Is private school like "social leprosy"?

You wouldn't feel guilty about buying a house, a car, or a holiday, so why feel guilty about paying for your children's education? Well, here's why.

Tim Hands, the head of Oxford’s Magdalen College school and the upcoming chair of the Headmasters’ and Headmistresses’ Conference, has hit the news declaring that parents are being made to feel guilty about sending their children to private schools. (Obviously not guilty enough not to do it, but whatever.) It was “illogical”, he said, that buying a house, car, or holiday was seen as acceptable but paying to educate a child privately is not.

I didn’t want to be the one to break it to Headmaster Hands, but here we go. A holiday is different than a private education. Stay with me, Tim! Allow me to explain. 

(Full disclosure: I’m writing this having only gone to state school. I did go on to spend six years at university studying the politics of equal opportunity in education. You know the sort, Tim. One of those universities that are 30-50% filled with ex-public school pupils, despite the fact that only 7% of the population go to them. But we’ll get onto that.) So, why is a holiday different than a private education?

A holiday can be really nice. But that’s about it.

Who wouldn’t want to buy a holiday? They’re great! You can put your toes in the sea without getting a lung disease or see things other than what’s near your house. But once you’ve bought and gone on your holiday, there’s not much to show for it, is there? (Other than some fading tan marks and photos that no one wants to see.)

Buying an education, on the other hand, statistically leaves you with a lot to show for it. You see Tim, unlike a holiday, a good education is nice in itself but, more importantly, leads to other nice things. Like the best university places, the best jobs, and the best income. It’s what you call a positional good, Tim. It helps get you somewhere.

(Perhaps this was the source of confusion when you thought private education was like a car, Tim. When the salesman sold you that car by saying “Oh, that’ll get you places!” he meant that in a very literal sense. When people talk about the lack of social mobility, on the other hand, they’re not talking about the difficulty the working class have in transporting themselves between social activities. They’re talking about the way in which the social class you were born into still largely determines where you end up. Social mobility is actually different than the sort of mobility you get in a car. One let’s you drive to the gates of Oxford University. The other one lets you through them.)

Me having a great holiday does not make your holiday worse

Now, I’d really like it if we could all have a great holiday (and, if I was lucky enough to be one of the few going to St. Lucia rather than Skegness, I might think about measures I could take that would allow everyone in the future to get on my plane), but at least me having a great holiday wouldn’t actively make someone else’s worse. Or, more accurately, help ruin a person’s holiday who’s already having a worse one than me. (Because it seems particularly selfish of me to see that you’re already having a less brilliant holiday than me, and then doing something that makes yours worse so mine could be a bit better. And that’s important, at least if I care about anyone’s holiday but mine.)

That’s the thing with private education. It doesn’t just give your children a great education. It actively makes other children’s worse. (Creaming off the middle class children, and perhaps more importantly, their parents.) Children who, just to make it more galling, have already got less advantage than your own. It doesn’t just give your children more chance of grabbing the best university places, the best jobs, and the best income. It reduces the chance of other, already less advantaged, children getting them.

More than 7% of the country can afford a holiday 

And that’s the crux. Private education would be less of a problem if life’s prizes weren’t limited. Or, if they were limited, but everyone could afford the schools that helped children win the fight for them. Unlike holidays, only the privileged few can afford to buy their children a private education. But then, if more could what, would be the point? (We’d have some sort of horrible comprehensive system where rich children had to be taught next to poor ones! Paying for that, egalitarian but futile, would soon lose its edge.)

The fun thing about advantage is that, by nature, you have it and others don’t. If everyone had the best, the best wouldn’t exist.

Who knows, Tim? Maybe one reason you like St. Lucia is because you know everyone else is in Skegness. Maybe you think you genuinely deserve to grow up in the sun while others see their drizzle turn into a flood.

I’m sorry people like me are making you and your friends feel like “social lepers.” Enjoy that education. Sorry, holiday! Comfort yourself you’ve at least got a tan. Other people’s children are looking rather pale.

Young boys make their way to class at the prestigious Eton College. Image: Getty

Frances Ryan is a journalist and political researcher. She writes regularly for the Guardian, New Statesman, and others on disability, feminism, and most areas of equality you throw at her. She has a doctorate in inequality in education. Her website is here.

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What’s it like to be a human rights activist in post-Pussy Riot Russia?

It is five years since the feminist punk collective crashed Moscow’s Cathedral in a performance that got some of them jailed.

On 21 February 2012, five brightly-dressed members of Russian feminist punk collective Pussy Riot took to the alter of Moscow’s Cathedral of Christ the Saviour to protest links between the Russian Orthodox Church and its “chief saint” Russian President Vladimir Putin. “Virgin birth-giver of God, drive away Putin!” they shouted from beneath now-iconic balaclavas.

The “Punk Prayer” was both a political statement and a powerful feminist message. Six months later, a judge sentenced three of the girls to two years in prison (one was rapidly released) on a conspicuously apolitical conviction of “hooliganism motivated by religious hatred”.

These past five years, Russia’s involvement in crises in Syria and Ukraine has cast a dark shadow over relations with an increasingly cleaved-off West. The year 2015 saw opposition politician Boris Nemtsov murdered some 500 metres from the Kremlin walls.

Domestically, society has constricted people challenging the political status quo. However, low-key initiatives retain traction.

“Artists are simply silent,” says Russian curator and gallerist Marat Guelman, who left for Montenegro in early 2015. “It is better not to say anything about politics, it is better to bypass these issues.”

This is a major difference from five years ago. “Despite persecution against Pussy Riot, people were not afraid to defend them,” he says. “It was a better time.”

There are three topics artists and curators now avoid, says artist and feminist activist Mikaela. One is “homosexuality . . . especially if it involves adolescents”, she says, citing a 2015 exhibit about LGBT teens called “Be Yourself”. Authorities closed it and interrogated the galley owner. “Then the war in Ukraine,” she says. “Russian Orthodoxy is the third topic you cannot tackle.”

Marianna Muravyeva, a law professor at Moscow’s Higher School of Economics, says that aside from the government completely discarding human rights rhetoric, the most significant legal change is the “gay propaganda” law and “legislation against those who insult the feelings of believers”.

The latter came into force in July 2013. Since then, the Orthodox Church has made deeper societal incursions. Muravyeva says that the secular nature of the Soviet Union led to residual feelings of guilt towards the Church – and now it uses that “capital”.

Mikaela observes a “cultural expansion”, citing a new TV channel, radio station and three new churches in her neighbourhood alone.

Orthodox activist attacks on exhibits have increased. In August 2015, they targeted an exhibit at one of Moscow’s most prominent art galleries. Its perpetrators were found guilty of “petty hooliganism” and handed a 1,000 rouble fine (£14 by today’s rates).

“Any word written in Old Slavonic lettering is spirituality,” says Guelman. “Any work of art by a modern artist . . . depravity, sin, the impact of the West.”

Similar groups are active across Russia, and galleries err on the side of caution. Perpetrators, while self-organised, believe their actions to be state-sanctioned, says Muravyeva. They are influenced by “the kinds of messages” conveyed by the government. 

Nowadays, self-organisation is integral to artistic expression. Mikaela witnessed educational institutions and foreign foundations telling artists “we are with you”, “we know you are smart” but they cannot host political works for fear of closure. Not knowing where the “invisible line” lies foments uncertainty. “It’s self-censorship,” she says.

Dissident artist Petr Pavlensky, notorious for nailing his scrotum to the Red Square in late 2013 (“Fixation”) and setting fire to the doors of the FSB in 2015, advocates personal agency.

“Fixation” was about a sense of helplessness in Russia that must be overcome; he tried to convey the amount of power the castrated have. “Pavlensky says, ‘Look, I have even less than you’,” says Guelman. The artist and his partner Oksana Shalygina are now in France intending to seek asylum after sexual assault accusations.

Some rise to the opportunity, such as Daria Serenko. She rides the Moscow Metro carrying political posters as part of Tikhy Piket or “Silent Protest”. Her 12 February sign depicted a girl with her head in her arms inundated by the comments received if a women alleges rape (“she was probably drunk”, “what was she wearing?”).

However, as a lone individual in a public space, she experienced hostility. “Men, as always, laughed,” she posted on Facebook afterwards. Earlier this month an anonymous group pasted painted plants accompanied by anti-domestic violence messages around Omsk, southwestern Siberia.

Their appearance corresponded with Putin signing legislation on 7 February decriminalising domestic abuse that causes “minor harm”. While it doesn’t specifically mention women, Muravyeva says that the message “women can manage on their own” is a “disaster”.

On 27 January, after Russia’s parliament passed the final draft, pro-Kremlin tabloid Life released a video (“He Beats You Because He Loves You”) showing how to inflict pain without leaving a mark.

Heightened social awareness is aided by online networks. Since “Punk Prayer”, the proportion of people using the internet in Russia has exploded. In 2011, it was 33 per cent, while in 2016 it was 73 per cent, according annual Freedom House reports. Authorities have concurrently exerted stronger controls over it, eg. targeting individual social media users through broadly-worded laws against “extremism”.

Last July, the hashtag #ЯНеБоюсьСказать (“#IamNotAfraidtoSay”) went viral. Women documented experiences of sexual violence. Russian organisation Сёстры (“Sisters”), which helps survivors receive psychological support, receives “250-350” crisis calls annually.

“Over the past year, the number of applications increased,” because of the hashtag, it says. New media platforms Meduza and Wonderzine also emerged as more “socially aware” outlets. Previously “all we had was LiveJournal communities,” Mikaela says.

Bottom-up challenges are partially due to a generational shift. “Nobody bothered before,” says Muravyeva. “Those children who were born after ‘95 . . . they were already born in a very free society – they don’t know what it is to be afraid, they don’t know what it is to be self-censoring, what it is to be really scared of the state.”

Aliide Naylor is a British journalist and former Arts and Ideas Editor of The Moscow Times.

> Now read Anoosh Chakelian’s interview with Nadya Tolokonnikova of Pussy Riot