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Bury the good news

How the truth about state schools is twisted by journalists who go private

Discarded needles, enforced mediocrity, petty bullying, too much political correctness, not enough Jesus or competitive sport: New Statesman readers with children in state schools will be surprised – but perhaps not that surprised – to hear that these are common features of our nation’s schools, at least according to our press and broadcasting media, few of whose leaders use the system they so relentlessly traduce.

Last month’s offering by the Sunday Times was depressingly typical and typically depressing. Written by the paper’s “award-winning war correspondent” Christina Lamb, it posed the question: “What’s wrong with winning?” At considerable anguished length, she went on to explain why she had moved her son from state to private schooling.

The main problem, according to Lamb, was the lack of any competitive ethos within what was, by her own account, a happy primary school, led by a “firm headmistress and young, dedicated teachers”. Forced to resort to “subterfuge” in order to find out her son’s overall ranking in the class, Lamb was later horrified to find that at sports day, “instead of racing against each other, the children were put into teams with a mix of different ages . . . with each team doing different activities”.

Indignities such as these – plus scant knowledge of the Lord’s Prayer at the school – even­tually forced her to join the queue at the local oversubscribed private school, and there she was deeply gratified by the head’s open boasting about everything from sporting achievements to A grades to Oxbridge entrance successes.

Lamb makes much of her own state education and avowed abhorrence of the “two-tier” system of education in this country. This theme of reluctant conversion is a common journalistic line, most powerfully demonstrated by the novelist Will Self in the London Evening Standard last October. In his column, boldly headed “I’m a diehard lefty but my son is going to private school”, Self described his decision to take his son out of a state primary but concluded that he personally could not be labelled a hypocrite, as he had never believed that state education was an engine of social change in the first place.

Presumably both Lamb and Self will have taken comfort from the sad story of William Miller, the now middle-aged son of the theatre director Jonathan Miller, who, in the Mail on Sunday in February – under the banner headline “Atrocious lessons and daily bullying . . . why I won’t send my children to a state school” – castigated his father for “a mistaken ideology”. According to Miller, he and his two siblings were “the victims of the most cavalier of social experiments”. Yet this was, it should be pointed out, more than 30 years ago; all would agree that state schools are very different places today.

Every such story relies on unchallengeable, intimate details and anecdote. There is no place in them for the part played by parenting, individual temperament or other behind-the-scenes factors or conflicts; according to these writers, and dozens more like them, it is the school and school alone that causes a child’s lack of achievement or unhappiness.

The reader has no way to address the manifest contradictions that arise between these stories. Lamb’s son was in an admittedly happy, co-operative primary where, according to his mother, his ruthless edge was not being sufficiently sharpened. Self’s son was alleged to have been bullied and tested to the extreme. Miller blames his lack of academic education on his middle-class parents. And yet regularly other newspaper features will castigate the middle class for claiming that the state education system, rather than their own privilege and efforts, enabled them to achieve good results.

Writers and journalists who have sent their children to state schools are treated either as slightly exotic birds that have successfully contained a rare tropical disease, or as disingenuous or deceiving, as Martin Samuel in the Times has argued, because they ruthlessly exploit their own affluence and connections to cover up their children’s poor education.

The real politics of education is always placed on the back burner. Lamb declares herself impressed by “the astonishing range of facilities and activities” on offer at the private school she finally chooses for her son. Yet the resource argument, central to the privilege and achievements of the independent sector, is relegated to a marginal feature in her decision, rather than being woven objectively into the story.

A quick search on the website of the Inde­pendent Schools Council demonstrates the extent of the enduring funding gap. Keeping a secondary-age pupil in the independent sector costs as much as £9,000 a year (up to £30,000 for some boarders). Funding for state school pupils has slowly edged up, but is still only around £5,000 per annum. Yet it is easy to forget how much state education has improved over the past decade or more. There are fewer failing schools than there were ten years ago. Almost two-thirds of the state schools inspected by Ofsted last year were judged to be good or outstanding. There are more good teachers and heads; results are better than ever.

When the Labour government came to power in 1997 roughly half of all children were leaving primary school without reaching the expected levels in English and maths. Today that figure is about 20 per cent. In 1997 about 45 per cent of pupils achieved five good GCSEs. Now the figure is more than 60 per cent – more than three times the proportion that left school with five O-levels in the so-called golden age of the grammars, an era often subtly misrepresented to disparage today’s predominantly comprehensive schools.

About £3bn a year is being spent on new school buildings, ensuring that many state school pupils will have access to facilities for learning art and drama that some private school pupils can only dream of. And more young people than ever are going to university, but even that good news story is distorted by a disproportionate emphasis on the numbers of state school pupils going to Oxbridge – or not.

Even these figures can be looked at differently. How many people know that just under a third of state school pupils who apply to Oxbridge get in and just over a third of the private school applicants get accepted? Or that many Oxbridge colleges accept state school pupils in roughly the same proportion as they apply? Access to Ox­bridge may be less to do with second-rate state schools than with how, as the Sutton Trust’s research has shown, simply not enough state school pupils with the appropriate grades apply.

But the success stories have state schools, and their supporters, in a double bind. As they improve and exam results begin to creep up, new lines of attack develop from the media. Every positive message about new buildings, rising standards, more children at university, is obscured by another, more insidious news item that undermines the good work being done.

Better exam results are not a cause for celebration but an opportunity to question the value of the qualifications themselves. The independent sector and parts of the media, joining in an unholy alliance, frequently attempt to demoralise state school parents.

All of this obscures a simple, uncomfortable truth: most parents use state schools and more than 80 per cent of them are satisfied with the service they receive, according to successive polls. But those parents (and they are the overwhelming majority, as the proportion of children in private schools has remained static at about 7 per cent for the past decade) cannot count on the nation’s most powerful opinion-formers to put their weight behind an education system in which thousands of children are flourishing, learning, feeling safe, passing exams, going to university and taking part in com­petitive sport.

How can those parents maintain their belief that they, too, are doing “the best” for their children against a constant backdrop of sniping, damaging assertions, anecdotal evidence or distorted application of statistics? They may also be unaware of the complex politics behind, or the context within which, so many of these negative stories – or equally stereotypical TV programmes and films – appear.

Feature writers and columnists have at least to declare their motives, to lay bare some “human-interest” details of their apparent dilemmas. However, we know far less about the personal choices and politics of the senior presenters, editors and managers of newspapers, television and radio stations, who are responsible for commissioning, selecting, editing and presenting stories on education, day after day.

Most newspaper editors and senior broadcast executives use private schools. Yet all have strong views about state schools, which suggests they may possibly have a long-term vested interest in portraying the schools they have rejected for their own children in the grimmest light. Moreover, there is a subtle distinction in their opinions about the state education service and the National Health Service, to which many of them do entrust their families.

This goes to the heart of the matter. It is well established that what makes a public service powerful is the use of it by all ­sections of the population, not just those without choice. State schools are getting better and benefiting from huge investment, but still face challenges in their attempt to raise standards equally for children, particularly those whose home backgrounds may not automatically prepare them for learning, passing exams or going to university.

It is a great tribute to our state education system that it has continued to improve and that its prevailing ethos – that all children, regardless of family background or parental income, have the right to a free, excellent education – is still a cherished ideal among so many, despite the relentless criticisms of some of our most influential citizens. Just imagine, for a moment, how rapid educational change could be, and what spectacular steps could be taken towards a truly world-class system, if all the presenters, editors, columnists and commentators put their combined force behind improving the state system, rather than boycotting and belittling it.

Fiona Millar and Melissa Benn are writers and campaigners for state education

Fiona is the author of the recently published “The Secret World of the Working Mother” (Vermilion, £12.99)

Melissa’s latest novel, “One of Us”, is out in paperback (Vintage, £7.99)

This article first appeared in the 23 March 2009 issue of the New Statesman, Campbell guest edit

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The age of loneliness

Profound changes in technology, work and community are transforming our ultrasocial species into a population of loners.

Our dominant ideology is based on a lie. A series of lies, in fact, but I’ll focus on just one. This is the claim that we are, above all else, self-interested – that we seek to enhance our own wealth and power with little regard for the impact on others.

Some economists use a term to describe this presumed state of being – Homo economicus, or self-maximising man. The concept was formulated, by J S Mill and others, as a thought experiment. Soon it became a modelling tool. Then it became an ideal. Then it evolved into a description of who we really are.

It could not be further from the truth. To study human behaviour is to become aware of how weird we are. Many species will go to great lengths to help and protect their close kin. One or two will show occasional altruism towards unrelated members of their kind. But no species possesses a capacity for general altruism that is anywhere close to our own.

With the possible exception of naked mole-rats, we have the most social minds of all mammals. These minds evolved as an essential means of survival. Slow, weak, armed with rounded teeth and flimsy nails in a world of fangs and claws and horns and tusks, we survived through co-operation, reciprocity and mutual defence, all of which developed to a remarkable degree.

A review paper in the journal Frontiers in Psychology observes that Homo economicus  might be a reasonable description of chimpanzees. “Outsiders . . . would not expect to receive offers of food or solicitude; rather, they would be fiercely attacked . . . food is shared only under harassment; even mothers will not voluntarily offer novel foods to their own infants unless the infants beg for them.” But it is an unreasonable description of human beings.

How many of your friends, colleagues and neighbours behave like chimpanzees? A few, perhaps. If so, are they respected or reviled? Some people do appear to act as if they have no interests but their own – Philip Green and Mike Ashley strike me as possible examples – but their behaviour ­attracts general revulsion. The news is filled with spectacular instances of human viciousness: although psychopaths are rare, their deeds fill the papers. Daily acts of kindness are seldom reported, because they are everywhere.

Every day, I see people helping others with luggage, offering to cede their place in a queue, giving money to the homeless, setting aside time for others, volunteering for causes that offer no material reward. Alongside these quotidian instances are extreme and stunning cases. I think of my Dutch mother-in-law, whose family took in a six-year-old Jewish boy – a stranger – and hid him in their house for two years during the German occupation of the Netherlands. Had he been discovered, they would all have been sent to a concentration camp.

Studies suggest that altruistic tendencies are innate: from the age of 14 months, children try to help each other, attempting to hand over objects another child can’t reach. At the age of two, they start to share valued possessions. By the time they are three, they begin to protest against other people’s violation of moral norms.

Perhaps because we are told by the media, think tanks and politicians that competition and self-interest are the defining norms of human life, we disastrously mischaracterise the way in which other people behave. A survey commissioned by the Common Cause Foundation reported that 78 per cent of respondents believe others to be more selfish than they really are.

I do not wish to suggest that this mythology of selfishness is the sole or even principal cause of the epidemic of loneliness now sweeping the world. But it is likely to contribute to the plague by breeding suspicion and a sense of threat. It also appears to provide a doctrine of justification for those afflicted by isolation, a doctrine that sees individualism as a higher state of existence than community. Perhaps it is hardly surprising that Britain, the European nation in which neoliberalism is most advanced, is, according to government figures, the loneliness capital of Europe.

There are several possible reasons for the atomisation now suffered by the supremely social mammal. Work, which used to bring us together, now disperses us: many people have neither fixed workplaces nor regular colleagues and regular hours. Our leisure time has undergone a similar transformation: cinema replaced by television, sport by computer games, time with friends by time on Facebook.

Social media seems to cut both ways: it brings us together and sets us apart. It helps us to stay in touch, but also cultivates a tendency that surely enhances other people’s sense of isolation: a determination to persuade your followers that you’re having a great time. FOMO – fear of missing out – seems, at least in my mind, to be closely ­associated with loneliness.

Children’s lives in particular have been transformed: since the 1970s, their unaccompanied home range (in other words, the area they roam without adult supervision) has declined in Britain by almost 90 per cent. Not only does this remove them from contact with the natural world, but it limits their contact with other children. When kids played out on the street or in the woods, they quickly formed their own tribes, learning the social skills that would see them through life.

An ageing population, family and community breakdown, the decline of institutions such as churches and trade unions, the switch from public transport to private, inequality, an alienating ethic of consumerism, the loss of common purpose: all these are likely to contribute to one of the most dangerous epidemics of our time.

Yes, I do mean dangerous. The stress response triggered by loneliness raises blood pressure and impairs the immune system. Loneliness enhances the risk of depression, paranoia, addiction, cognitive decline, dem­entia, heart disease, stroke, viral infection, accidents and suicide. It is as potent a cause of early death as smoking 15 cigarettes a day, and can be twice as deadly as obesity.

Perhaps because we are in thrall to the ideology that helps to cause the problem, we turn to the market to try to solve it. Over the past few weeks, the discovery of a new American profession, the people-walker (taking human beings for walks), has caused a small sensation in the media. In Japan there is a fully fledged market for friendship: you can hire friends by the hour with whom to chat and eat and watch TV; or, more disturbingly, to pose for pictures that you can post on social media. They are rented as mourners at funerals and guests at weddings. A recent article describes how a fake friend was used to replace a sister with whom the bride had fallen out. What would the bride’s mother make of it? No problem: she had been rented, too. In September we learned that similar customs have been followed in Britain for some time: an early foray into business for the Home Secretary, Amber Rudd, involved offering to lease her posh friends to underpopulated weddings.



My own experience fits the current pattern: the high incidence of loneliness suffered by people between the ages of 18 and 34. I have sometimes been lonely before and after that period, but it was during those years that I was most afflicted. The worst episode struck when I returned to Britain after six years working in West Papua, Brazil and East Africa. In those parts I sometimes felt like a ghost, drifting through societies to which I did not belong. I was often socially isolated, but I seldom felt lonely, perhaps because the issues I was investigating were so absorbing and the work so frightening that I was swept along by adrenalin and a sense of purpose.

When I came home, however, I fell into a mineshaft. My university friends, with their proper jobs, expensive mortgages and settled, prematurely aged lives, had become incomprehensible to me, and the life I had been leading seemed incomprehensible to everyone. Though feeling like a ghost abroad was in some ways liberating – a psychic decluttering that permitted an intense process of discovery – feeling like a ghost at home was terrifying. I existed, people acknowledged me, greeted me cordially, but I just could not connect. Wherever I went, I heard my own voice bouncing back at me.

Eventually I made new friends. But I still feel scarred by that time, and fearful that such desolation may recur, particularly in old age. These days, my loneliest moments come immediately after I’ve given a talk, when I’m surrounded by people congratulating me or asking questions. I often experience a falling sensation: their voices seem to recede above my head. I think it arises from the nature of the contact: because I can’t speak to anyone for more than a few seconds, it feels like social media brought to life.

The word “sullen” evolved from the Old French solain, which means “lonely”. Loneliness is associated with an enhanced perception of social threat, so one of its paradoxical consequences is a tendency to shut yourself off from strangers. When I was lonely, I felt like lashing out at the society from which I perceived myself excluded, as if the problem lay with other people. To read any comment thread is, I feel, to witness this tendency: you find people who are plainly making efforts to connect, but who do so by insulting and abusing, alienating the rest of the thread with their evident misanthropy. Perhaps some people really are rugged individualists. But others – especially online – appear to use that persona as a rationale for involuntary isolation.

Whatever the reasons might be, it is as if a spell had been cast on us, transforming this ultrasocial species into a population of loners. Like a parasite enhancing the conditions for its own survival, loneliness impedes its own cure by breeding shame and shyness. The work of groups such as Age UK, Mind, Positive Ageing and the Campaign to End Loneliness is life-saving.

When I first wrote about this subject, and the article went viral, several publishers urged me to write a book on the theme. Three years sitting at my desk, studying isolation: what’s the second prize? But I found another way of working on the issue, a way that engages me with others, rather than removing me. With the brilliant musician Ewan McLennan, I have written a concept album (I wrote the first draft of the lyrics; he refined them and wrote the music). Our aim is to use it to help break the spell, with performances of both music and the spoken word designed to bring people together –which, we hope, will end with a party at the nearest pub.

By itself, our work can make only a tiny contribution to addressing the epidemic. But I hope that, both by helping people to acknowledge it and by using the power of music to create common sentiment, we can at least begin to identify the barriers that separate us from others, and to remember that we are not the selfish, ruthless beings we are told we are.

“Breaking the Spell of Loneliness” by Ewan McLennan and George Monbiot is out now. For a full list of forthcoming gigs visit:

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood