering experiment. In reality most citizens of Western countries struggle to compete in the labour market and the hundreds of millions of third worlders aspiring to the American way of life may never get a chance to earn a living. Currently in the UK you have to earn more than 35K a year on average to contribute more in taxes than you consume in services. The maths is not that hard. Public spending stands at a whopping 780 billion for the year 2016/17, that's 23 thousand per worker in direct and indirect tax. Yet the average wage is still around 28K. That means most workers are already subsidised and rewarded more for compliance or good behaviour than actual work that really contributes to society. The range of jobs available at the lower end of the salary scales becomes more absurd by the day. Rather than serve customers at checkout tills, shop assistants now monitor automated checkouts. Soon rather than stacking shelves, supermarket workers will monitor shelf-stacking robots. More and more work not only in customer relations, but in the mushrooming awareness raising business. That's right, people get paid for promoting a concept or a lifestyle option rather than a tangible good or service. Expect this number to grow as the boundary between voluntary political activism and subsidised lifestyle evangelism blurs. Who could seriously believe that the likes of Oxfam, Save the Children or Medicins sans Frontiers are funded mostly by voluntary donations from cash-strapped private citizens? Who decided to use their finite resources to hire ships to facilitate mass migration from Northern Africa to Europe, often against the wishes of local authorities on the ground. Well-funded NGOs have been caught colluding with people traffickers within Libya's coastal waters, effectively acting as a ferry service under the pretext of saving lives. To understand the scale of the problem before us, just consider the population of Nigeria alone is rising by 4 to 5 million a year and is projected to hit 300 million by 2036, almost entirely due to a high fertility rate that has not fallen in line with a massive decline in infant mortality and an equally impressive rise in mean life expectancy. Worse still Nigeria is now a net importer of food and domestic demand for energy is growing faster than the proceeds of its substantial but finite oil reserves. It may soon be unable to sustain its increasingly urbanised citizens. Could we not better empower Africans by promoting sustainable development through lower fertility rates? There are two ways to attain these ends. One is through more military interventionism, e.g. meddling in the many civil wars erupting in countries under significant environmental stress or forcing local governments to implement the LGBTQ+ agenda. The other approach is simply to leave these people alone and let them find their own route towards a more sustainable future, but without us relying on their natural resources. Unfortunately, isolationism and protectionism have earned a bad name. Simple leaving the Middle East and West Africa to rot in their own environmental nightmare will not prevent civil wars and human misery, but it may stop such mayhem spreading to the more stable societies of Western Europe and North America, thus preserving the liberal traditions we hold dear and setting an example for others to follow. Besides coercion is not necessary to transition from high to low birth rates. Most European countries now have fertility rates below replacement level as the relative cost of raising a child rises. As we adapt to a future where only highly educated professionals can earn a living through their own endeavours, why would we have more children than we can reasonably nurture? If we rely on the State to bring up our children and inculcate in them new cultural values at odds with our instincts, why should we bother having children at all?
https://www.youtube.com/embed/gEPdOZbyzbw
Communism for the Masses and Liberalism for the Elite
If you ever aspired to democratic socialism, the last 40 years have been very disappointing, as mainstream social democratic parties have embraced big business and the USSR collapsed. Nothing ever seems to change unless banking cartels and tech giants want it. Have they concluded that the masses can no longer compete in the free market?
It saddens me to admit it, but I once hoped capitalism would give way to anarcho-communism, a patchwork of egalitarian communes in a utopian world devoid of armies and extreme concentrations of wealth. In my naive adolescent mindset the Soviet Union, the People Republic of China, Cuba and North Korea were at best deformed workers' states and at worst despotisms antithetical to the kind of laid-back sharing society I envisaged. Ironically the only viable examples of communalism have always sprung from close-knit and culturally homogenous communities, i.e. people who share an elaborate set of ethical rules and customs. Once such societies grow beyond a basic level of complexity and have to accommodate a wider range of cultural backgrounds and social attitudes, they inevitably have to adopt more coercive means to maintain social stability. Yet if such societies fail to grow out of their rudimentary forms, they will inevitably fail to develop the technological means to improve people's quality of life and to correct the cruel injustices of mother nature. Ever since the industrial revolution, no system has succeeded in raising people's material living standards more than capitalism. Even China abandoned its Maoist command economy to embrace state-managed capitalism. Today, the State accounts for a larger share of the economy in most of Western Europe than it does in China. Yet as corporate cartels behave more like governments via their NGOs and transnational organisations, we may soon see a merger between the Chinese and European models with democracy reduced to little more than choreographed consultation exercises. Competition will work on two levels. The professional elite of technical whizz-kids, scientists, social planners, media executives and entertainers will continue to compete and lead parallel lives in a liberal bubble with exclusive access to secluded resorts and gated neighbourhoods. Meanwhile the masses reliant on UBI (universal basic income) will be rewarded for their compliant behaviour. Some may attain relative privileges by acting as model citizens, while others will be relegated to a closely supervised life in an urban jungle of interconnected megacities. Those who fail to comply, especially those whose dissident ideas attract a following, may be treated as sufferers of mental disorders. The hate speech laws now being enforced in countries as diverse as Canada, Turkey, Germany and China, could effectively disable you as a citizen in our basic income panacea. Just imagine the option of either repenting one's conservative views on the sexual dimorphism of human beings or having one's bank account deactivated and access to social housing and employment denied. This dystopian future is no longer just a fanciful science fiction, but a reality the Pentagon is preparing for.
Hardly a week passes without a brand new high profile campaign against the Orwellian concept of hate speech, perceived public ignorance or the spectre of unofficial fake news. Naturally ignorance no longer denotes an absence of knowledge, but a failure to internalise a specific worldview or cultural attitude. By the same logic we need not worry about officially certified fake news, because no doubt experts wiser than we have sanitised the truth for the greater good of humanity, while evil dissidents probably have ulterior motives.
Presumably all enlightened progressives should welcome the arbitration of third party organisations over all contentious social, scientific, historical, economic or moral issues. It's a truism that none of us, no matter how wise or intellectually gifted we may be, could conceivably fully comprehend all controversies that affect our lives. At some stage we have to place our trust in someone who has had the time, intellect and resources to gather hard evidence and present it in a succinct and readable format. Who is qualified to decide on issues as complex as nuclear energy, arms sales to foreign regimes, support for rebel militias in entangled ethno-religious conflicts, genetic engineering of human embryos or sex education in primary schools? Can we trust the general public to reach rational conclusions on these matters based on incomplete data and swayed by emotions?
How do we make sense of the daily deluge of confusing and conflicting information about our rapidly changing world? Surely we need some sort of independent verification service to help us sort the wheat from the chaff. This begs the question, whose interests do these non-governmental fact checking outfits serve? Do they just want to give us raw data and let us make our own minds up or do they want to discredit any evidence that runs counter to their preferred narrative and may lead a larger cross section of public opinion to rebel against the policies that major corporate and state organisations are seeking to implement through deceptive means ?
Indeed as soon as someone accuses the government or big business of deceiving the public, they may attract the epithet of conspiracy theorist or tinfoil hat wearer. We've gone a long way from the days when these slurs were mainly aimed at quirky nostalgics uncomfortable with the implications of modern science and technology. Some Americans genuinely believe the Lunar Landing was a hoax staged in Iceland or possibly in film studios. Others believe extraterrestrial creatures have landed on our planet. Without evidence, this remains nothing but wild conjecture and given the sheer size of our galactic neighbourhood exceedingly unlikely. Most UFO sightings may be exactly what the term suggests, unidentified flying objects, in all likelihood meteorites or military aircraft. However, now it's often those of us who doggedly insist on scientific truth who fall foul of the new postmodern orthodoxy on subjects as diverse as gender identity to the sustainability of rapid mass migration.
On Wednesday, Labour MP, Sarah Champion, resigned her position on the front bench for having told the truth about mainly Muslim rape gangs targeting mainly white (or at least non-Muslim) teenage girls in a popular tabloid newspaper, the Sun, which the left, myself included, has long despised. I could think of few cases that could better exemplify the problem with politically correct censorship of both open debate and objective investigation as this. Her Labour colleagues have accused her sensationalism bordering on racism and collobarating with the hated Murdoch press, yet at the end of the day what matters is not what the liberal intelligentsia believe today, but what diligent historians will conclude tomorrow. Who's right, obedient Guardian columnists who pretend there are no irreconciable cultural differences between sizable sections of the growing Muslim community and the indigenous population or tenacious journalists such as Douglas Murray and Raheem Kassam, author of No Go Zones, who challenge the new orthodoxy? Should we await an official report to reassure us that our benevolent authorities are looking after our best interests or should we challenge media bias and demand both truth and common sense solutions? Now imagine a near future where the truth about rape gangs is no longer contested by rival sections of our media, but is flagged as hate speech and all Internet searches on such issues point to fact-checking services that essentially obfuscuate reality through selective statistics and emotional arguments.
So let us for the sake of argument agree that both racism and sexual abuse are morally reprehensible, but we have a logistical problem here. If the main concern of the police and social services were the welfare of vulnerable teenage girls, it would be an open and shut case once they had sufficient evidence to prosecute the perpetrators. Don't get me wrong in all such cases we need to corroborate evidence on the ground to prevent the police from arresting innocent participants in consensual sexual encounters. However, the recent trial of a Newcastle-based grooming gang follows a familiar pattern seen up and down the country. Young playboys, mainly of South Asian Muslim descent, lure working class non-Muslim teenagers to sex parties plying them drugs such as cannabis and mephedrone. As detailed in Peter McLoughlin's book Easy Meat: Inside Britain's Grooming Gang Scandal, these organised gang bangs have been going on for some time, but the establishment colluding with the regressive left have done their best to hush up and downplay the scale of this phenomenon. When the Rotherham case first hit the news, many viewers of mainstream news programmes could be forgiven for thinking it was isolated to one town. Ever since the authorities have been in damage limitation mode. Yet Channel 4 journalists have known about it since the suppressed 2004 documentary Edge of the City.
An online campaign has been launched to try and stop Channel 4 from airing a documentary that features claims Asian men are grooming white girls for sex. Edge of the City, set in Bradford, had been shelved in May after police warned it could incite racial violence ahead of local and European elections. The Black Information Link website asks readers to lobby Channel 4, police and the Culture Secretary to stop the film.
Some wishful thinkers may prefer to believe that Britain's growing Muslim communities are integrating just fine with the settled population and share our wonderfully enlightened liberal values on women's rights, sexuality and tolerance of diverse lifestyle choices. They may prefer to disregard the higher fertility rate of Muslim families or their higher dependence on social welfare (a consequence of larger families and widespread inbreeding). Indeed any problems that cannot be easily swept under the carpet are often explained away as by-products of past Western imperialism or of despotic regimes, which our enlightened governments opposed.
However, if objective analysis of hard facts revealed that not only have hundreds of thousands of British non-Muslim girls been systematically targeted by gangs of mainly Muslim young men, but such behaviour is deeply engrained in their culture, some may conclude that in the interests of community cohesion and indeed the safety of vulnerable teenagers (some boys have also been targeted), we should restrict further immigration from mainly Islamic regions without extensive background checks. You see in our private lives we'd behave in more rational ways. We may welcome our new neighbours and be pleased for them to play with our children, as long as we can agree on a core set of shared cultural values. Until recently we did not need social workers or pervasive surveillance to manage community affairs. Neighbours would look out for each other and any transgressors would soon be identified and dealt with. Within a culturally homogeneous community people know the bounds of acceptable behaviour. Tolerance is a wonderful word when applied to diverse cuisines, music or literary traditions, but not when when our naive tolerance blinds us to hateful intolerance and we become an ethnic minority in what used to be our parents' homeland. Indeed the whole concept of homeland is anathema to globalists, who imagine the world as some sort of playground or university campus interspersed with national parks and connected by airports and high speed rail.
The trouble is the truth is seldom convenient and often ugly. Human beings can be violent, selfish, vindictive and morally corrupt, but we can also be loving, resourceful, creative and conscientious. In different circumstances the same human beings can behave in very different ways with radically different outcomes, but we are not all the same. Some of us cope very well with stress and take heightened competition in our stride. Others thrive best as loyal members of a team learning mainly through social osmosis. Indeed creative or critical thinkers often make very bad team players, but our modern world would be very different without the innovations of a non-conformist and often reclusive minority. Successful societies need to harness the best of both mindsets. If we rely exclusively on experts endorsed by our dominant institutions, we risk closing our minds to institutional bias that serves our true rulers' agenda.
Shaming Dissenters
Speaking out against organised rape gangs may seem a no-brainer in a society that almost universally condemns such acts, but not when it conflicts with other priorities, such as facilitating cultural change to undermine the self-determination of all viable national communities. When the progressive media starts talking in terms of Islamophobia, transphobia (a term that only entered the Oxford Dictionary in 2013 after a petition) and hate speech, alarm bells should ring. As soon as one dissents on issues as diverse as the environmental sustainability of mass transfers of people from poorer countries or state-funded fertility treatment for lesbian couples, one is labelled a hater. People are named and shamed for defending hard science on building viable communities and respecting natural biological differences.
Can state planners really want to simultaneously promote tolerance of an ideology, Islam, that abhors sexual deviance and treats women as sex slaves, while teaching young children that gender is a social construct rather than a biological reality? Today in Canada one may be arrested for protesting against Islamisation of one's neighbourhood, but also for failing to use the correct gender pronouns for a tiny minority of transsexuals who fail to identify as either male or female. While Islam and transgenderism (or the LGBTQ+ agenda) would seem to lead in opposite directions on sexual ethics, both dogmas push us towards more social interventionism and greater surveillance. I suspect what we lazily call the globalist elite for want of a better word, will only tolerate the rapid Islamisation of many European and North American neighbourhoods until they devise means to subvert this culture too. Indeed most Muslims today would feel utterly ashamed of the grooming gangs that blight towns and cities across Britain, the Netherlands and other Western countries with large concentrations of randy Muslim males. Maybe these young men have been corrupted by exposure to Western decadence. Maybe the guardians of their female victims failed to protect their daughters against dangerous sexual predators. Whichever way, the multicultural experiment is failing the underclasses, namely those least responsible for Britain's imperial past.
https://www.youtube.com/embed/d5IZ16UpE7U
I wonder if John Lennon would welcome the new idealism embraced by the bankers and warmongers he once decried.
