These riots show the cost of consumption

If affluence is our marker of social power, it is no surprise that the high street is at the heart o

In a 1965 essay, The Nature of War, British anthropologist Professor Sir Edmund Leach argued:

Every society must bring the aggressive instincts of its individual members under control. This can never be achieved simply by outright repression or by moral precepts, but only by sublimation, that is by providing legitimate outlets for dangerous feelings.

Different cultures -- traditional and modern -- achieve this in different ways of course. However, in market economies there can be little doubt that such sublimation is achieved mainly by consumption. It is the great driver of human endeavour and aspiration. Indeed, in an advanced economy like the UK, consumption makes up around two thirds of all economic activity.

But as anthropologists would point out, the sort of consumption most readers of this blog will be familiar with -- the simple and complex decision-making involved in the purchase of particular types of goods and services -- is far from universal. It therefore cannot be explained simply as a "natural" aspect of human behaviour by the sort of "rational choice" theory beloved by economists.

Instead, it is necessary to dig deeper and ask why certain categories of goods and services available in our society are valued differentially by different groups of people.

Yesterday and today, UK political leaders have been keen to point out that the looting of shops in London and other UK cities has little if any connection with the shooting by the Metropolitan Police's Operation Trident team last week of Mark Duggan, a 29-year-old black man from the Tottenham area of North London.

But are they right? I am not so sure. Whatever the truth of the matter, politicians are certainly wrong to fall back on a variety of explanatory clichés, like "mindless acts of violence and destruction" and "mindless criminality" carried out by "mindless thugs". Mindlessness would create randomness, but the events unfolding are far from being random.

Instead, I would argue that what we are witnessing is a significant symbolic statement about the way power -- the power of life and death exercised by police officers as well as the power to consume -- is arranged in British society.

There is a further point. Given the accusations of "mindlessness", it has been interesting to monitor the behaviour of the mainly young people -- predominantly male, but also female -- involved in the social disorder that has affected London and other major cities in England. One intriguing aspect of events has been the selection of targets by young people involved in the disturbances, which have mainly affected so-called "inner-city" areas.

There have been some odd choices -- last night on BBC TV, for example, I saw that a small shop selling items for children's parties had been ransacked in one part of London -- but by and large the focus has been on breaking into major electrical retailers like Currys and Dixons, mobile phone chains like Carphone Warehouse, supermarkets including Tesco, jewellers, and top-of-the- range "casual" and sports clothing stores.

This is why most of disorder has occurred either in high streets, shopping malls or out-of-town retail park locations. Put simply, these young people, most of whom I would guess live on the margins -- that is they do not come from comfortable middle-class homes -- wanted to access physical products which typically have high financial and symbolic value either within their primary peer group or because they can be sold on to others.

But they also wanted something more: the sort of social power -- even temporarily -- that is normally only exercised by affluent Britons equipped with nice houses, nice cars and credit cards.

The other interesting feature is that most of the violence has been directed by the rioters at the police, but not -- apart from one unlucky victim who was shot in Croydon last night and died in hospital today -- so far at ordinary groups or individuals. This may change as social tensions around race and ethnicity surface but at the moment these scenarios seem unlikely given the multi-ethnic make-up of those participating in the disorder.

But given the fact that property theft is a prototypical criminal offence in a Western-type economy, where affluence forms the bedrock of the dominant culture, it is little wonder that British Prime Minister David Cameron and Mayor of London Boris Johnson have cut short their holidays or that Parliament is to be recalled on Thursday. The political class and many other ordinary citizens evidently feel that the very fabric of society is under threat. Where now for the big society?

Dr Sean Carey is research fellow at the Centre for Research on Nationalism, Ethnicity and Multiculturalism (CRONEM), Roehampton University.

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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.