Inverness: the new Shangri-La?

It's the fastest-growing city in western Europe - a dazzling beacon of new opportunity and enterpris

"Vibrant, exciting and cosmopolitan. Fabulous mountain scenery. A very low crime rate, and the schools are excellent. Without doubt a great place to live and work . . ." Stuart Black, area director at Highlands and Islands Enterprise, sounds genuinely excited, as well he might. Inverness, the unofficial capital of the Highlands, is now the fastest-growing city in western Europe. Scotland's new Shangri-La is expanding at a dizzying pace.

The A9, the longest and most dangerous road in Scotland, stretches from the central belt to the Highlands, taking you through some of the most dramatic and awe-inspiring scenery imaginable - gnarled mountain ranges, pine forests, castles. Beyond Perth is a desolate and sparsely inhabited world until, roughly 120 miles further north, the road climbs steadily, curves to the right and there, somewhat out of the blue, is Inverness.

In 2001, the population was 51,000. In the six years since, it has climbed to more than 60,000, and there are plans to double it over the next three decades. In many ways, it is an extra ordinary success story in an area where depopulation is the norm. Two new towns, a huge business park and a new university campus are planned; a £20m culture and conference redevelopment is nearing completion; numerous cultural festivals are taking place; major golf courses are being designed; the airport is on course to reach its target of a million passengers a year. The city has a booming healthcare industry, boasting one of the world's leading centres for diabetes research.

You would expect a director of Highlands development to paint it as a picture of paradise, but there are many others who agree with him, es pecially the large number of "downshifters" and retirees who have swapped life in the south-east of England for the far north of Scotland.

On the outskirts of Inverness, plush Wisteria Lane-style housing developments have appeared. Spacious three- and four-bedroomed detached homes, which would cost millions in the south-east, are being snapped up for between £250,000 and £300,000.

Stuart and Alayna Robins moved to Inverness three years ago after 20 years in London working in the City and the civil service, respectively. They were able to sell up and, with the proceeds, buy a much bigger property, start a schoolwear clothing company and still have cash left over. "We got sick of the rat race," says Stuart, 42. "We got sick of the long hours, the constant commuting, not being able to drive anywhere, constantly being stuck in traffic jams."

Alayna, who is two years younger, loves the different pace of life. "I regularly go down to London to see friends and I can't wait to come back. My friends are all stressed out and depressed. Here you get the best of both worlds. It has the economy of a city, but maintains the feel of a town."

Indeed, the cobblestoned city centre is quaint, compact and, apart from some awful 1960s town-centre development, a singularly attractive place. The waterfront on the broad and silvery River Ness is undergoing a major revamp. The west bank is lined with a host of stylish restaurants, which might not seem at all out of the ordinary, until you remember that, until recently, the concept of "dining out" in Inverness amounted to little more than eating a fish supper on a bench after a night in the pub.

The new inhabitants

So change has come, but it is not just those from south of the border that regard this as their utopia. Although English incomers account for a significant proportion of the new inhabitants, the vast bulk of the influx is made up of im migrants from eastern Europe, mainly Poland. At least 5,000 (some say as many as 8,000) have flocked to these parts since 2004, when the Scottish Executive launched an aggressive marketing campaign.

Many of them are qualified professionals: teachers, engineers, social workers. The unemployment rate in Poland, however, is running at just under 20 per cent, and white-collar workers who manage to find work there earn only about £120 a month. Highly skilled Poles can earn more in a week at a Highland fish factory, on a building site or as a cleaner than they do in a month in schools and offices back home. And, despite their qualifications, that is exactly the sort of work that many are doing. The majority are here for the short term, earning as much as they can before they return home.

There are exceptions. Monika Gajda and Gab riela Cabaj, both 28 and both graduates, are employed by Orion Engineering, one of the world's leading oil-industry recruitment agencies. They are planning to settle long term in Inverness. Monika says the quality of life is far higher here. "I sometimes miss big-city life and the weather could be better, but here we don't have to worry about having enough money to pay bills and buy food."

Gabriela joined her husband, who is also from Poland, in Inverness two years ago. "I wouldn't like to live anywhere else," she says. "Life in general is much easier here than in Poland. It's a very nice and pretty area and Scottish people treat foreigners very well."

But naturally one person's heaven is another's hell. There are many native Invernessians who lament the loss of their old way of life. There is no doubt that the population boom has brought problems and there is, at least among a minority, a simmering resentment towards those who have relocated here.

Local people call this "Tescotown", such is the dominance of the retailer. With no competition from Asda or Sainsbury's, 51 pence out of every £1 spent on food shopping in the High-land region goes into a Tesco till. There are three superstores already in the city, and only after fierce protest have planners refused permission for a fourth.

This is the kind of place where people go home for lunch, resulting in the previously unknown problem of gridlock four times a day. The roads are often seething with traffic and the infrastructure is urgently in need of investment and modernisation. Road and rail links to Glasgow and Edinburgh are appalling, and with only one main road through the city, a journey that used to take five minutes can now take an hour.

Drugs and homelessness

Crime has also increased. For the first time, the police are threatening to use dispersal orders to tackle the growing antisocial behaviour problem in some of the more run-down parts of the city. Homelessness is another issue. Figures released in February showed a 200 per cent increase in the number of people living on the street. Although the council has a policy that requires 25 per cent of any new housing development to be made available for social and affordable accommodation, there is a sense that this is too little, too late. The manager of one housing association told me that, for the 11 new flats he had just been given, he had a waiting list of 400.

Drugs are another problem. Dealers from northern England, aware that Scotland's main cities are saturated, see the Highlands as an area of huge potential. Rarely a day passes with out news of a drugs bust at the bus station or on the A9.

There is also concern over the influx of Poles. Zosia Wierzbowicz-Fraser is a teacher at a secondary school in the city and the founder of the Inverness Polish Association. She is dismayed at what she sees as the gross exploitation, in many cases, of young Polish workers and feels many have been lured to the Highlands under false pretences.

She recounts horror stories of Poles sleeping in the bus station, under bushes, and five or six to a caravan, and claims there are unscrupulous landlords charging ex orbitant rents for dorm-style accommodation. "Some of these young Poles," she says, "are living like pigs."

Wierzbowicz-Fraser also says many highly qualified Poles who thought their skills would be put to good use have ended up doing menial jobs. "Poles will do the jobs that no one else wants to do," she says wearily. "They are excellent workers and they are so desperate for money, for a better standard of living, that they will never complain.

"They work the extra hours, the long hours, because, even at the minimum wage here, it is 37 per cent higher than in Poland."

There are, she says, some excellent employers who provide accommodation and language assistance for staff, but they are few and she fears that unless urgent action is taken to address this it will become a big issue.

But perhaps the biggest problem for Inver-ness and the Highlands as a whole is one that is rarely talked about: the stubbornly high and rising suicide rate among men. Young and middle-aged men in this area are three times more likely to take their own lives than their coun terparts in London. New Scottish Executive figures, published at the beginning of this month, showed that the male suicide rate across Scotland as a whole had risen by 22 per cent over a 15-year period, with the Highlands and the Western Isles suffering a disproportionately high rate.

End of a way of life

The researchers blame isolation, alcohol and drug abuse. Other experts have suggested the death of the old Highland way of life. Not long ago, women here raised the children while men supported their families as farmers or fishermen. Such traditional industries have all but disappeared, however, and it is often women who support the family, working in seasonal service industries, while men struggle to find employment and spend long periods on the dole.

There is also the fact that Highland men are notoriously proud and self-reliant. They would never dream of visiting their GP if they were feeling anxious or lonely, and it is still seen as a sign of weakness for a man to talk about emotional difficulties or to say he needs a helping hand.

Drugs and alcohol are undoubtedly another huge factor. Much of Highland life centres on drink, and there is a well-known local say- ing about man's relationship with the bottle: You've got an alcohol problem only if you're drinking two bottles a day instead of one. The most recent figures show that there were 50 suicides last year, and many more attempts.

John Burnside is the reluctant founder of the Inverness Suicide Awareness Group. A former psychiatric nurse-turned-publican, he lost his son, Richard, who was 36, to suicide three years ago. In the three months leading up to his death, two of Richard's closest friends, Ivor Robertson, who was 35, and Mark Thow, who was 40, had taken their own lives.

All three had known each other since primary school and had played for a local pub football team since 1998. They lived within walking distance of each other in Hilton, a housing estate on the outskirts of the city. Their deaths stunned Inverness. At Mark's funeral, Richard turned to his father and gave him some unexpected words of reassurance.

"Dad," he said, "I know I've caused you and Mum a lot of problems over the years, but that is one thing you don't have to worry about - because I would never dream of doing that. I couldn't."

Burnside put a comforting arm around his son and thought, "Thank God", because he didn't believe that he or his wife, Edna, would be able to cope. Three months later Richard, too, had hanged himself. Like Mark and Ivor, he left no note, so those left behind have had to fathom their own explanations.

His father says: "'Why' is the hardest question to answer. Richard had had long spells of unemployment and a painful relationship break-up. Drink was also a problem, but you never expect this."

These days, Burnside devotes his time to raising funds for suicide awareness and support. "Inverness used to be this lovely royal burgh where everyone knew everyone else and always had time to talk," he says. "That has gone. Everyone's rushing about trying to keep up with each other and feeling like a failure if they don't have the big house, the big car and all the material trappings.

"That is the story I'm hearing more and more often - our young men and women feeling like failures."

As the editor of the Inverness Courier told me: "This is no longer Brigadoon." To some, that is a blessing. To others, it is a curse.

Lorna Martin is Scotland editor of the Observer

See also What does Scotland mean to you? - a selection of interviews with Scottish personalities.

This article first appeared in the 26 March 2007 issue of the New Statesman, Scotland: Time to break free?

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The prophets of Trumpism

How the ideas of two pre-war intellectual refugees – the radical Herbert Marcuse and the reactionary Eric Voegelin – are influencing the new culture wars among Trump and his acolytes.

Even after Donald Trump’s more conciliatory address to Congress, American politics seems set to become a battle between the president’s joyless autocracy and a carnival of protest that could end up evoking the anti-war movements of the 1960s. There will be more draconian executive orders and more marches in pink hats. There may well be violence.

The intellectual battle that will be played out in the months and years to come, however, was foretold by two German refugees from Nazi persecution: Eric Voegelin, the doyen of Cold War reactionary conservatives, and Herbert Marcuse, the inspiration behind the revolutionary student activism of the 1960s. Voegelin argued that society needed an order that could be found only by reaching back to the past. Marcuse argued that refusal to accede to tyranny was essential to give birth to a revolutionary politics that would propel progress to a new kind of society. Marcuse the radical and Voegelin the reactionary could not seem further apart, and yet they share a common intellectual root in Germany in the 1920s, from which came a shared critique of modern society. Their ideas may well inspire some of the political conflicts to come.

The culture wars of the 1960s are very much alive for Trump’s acolytes. Steve Bannon, the former executive chairman of the alt-right website Breitbart News and Trump’s chief strategist, blames the counterculture of the 1960s – the drugs, the hippies, the liberal reforms – for America losing its way and, eventually, succumbing to economic crisis in 2008. Bannon set out his ideas in Generation Zero, a 2010 documentary which blamed the financial crash not on greedy, under-regulated bankers but on the moral and cultural malaise that started in the 1960s. He is still fighting people who might have been inspired by Marcuse. “The baby boomers are the most spoiled, most self-centred, most narcissistic generation the country has ever produced,” he told an interviewer in 2011.

Bannon’s thinking, set out in several speeches over the past few years, is that America’s working and middle classes have been betrayed by an elite in Washington, DC (the “Imperial City”, he calls it) which oversees insider deals so that the insiders can profit from global capitalism. Bannon wants to return America to traditions rooted in Judaeo-Christian values and to reassert national sovereignty. Most worryingly, on several occasions he has said that the crisis will only be resolved through the catharsis of conflict and national mobilisation through war.

America has always been a work in progress. Ronald Reagan and Barack Obama were very different presidents but they shared a belief that progress was America’s calling. The reactionary turn in US politics is not just a shift to the right but an attempt to displace progress as the common creed.

Instead, Bannon and his ilk want America to become a work in regress, as the historian Mark Lilla argues in his recent book on reactionary philosophy, The Shipwrecked Mind. Much of the new reactionary thinking echoes Voegelin’s idea that, in order to renew itself, a society must first go backwards to find where and how it lost its way.

 

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Eric Voegelin defies easy categorisation. Born in 1901 in Cologne and brought up in Vienna, he was brave and principled. After a visit to the United States in the 1920s, he wrote two books criticising Nazi racial politics, which got him sacked from his teaching position at the University of Vienna. When the Germans arrived in Austria following the Anschluss in 1938, Voegelin and his wife fled on a train as the Gestapo ransacked their apartment.

After a brief stay in Switzerland, he moved to America and in 1942 took up an academic post at Louisiana State University. He then embarked on a prolific career, the centrepiece of which was his sprawling, multi-volume work Order and History.

Voegelin’s philosophy gave expression to the dark and powerful forces that had shaped his life. He believed that modern society was prey to flawed utopianism – he called this “gnosticism” – in which an elite of prophets takes power, claiming special insight into how heaven could be created on Earth for a chosen people. Gnostic sects in the Middle Ages had their modern equivalents in the Nazi proclamation of a racially pure utopia and the Marxist promise of equality for all. Voegelin’s catchphrase was: “Don’t immanentise the eschaton!” (meaning: “Do not try to build heaven on Earth”).

Marxism and Nazism, Voegelin argued, were political versions of religion: we get rid of God only to reinstall him in the form of an elite of reformers with all the answers. In his recent bestselling book Homo Deus, Yuval Harari argues that we are entering a new stage of the process that Voegelin identified. We have become as powerful as gods, he argued, but now need to learn how to be wise and responsible gods.

Today Voegelin’s attack on overreaching perfectionism echoes in reactionary criticism of Obamacare and in the yearning for national certitude. Voegelin thought the role of philosophy was not to change the world, but to understand its underlying order and help us tune in to that, rather than being diverted by the lure of the false prophets of political religion.

He was influenced by the Viennese satirist Karl Kraus, who said that “origin is the goal”, by which he meant that the point of the future was to restore the ancient past. For Voegelin, order comes from a sense of harmony, of everything being in its place. This is a position that opens itself up to deeply conservative interpretations.

When, in his presidential inauguration address, Trump spoke of American “carnage”, he was echoing Voegelin’s account of decay and disorder. When he talked of “one people, one nation, one heart” he was evoking the kind of order that Voegelin spoke of. Trump and his acolytes see their mission as the need to restore a natural order, under which illegal immigrants and aliens are kept well away and white people can feel at home once more in a society where everyone signs up to Judaeo-Christian beliefs.

Nothing could be further from the ideas of Herbert Marcuse.

Born in 1898 in Berlin, Marcuse became a member of the celebrated Marxist Frankfurt School, which included Theodor Adorno, Max Horkheimer and, tangentially, Walter Benjamin. Marcuse emigrated to the United States in 1933 as Hitler came to power. By 1940, he had become a US citizen and, while Voegelin was starting work at Louisiana State, Marcuse was working as a researcher for the Office of Strategic Services, the precursor of the CIA. He continued working for the government after the war and resumed his academic career only in 1952. His best-known book, One-Dimensional Man, was published in 1964.

One of Marcuse’s big ideas was the “Great Refusal”: progress had to start with refusing to accept an unacceptable reality. One should say “no” to a world of alienating work, dominated by corporations and impersonal systems, which allow little room for people to explore their deeper sense of humanity. Marcuse saw the student and anti-war protests of the 1960s and 1970s, which adopted him as their intellectual mentor, as evidence that the Great Refusal was gaining momentum.

Trump has given the Great Refusal new life. The documentary film-maker Michael Moore has called for cities to become “regions of resistance” by offering sanctuary to immigrants threatened with deportation. Angela Davis, the once-jailed Black Panther revolutionary who was close to Marcuse, told the Women’s March in Washington that people had to be ready for “1,459 days of resistance: resistance on the ground, resistance on the job, resistance in our art and in our music”. In a lecture at the Free University of West Berlin published in 1970, Marcuse said demonstrations and protests were an essential first step towards a “liberation of consciousness” from the capitalist machine:

“The whole person must demonstrate his participation and his will to live . . . in a pacified, human world . . . it is . . . harmful . . . to preach defeatism and quietism, which can only play into the hands of those who run the system . . . We must resist if we still want to live as human beings, to work and be happy.”

The Great Refusal was a capacious idea capable of embracing anyone who wanted to say, “No, enough!” It could embrace trade unions and workers, African Americans and feminists, students and national liberation movements, those who were on the margins of society and those professionals – technicians, scientists, artists, intellectuals – who worked at its centres of power and who chose to refuse as an act of conscience.

As a new generation prepares to embark on a period of resistance, what lessons should they learn from the wave of protest that Marcuse once helped to inspire?

Protest is a way to bear witness, to make voices heard and to make it possible for people to bond. Yet the fire of protest can easily die out as the Occupy movement did, even if its embers are still glowing. The carnival-type atmosphere can be uplifting but fleeting. Creating common programmes to be taken forward by organisations demands hard work. The Arab spring showed how quickly a popular revolution can turn sour when a movement is not ready to take power.

Since the protests that Marcuse was involved in, no comparable movement of the left in the United States has mobilised such a broad support base. Instead, that period of resistance was followed, at the end of the 1970s, by a shift to the right in the US and the UK. It was reactionaries, not revolutionaries, who set off forward to the past.

Now we seem to be in for an intensifying cycle of conflict between the adherents of Marcuse and Voegelin: between the Marxist revolutionary and the mystic conservative; between resistance and order; between those who want to live among a cosmopolitan, urban multitude and those who want a society of provincial oneness and sameness; those who want change, innovation and creativity and those who crave simplicity, stability and authority.

That much is obvious. Yet what is striking is not how different Marcuse was from Voegelin, but how alike they were. The best way to respond to the rise of Trump might be to blend their ideas rather than set them against one another, to create a new intellectual and political combination. Indeed, they could be seen as different branches of the same intellectual tree.

Voegelin was influenced by the German- Jewish philosopher Hans Jonas, who studied with Martin Heidegger in Freiburg in the 1920s. Jonas joined the German Jewish Brigade, which fought against Hitler, before emigrating to the US, where he became a professor at the New School in New York. He was one of the foremost scholars of gnosticism, which became Voegelin’s focus. Towards the end of his life, Jonas took up a chair at the University of Munich named after Voegelin.

Voegelin did not study at Freiburg, but one of his closest friends was the social ­theorist Alfred Schütz, a student of Edmund Husserl’s who applied his phenomenological thinking to the sociology of ­everyday life. Marcuse studied with Husserl and Heidegger at Freiburg, at the same time as Jonas and Hannah Arendt. From that shared intellectual root have emerged some powerful ideas that could unite progressives and conservatives.

Only at moments of profound crisis – of the kind we are living through – do we see just how contingent, vulnerable and fragile our society is. Voegelin warned: “In an hour of crisis, when the order of society flounders and disintegrates, the fundamental problems of political existence in history are more apt to come into view than in periods of comparative stability.”

A crisis should be a time for profound reflection, yet leaders are more likely to resort to “magical operations” to divert people’s attention: moral condemnation, branding enemies as aggressors, threatening war. “The intellectual and moral corruption,” Voegelin wrote, “which expresses itself in the aggregate of such magical operations may pervade society with the weird ghostly atmosphere of a lunatic asylum, as we experience it in Western society.”

Welcome to the Trump White House.

 

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Voegelin is a timely reminder of how unconservative Donald Trump is and of how conservatives should be a vital part of the coalition against him. Conservatism comes in several strains: laissez-faire conservatives such as George Osborne want small government, free trade, low taxes and freedom of choice. Status quo conservatives such as Angela Merkel want stability and continuity, even if that entails sticking with social welfare programmes and liberal democracy. Authoritarian conservatives, however, are prepared to use the big state to engineer change.

One important question for the future is whether the laissez-faire and status quo conservatives will realign around the ascendant authoritarian camp promoted by Trump. Merkel is the world leader of the conservative-inspired opposition to the US president. But his most profound critic is Pope Francis, who uses language similar to Voegelin’s to condemn the “material and spiritual poverty” of capitalism, and the language of Marcuse to condemn the process of dehumanisation embarked upon by Bannon and Trump.

“As Christians and all people of goodwill, it is for us to live and act at this moment,” the Pope has said. “It is a grave responsib­ility, since certain present realities, unless ­effectively dealt with, are capable of ­setting off a process of dehumanisation which would then be hard to reverse.”

The challenge for progressives is to reframe resistance in terms that can appeal to conservatives: to use conservative ideas of character and spirituality for progressive ends. We will spend a great deal more time trying to conserve things. The swarm of legal challenges against Trump will hold him to the principles of the US constitution and the rule of law. Many of the young people attracted to Bernie Sanders and the Occupy movement yearned for the restoration of the American dream.

Building bridges with the conservative opposition is not merely a tactical manoeuvre to widen support. It has deeper roots in shared doubts about modernity which go back to Freiburg and the man both Marcuse and Jonas renounced in 1964 for supporting the Nazis: Martin Heidegger.

For Heidegger, modernity was a restless, disruptive force that displaced people from jobs, communities and old ways of life, and so left them searching for a sense of home, a place to come back to, where they could be at one with the world. Technology played a central role in this, Heidegger argued, providing not just tools for us to use, but an entire framework for our lives.

Marcuse, writing four decades before ­Facebook and Google, warned that we needed to resist a life in which we freely comply with our own subjugation by technical, bureaucratic systems that control our every thought and act; which make life rich but empty, busy but dead, and turn people into adjuncts of vast systems. We should “resist playing a game that was always rigged against true freedom”, he urged, using language that has been adopted by Trump.

Writing not far from what was to become Silicon Valley, Marcuse pointed to a much larger possibility: the technological bounty of capitalism could, in principle, free us from necessity and meet all human needs, but “. . . only if the vast capabilities of science and technology, of the scientific and artistic imagination, direct the construction of a sensuous environment; only if the world of work loses its alienating features and becomes a world of human relationships; only if productivity becomes creativity are the roots of domination dried up in individuals”.

Writing in the 1960s, when full employment was the norm and advanced society was enjoying a sense of plenty, Marcuse foreshadowed the debates we are having now about what it will mean to be human in an age of machines capable of rapid learning. Mark Zuckerberg’s argument in his recently published manifesto that Facebook creates an infrastructure for a co-operative and creative global civil society is a response to concerns that Marcuse raised.

 

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Just as Marcuse saw that capitalism was a union of contradictions – freedom created on the basis of exploitation, wealth generated by poverty – Voegelin thought modern society was self-defeating: it declined as it advanced. Giving everyone wages to buy stuff from the shops was not progress, he said, but a soulless distortion of the good life, an invitation to spiritual devastation. The gnosticism that Voegelin so hated, the effort to design a perfect society, was also the source of the technological and rational bureaucracy that Marcuse blamed for creating a one-dimensional society. Voegelin would have regarded the apostles of Silicon Valley as arch-gnostics, creating a rational order to the world with the insights gleaned from Big Data and artificial intelligence.

Marcuse and Voegelin point us in the same direction for a way forward. People need to be able to find a sense of meaning and purpose in their lives. Both would have seen Trump’s ascendancy as a symptom of a deeper failure in modern society, one that we feel inside ourselves. The problem for many of us is not that we do not have enough money, but that we do not have enough meaning.

For Voegelin, living well involves “opening our souls” to something higher than buy and sell, work and shop, calculate and trade, margins and profits. Once we detach ourselves from these temporary, Earthly measures of success, we might learn to accept that life is a mysterious, bubbling stream upon which we cannot impose a direction.

A true sense of order, Voegelin argues, comes from living with an open soul and a full spirit, not being part of a machine manufacturing false promises. If we cannot manage to create order from within, by returning to the life guided by the soul, we will find order imposed, more brutally, from without. Marcuse, likewise, thought that turning the Great Refusal into a creative movement required an inner renewal, a “liberation of consciousness” through aesthetics, art, fantasy, imagination and creativity. We can only escape the grip of the one-dimensional society, which reduces life to routines of buying and selling, by recognising that we are multidimensional people, full of potential to grow in different ways. It is not enough merely to resist reality; we have to escape it through leaps of imagination and see the world afresh.

Václav Havel, the leader of the Czech resistance to communist rule, called this “living in truth”. Havel’s most influential essay, “The Power of the Powerless”, written in 1978, is about how to avoid the slow spiritual death that comes from living in an oppressive regime that does not require you to believe in what it does, merely to go along with “living within a lie”.

The greengrocer who is the central figure and motif in Havel’s essay eventually snaps, and stops putting in his shop window an official sign that reads: “Workers of the world, unite!” Havel wrote: “In this revolt the greengrocer steps out of living within the lie. He rejects the ritual and breaks the rules of the game. He discovers once more his suppressed identity and dignity. His revolt is an attempt to live within the truth.”

Human beings by nature long to live in truth, even when put under pressure to live a lie. In language evocative of Voegelin and Marcuse, Havel writes: “In everyone there is some longing for humanity’s rightful dignity, for moral integrity, for free expression of being and a sense of transcendence over the world of existence.”

In communist Czechoslovakia that meant taking a wide and generous view of what counts as resistance as people sought their own ways to “live in truth”. Under President Trump, many Americans are finding they are living within a regime of lies, and they will be drawn back, time and again, to find ways, large and small, personal and political, to live in truth.

Resistance to Trump and Trumpism will succeed only if it mobilises both conservative and progressive forces opposed to authoritarianism, and it needs to stand for a better way to live in truth, with dignity.

Charles Leadbeater is the author of the ALT/Now manifesto, which is available to read at: banffcentre.ca

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution