The NS special report - What the BBC did not tell us

Richard Webster finds flaws in a "shock" broadcast on child abuse in Wales

On Monday 25 January 1999, immediately after Newsnight, BBC2 broadcast a documentary, A Place of Safety, about sexual and physical abuse in children's homes in North Wales. Many who saw it found it one of the most harrowing programmes about abuse they had ever watched.

As the North Wales Tribunal, the longest and most costly public inquiry in British legal history, gets nearer to publishing its report, the BBC had lined up a succession of witnesses who were prepared to speak about the years and years of child abuse they said they had experienced. All of them were adults. Almost all of them were men. With one exception they spoke full-face to the camera and allowed their names to appear on screen. They spoke of beatings and of bullying by the staff who were employed to care for them, of habitual sexual assaults and of cruelty and neglect on a scale that, ten years ago, would have been beyond belief.

As the programme went on, it became clear why North Wales has now become almost a synonym for abuse. Sir William Utting, chairman of the National Institute of Social Work, said on the programme: "I think this is one of the names that will continue to resonate through childcare over the coming decades because it establishes a kind of benchmark for the combination of things that can go wrong in residential childcare . . . It will be the name that's used to terrify future generations of childcare workers."

This is now the received view of North Wales, held alike by journalists, social workers and politicians. But there is a problem with the story of North Wales. It is a problem that the BBC programme illustrated repeatedly and disturbingly.

The first witness to appear on the programme was Brian Roberts. He had been sent to Bryn Estyn, the home said to have been at the centre of a web of abuse, in 1970 when it was still an approved school. Standing in front of the buildings he said: "It was just like something out of a horror movie, the beatings, the abuse, the sexual abuse. It was disgusting." As atmospheric music played and the camera cut to a shot of crows perching on nearby tree-tops, Roberts went on to say that a man (whom he did not name) had taken him into the gym and attempted to bugger him.

What the BBC did not tell us was that Brian Roberts only made his allegation of sexual abuse after watching a television programme about Bryn Estyn in 1997. This programme, which dealt with the setting up of the North Wales Tribunal, had mentioned the conviction of Peter Howarth, the deputy head of Bryn Estyn, for sexually abusing adolescents in his care. (It did not mention that Howarth, now dead, always protested his innocence, or that some of his former colleagues still believe he was wrongly convicted.)

Roberts immediately contacted the tribunal and told them that he, too, had been sexually abused by Howarth. He then made a formal statement to this effect. At this stage it was pointed out to him that Howarth had not begun working at the school until November 1973, three years after he had left. Far from being sexually abused by Howarth, Roberts had never met him.

The next witnesses to appear on the programme were Keith and Tony Gregory. Tony described a regime where physical abuse was commonplace. He said: "You'd let it happen to you. You'd let the staff punch you in the face, or in the stomach, or throw things at you." He went on to make even more serious claims, including that he had seen Peter Howarth sexually abusing one of the residents.

What the BBC did not tell us was that Tony Gregory had also given evidence to the North Wales Tribunal. One of the allegations he had made concerned a Mr Clutton who, he said, had thrown a leather football at his face so hard that it had almost broken his nose. During cross-examination it was pointed out that, although there had been a Mr Clutton on the staff of Bryn Estyn, he had left in 1974, three years before Tony Gregory had arrived.

The next witness to appear on the programme was Steven Messham. He said that on one occasion, when he had been in the sick-bay with blood pouring from his mouth, he had been buggered by Howarth as he lay in bed. He said that on another occasion he was asked to take a hamper of food to Howarth's flat, where he was buggered by Howarth over the kitchen table.

What the BBC did not tell us was that Messham claims he was sexually abused by no less than 49 different people. He also says he has been physically abused by 26 people. In 1994 the Crown Prosecution Service declined to bring his allegations against Howarth to court. None of his allegations has ever resulted in a conviction. In 1995 one of his most serious sexual allegations was rejected by a jury after barristers argued that it was a transparent fabrication.

The next witness was Andrew Teague. Teague said he had been beaten and sexually abused by one unnamed member of staff and that he had also been sexually abused by Howarth.

What the BBC did not tell us was that, although Teague had at one point agreed to appear as a witness at the North Wales Tribunal, he changed his mind at the last moment. The tribunal declined to use its powers to subpoena him. Counsel to the tribunal, however, did read out a statement which Teague had made to the North Wales police in 1992. In this statement he made allegations of physical abuse but clearly said: "I never experienced any sort of sexual abuse by the staff." His main allegation was of serious and repeated physical abuse by a care worker, Fred Rutter. It was later pointed out to the tribunal that Teague was at Bryn Estyn between 1977 and 1978. Rutter, however, did not start working there until 1982.

The next witness to appear was Andrew Treanor. He said that he had been abused at Ty'r Felin in Gwynedd, when a member of the care staff had punched him in the face.

What the BBC did not tell us was that in 1992 the North Wales police took a statement about a similar incident from a young woman who had been in care with Treanor. In her statement she recalled that Treanor had been arguing with a member of staff: "Following the argument Treanor came to join us by the steps to the loft. He had a bruise on his face from an earlier incident . . . We were talking about it and Andrew decided to start hitting himself on his face by this bruise to cause a more serious injury. He then said he would make a false allegation against the ex-army member of staff to get him dismissed. We all agreed to go along with his story, although we all knew Andrew had not been assaulted at all."

The next witness did not appear under his real name, and was filmed in shadow. He told of how, some ten years ago, he had been sexually abused by Stephen Norris, the officer in charge of Cartrefle children's home. His testimony was detailed and convincing. There is a wealth of evidence to indicate that the sexual abuse he described (and which he complained of at the time) did indeed happen. Norris, who had previously worked at Bryn Estyn, subsequently pleaded guilty to sexual offences against boys in his care and has served two prison sentences.

Partly because of Norris's conviction there can be no question at all that some sexual abuse and some physical abuse did take place in care homes in North Wales during the 1970s and 1980s. But equally, after all the evidence which has now emerged, there should be no doubt that a substantial number of false allegations have also been made. If the selection of witnesses who appeared on A Place of Safety is in any way representative, then the programme itself would seem to indicate that the proportion of false allegations may be startlingly high.

By far the most disturbing feature of the programme, however, was that the journalists who worked on it failed utterly to discharge the most basic duty of all journalists - the duty to investigate.

The real question raised by the programme is not whether every detail of the complaints made in it was true or false. It is whether the witnesses it featured should have been relied on by responsible journalists. At least five of the first seven witnesses who appeared had in the past made serious allegations of abuse that were demonstrably false. In some cases they had tried to uphold their allegations even when the details of their complaints had been shown to be impossible. Brian Roberts, for example, after having learnt that he could not have been abused by Peter Howarth, said that he had mistaken the identity of the staff member involved. The trouble, he said, was that "we never knew the staff directly by their names, it was either Sir or Miss". According to those who knew Bryn Estyn at the time, Roberts' account of an institution whose staff had no names bears no relationship to reality.

In most cases the amount of research needed to uncover the unreliability of the witnesses who appeared on A Place of Safety was minimal. In the cases of Roberts, Gregory and Teague, for example, all the BBC needed to do was consult the relevant portions of the transcript of the North Wales Tribunal. Yet even this piece of elementary journalistic research, which would have taken hours rather than days, appears to have been too much for them. The result was a programme that undoubtedly shocked many who saw it but which is actually far more shocking as an example of the low level to which some television journalism has fallen.

The low standards of this BBC programme are all the more worrying in view of the planned publication, later this year, of the report of the North Wales Tribunal. This report was referred to in the programme. Steven Messham, the man who claims he has been abused by more than 70 different people (and who also frequently appears on Channel 4 News), spoke of the promise made by Gerard Elias QC that the tribunal would "leave no stone unturned in its search for the truth". Messham went on to suggest that this was not so because the tribunal had failed to give proper consideration to the idea that a paedophile ring had organised a network of abuse in North Wales care homes.

What the BBC did not tell us was that other observers have criticised the tribunal from a quite different point of view. In particular they point out that, although considerable doubt surrounds the conviction of Peter Howarth, the tribunal has explicitly declined to consider this question. The tribunal says that it is bound by the doctrine of res judicata, which prevents it from investigating matters that have already been brought before the courts. This may well have been a legally correct decision. But the effect of the ruling is to prevent Howarth's barristers from challenging the soundness of his conviction.

In other words, one stone must remain unturned. And since the stone in question is nothing less than the foundation stone on which the entire North Wales story has been built, there are those who hold the view that the tribunal has not been able to conduct a proper inquiry at all.

The North Wales Tribunal has cost the taxpayer an estimated £15 million, but if this expenditure is unprecedented, so too is the difficulty of the task it faces. No amount of money can buy access to the truth and we must hope that the tribunal will not end by wholly or partly endorsing a received view of the story of North Wales that is fundamentally false.

But in view of the doubts that surround the story of North Wales - doubts that A Place of Safety, by its choice of witnesses, inadvertently illustrated - it is extremely important that the report, when it eventually appears, is thoroughly examined. For that to happen it is essential that the report is scrutinised by journalists who have themselves researched the story in depth, and whose appetite for sex, sensation and scurrility does not overpower their capacity to judge between what is true and what is false.

On this front, the only reassuring news to have emerged since the broadcast of A Place of Safety is that the tribunal report is now unlikely to appear until the summer. This gives journalists both in the BBC and in other media throughout Britain at least three more months to research the story thoroughly themselves. If we are to judge by the quality of journalism apparent in the BBC's A Place of Safety, they will need all this time and more.

Richard Webster is the author of "The Great Children's Home Panic" (Orwell Press, 1998). He is currently writing a book about North Wales

This article first appeared in the 19 February 1999 issue of the New Statesman, We are richer than you think

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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