Laurie Penny: I’ve turned 25, but the world won’t let me be a grown-up

We are old enough and ugly enough to build a better future for ourselves.

It happens without warning. At some point between the first time you hear an ironic remix of the cartoon theme tunes of your childhood and the expiration of your Young Person's Railcard, you wake up one morning and something has changed. Under the puppy fat and pimples, your face has begun to emerge, and so has your future. You have become, however inadvertently, an adult.

By the time I finish this column, I will be 25 years old. Growing up is always an odd process, but since I graduated from university, it has become more convoluted than usual. For many people my age -- including most of my friends -- secure, meaningful employment, marriage and home ownership all seem as distant and unimaginable as they were when we sat our GCSEs.

While we've been finding our first wrinkles and filling out our first dole forms, all the normal things that were supposed to make up for theuncomfortable position of suddenly having to take care of oneself have been confiscated by the forces of world finance. Little lifelines like the Future Jobs Fund and the Education Maintenance Allowance have been cut to save costs, just as university fees have been trebled by an administration happy to hand billions in subsidies to the investment banks that created the crisis.

The impetus behind this year's uprisings in Egypt has been partly ascribed to the frustration of young adults unable to afford the transition into work, marriage and independence.

It's tempting to frame all this as a generation war, an immense and predictable kick-off between the baby boomers, who enjoyed every benefit that the postwar consensus brought its fortunate children, and Generation Y, the ragtag, loosely defined group of late-cold-war babies who are old enough to have been promised a future of permanent growth and young enough to have been shafted when that future failed to emerge. This interpretation is madly convenient for many who would prefer not to engage with the realities of geopolitics. It is also wrong.

It is wrong because it allows the enormous crisis of capital and democracy sweeping Europe, the US and the Middle East to be reconfigured as an intercontinental temper tantrum. With a bit of imagination, it's easy to see all the strikes, protests, riots and revolutions accompanying the disintegration of late capitalism as merely the international equivalent of a bedroom door slammed in fury -- a worldwide whine of: "It's not fair!"

In fact, it's a little more complicated than that. Property, privilege and profit are not the sole preserve of the "power generation" now easing its way into precarious retirement.

Disaster capitalism

There are baby boomers who have lived all their lives in poverty, and baby boomers who were marching, striking and fighting against the numbing tide of disaster capitalism when today's activists were still in nappies; just as there are members of Generation Y who'd take a Jack Wills hoodie and a job at Goldman Sachs over global revolution any day.

Something larger and far more frightening is going on. The struggle going on across the world is not between old and young, but between the possessed and the dispossessed -- most of whom just happen, like 52 per cent of the world's population, to be under the age of 30.

Three years ago, I turned 22 just as the world's stock markets were tumbling. Watching the news, I realised, like so many other middle-class young people in the west, that the future we had been promised would not be delivered after all, at least not without a fight that would finish far too late.

For many of us, it is already too late. Denied the trappings of adulthood, we grew up anyway, into unemployment, anger and disillusion, into a world that didn't want us.

When I was 22, I was angry. Now that I've been 25 for a whole ten minutes, I'm still angry, but I'm also hopeful. All around me, and across the world, people are organising, educating themselves, building new, alternative communities, joining resistance movements, and starting to talk about the possibility of a future that our parents never expected.

Fed up with waiting for a better future to be delivered, we have realised that we are old enough and ugly enough to build one for ourselves. It's not a generation war -- but the power generation has every reason to be frightened.

Laurie Penny is a contributing editor to the New Statesman. She is the author of five books, most recently Unspeakable Things.

This article first appeared in the 03 October 2011 issue of the New Statesman, Which Tories is it ok to love?

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What kind of Christian is Theresa May?

And why aren’t we questioning the vicar’s daughter on how her faith influences her politics?

“It is part of me. It is part of who I am and therefore how I approach things,” Theresa May told Kirsty Young when asked about her faith on BBC Radio 4’s Desert Island Discs in November 2014. “I think it’s right that we don’t sort of flaunt these things here in British politics but it is a part of me, it’s there, and it obviously helps to frame my thinking.”

The daughter of a Church of England vicar, Rev. Hubert Brasier, May grew up an active Christian in Oxfordshire. She was so involved in parish life that she even taught some Sunday school classes. She goes on in the Desert Island Discs interview to choose the hymn When I Survey the Wondrous Cross sung by a chapel congregation, and recalls being alone in church with her parents, kneeling and singing together.

Despite her intense attachment to local CofE life, Theresa May’s role as a Christian in politics is defined more by her unwillingness to “flaunt” (in her words) her faith.

Perhaps this is partly why, as a Christian, May avoided the scrutiny directed at Lib Dem leader and evangelical Christian Tim Farron over the past week of his stance on homosexuality and abortion.

As Farron wriggled – first saying he didn’t want to make “theological pronouncements” on whether or not being gay is a sin (and then, days later, announcing that it isn’t) – May’s critics scratched their heads about why her voting record on such matters isn’t in the media spotlight.

She has a socially conservative voting record when it comes to such subjects. As the journalist and activist Owen Jones points out, she has voted against equalising the age of consent, repealing Section 28, and gay adoption (twice).

Although her more recent record on gay rights is slightly better than Farron’s – she voted in favour of same-sex marriage throughout the process, and while Farron voted against the Equality Act Sexual Orientation Regulations in 2007 (the legislation obliging bed and breakfast owners and wedding cake makers, etc, not to discriminate against gay people), May simply didn’t attend.

May has also voted for the ban on sex-selective abortions, for reducing the abortion limit to 20 weeks, abstained on three-parent babies, and against legalising assisted suicide.

“Looking at how she’s voted, it’s a slightly socially conservative position,” says Nick Spencer, Research Director of the religion and society think tank Theos. “That matches with her generally slightly more economically conservative, or non-liberal, position. But she’s not taking those views off pages of scripture or a theology textbook. What her Christianity does is orient her just slightly away from economic and social liberalism.”

Spencer has analysed how May’s faith affects her politics in his book called The Mighty and the Almighty: How Political Leaders Do God, published over Easter this year. He found that her brand of Christianity underpinned “the sense of mutual rights and responsibilities, and exercising those responsibilities through practical service”.

May’s father was an Anglo-Catholic, and Spencer points out that this tradition has roots in the Christian socialist tradition in the early 20th century. A world away from the late Victorian Methodism that fellow Christian Margaret Thatcher was raised with. “That brought with it a package of independence, hard work, probity, and economic prudence. They’re the values you’d get from a good old Gladstonian Liberal. Very different from May.”

Spencer believes May’s faith focuses her on a spirit of citizenship and communitarian values – in contrast to Thatcher proselytising the virtues of individualism during her premiership.

Cradle Christian

A big difference between May and Farron’s Christianity is that May is neither a convert nor an evangelical.

“She’s a cradle Christian, it’s deep in her bloodstream,” notes Spencer. “That means you’re very unlikely to find a command-and-control type role there, it’s not as if her faith’s going to point her in a single direction. She’s not a particularly ideological politician – it’s given her a groundwork and foundation on which her politics is built.”

This approach appears to be far more acceptable in the eyes of the public than Farron’s self-described “theological pronouncements”.  May is known to be a very private politician who keeps her personal life, including her ideas about faith, out of the headlines.

“I don’t think she has to show off, or join in, she just does it; she goes to church,” as her former cabinet colleague Cheryl Gillan put it simply to May’s biographer Rosa Prince.

The voters’ view

It’s this kind of Christianity – quiet but present, part of the fabric without imposing itself – that chimes most with British voters.

“In this country, given our history and the nature of the established Church, it's something that people recognise and understand even if they don't do it themselves,” says Katie Harrison, Director of the Faith Research Centre at polling company ComRes. “Whether or not it’s as active as it used to be, lots of people see it as a nice thing to have, and they understand a politician who talks warmly about those things. That’s probably a widely-held view.”

Although church and Sunday school attendance is falling (about 13 per cent say they regularly attend Christian religious services, aside from weddings and funerals), most current surveys of the British population find that about half still identify as Christian. And ComRes polling in January 2017 found that 52 per cent of people think it’s important that UK politicians and policy-makers have a good understanding of religion in the UK.

Perhaps this is why May, when asked by The Sunday Times last year how she makes tough decisions, felt able to mention her Christianity:  “There is something in terms of faith, I am a practising member of the Church of England and so forth, that lies behind what I do.”

“I don’t think we’re likely to react hysterically or with paranoid fear if our politicians start talking about their faith,” reflects Spencer. “What we don’t like is if they start ‘preaching’ about it.”

“Don’t do God”

So if May can speak about her personal faith, why was the nation so squeamish when Tony Blair did the same thing? Notoriously, the former Labour leader spoke so frankly about his religion when Prime Minister that his spin doctor Alastair Campbell warned: “We don’t do God.” Some of Blair’s critics accuse him of being driven to the Iraq war by his faith.

Although Blair’s faith is treated as the “watershed” of British society no longer finding public displays of religion acceptable, Spencer believes Blair’s problem was an unusual one. Like Farron, he was a convert. He famously converted to Catholicism as an adult (and by doing so after his resignation, side-stepped the question of a Catholic Prime Minister). Farron was baptised at 21. The British public is more comfortable with a leader who is culturally Christian than one who came to religion in their adulthood, who are subjected to more scrutiny.

That’s why Gordon Brown, David Cameron and Theresa May can get away with talking about their faith, according to Spencer. “Brown, a much more cultural Presbyterian, used a lot of Biblical language. Cameron talked about it all the time – but he was able to do so because he had a vague, cultural, undogmatic Anglicanism,” he tells me. “And May holds it at arm’s length and talks about being a clergyman’s daughter, in the same way Brown talked about his father’s moral compass.”

This doesn’t stop May’s hard Brexit and non-liberal domestic policy jarring with her Christian values, however. According to Harrison’s polling, Christian voters’ priorities lie in social justice, and tackling poverty at home and overseas – in contrast with the general population’s preoccupations.

Polling from 2015 (pre-Brexit, granted) found that practising Christians stated more concern about social justice (27 per cent) than immigration (14 per cent). When entering No 10, May put herself “squarely at the service of ordinary working-class people”. Perhaps it’s time for her to practise what she preaches.

Anoosh Chakelian is senior writer at the New Statesman.

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