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“I’d have been ashamed not to join the IRA”

Sophie Elmhirst joins Martin McGuinness on the presidential campaign trail in Dublin, and finds an e

A little girl cartwheels nonchalantly through the hallway at the community centre in Ringsend, east Dublin. Not everyone, it seems, is excited at the prospect of Martin McGuinness's imminent arrival. Nearby, a boy holding a football, crimson-faced and out of breath, turns to a member of staff who is trying to corral the scattered children before the political delegation descends, and says: "So, what do we get for doing this?"

Outside, photographers and cameramen have gathered on one side of the street, the children on the other. The two camps shuffle and whisper in anticipation. A boy stands in the middle of the road yelling, "It's him!" every time he spots a car in the distance. Another TV crew arrives. "Will I be on telly?" asks a girl, already waving at the camera. And then they all surge forward, muscling each other out of the way, a photographer removing a spare child by his shoulders so that he can get a clear view of McGuinness, Sinn Fein's candidate for the Irish presidency in the 27 October election, walking down this street by Dublin's old docks.

He smiles as the children amass around his legs. McGuinness's ability to smile for hours on end, beyond the point of face-ache but in a way that always seems sincere, is noteworthy. "What's your name? And what's your name?" he asks the children one by one. They all give him fake names, giggling. One of their super­visors shakes her head and mutters under her breath that they would "buy and sell you in a day if they could".

The media pack soon takes over, pressing towards McGuinness. The questions are all on a single theme: the television debate that took place last night between the seven presidential candidates on RTE, the Irish state broadcaster. In the course of the programme, the presenter, Miriam O'Callaghan, asked McGuinness how his belief in God squared with his former life as a leading member of the IRA. He complained, and newspaper reports described him taking the presenter into a room after the show for a private conversation from which she emerged "shell-shocked" five minutes later. That's the way the Irish newspapers write about McGuinness: laced with a threat of violence and intimidation, a hardman enforcer in disguise.

Today, however, he's back on track, friendly and upbeat. The smile - a sort of wrinkly grin, grandfatherly (he has five of them) and oddly gentle - is fixed. McGuinness is the "People's President", according to his campaign literature. Visiting community centres of this sort is the "best part of the job", he tells the centre manager, as she leads him through a computer room - where people queue to have their photo taken with him - and out to a football pitch and a string of allotments lining the waterfront.

It's a fine afternoon, cool and sunny, and the photographers are relishing the inevitable prospect of McGuinness shedding his jacket, pushing up his sleeves and kicking a ball. The kids are ready, a goal is set up and he tells the photographers to swing their cameras off him and on to the tiny boy wearing over-large gloves who's sinking low to the ground, pre­paring to save the visitor's shot.

He's good at this, McGuinness. Not all politicians are - especially two tired weeks in to a month-long campaign, traversing Ireland from town to town, interview to interview. He has the gift of chatter, but more than that he looks like he enjoys it. At one point, as we pass the allotments, he tells the manager about his herb garden at home, the satisfaction he gets from growing tarragon and rosemary and thyme. She looks enchanted.

Such homely domesticity is not what you might expect from this former leader of the Irish Republican Army, who claims to have left the organisation in 1974 but whom no one believes. It is widely thought that he remained involved at the highest level throughout the 1980s and into the 1990s.

He is associated with years of violence, and has been accused of having a hand in the murders of civilians and soldiers. In 1993, the ITV investigative documentary The Cook Report suggested that McGuinness had encouraged the informer Frank Hegarty to return to Derry from a safe house in London, promising that he wouldn't be hurt. Hegarty came back and was soon murdered. He has also been linked to the 1990 death of Patsy Gillespie, a Catholic cook for the British army who, after his family was taken hostage, was forced to drive a bomb-loaded truck into a Derry army barracks, killing himself and five servicemen. (McGuinness denies any involvement in either case.) A few days before we meet, McGuinness has been confronted by the son of an Irish soldier, Patrick Kelly, killed by the IRA in 1983. These violent deaths are still close, still remembered.

McGuinness has since become a figurehead for peace, as Sinn Fein's lead negotiator in the long process leading to the Good Friday Agreement in April 1998, and then, following the St Andrews Agreement of 2006, as deputy first minister of Northern Ireland, serving first under Ian Paisley and then Peter Robinson. Paisley and McGuinness, once consumed by mutual loathing, became something approaching friends (an Ulster Unionist nicknamed them the Chuckle Brothers).

In his 2008 book Great Hatred, Little Room, Jonathan Powell, Tony Blair's chief of staff, describes the highly charged early meetings they had with Gerry Adams and McGuinness (Powell's brother Charles, a foreign affairs adviser to Margaret Thatcher when she was prime minister, had been on an IRA hit list for seven years): "It was a curiosity to meet people who had been demonised throughout my adult life. Television had not even been able legally to broadcast their voices and so for years the slightly threatening, bearded face of Adams and the clear, chilling eyes of McGuinness had been overlaid by the voices of actors." But there they both were, sitting in front of him, far more flexible, "articulate and interesting" than he had expected.

This is the side of his political life that McGuinness wants the Irish people to remember: the reformed man, the young, hot-headed idealist who learned the error of his ways and forged peace, an achievement that still wins him plaudits from around the world (his campaign website features photographs of him with Barack Obama and Nelson Mandela). To some in Ireland he is a hero - a man who stood up for the oppressed, who fought the British. To others, he was, is and will always be a criminal.

When we talk later on, after a rally in central Dublin, McGuinness concedes that he never thought he would stand for the presidency; that it would be his name printed on the side of a huge campaign bus. Sinn Fein, now the third-largest party in Ireland after the collapse of Fianna Fail in last February's general election, lacked a candidate. Gerry Adams ruled himself out; McGuinness was asked and, after much deliberation, said yes. What convinced him? "The dire state of the economy in the south and the need to stand up against the selfish and the greedy; those people who awarded themselves the big salaries, the big pensions and the big bonuses, effectively plunging the people of this country into misery and despair."

He knew that his opponents would relish dragging up his past. "I was prepared that people who felt that their position was threatened by entry into the race would stoop to any tactic to try to undermine the campaign," he says. "But you know, isn't it amazing that many of us have made peace with each other from the north and are working together to build a better future, yet we've seen a reaction to my involvement in this election from people who have yet to understand the art of peacemaking?"

This is his tactic: after any mention of his violent past, McGuinness reminds you of what came next - his status as a peacemaker. Who else among the candidates (they include the Irish-American singer and Eurovision contest winner Dana Scallon and an Irish Dragons' Den panellist, Seán Gallagher) has secured a peace deal ending years of conflict? McGuinness has unveiled other tricks, too. He has refused, as a symbolic gesture, to take his full salary if elected, proposing to take the average industrial wage instead and use the surplus to rescue six young people from the dole queue, funding their employment.

Such ideas chime well at our next stop on the campaign trail, a drug addiction centre in Irishtown, a poor neighbourhood in east Dublin. He listens to the former addicts who depend on the centre to stay clean and then to a speech from its manager about how funding cuts will threaten the service. He invites them all to the president's house once he's inside. "I'll be the voice of the voiceless," he promises.

There are more photos, more handshakes. With all the hugs and smiles, children thrust into his arms, it's closer to a US campaign than the awkwardly staged encounters of a British election. To these people, McGuinness - despite his suit and tie - is somewhere between a war hero and aged rock star.

After we leave the centre, he slips away with his advisers to rest before the evening event, a rally at the Mansion House in the centre of the city. He has been on the move since morning, travelling, meeting and greeting, and this will be a grand occasion: a roll-call of Irish celebrities, from sportsmen to Hollywood actors, is due to endorse him in front of the audience of 400. Long before he arrives, the media are once again on the pavement outside, waiting. As before, he makes a walking entrance, in classic politician-at-ease style, this time accompanied by his wife, Bernadette, and two sons. They stand in front of the banks of photographers, blinking into the flashes. As I follow him into the main hall, the swelling roar erupts as he enters, the large crowd up on its feet, music soaring over the noise.

The photographers race to snap him embracing Adams, who is sitting on the front row. It feels like a festival - there are whole families here, children on their fathers' shoulders, girls dressed up, old men cheering. On stage, the actor Colm Meaney (Star Trek, The Commitments) presides, introducing folk musicians, a hurler and a footballer, among others, all of whom make speeches of support.

At the climax of the long evening, McGuinness is summoned to the stage. He calms the feverish crowd. His oratorical style is understated; he's no grandstander, no tub-thumper. The speech is delivered quietly, evenly, and the best parts are the most personal - even one of his advisers confides that his attempts at rabble-rousing and policy prescription fall a little flat. The guests are most engaged when his voice drops and he tells the story of his life: born in 1950 on the Bogside in Derry, his father a foundry worker and devout Catholic who took communion every day, his mother a worker in a shirt factory. His parents, he says, supported him even when he joined the IRA as a teenager.

By the age of 21, he was second-in-command of the IRA in Derry and was convicted in 1973 by the Republic of Ireland's Special Criminal Court after being caught with a car full of explosives and ammunition. He was given a six-month sentence. The following year, he married Bernadette after they were introduced by a friend, Colm, who always dressed like a Bay City Roller, and was later shot dead by a British soldier. He sounds choked at the memory. As if in direct response to his hounding in the television debate last night and the accusations in the newspapers over the past month, he squares up to the doubts, describing the years of oppression he and his friends in Derry endured at the hands of the British and the Royal Ulster Constabulary. "I would have been ashamed not to join the IRA," he says. The statement is met with whistles and long, warm applause.

At the end of the speech, the music kicks in, the audience rises and the hurler, the footballer and all the other speakers join him on stage as streamers fall from the ceiling. One of his advisers leads me up to a gallery, away from the fray, and we watch from above as McGuinness says hello to anyone who approaches while a press officer helplessly tries to extract him from the teeming admirers. Eventually he comes up, wearing the glassy-eyed stare of a man who has just emerged from bright lights and a boisterous crowd. I ask him if he feels like a different person from the man he described in his speech, the teenager who joined the IRA.

“When I was 21 years of age I never thought I'd live to 25," he replies. "We lived in a war zone - it was absolutely terrible. There is nothing glorious or great about war." It's a more humble tone from the mock-heroism of earlier. "I'm just glad that I've been part of what is, I suppose, a very small group of people who have effectively brought that to an end."

His task now, he says, is to unify Ireland, for north and south to become one country - a mission that will be thwarted at every turn by the unionists in the north. How can he deliver on such a promise? McGuinness describes it as "a process of evolution". Already, he says, "we have united the people of Ireland behind peace. And we have united the people of Ireland against violence. We're part of the All-Ireland Ministerial Council, the North/South Ministerial Council, where we meet with our counterparts in Dublin." He plans, if elected, to implement a ten-year period of reconciliation, an extension of the community work he has already done in the north with the Presbyterian minister David Latimer and the Catholic priest Michael Canny. Even if true unity is a distant dream, he feels he can get close symbolically.

We don't have long to talk. I ask him if he's still in touch with Blair ("He sent me a Christmas card," he laughs, and then hotly denounces Blair's Iraq misadventure), but his press officer is anxious to take him away. Every minute on the campaign is accounted for, and though it is late and he's tired, McGuinness's engagements are not over yet. We talk about his love of poetry - his heroes are Patrick Kavanagh and Seamus Heaney - and about how he no longer has much time to write his own. Then he is whisked down the stairs and out of the hall.

I watch him go and hang behind until I'm the only one left apart from the technicians dismantling the stage and the caretakers sweeping up the streamers. But when I walk out of the hall, there is the press officer, sitting on the wall with a look of surrender on his face, and behind him is McGuinness, being collared by an elderly supporter to whom he is listening carefully, taking in every word, nodding and agreeing and still, after all this time, somehow smiling.

Sophie Elmhirst is an assistant editor of the New Statesman

Sophie Elmhirst is features editor of the New Statesman

This article first appeared in the 24 October 2011 issue of the New Statesman, The art of lying

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Why the elites always rule

Since an Italian sociologist coined the word “elite” in 1902, it has become a term of abuse. But history is the story of one elite replacing another – as the votes for Trump and Brexit have shown.

Donald Trump’s successful presidential campaign was based on the rejection of the “establishment”. Theresa May condemned the rootless “international elites” in her leader’s speech at last October’s Conservative party conference. On the European continent, increasingly popular right-wing parties such as Marine Le Pen’s Front National and the German Alternative für Deutschland, as well as Poland’s ruling Law and Justice party, delight in denouncing the “Eurocratic” elites. But where does the term “elite” come from, and what does it mean?

It was Vilfredo Pareto who, in 1902, gave the term the meaning that it has today. We mostly think of Pareto as the economist who came up with ideas such as “Pareto efficiency” and the “Pareto principle”. The latter – sometimes known as the “power law”, or the “80/20 rule” – stipulates that 80 per cent of the land always ends up belonging to 20 per cent of the population. Pareto deduced this by studying land distribution in Italy at the turn of the 20th century. He also found that 20 per cent of the pea pods in his garden produced 80 per cent of the peas. Pareto, however, was not only an economist. In later life, he turned his hand to sociology, and it was in this field that he developed his theory of the “circulation of elites”.

The term élite, used in its current socio­logical sense, first appeared in his 1902 book Les systèmes socialistes (“socialist systems”). Its aim was to analyse Marxism as a new form of “secular” religion. And it was the French word élite that he used: naturally, one might say, for a book written in French. Pareto, who was bilingual, wrote in French and Italian. He was born in Paris in 1848 to a French mother and an Italian father; his father was a Genoese marquis who had accompanied the political activist Giuseppe Mazzini into exile. In honour of the revolution that was taking place in Germany at the time, Pareto was at first named Fritz Wilfried. This was latinised into Vilfredo Federico on the family’s return to Italy in 1858.

When Pareto wrote his masterpiece – the 3,000-page Trattato di sociologia ­generale (“treatise on general sociology”) – in 1916, he retained the French word élite even though the work was in Italian. Previously, he had used “aristocracy”, but that didn’t seem to fit the democratic regime that had come into existence after Italian unification. Nor did he want to use his rival Gaetano Mosca’s term “ruling class”; the two had bitter arguments about who first came up with the idea of a ruling minority.

Pareto wanted to capture the idea that a minority will always rule without recourse to outdated notions of heredity or Marxist concepts of class. So he settled on élite, an old French word that has its origins in the Latin eligere, meaning “to select” (the best).

In the Trattato, he offered his definition of an elite. His idea was to rank everyone on a scale of one to ten and that those with the highest marks in their field would be considered the elite. Pareto was willing to judge lawyers, politicians, swindlers, courtesans or chess players. This ranking was to be morally neutral: beyond “good and evil”, to use the language of the time. So one could identify the best thief, whether that was considered a worthy profession or not.

Napoleon was his prime example: whether he was a good or a bad man was irrelevant, as were the policies he might have pursued. Napoleon had undeniable political qualities that, according to Pareto, marked him out as one of the elite. Napoleon is important
because Pareto made a distinction within the elite – everyone with the highest indices within their branch of activity was a member of an elite – separating out the governing from the non-governing elite. The former was what interested him most.

This is not to suggest that the non-governing elite and the non-elite were of no interest to him, but they had a specific and limited role to play, which was the replenishment of the governing elite. For Pareto, this group was the key to understanding society as a whole – for whatever values this elite incarnated would be reflected in society. But he believed that there was an inevitable “physiological” law that stipulated the continuous decline of the elite, thereby making way for a new elite. As he put it in one of his most memorable phrases, “History is the graveyard of elites.”

***

Pareto’s thesis was that elites always rule. There is always the domination of the minority over the majority. And history is just the story of one elite replacing another. This is what he called the “circulation of elites”. When the current elite starts to decline, it is challenged and makes way for another. Pareto thought that this came about in two ways: either through assimilation, the new elite merging with elements of the old, or through revolution, the new elite wiping out the old. He used the metaphor of a river to make his point. Most of the time, the river flows continuously, smoothly incorporating its tributaries, but sometimes, after a storm, it floods and breaks its banks.

Drawing on his Italian predecessor Machiavelli, Pareto identified two types of elite rulers. The first, whom he called the “foxes”, are those who dominate mainly through combinazioni (“combination”): deceit, cunning, manipulation and co-optation. Their rule is characterised by decentralisation, plurality and scepticism, and they are uneasy with the use of force. “Lions”, on the other hand, are more conservative. They emphasise unity, homogeneity, established ways, the established faith, and rule through small, centralised and hierarchical bureaucracies, and they are far more at ease with the use of force than the devious foxes. History is the slow swing of the pendulum from one type of elite to the other, from foxes to lions and back again.

The relevance of Pareto’s theories to the world today is clear. After a period of foxes in power, the lions are back with renewed vigour. Donald Trump, as his behaviour during the US presidential campaign confirmed, is perfectly at ease with the use of intimidation and violence. He claimed that he wants to have a wall built between the United States and Mexico. His mooted economic policies are largely based on protectionism and tariffs. Regardless of his dubious personal ethics – a classic separation between the elite and the people – he stands for the traditional (white) American way of life and religion.

This is in stark contrast to the Obama administration and the Cameron government, both of which, compared to what has come since the votes for Trump and Brexit, were relatively open and liberal. Pareto’s schema goes beyond the left/right divide; the whole point of his Systèmes socialistes was to demonstrate that Marxism, as a secular religion, signalled a return to faith, and thus the return of the lions in politics.

In today’s context, the foxes are the forces of globalisation and liberalism – in the positive sense of developing an open, inter­connected and tolerant world; and in the negative sense of neoliberalism and the dehumanising extension of an economic calculus to all aspects of human life. The lions represent the reaction, centring themselves in the community, to which they may be more attentive, but bringing increased xenophobia, intolerance and conservatism. For Pareto, the lions and foxes are two different types of rule, both with strengths and weaknesses. Yet the elite is always composed of the two elements. The question is: which one dominates at any given time?

What we know of Theresa May’s government suggests that she runs a tight ship. She has a close – and closed – group of confidants, and she keeps a firm grip on the people under her. She is willing to dispense with parliament in her negotiation of Brexit, deeming it within the royal prerogative. Nobody yet knows her plan.

The European Union is a quintessentially foxlike project, based on negotiation, compromise and combination. Its rejection is a victory of the lions over the foxes. The lions are gaining prominence across the Western world, not just in Trumpland and Brexit Britain. Far-right movements have risen by rejecting the EU. It should come as no surprise that many of these movements (including Trump in the US) admire Vladimir Putin, at least for his strongman style.

Asia hasn’t been spared this movement, either. After years of tentative openness in China, at least with the economy, Xi Jinping has declared himself the “core” leader, in the mould of the previous strongmen Mao Zedong and Deng Xiaoping. Japan’s prime minister, Shinzo Abe, has also hardened his stance, and he was the first world leader to meet with President-Elect Donald Trump. Narendra Modi in India and Rodrigo Duterte in the Philippines are in the same mould, the latter coming to power on the back of promising to kill criminals and drug dealers. After the failed coup against him in July, Recep Tayyip Erdogan has also been cracking down on Turkey.

***


In Les systèmes socialistes, Pareto elaborated on how a new elite replaces the old. A, the old elite, would be challenged by B, the new, in alliance with C, the people. B would win the support of C by making promises that, once in power, it wouldn’t keep. If that sounds like the behaviour of most politicians, that is because it probably is. But what Pareto was pointing out was how, in its struggle for power, the new elite politicised groups that were not political before.

What we know of Trump supporters and Brexiteers is that many feel disenfranchised: the turnout in the EU referendum could not have been greater than in the 2015 general election otherwise, and significant numbers of those who voted for Trump had never voted before. There is no reason to think that they, too, won’t be betrayed by the new leaders they helped to bring to power.

In the last years of his life, Pareto offered a commentary on Italy in the 1920s. He denounced the state’s inability to enforce its decisions and the way that Italians spent their time flaunting their ability to break the law and get away with it. He coined the phrase “demagogic plutocracy” to characterise the period, in which the rich ruled behind a façade of democratic politics. He thought this particularly insidious for two reasons: those in power were more interested in siphoning off wealth for their personal ends than encouraging the production of new wealth, and consequently undermined national prosperity (remember Pareto’s training as an economist); and, as the demagogic elites govern through deceit and cunning, they are able to mask their rule for longer periods.

Much has been made of Trump’s “populism”, but the term “demagogic plutocrat” seems particularly apt for him, too: he is a wealthy man who will advance the interests of his small clique to the detriment of the well-being of the nation, all behind the smokescreen of democratic politics.

There are other ways in which Pareto can help us understand our predicament. After all, he coined the 80/20 rule, of which we hear an intensified echo in the idea of “the One Per Cent”. Trump is a fully paid-up member of the One Per Cent, a group that he claims to be defending the 99 Per Cent from (or, perhaps, he is an unpaid-up member, given that what unites the One Per Cent is its reluctance to pay taxes). When we perceive the natural inequality of the distribution of resources as expressed through Pareto’s “power law”, we are intellectually empowered to try to do something about it.

Those writings on 1920s Italy landed Pareto in trouble, as his theory of the circulation of elites predicted that a “demagogic plutocracy”, dominated by foxes, would necessarily make way for a “military plutocracy”, this time led by lions willing to restore the power of the state. In this, he was often considered a defender of Mussolini, and Il Duce certainly tried to make the best of that possibility by making Pareto a senator. Yet there is a difference between prediction and endorsement, and Pareto, who died in 1923, had already been living as a recluse in Céligny in Switzerland for some time – earning him the nickname “the hermit of Céligny” – with only his cats for company, far removed from day-to-day Italian politics. He remained a liberal to his death, content to stay above the fray.

Like all good liberals, Pareto admired Britain above all. As an economist, he had vehemently defended its system of free trade in the face of outraged opposition in Italy. He also advocated British pluralism and tolerance. Liberalism is important here: in proposing to set up new trade barriers and restrict freedom of movement, exacerbated by their more or less blatant xenophobia, Trump and Brexit challenge the values at the heart of the liberal world.

***


What was crucial for Pareto was that new elites would rise and challenge the old. It was through the “circulation of elites” that history moved. Yet the fear today is that history has come to a standstill, that elites have ­become fossilised. Electors are fed up with choosing between the same old candidates, who seem to be proposing the same old thing. No wonder people are willing to try something new.

This fear of the immobility of elites has been expressed before. In 1956, the American sociologist C Wright Mills published The Power Elite. The book has not been out of print since. It is thanks to him that the term was anglicised and took on the pejorative sense it has today. For Mills, Cold War America had come to be dominated by a unified political, commercial and military elite. With the 20th century came the growth of nationwide US corporations, replacing the older, more self-sufficient farmers of the 19th century.

This made it increasingly difficult to ­distinguish between the interests of large US companies and those of the nation as a whole. “What’s good for General Motors,” as the phrase went, “is good for America.” As a result, political and commercial interests were becoming ever more intertwined. One had only to add the Cold War to the mix to see how the military would join such a nexus.

Mills theorised what President Dwight D Eisenhower denounced in his January 1961 farewell speech as the “military-industrial complex” (Eisenhower had wanted to add the word “congressional”, but that was thought to be too risky and was struck out of the speech). For Mills, the circulation of elites – a new elite rising to challenge the old – had come to an end. If there was any circulation at all, it was the ease with which this new power elite moved from one part of the elite to the other: the “revolving door”.

The Cold War is over but there is a similar sense of immobility at present concerning the political elite. Must one be the child or wife of a past US president to run for that office? After Hillary Clinton, will Chelsea run, too? Must one have gone to Eton, or at least Oxford or Cambridge, to reach the cabinet? In France is it Sciences Po and Éna?

The vote for Brexit, Trump and the rise of the far right are, beyond doubt, reactions to this sentiment. And they bear out Pareto’s theses: the new elites have aligned themselves with the people to challenge the old elites. The lions are challenging the foxes. Needless to say, the lions, too, are prototypically elites. Trump is a plutocrat. Boris Johnson, the co-leader of the Leave campaign, is as “establishment” as they come (he is an Old Etonian and an Oxford graduate). Nigel Farage is a public-school-educated, multimillionaire ex-stockbroker. Marine Le Pen is the daughter of Jean-Marie Le Pen. Putin is ex-KGB.

Pareto placed his hopes for the continuing circulation of elites in technological, economic and social developments. He believed that these transformations would give rise to new elites that would challenge the old political ruling class.

We are now living through one of the biggest ever technological revolutions, brought about by the internet. Some have argued that social media tipped the vote in favour of Brexit. Arron Banks’s Leave.EU website relentlessly targeted disgruntled blue-collar workers through social media, using simple, sometimes grotesque anti-immigration messages (as a recent profile of Banks in the New Statesman made clear) that mimicked the strategies of the US hard right.

Trump’s most vocal supporters include the conspiracy theorist Alex Jones, who has found the internet a valuable tool for propagating his ideas. In Poland, Jarosław Kaczynski, the leader of the Law and Justice party, claims that the Russian plane crash in 2010 that killed his twin brother (then the country’s president) was a political assassination, and has accused the Polish prime minister of the time, Donald Tusk, now the president of the European Council, of being “at least morally” responsible. (The official explanation is that the poorly trained pilots crashed the plane in heavy fog.)

It need not be like this. Silicon Valley is a world unto itself, but when some of its members – a new technological elite – start to play a more active role in politics, that might become a catalyst for change. In the UK, it has been the legal, financial and technological sectors that so far have led the pushback against a “hard” Brexit. And we should not forget how the social movements that grew out of Occupy have already been changing the nature of politics in many southern European countries.

The pendulum is swinging back to the lions. In some respects, this might be welcome, because globalisation has left too many behind and they need to be helped. However, Pareto’s lesson was one of moderation. Both lions and foxes have their strengths and weaknesses, and political elites are a combination of the two, with one element dominating temporarily. Pareto, as he did in Italy in the 1920s, would have predicted a return of the lions. But as a liberal, he would have cautioned against xenophobia, protectionism and violence.

If the lions can serve as correctives to the excesses of globalisation, their return is salutary. Yet the circulation of elites is a process more often of amalgamation than replacement. The challenge to liberal politics is to articulate a balance between the values of an open, welcoming society and of one that takes care of its most vulnerable members. Now, as ever, the task is to find the balance between the lions and the foxes. l

Hugo Drochon is the author of “Nietzsche’s Great Politics” (Princeton University Press)

This article first appeared in the 12 January 2017 issue of the New Statesman, Putin's revenge