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The celestial jukebox

When the music streaming service Last.fm was sold to CBS in 2007, its geekish founders became poster

Richard Jones spent the long, hot summer of 2003 living in a tent on a rooftop in Whitechapel, east London. He’d get up with the sun, before it burned through the canvas, and would then go downstairs to sit in front of a computer for 18 hours. He didn’t mind the tent. Jones had just graduated from university and it felt like some kind of strange extension of student life. It helped that he was doing what he loved: spending the hot days building a website that was going to change the way we listen to music.

In some ways, Last.fm began like a love story. Martin Stiksel, 34, and Jones, 26, two of the website’s three founders, remember their first meeting. There was, they say, an immediate connection, a shared desire to liberate music. They were talking the same language, as if they’d known each other for years. And there was the beautiful element of chance, too. Stiksel and his friend Felix Miller, 32, had happened to read a newspaper article about Jones and the work he was doing for his computer science degree. They sent him an email, went to Southampton where he was studying, and talked. Soon after, Jones moved to London, set up the tent, and started work.

Within four years, Last.fm had turned the three romantics into multimillionaires thanks to its sale in 2007 to the American media giant CBS. The founders became the poster boys of the London tech scene, leading the streaming revolution. On 10 June, two years on from that defining moment, they announced their imminent departure from Last.fm on their blog: “This is the latest stage in a long journey for us founders, which began in a living room in east London . . . and took us to the headquarters of one of the biggest media companies in the world.”

The journey began with music, naturally. If there is one thing that unites the three it is not technology, or entrepreneurship, but a devotion to music. When I met them in April at Last.fm’s offices in Shoreditch, Stiksel, sleekly dressed in black, talked about how he still buys CDs and how Miller obsessively collects vinyl. There is a love of the physical object of music that still consumes them, the touch and the smell. They have a music room in the office, with a drum kit and guitars. Jones says he plays the didgeridoo, but badly.

The musical evangelism was there even before that first meeting. Back in 2000, Stiksel, a DJ, and Miller were running an online label in Germany for unsigned bands. All their friends were making music but had no way of getting it heard.

So they built a website, uploaded their friends’ work, and soon found themselves inundated with new music. Jones, meanwhile, was creating his own musical universe at university in Southampton. When friends asked him who his favourite group were, he wanted to give a numerical answer. “I was always curious to know exactly how many times I played everything.” So Jones invented “Audioscrobbler” – a plug-in that could collect data on what you were listening to. He gave it to his friends, who installed it, they told their friends, and “before long I was seeing people sign up from all over the world who I didn’t know, and I couldn’t trace how they found out about it”.

Jones wasn’t just interested in the numbers. He wanted to make the act of listening sociable, to form a community. He is, in his own words, a “technocrat through and through”, someone who believes in the democratising power of technology to bring people together. Once the data started flooding in telling him what people were listening to he realised he could play with it. He began collaborative filtering, a system that uses the data of someone’s listening habits to predict what other artists they might like, and then make recommendations. He saw that once you knew what different people liked, you could link them together through their taste in music. And so, in 2003, Last.fm was born as a music-based social network. It even created an online radio station: you could type in an artist and it would play you a stream of music from similar-sounding bands. As newcomers often said, the service seemed to have an uncanny ability to read minds, to know what you’d like before you did.

It couldn’t have been a worse time for an internet start-up. The dotcom bubble had burst spectacularly a couple of years earlier and “the whole internet was in a big slump”, says Stiksel. Yet it didn’t worry them. “We came from a more music background,” Stiksel continues, “so we totally slept through the first internet bubble. We saw people running around Brick Lane with laptops doing presentations, but we didn’t quite know what they were doing.”

Nor did they care. From the start, the Last.fm founders had a degree of self-belief that guarded them against doubts, questions, slumps. Their first investor, Stefan Glänzer, a former DJ, music obsessive and entrepreneur, says they were of a different mould from most start-up types. “Felix once told me, ‘You know, Stefan, we are not serial entrepreneurs, we are convinced entre­preneurs. What we want to see is our idea, our vision of Last.fm finally happen, no matter how long it takes.’”

Glänzer believes it was this conviction that saw them through the early days, giving them “enough energy to continue, continue, continue”. It also gave them the arrogance, according to Stiksel, to call their idea Last.fm. They wanted to say that “this is the last place for music, the ultimate place for music”.

One afternoon I met Glänzer at an opulent restaurant in London, and as he sipped jasmine tea he recalled how he had first heard about Last.fm through an online blogging community he ran in Germany. He noticed that hundreds of his users were talking about the site, so he arranged to meet Stiksel and Miller. “It was one of those rare meetings where you actually feel a lot of energy, a lot of understanding in the room . . .” He was captivated by their intensity. “But it wasn’t only passion – these guys had existed for the first two or three years on hardly any money, on hardly any budget. Just with the power and the will.”

The first cheque was written, Glänzer says now, on a handshake deal (he won’t disclose the amount). It helped them survive, and released Jones from his tent. Glänzer formalised his investment in October 2005 and quickly got hooked, spending five days a week in the office. Soon they were attracting interest from elsewhere. Index Ventures, a venture capital firm, invested $5m in March 2006.

With Index’s cash, they were able to invest in technical infrastructure, product development, staff. By 2007, Last.fm had 15 million users. Stiksel says that hardly a month went by without a major company knocking on their door, but the offers never felt quite right. When CBS approached, it was different. The Americans didn’t want to integrate Last.fm, or take over the management. In fact, they seemed happy for the founders to carry on exactly as before, and were attracted simply by Last.fm’s largely youthful following. CBS wanted, says Jones, to reach out to a different generation who were interacting with the media in unprecedented ways, digitally, online, on the move. On top of that, says Glänzer, “they added a pretty nice price tag”.

On 30 May 2007, CBS bought Last.fm for $280m (roughly £140m then). Stiksel, Miller and Jones received £19m windfalls; Glänzer and

Index reaped financial rewards, too. The British press reaction was histrionic, describing the three founders as being “among the most successful – and potentially wealthy – Web 2.0 pioneers in the world” and ambassadors for a “resurgent London tech scene”. Many users congratulated them on the site’s blog, genuinely pleased about their success.

Communicating relentlessly with users through the blog is what defines Last.fm, keeping them informed of progress, decisions, events. On the day of the CBS sale, Jones wrote a blog post reassuring users: “CBS understands the Last.fm vision.” It was all going to be all right, he said – the same, in fact, just with more clout, and more money. “We will continue to execute our world domination plans.”

But how could it have stayed the same? At first, the changes were cosmetic – a redesign of the site which enraged users who had become as protective of their profile pages as teenagers of posters hanging on their walls, says Stiksel. Then, in March 2009, Jones announced that users in all countries, apart from Germany, the US and UK, would be charged €3 a month to use the radio service. Users were outraged, not by the amount, but out of principle. As one replied: “IT’S NOT ABOUT THE DAMN MONEY . . . it’s bloody heartbreaking to watch such a beautiful, fresh, modern and clearly revolutionary concept like Last.fm go down the drain in such an ugly, distasteful way . . . You’re not freeing the music any more, you’re burying it.”

Jones defended the decision on the blog, saying it was impossible to support the radio service in every country by selling adverts. Or, as Stiksel puts it, “It’s just not realistic to sell advertising in Afghanistan.” Jones ruefully acknowledges the difficulty of their position. “We knew there was going to be a shit storm . . . We had slogans like ‘Free the music’ and we did play a little bit to that. ‘The social music revolution’ was our tag line for a long time. So I can understand why people are a bit pissed off.”

The move also revealed a commercial pressure. Just before Christmas 2008, Last.fm had

to make 20 people redundant. It happened the day after the office Christmas party, so the story goes, when the company had hired an entire bowling alley in east London for the staff. (Not the “happiest day”, says Jones.) Ask anyone in the music industry and there is a tacit agreement that ad-funded streaming services are not yet economically proven as viable businesses. It’s not just the recession – the model isn’t necessarily working. User numbers might rocket, but that doesn’t mean profits follow.

Last.fm was also starting to see the competition swell. Spotify, a Swedish streaming service launched in October last year, provoked an immediate flurry of excitement in the industry. There are others, too – We7 in the UK, and Pandora and imeem in the US. None, so far, offers quite the same service – the recommendations, the social network – but they all face a similar financial challenge: how to pay for the music they use. Stiksel claims Last.fm has always prided itself on playing fair: “You saw so many other platforms not giving a damn about copyright or licensing,” whereas his firm created a royalty program to which artists and independent labels could sign up and get paid, depending on how much their songs were heard. Stiksel says labels recognise that Last.fm is “essentially a force for good” because it encourages people to listen to new, independent music.

But the labels don’t necessarily agree. One of the majors, Warner, withdrew its music from Last.fm in June 2008 because, says a spokesperson, “the rates they were offering were below industry standards”. Stiksel says that Warner is “generally not active any more in the online space”, although it seemed happy to strike a deal with Spotify. Some of the independents are equally unenthusiastic about Last.fm. Simon Wheeler, director of strategy at Beggars Group, which encompasses a group of small labels including Rough Trade and XL, says he has had numerous conversations with Last.fm over the years. Before, he says, “you could talk to them as a young, developing, cool service that’s trying to do something right”. But they never had a licence for the labels’ music and still don’t. “We regularly have to send them take-down notices.”

Wheeler says he likes the service personally, but since the CBS takeover he has been running out of patience. The Last.fm guys used to play the card, he says, of being precarious, running on a shoestring. “Now that CBS owns Last.fm they’re not exactly short of money, so pleading poverty doesn’t wash with me, I’m afraid.” He suspects that CBS is exerting tighter controls over the company’s finances as profits fall (CBS’s February 2009 results showed a 52 per cent drop in income for the fourth quarter of 2008).

Many in the industry speculate that the Americans bitterly regret having bought the start-up for such a startling sum. It was back in the times of extraordinary deals, when Google bought YouTube for $1.65bn and eBay bought Skype for $2.6bn (both now seen as vastly overvalued: Skype has already recorded huge losses, and YouTube seems to be on the verge of losing $470m this year). They make Last.fm seem cheap, but there is no doubt that CBS took a gamble on the service’s potential profitability. Either way, the directives from on high – such as the description in a recent CBS press release of how the company had “taken substantial costs out of all our businesses, in order to help margins going forward” – cannot have helped relations with the founders. TechCrunch, a technology blog, speculated on the announcement of their departure that “the founders may well be tired of living under their corporate overlords”.

In their official leaving statement Stiksel, Miller and Jones express loyalty to CBS, as you would expect, saying how being a part of the company “continues to open up many opportunities for Last.fm”. But they save their emotion for their “incredible team” and, ultimately, their users. “A huge ‘Thank You!’ has to be said to all of you in front of your computers. With your contribution, enthusiasm and scrobbles you have helped to make Last.fm into what it is today: the best place for music online. Big up yourself for that, as we say here in east London.”

The founders leave Last.fm with as many as 37 million users from all over the world. So what now? “The answer in the short term,” says Jones on the blog, “is ‘a much-needed holiday’. Then we need to plan an epic farewell party, so stay tuned for invites.” In April, Stiksel had described the whole Last.fm operation, with its millions of users, as a “big party to keep going”. When I visited the offices then, it felt to me like something much less formal than a corporate American enterprise.

It wasn’t just the ping-pong and table football, or the multicoloured teddy bears that light up when something is going wrong on the site, or even the army of young, headphone-clad developers. It was something about the founders themselves – a fascination with music that goes far deeper than their interest in multinational business. Jones was at his most animated talking about the power of open source, the free sharing of information to advance technology. Stiksel was visibly excited as he imagined the future of music: the “virtual cloud” that will allow someone “in the deepest countryside, in the middle of the night”, with only a mobile phone for company, to discover a new band.

So, after the holiday, and the party, what really is next? Many will expect a new online venture, another start-up. But the founders deny having any firm plans. There is talk of opening a music venue. That would seem right, too, somehow. Back to fundamentals, to where it all began – a simple love of music.

Sophie Elmhirst is features editor of the New Statesman

This article first appeared in the 22 June 2009 issue of the New Statesman, Iran

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Goodbye to the Confederate flag

After the shootings in Charleston, the Republican right showed it was finally ready to reject the old symbols of the Confederacy.

On 27 June, an African-American activist named Bree Newsome woke up before dawn, put on her climbing equipment and scaled a 30-foot flagpole on the lawn of State House in Columbia, South Carolina. She then removed the Confederate battle flag that flew from it. “We can’t wait any longer,” she explained later in an online statement. “It’s time for a new chapter where we are sincere about dismantling white supremacy.”

After she was led away in handcuffs, the flag was raised again.

Newsome’s protest reflected a growing impatience within America’s black community and anger about liberal inaction. Political rallies by the Democratic presidential contenders Hillary Clinton and Bernie Sanders have been disrupted by the Black Lives Matter campaign against violence committed on young African Americans and the cultural and legal biases that justify it. While promoting his book on race in the US, the writer Ta-Nehisi Coates argued that, to African Americans, the battle flag represents a lingering attempt “to bury the fact that half this country thought it was a good idea to raise an empire rooted in slavery”.

Yet, on this matter, to everyone’s surprise, the black civil rights movement and many southern Republicans have proved to be of one mind. On 9 July the House of Representatives in South Carolina voted to lower the battle flag for good. It stood, representatives said, for racism. It had to go.

The context of this agreement was a painful one. Ten days before Newsome’s act, a 21-year-old white man named Dylann Roof shot and killed nine black worshippers at the Emanuel African Methodist Episcopal Church in Charleston, South Carolina. According to his room-mate, he wanted to start a race war. The TV screens showed a photo of him holding a gun in one hand and a Confederate battle flag in the other.

If the demands for redress made by civil rights groups didn’t come as a surprise, conservative acquiescence did. The Republican Party had built a solid base in the South by courting white voters who cherished the memory of the Confederacy. Yet the party’s presidential hopefuls from both the North and the South – including Jeb Bush, Lindsey Graham, Scott Walker and George Pataki – said that the battle flag ought to be lowered. The most striking intervention was made by the governor of South Carolina, Nikki Haley, who denounced the use of the Confederate flag and signed the bill removing it. Haley is now tipped to figure on the list of potential vice-presidential nominees.

The volte-face of the US right is in part a result of the horror of the Charleston shootings. Yet it also occurs in the context of major shifts within American society. There are still many conservatives who will defend Confederate heritage as a matter of southern pride but the culture wars are changing as the US becomes increasingly European in outlook. This is taking place across the country. It just happens to be more pronounced in the South because no other region has fought so violently and so long to resist the liberal tide.

The story of the battle flag is the story of the South. The first official Confederate flag used in the civil war of 1861-65 caused confusion during fighting – through the haze of gun smoke, its design of 13 stars and red and white bars was hard to distinguish from the Stars and Stripes. An alternative blue cross was rejected for being too sectarian; the racist Confederacy was anxious not to offend its Jewish citizens. So the cross became a diagonal X. This flag was never officially adopted by the Confederate army. In the years after the war its use was infrequent.

There was little need to visualise southern difference in a flag. It was self-evident in the physical signs of racial segregation: separate schools, pools and drinking fountains; black people confined to the back of the bus. Political displays of the battle flag of Dixie (the historical nickname for the states that seceded from the Union) only really resurfaced when that racial order was challenged by northern liberals. In 1948, the Democrats – then the party overwhelmingly in control of the South – split over modest calls for civil rights. The conservatives who refused to support that year’s presidential ticket, the “Dixiecrats”, triggered a rev­ival of flag-waving across the region.

The old battle flag suddenly appeared on private lawns, on cars and at political rallies. Supposedly ancient cultural traditions were invented overnight. For instance, the 1948 student handbook of the University of Mississippi confessed: “Many Ole Miss customs are fairly new; they lack only the savouring which time brings . . . Ole Miss has adopted the Confederate flag as a symbol of the Mississippi spirit. Each football game finds the scarlet flag frantically waving to the rhythm of the Rebel band.”

I can confirm that this “tradition” was still going as recently as in 2005. That year, I attended an American football game at Ole Miss and was surprised when the band played “Dixie” at the end. White boys and white girls stood up and belted out the folk song of the Confederacy, while black students filed out.

In 1958, South Carolina made it a crime to desecrate the battle flag. Three years later, on the 100th anniversary of the outbreak of the civil war, it was hoisted above its Capitol building in Columbia. That day, there was a struggle in the US Congress to keep federal funding going for segregated schools.

So clear is the link between the postwar white resistance to civil rights and the battle flag that many see it as the symbolic equivalent of the N-word. Jack Hunter, the editor of the conservative website Rare Politics, says: “Some people insist that it’s not about racism, not about slavery, not about segregation. But it’s about all those things.” Hunter grew up in Charleston and used to skateboard in the car park of the church that Dylann Roof attacked. When he was a young journalist, he appeared on local radio as a rabidly right-wing masked character called “the Southern Avenger”. His past was exposed in 2013 while he was working for Rand Paul, a Republican presidential candidate, and Hunter stepped down from his position. He publicly renounced his youthful association with racial conservatism. He now eschews any romanticism about the Confederate cause and its demand for states’ rights. “States’ rights to do what?” he asks: the right to discriminate against African Americans? He is glad that the State House flag is gone. He ascribes its longevity to ignorance, which was corrected by Roof’s rampage: “It was the first time that [southern Republicans] were able to see a different perspective on this symbol.”

Not everyone agrees. Richard Hines – a former South Carolina legislator, Reagan campaign state co-chair and senior activist with the Sons of Confederate Veterans – insists that the flag is “an enduring symbol of the southern fighting man”. Indeed, a poll in July found that 57 per cent of Americans think it stands for southern heritage, rather than racism. Yet that heritage has a political dimension. “Southern people are proud of who they are and there is a leftist assault to destroy the best part of America,” Hines says. “The Trotskyite elite in control of the establishment wants to root out the southern tradition” – a tradition of religious devotion, chivalry and military honour. It is possible to cast the battle flag as a pawn in a much larger cultural conflict.

In 2000, civil rights activists lobbied hard to get the battle flag removed from the top of the South Carolina Capitol and succeeded in having it shrunk in size and relocated to the grounds of State House. The issue came up in that year’s Republican presidential primaries – an unusually poisonous contest between George W Bush and John McCain. Supporters of Bush put out a false story that McCain had fathered an interracial child out of wedlock. McCain added to his woes by opining that the battle flag was “a symbol of racism and slavery”. An organisation called Keep It Flying flooded the state with 250,000 letters attacking him and he lost the crucial competition here to Bush.

The battle flag has retained a strong emotional power for a long time. This makes the Republican establishment’s abandonment of the flag all the more surprising. Then again, those who run the South are probably the people most likely to grasp how much the region has changed in just a decade.

***

In 2010 I took a trip through North Carolina. The landscape told a story. Dotted along the roadside were abandoned black buildings, the old tobacco sheds. The decline of the rural economy had rendered them obsolete. Over the fields that would once have been full of farmers were freshly tarmacked roads, stretching out to nowhere. My guide explained that these were supposed to be cul-de-sacs for new houses. North Carolina was going through a property boom. But who was going to buy all those homes, I asked? The answer: damn Yankees.

Demography is destiny. This once agri­cultural region developed fast from the 1960s onwards by keeping union membership, taxes and regulation as low as possible. Yet capitalism proved disastrous for southern conservatism. Northerners flooded in, seeking work or retirement and bringing their own values. The forecast is that North Carolina’s Research Triangle – the South’s Silicon Valley – will grow by 700,000 jobs and 1.2 million people in two decades.

White migration was accompanied by an influx of Spanish speakers as the service sector flourished. Between 2000 and 2010, the white share of the population of North Carolina fell from 70 to 65 per cent. The black proportion remained at roughly 21 per cent. The Latino proportion, however, jumped from 4.7 per cent to 8.4 per cent. Today, the proportion of people who are non-white and over 60 is about a third. But it’s approaching nearly half for those under 18. As a result, politics in the South is no longer biracial: a contest between white and black. It is increasingly multiracial and uncoupled from the region’s complex past.

The impact of these changes is reflected in voting patterns. In 2000, the South was still overwhelmingly Republican in presidential contests. Even the Democratic nominee, Al Gore, a southerner, lost his home state of Tennessee. But in 2008 and 2012, Barack Obama took those states with the fastest-changing demographics: Florida and Virginia. He won North Carolina in 2008 and lost it in 2012 – but by less than 100,000 votes. It is true that the Republicans won back control in the 2014 midterm elections, with the result that the Deep South now sends few Democrats to Congress; but the region’s political masters are not quite as traditional-minded as they once were.

The Republican relationship with the Confederate past is complex. As the party of Abraham Lincoln and the Union, the GOPs’ southern support was historically small. But in the 1960s the national Democratic Party embraced civil rights and alienated its once loyal southern following; the Republicans took the opportunity to steal some conservative white voters.

The growing southern Republican vote had a class component. Its success in local and congressional races was built more on winning over middle-class moderates than on appealing to the working-class racists who filled the ranks of the Ku Klux Klan. The southern Republican Party did enthusiastically embrace the Confederate battle flag in many quarters. But some office-holders did so only with ambiguity, while large sections of the party never identified with it at all. The period of Republican ascendancy in the South was, in reality, linked with a softening of the area’s racial politics.

Two of the Republicans’ current southern stars are Indian Americans: Bobby Jindal, the governor of Louisiana, and Nikki Haley, the anti-flag governor of South Carolina. There are just two black people in the US Senate and one of them is a Republican, the Tea Party-backed senator for South Carolina, Tim Scott. Marco Rubio, the Floridian senator and presidential candidate, is Cuban American, and the former Florida governor Jeb Bush is married to a Mexican-born woman and speaks fluent Spanish. Bush has tried to push a more moderate line on immigration, in deference to how the GOP will struggle to win the White House if it appeals only to angry white voters. The Kentucky libertarian senator Rand Paul, Jack Hunter’s former boss, has called for legal reforms to correct the trend of keeping far more black than white people in prison. And he is not the only Republican to have been moved by recent race riots sparked by police violence.

***

Violence on the streets of Ferguson, Missouri, and Baltimore, Maryland, confirmed that there still is a culture war in the US. Yet its character has changed. In the past, civil disturbances were typically leapt upon by conservative politicians as evidence of social decline. The 1992 LA riots were blamed on single parenthood and rap lyrics. In contrast, conservative leaders today are far more likely to acknowledge the problems of white racism. There is no place in their ranks for the likes of Dylann Roof. White supremacists are tiny in number.

Jack Hunter claims: “The KKK is like 12 guys in a telephone booth. Liberal groups will use their threat for fundraising but it doesn’t exist. It hasn’t properly since the 1960s.” Roof’s actions say more about gun control, mental illness and the angst of the young than they do about popular, largely liberal views on race, as polling shows.

We can see a similar liberal shift in other areas of the historic culture war. In May 2015 Gallup released the results of a “moral acceptability” survey charting changes in national attitude across all age groups, from 2001 to 2015. Approval of gay relationships jumped from 40 to 63 per cent; having a baby out of wedlock from 45 to 61 per cent; sex between unmarried men and women from 53 to 68 per cent; doctor-assisted suicide from 49 to 56 per cent; even polygamy went from 7 to 16 per cent. Abortion remained narrowly disapproved of: support for access has only crept up from 42 to 45 per cent. This is probably a result of an unusual concentration of political and religious opposition and because it involves a potential life-or-death decision. But the general trend is that young people just don’t care as much about what consenting adults get up to.

Why? It might be because old forms of identity are dying. One way of measuring that is religious affiliation. From 2007 to 2014, according to Pew Research, the proportion of Americans describing themselves as Christian fell from 78 to 71 per cent. Today, only a quarter of the population is evangelical and 21 per cent Catholic, down despite high immigration. Then there is the decline in civic or communal activity. Since 2012, the organisers of Nascar, the stock-car races, have not published attendance figures at their tracks, probably because they have fallen so sharply. The decline of this most macho and working class of sports parallels the fall in conservative forms of collective identity such as southern traditionalism.

The old culture war was, like the racial politics of the old South, binary. In the 1950s, around the same time as the South invented its tradition of flying the battle flag in colleges, the US constructed an ideal of the “normal” nuclear family unit: straight, white, patriarchal, religious. On the other side was the “abnormal”: gay, black, feminist, atheist, and the rest. The surest way to get elected in the US between 1952 and 2004 was to associate yourself with the economic needs and cultural prejudices of the majority. The approach was once summed up by a Richard Nixon strategist thus: split the country in two and the Republicans will take the larger half. But that is changing. The old normal is no longer the cultural standard but just one of many identities to choose from. The races are mixing. Women want to work more and have children later in life, possibly without marriage. Many religious people are having to rethink their theology when a child comes out as gay. And the enforcers of the old ways – the unions, churches or political parties – are far less attractive than the atomising internet.

***

Politicians are scrabbling to keep up with the diffusion of American identity. Democrats got lucky when they nominated Barack Obama and chose a presidential candidate who reflected the fractured era well: interracial, non-denominational Christian, and so on. In the 2012 presidential race the Republicans got burned when they tried to play the old culture war card on abortion. They won’t repeat that mistake. After the Supreme Court legalised gay marriage across the country in June, the right’s response was not as uniformly loud and outraged as it would have been in the past. Some protested, but serious presidential contenders such as Jeb Bush grasped the implications of the defeat. There is a cultural and political realignment going on and no one is sure where it will lead. It’s encouraging caution among the Republican top brass. It is time, they think, to abandon lost causes.

The death of southern traditionalism is part of the ebb and flow of cultural history. Identities flourish and die. As political fashions change, you find the typically American mix of triumph on one side and jeremiad on the other. Richard Hines stood vigil as the battle flag was lowered in Columbia and noted with disgust the presence of what he described as “bussed-in” activists. “They pulled out all these gay pride flags and started shouting, ‘USA, USA, USA!’ It reminded me of the Bolshevik Revolution.”

Hines reckons that more southerners will now fly the flag than ever before and says he has attended overflow rallies of ordinary folks who love their region. He may well be correct. The faithful will keep the old Confederate standard fluttering on their lawns – an act of secession from the 21st century. But in the public domain, the battle flag is on its way down and in its place will be raised the standard of the new America. The rainbow flag flutters high. For now.

Tim Stanley is a historian and a columnist for the Telegraph

This article first appeared in the 20 August 2015 issue of the New Statesman, Corbyn wars