Consumption inequality is rising

In the last thirty years, consumption inequality has risen as fast as income inequality.

It has been a common belief that, while income inequality has risen rapidly in the west generally, and the United States specifically, inequality of consumption has travelled a much milder trajectory. Many reasons have been given for this effect, which was seen in a number of studies and generally assumed to be true.

Some argued that the divergence between the two was due to the unsustainable bubble of consumer credit; while the rich were getting richer faster than the poor were getting less poor, both ended up with mobile phones and flatscreen TVs, but the latter bought them with borrowed money. This, of course, leads those like Edwina Currie to argue that poor people aren't really poor because they have nice things.

Another interesting point raised off the back of the figures was the claim that it was entirely understandable, since the marginal utility of money declines pretty quickly. Thus, the explanation goes, income growth at the top end doesn't increase consumption all that much, since there isn't much to spend that money on. If this is true, then consumption inequality would indeed rise slower than income inequality in countries where absolute poverty is rare.

Now, though, it seems that both these arguments may come from faulty premises. A new paper from the American National Bureau of Economic Research argues that actually, consumption inequality has been rising at much the same rate as income inequality.

The authors write (£):

There is now mounting evidence that the [consumer expenditure survey, the source of many of the claims of divergence] is plagued by serious non-classical measurement error, which hinders the extent to which definitive conclusions can be made about the extent to which consumption inequality has evolved over the last three decades. . . 

Consumption inequality within the U.S. between 1980 and 2010 has increased by nearly the same amount as income inequality

And conclude:

Across every other measure of consumption we analyzed, consumption inequality increased substantially.

Of course, the same questions apply to consumption inequality as do to income inequality: why does it actually matter? So long as everyone can consume the essentials, does the difference between them and the rich have any effect?

The answer is one that Adam Smith hit upon over two centuries ago (although you are unlikely to find the libertarian Adam Smith Institute quoting it): what the rich can afford has a material effect on what is essential.

In The Wealth of Nations, published 1776, Smith wrote:

A linen shirt, for example, is, strictly speaking, not a necessary of life. The Greeks and Romans lived, I suppose, very comfortably, though they had no linen. But in the present times, through the greater part of Europe, a creditable day-labourer would be ashamed to appear in public without a linen shirt, the want of which would be supposed to denote that disgraceful degree of poverty, which, it is presumed, nobody can well fall into without extreme bad conduct.

Custom, in the same manner, has rendered leather shoes a necessary of life in England. The poorest creditable person, of either sex, would be ashamed to appear in public without them. In Scotland, custom has rendered them a necessary of life to the lowest order of men; but not to the same order of women, who may, without any discredit, walk about barefooted.

In France, they are necessaries neither to men nor to women; the lowest rank of both sexes appearing there publicly, without any discredit, sometimes in wooden shoes, and sometimes barefooted. Under necessaries, therefore, I comprehend, not only those things which nature, but those things which the established rules of decency have rendered necessary to the lowest rank of people.

Cartoonist Ruben Bolling sums the argument up in eight panels.

To Smith's list we can reasonably add mobile phones (required for much shift work), computers (essential for jobseeking) and, in much of the country, cars. Consumption inequality adds to this list from the top end even as the bottom end remains unable to afford it.

Hat tip to Matt Yglesias for the paper.

A Tajik migrant texts in Moscow. Mobiles are an essential tool worldwide (Getty)

Alex Hern is a technology reporter for the Guardian. He was formerly staff writer at the New Statesman. You should follow Alex on Twitter.

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The Women's March against Trump matters – but only if we keep fighting

We won’t win the battle for progressive ideas if we don’t battle in the first place.

Arron Banks, UKIP-funder, Brexit cheerleader and Gibraltar-based insurance salesman, took time out from Trump's inauguration to tweet me about my role in tomorrow's Women’s March Conservative values are in the ascendancy worldwide. Thankfully your values are finished. . . good”.

Just what about the idea of women and men marching for human rights causes such ill will? The sense it is somehow cheeky to say we will champion equality whoever is in office in America or around the world. After all, if progressives like me have lost the battle of ideas, what difference does it make whether we are marching, holding meetings or just moaning on the internet?

The only anti-democratic perspective is to argue that when someone has lost the argument they have to stop making one. When political parties lose elections they reflect, they listen, they learn but if they stand for something, they don’t disband. The same is true, now, for the broader context. We should not dismiss the necessity to learn, to listen, to reflect on the rise of Trump – or indeed reflect on the rise of the right in the UK  but reject the idea that we have to take a vow of silence if we want to win power again.

To march is not to ignore the challenges progressives face. It is to start to ask what are we prepared to do about it.

Historically, conservatives have had no such qualms about regrouping and remaining steadfast in the confidence they have something worth saying. In contrast, the left has always been good at absolving itself of the need to renew.

We spend our time seeking the perfect candidates, the perfect policy, the perfect campaign, as a precondition for action. It justifies doing nothing except sitting on the sidelines bemoaning the state of society.

We also seem to think that changing the world should be easier than reality suggests. The backlash we are now seeing against progressive policies was inevitable once we appeared to take these gains for granted and became arrogant and exclusive about the inevitability of our worldview. Our values demand the rebalancing of power, whether economic, social or cultural, and that means challenging those who currently have it. We may believe that a more equal world is one in which more will thrive, but that doesn’t mean those with entrenched privilege will give up their favoured status without a fight or that the public should express perpetual gratitude for our efforts via the ballot box either.  

Amongst the conferences, tweets and general rumblings there seem three schools of thought about what to do next. The first is Marxist  as in Groucho revisionism: to rise again we must water down our principles to accommodate where we believe the centre ground of politics to now be. Tone down our ideals in the hope that by such acquiescence we can eventually win back public support for our brand – if not our purpose. The very essence of a hollow victory.

The second is to stick to our guns and stick our heads in the sand, believing that eventually, when World War Three breaks out, the public will come grovelling back to us. To luxuriate in an unwillingness to see we are losing not just elected offices but the fight for our shared future.

But what if there really was a third way? It's not going to be easy, and it requires more than a hashtag or funny t-shirt. It’s about picking ourselves up, dusting ourselves down and starting to renew our call to arms in a way that makes sense for the modern world.

For the avoidance of doubt, if we march tomorrow and then go home satisfied we have made our point then we may as well not have marched at all. But if we march and continue to organise out of the networks we make, well, then that’s worth a Saturday in the cold. After all, we won’t win the battle of ideas, if we don’t battle.

We do have to change the way we work. We do have to have the courage not to live in our echo chambers alone. To go with respect and humility to debate and discuss the future of our communities and of our country.

And we have to come together to show there is a willingness not to ask a few brave souls to do that on their own. Not just at election times, but every day and in every corner of Britain, no matter how difficult it may feel.

Saturday is one part of that process of finding others willing not just to walk a mile with a placard, but to put in the hard yards to win the argument again for progressive values and vision. Maybe no one will show up. Maybe not many will keep going. But whilst there are folk with faith in each other, and in that alternative future, they’ll find a friend in me ready to work with them and will them on  and then Mr Banks really should be worried.