"I have long argued that the giving of offence, and even hate speech, should be a moral matter but not a matter for the criminal law. That is as true on the football pitch as on the streets. We should always challenge racism. We should also always challenge attacks on liberties in the guise of faux antiracism." Kenan Malik

Opinion: Moral Poverty And The Riots.

by Kenan Malik

The riots, David Cameron told Parliament this week, revealed a ‘deep moral failure’ in British society. It’s an argument echoed by many others, from Melanie Phillips to the Archbishop of Canterbury. The language of morality, and of moral failure, comes easily to the lips of rightwing politicians and pundits, being all too often a means of individualizing social issues, of pinning the blame on some of the weakest in society for the problems caused by public policy, social inequality and economic failure.

The fact that the right has appropriated the language of morality has led many on the left to ignore moral arguments, indeed often to see such arguments as reactionary. That is a fatal mistake. Morality is as important to the left as it is to the right, though for very different reasons. There is no possibility of a political or economic vision of a different society without a moral vision too. Moral arguments lie at the heart of our understanding of social solidarity, and of the distinction between notions of social solidarity and pious rightwing claims of ‘we’re all in it together’. And that is why it also has to be at the heart of our understanding of the riots.

My starting point in thinking about the riots is that, as I put it in my previous post,

The polarisation between the claim that ‘the riots are a response to unemployment and wasted lives’ and the insistence ‘the violence constitutes mere criminality’ makes little sense. There is clearly more to the riots than simple random hooliganism. But that does not mean that the riots, as many have claimed, are protests against disenfranchisement, social exclusion and wasted lives. In fact, it’s precisely because of disenfranchisement, social exclusion and wasted lives that these are not ‘protests’ in any way, but a mixture of incoherent rage, gang thuggery and teenage mayhem. Disengaged not just from the political process (largely because politicians, especially those on the left, have disengaged from them), but also from a sense of the community or the collective, there is a generation (in fact more than a generation) with no focus for their anger and resentment and no reason to fear or feel responsible for the consequences of their actions. That is very different from suggesting that the riots were caused by, a response to, a protest against, unemployment, austerity or the cuts.

There is little doubt that that poverty and joblessness scar large areas of Britain and that the vicious public spending cuts will vastly exacerbate the problem. Tottenham, for instance, is among London’s poorest boroughs, with 54 applicants chasing every registered job vacancy. Britain is less equal, in wages, wealth and life chances, than at any time for a century. A map of the London riots matches almost exactly the map of the most deprived areas in London.

And yet, it is difficult to view the rioters simply as members of an ‘underclass’. ‘Many of the people involved’, the criminologist professor John Pitts suggested, ‘are likely to have been from low-income, high-unemployment estates, and many, if not most, do not have much of a legitimate future’. In fact the rioters appear to be far more socially diverse. Among the first looters who appeared in the courts this week were a graphic designer, a youth social worker, an estate agent, a teaching assistant, a forklift operator, a lifeguard, a chef, a postman, a hairdresser and students. How representative these are of the rioters as a whole remains to be seen. The picture emerging, however, is one of riots in which it was not just the jobless and the poverty stricken who were causing the mayhem.

What the riots revealed was a second kind of poverty that also stalks Britain, that as well as economic poverty there exists moral poverty, too. Television pictures of a group of youths pretending to help a young man injured in the riots while casually, and callously, robbing him were flashed across the world this week, pictures that seemed to express the moral deficit of the rioters. It is striking how little the rioters seemed to care for their own communities and how self-destructive their actions appeared to be.

The question of moral failure is, therefore, central to any discussion of the riots. The trouble with the post-riot debate is that the very politicians who have helped create the moral deficit through their social and economic policies are now looking to blame everyone but themselves for the consequences. In that sense they are as self-regarding and nihilistic as the rioters themselves.

The relentless promotion of the market ideology over the past three decades has helped fragment society, tearing apart social bonds and creating a nation of isolated individuals. In many communities the authority of institutions, from families to trade unions, that once socialized young people and inculcated moral values have been broken. At the same time, the introduction of the market ethos into every area of life from education to health to the arts has helped institute an instrumental ethic in which all that has come to matter is value for money and in which wider social needs and moral issues have been ignored.

Having broken communities and eroded social bonds through the unremitting promotion of the market, politicians responded both by, ironically, expanding the scope of the state and by blaming the poor. Where once families and collective institutions helped define right and wrong, increasingly the state has stepped in to impose such social norms, through everything from citizenship classes for children to parenting courses for adults. As a result, morality has come to be seen not as difficult choices that one has to wrestle with, or as norms that one works through within a collective setting, but as a set of predetermined rules provided as a state hand-out. Morality has ceased to be ours.

At the same time, politicians have increasingly taken to blaming the poor themselves, rather than their social and economic policies, for the breakdown of family life, a lack of social values, a selfish disregard for the needs of others, and a rampant consumerism. The same values that many tolerate among bankers are condemned in the poor and the unemployed. And with condemnation has come repression, from increased CCTV surveillance to punitive workfare rules.

Because the right has appropriated the arguments about moral failure, many on the left have rejected moral arguments altogether. The left talks much about the social and economic impact of neo-liberal policies. But little about its moral impact. Such willful blindness is dangerous. The questions about economic and social poverty, about unemployment and the cuts, are closely related to the questions about moral poverty, about the breakdown of social solidarity and the rise of a nihilistic culture. There can be no challenge to mass unemployment and the imposition of austerity without the restoration of bonds of social solidarity. We cannot, in other words, cannot confront economic poverty if we do not also confront moral poverty. We need to remake our own language of morality, reforge our own moral norms.

Ironically, perhaps, the way forward has been shown by some of those who stood up to the rioters. In many communities, local people patrolled the streets, protected buildings and confronted rioters. They did so largely because the police were unable or unwilling to help. In one sense, such community action helps camouflage the government’s public expenditure cuts, making up for the services the state should be providing. But, in another sense, such action is much more than an ersatz form of Cameron’s Big Society. In taking matters into their own hands, and in accepting responsibility for their own communities, those who stood up to the rioters were taking the first steps towards restoring the moral deficit by recreating the bonds of social solidarity.


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