It's work, Jim - but not as we know it

Ralf Dahrendorf argues that the government's welfare reform policies may be undermined by a revoluti

I accept the principles behind this government's attempts to change the welfare state. But there may be one big flaw in the thinking. Everything is regarded as fluid - as either changing or in need of change - but one area of social reality is quite often, at least by implication, regarded as constant. That's the world of work. There are quite significant changes in the labour market and these are highly relevant to any policy of equality, or as I prefer to put it, of inclusion. They may be summarised in six statements.

1. Since the early 1970s the relationship between GDP growth and employment has become tenuous in all OECD countries. Considerable increases in per capita GDP were accompanied by little or no employment growth. In Japan, from 1970 to 1995, GDP per head grew by 150 per cent, employment by only 2 per cent. In the UK, which was fairly typical of Europe, GDP per head grew by just under 60 per cent, while employment ended 4 per cent down. Even in the US, where the connection between growth and employment remains, as is well known, positive, per capita GDP grew by just over 50 per cent, employment by 25 per cent. Thus there is at least a prima facie case for the thesis that we have experienced a period of jobless growth.

I believe, therefore, that we have to change our economic language. We can no longer assume that GDP growth equals employment creation. And this is an argument for abandoning GDP as the one-dimensional indicator of economic success or failure.

2. There is evidence of significant divergences between the traded and non-traded sectors of the labour market - for example, between financial services and healthcare. In the traded sector, expansion is generally accompanied by employment contraction; a higher output of goods and services is achieved with less labour. The non-traded sector, on the other hand, provides, in principle, unlimited opportunities for work.

The important point here is that jobs do not materialise automatically from favourable macro-economic conditions for GDP growth. On the contrary, they may contribute to a decline in jobs.

3. In all OECD countries, there has been a significant decline in the number of people in typical employment relationships: full-time permanent jobs (or, more precisely, full-time dependent employment without built-in time limits). The most thorough study of this change is that by a recent German commission. It concludes that "in countries where the employment rate has changed little, about a quarter to a third of typical employment relationships has been replaced by atypical ones since the 1970s". In western Germany, 84 per cent of those in dependent employment had typical contracts in 1970; by 1995, this proportion had gone down to 68 per cent with a particularly steep decline in the early 1970s and again in the early 1990s. If one includes the self-employed, those on employment schemes and the job-seeking unemployed, less than half of the employable population in European OECD countries is today in typical employment relationships.

My comment is that we have already learnt to think in new ways about the family: we no longer assume that the nuclear family is the only model. It is time to make a similar leap of understanding with respect to jobs and employment. What used to be typical is about to become a minority phenomenon.

4. The new forms of employment, which have grown in importance, include, above all, part-time work, limited-term jobs and contract employment. There are also home workers; those on employment schemes of one kind or another; paid self-employed workers; and some other categories for which we have barely found a proper description. In addition, there is a vast array of not-for-profit, or rather not-for-gain work, much of it in the third, or voluntary, sector.

This proliferation of kinds of work requires us to rethink many aspects of social policy. A welfare system based on typical jobs leaves people who work in the new categories uncared for. Tax and benefit systems need to be adapted. Methods of guaranteeing everybody a basic income through tax credits or otherwise become irrelevant.

5. Since the end of the second world war we have seen a huge decline in the role of paid employment of all kinds in people's time budget. Longer education, shorter working hours, more generous holiday entitlements, earlier retirement - all these accompanied the economic miracle of the 1950s and 1960s. Since 1970 we have seen two further developments. One is the frequency of portfolio living - or what might be called "women's pattern of life" - which combines employment and other activities. The other is the growth of ever earlier retirement at a time of rising life expectancy. The number of hours worked annually by the whole population has declined in most European OECD countries by 20 per cent since 1970. Retirement figures are even more dramatic. In the UK only 56 per cent of all 55 to 64-year-old men were in paid employment in 1995. The corresponding figures for Germany were 49 per cent; for Italy 42 per cent; for France 38 per cent.

These are figures of major significance. They show that universal social benefit systems can no longer be built on contributions from those in paid employment. They also show that work in the sense of paid employment loses much of its force as a source of satisfaction, of self-realisation and of social identity. More importantly still, work ceases to be an effective instrument of social control. How will people's time be structured in future?

6. Such changes in the world of work imply changes in the nature of unemployment. To be sure, there are still genuine problems of long-term unemployment. In the UK, in some inner-city areas, there are a large proportion of households without employment. Many no doubt, particularly single-parent families, need attention. But for many, unemployment is a phase between jobs, even an opportunity for alternative activities, including unfortunately, but tellingly, benefit fraud. "Total and helpless" unemployment as Beveridge described it in 1909, and as many countries experienced it in the 1920s and 1930s, and as most countries fought it in the 1950s and 1960s, may well turn out to be a peculiarly 20th-century phenomenon. It did not exist before, because people had alternative sources of survival, and it may not exist in future as new alternatives are discovered.

If the picture I have tried to sketch in these six points is largely correct, important policy consequences are indicated: for example, a reorientation of macro-economic policy towards jobs in the non-traded sector; the transportability of entitlements; a new approach to paid employment, other life activities and the sources of people's income and well-being.

Last March a group of 11 business and trade union leaders, as well as academics, wrote a letter to the Times. The implicit assumption of the government's reform policies, they wrote, was that the labour market will in the future provide the scale and type of employment required to support a shift from public to private provision. Yet we are also witnessing a revolution in the world of work, the longer-term implications of which are subject to speculation and controversy. What was needed, they argued, was a commission to pull together all the material that exists on the future of work and paid employment. Commission or not, I agree that the subject is of major importance and needs more consensus on facts as well as more debate on the consequences.

This is an edited version of a talk originally given last year at an 11 Downing Street seminar and now published, price £9.95, in "Equality and the Modern Economy", the first of a series from the newly launched Smith Institute, 191 Victoria Street, London SW1E 5NE

This article first appeared in the 15 January 1999 issue of the New Statesman, A slight and delicate minister?

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We need to talk about the online radicalisation of young, white women

Alt-right women are less visible than their tiki torch-carrying male counterparts - but they still exist. 

In November 2016, the writer and TED speaker Siyanda Mohutsiwa tweeted a ground-breaking observation. “When we talk about online radicalisation we always talk about Muslims. But the radicalisation of white men online is at astronomical levels,” she wrote, inspiring a series of mainstream articles on the topic (“We need to talk about the online radicalisation of young, white men,” wrote Abi Wilkinson in The Guardian). It is now commonly accepted that online radicalisation is not limited to the work of Isis, which uses social media to spread propaganda and recruit new members. Young, white men frequently form alt-right and neo-Nazi beliefs online.

But this narrative, too, is missing something. When it comes to online radicalisation into extreme right-wing, white supremacist, or racist views, women are far from immune.

“It’s a really slow process to be brainwashed really,” says Alexandra*, a 22-year-old former-racist who adopted extreme views during the United States presidential election of 2016. In particular, she believed white people to be more intelligent than people of colour. “It definitely felt like being indoctrinated into a cult.”

Alexandra was “indoctrinated” on 4Chan, the imageboard site where openly racist views flourish, especially on boards such as /pol/. It is a common misconception that 4Chan is only used by loser, basement-dwelling men. In actuality, 4Chan’s official figures acknowledge 30 percent of its users are female. More women may frequent 4Chan and /pol/ than it first appears, as many do not announce their gender on the site because of its “Tits or GTFO” culture. Even when women do reveal themselves, they are often believed to be men who are lying for attention.

“There are actually a lot of females on 4chan, they just don't really say. Most of the time it just isn't relevant,” says Alexandra. Her experiences on the site are similar to male users who are radicalised by /pol/’s far-right rhetoric. “They sowed the seeds of doubt with memes,” she laughs apprehensively. “Dumb memes and stuff and jokes…

“[Then] I was shown really bullshit studies that stated that some races were inferior to others like… I know now that that’s bogus science, it was bad statistics, but I never bothered to actually look into the truth myself, I just believed what was told to me.”

To be clear, online alt-right radicalisation still skews majority male (and men make up most of the extreme far-right, though women have always played a role in white supremacist movements). The alt-right frequently recruits from misogynistic forums where they prey on sexually-frustrated males and feed them increasingly extreme beliefs. But Alexandra’s story reveals that more women are part of radical right-wing online spaces than might first be apparent.

“You’d think that it would never happen to you, that you would never hold such horrible views," says Alexandra. "But it just happened really slowly and I didn't even notice it until too late."

***

We are less inclined to talk about radical alt-right and neo-Nazi women because they are less inclined to carry out radical acts. Photographs that emerged from the white nationalist rally in Charlottesville this weekend revealed that it was mostly polo shirt-wearing young, white men picking up tiki torches, shouting racial slurs, and fighting with counter-protestors. The white supremacist and alt-right terror attacks of the last year have also been committed by men, not women. But just because women aren’t as visible doesn’t mean they are not culpable.  

“Even when people are alt-right or sympathisers with Isis, it’s a tiny percentage of people who are willing or eager to die for those reasons and those people typically have significant personal problems and mental health issues, or suicidal motives,” explains Adam Lankford, author of The Myth of Martyrdom: What Really Drives Suicide Bombers, Rampage Shooters, and Other Self-Destructive Killers.

“Both men and women can play a huge role in terms of shaping the radicalised rhetoric that then influences those rare people who commit a crime.”

Prominent alt-right women often publicly admit that their role is more behind-the-scenes. Ayla Stewart runs the blog Wife With a Purpose, where she writes about “white culture” and traditional values. She was scheduled to speak at the Charlottesville “Unite the Right” rally before dropping out due to safety concerns. In a blog post entitled “#Charlottesville May Have Redefined Women’s Roles in the Alt Right”, she writes:

“I’ve decided that the growth of the movement has necessitated that I pick and choose my involvement as a woman more carefully and that I’m more mindful to chose [sic] women’s roles only.”

These roles include public speaking (only when her husband is present), gaining medical skills, and “listening to our men” in order to provide moral support. Stewart declined to be interviewed for this piece.

It is clear, therefore, that alt-right women do not have to carry out violence to be radical or radicalised. In some cases, they are complicit in the violence that does occur. Lankford gives the example of the Camp Chapman attack, committed by a male Jordanian suicide bomber against a CIA base in Afghanistan.

“What the research suggests in that case was the guy who ultimately committed the suicide bombing may have been less radical than his wife,” he explains. “His wife was actually pushing him to be more radical and shaming him for his lack of courage.” 

***

Just because women are less likely to be violent doesn’t mean they are incapable of it.

Angela King is a former neo-Nazi who went to prison for her part in the armed robbery and assault of a Jewish shop owner. She now runs Life After Hate, a non-profit that aims to help former right-wing extremists. While part of a skinhead gang, it was her job to recruit other women to the cause.

“I was well known for the violence I was willing to inflict on others… often times the men would come up to me and say we don’t want to physically hurt a woman so can you take care of this,” King explains. “When I brought other women in I looked for the same qualities in them that I thought I had in myself.”

King's 1999 mugshot

 

These traits, King explains, were anger and a previous history of violence. She was 15 when she became involved with neo-Nazis, and explains that struggles with her sexuality and bullying had made her into a violent teenager.

“I was bullied verbally for years. I didn't fit in, I was socially awkward,” she says. One incident in particular stands out. Aged 12, King was physically bullied for the first time.

“I was humiliated in a way that even today I still am humiliated by this experience,” she says. One day, King made the mistake of sitting at a desk that “belonged” to a bully. “She started a fight with me in front of the entire class… I’ve always struggled with weight so I was a little bit pudgy, I had my little training bra on, and during the fight she ripped my shirt open in front of the entire class.

“At that age, having absolutely no self-confidence, I made the decision that if I became the bully, and took her place, I could never be humiliated like that again.”

Angela King, aged 18

King’s story is important because when it comes to online radicalisation, the cliché is that bullied, “loser” men are drawn to these alt-right and neo-Nazi communities. The most prominent women in the far-right (such as Stewart, and Lauren Southern, a YouTuber) are traditionally attractive and successful, with long blonde hair and flashing smiles. In actuality, women that are drawn to the movement online might be struggling, like King, to be socially accepted. This in no way justifies or excuses extreme behaviour, but can go some way to explaining how and why certain young women are radicalised. 

“At the age of 15 I had been bullied, raped. I had started down a negative path you know, experimenting with drugs, drinking, theft. And I was dealing with what I would call an acute identity crisis and essentially I was a very, very angry young woman who was socially awkward who did not feel like I had a place in the world, that I fit in anywhere. And I had no self-confidence or self-esteem. I hated everything about myself.”

King explains that Life After Hate’s research reveals that there are often non-ideological based precursors that lead people to far right groups. “Individuals don’t go to hate groups because they already hate everyone, they go seeking something. They go to fill some type of void in their lives that they’re not getting.”

None of this, of course, excuses the actions and beliefs of far-right extremists, but it does go some way to explaining how “normal” young people can be radicalised online. I ask Alexandra, the former 4Chan racist, if anything else was going on in her life when she was drawn towards extreme beliefs.

“Yes, I was lonely,” she admits.                                                       

***

That lonely men and women can both be radicalised in the insidious corners of the internet shouldn’t be surprising. For years, Isis has recruited vulnerable young women online, with children as young as 15 becoming "jihadi brides". We have now acknowledged that the cliché of virginal, spotty men being driven to far-right hate excludes the college-educated, clean-cut white men who made up much of the Unite the Right rally last weekend. We now must realise that right-wing women, too, are radicalised online, and they, too, are culpable for radical acts.  

It is often assumed that extremist women are radicalised by their husbands or fathers, which is aided by statements by far-right women themselves. The YouTuber, Southern, for example, once said:  

“Anytime they [the left] talk about the alt-right, they make it sound like it’s just about a bunch of guys in basements. They don’t mention that these guys have wives – supportive wives, who go to these meet-ups and these conferences – who are there – so I think it’s great for right-wing women to show themselves. We are here. You’re wrong.”

Although there is truth in this statement, women don’t have to have far-right husbands, brothers, or fathers in order to be drawn to white supremacist or alt-right movements. Although it doesn’t seem the alt-right are actively preying on young white women the same way they prey on young white men, many women are involved in online spaces that we wrongly assume are male-only. There are other spaces, such as Reddit's r/Hawtschwitz, where neo-Nazi women upload nude and naked selfies, carving a specific space for themselves in the online far-right. 

When we speak of women radicalised by husbands and fathers, we misallocate blame. Alexandra deeply regrets her choices, but she accepts they were her own. “I’m not going to deny that what I did was bad because I have to take responsibility for my actions,” she says.

Alexandra, who was “historically left-wing”, was first drawn to 4Chan when she became frustrated with the “self-righteousness” of the website Tumblr, favoured by liberal teens. Although she frequented the site's board for talking about anime, /a/, not /pol/, she found neo-Nazi and white supremacist beliefs were spread there too. 

“I was just like really fed up with the far left,” she says, “There was a lot of stuff I didn't like, like blaming males for everything.” From this, Alexandra became anti-feminist and this is how she was incrementally exposed to anti-Semitic and racist beliefs. This parallels the story of many radicalised males on 4Chan, who turn to the site from hatred of feminists or indeed, all women. 

 “What I was doing was racist, like I – deep down I didn't really fully believe it in my heart, but the seeds of doubt were sowed again and it was a way to fit in. Like, if you don't regurgitate their opinions exactly they’ll just bully you and run you off.”

King’s life changed in prison, where Jamaican inmates befriended her and she was forced to reassess her worldview. Alexandra now considers herself “basically” free from prejudices, but says trying to rid herself of extreme beliefs is like “detoxing from drugs”. She began questioning 4Chan when she first realised that they genuinely wanted Donald Trump to become president. “I thought that supporting Trump was just a dumb meme on the internet,” she says.

Nowadays, King dedicates her life to helping young people escape from far-right extremism. "Those of us who were involved a few decades ago we did not have this type of technology, cell phones were not the slim white phones we have today, they were giant boxes," she says. "With the younger individuals who contact us who grew up with this technology, we're definitely seeing people who initially stumbled across the violent far-right online and the same holds for men and women.

"Instead of having to be out in public in a giant rally or Klan meeting, individuals find hate online."

* Name has been changed

Amelia Tait is a technology and digital culture writer at the New Statesman.

This article first appeared in the 15 January 1999 issue of the New Statesman, A slight and delicate minister?