Ten reasons why police commissioner elections leave us cold

The elections offer little more than an expensive way of leaving us all more disillusioned.

Duggan. Tomlinson. Hillsborough. Leveson. Police charged with upholding the law have repeatedly broken it. Few would deny that our forces need to radically change to win back public trust. So why, when police corruption is such a hot topic, do police commissioner elections leave us so cold? Sadly, I can think of at least ten reasons.

Many of the problems stem from the constituencies being far too big (1). Individual commissioners will be expected to serve over a million people across spurious boundaries that people don’t emotionally identify with. Thames Valley for example crosses 21 parliamentary seats. It’s nuts to think that you can meaningfully reach all of these people and connect with their diverse concerns. 

Partly because the constituencies are so big, they’ve become dominated by party politics (2). Independent candidates like Gillian Radcliffe and Khan Juna have pulled out because they don’t have the resources to campaign across such huge areas or put up the £5,000 deposit to run. So elections that were supposed to bring in new blood are reinforcing the old guard. 

Once one party fields a candidate, others feel obliged to respond. Labour’s candidate for Hampshire, the well experienced Jacqui Rayment, was initially opposed to police commissioners, but is now fighting night and day to win because she and her excellent team believe people deserve a better choice than the Tory Michael Mates.

This problem is exacerbated by the fact that good independent candidates – largely those with experience - have been ruled out by overly strict eligibility criteria (3). Take the Falklands war hero Simon Weston. At 14-years-old he was fined for riding in a car he didn’t know was stolen, and that tiny glitch has barred him from running. Bob Ashford, well experienced in the youth justice system, was ruled out for a minor conviction when he was thirteen in 1966.

In the rare case where independent candidates can afford to stand, you have to question where they are getting the money and why (4). An excellent investigation by Andrew Gilligan in the Telegraph exposed how secret lobby funding from the US funded Mervyn Barrett, largely because he supported outsourcing police budgets to private companies. People were suspicious when Barrett had a chauffeured Mercedes and free campaign DVDS, but a legal loophole meant he didn’t need to declare his funding sources until after election. Apparently more candidates are being financed in this way, but we don’t know how many.

Then there’s the more conceptual problem (5). Police commissioners are supposed to be able to set strategic priorities for the 41 police areas, agree budgets and hire and fire chief constables. But as Jon Harvey points out, we don’t know how they will interact with chief constables who maintain operational control. Will commissioners be quiet watchdogs overseeing largely autonomous officers, or attack dogs that force huge decisions on them like privatisation?

In a year when police integrity has dominated the headlines, we should be using these elections to have a major debate about the culture of our forces. We need to talk about how officers win trust rather than cope with suspicion and hostility, particularly amongst young people. We need to talk about how we can prevent as well as punish. But apart from a small minority like Jane Basham in Suffolk, these elections are failing to address these issues (6). Most debates are being overshadowed by cuts.

Then there’s the issue of populism (7). Charities and campaigners have raised concerns that people will vote on the issues they are most likely to see or get passionate about, rather than the crimes that are most dangerous or damaging. Domestic violence, trafficking, murder and international criminal gangs are notoriously unseen and underground. Given the elections have failed to produce an engaged or informative debate, we could vote for priorities that make us feel better, but leave us objectively less safe.

And let’s not forget that we are spending a huge amount of money on this (8). Police commissioners are being paid up to £100,000 a year. That’s a lot more than MPs. Creating a new class of politicians at a time of austerity is not going to fly well with the electorate. Yet even these figures don’t guarantee they’ll have the resources they need. Will commissioners have an allowance for office staff for example, or will they serve as their own very expensive secretaries? It doesn’t feel thought through.

Like the NHS reforms, it’s obvious this project has not been designed with people of experience (9). Officers themselves do not seem in favour of the new position, and the former heard of Scotland Yard Sir Ian Blair recently called on people to boycott the elections. This government needs to learn that if reform is going to work, it must be owned by the people who work with the consequences day in day out. Without them it’s just an academic exercise.

All of these problems are fuelling the last and final problem: turnout (10). At the moment, the Electoral Reform Society predicts just 18.5 per cent. If that happens, the legitimacy of the positions will be brought into question. As Andrew Neil deftly pointed out this Sunday, Conservative ministers have argued that unions should have a threshold turnout to legitimately vote on a strike. Why should commissioners be any different?

I appreciate all of this can sound rather negative. It’s true that if the left wants to criticise, it should come up with a positive reform agenda of it’s own, because we all know the present system isn’t working. But not having an alternative doesn’t mean this reform is right. In their present state, police commissioners offer little more than an expensive way of leaving us all more disillusioned.

Former deputy prime minister John Prescott is standing as the Labour candidate for Humberside Police and Crime Commissioner.

Rowenna Davis is Labour PPC for Southampton Itchen and a councillor for Peckham

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What kind of Christian is Theresa May?

And why aren’t we questioning the vicar’s daughter on how her faith influences her politics?

“It is part of me. It is part of who I am and therefore how I approach things,” Theresa May told Kirsty Young when asked about her faith on BBC Radio 4’s Desert Island Discs in November 2014. “I think it’s right that we don’t sort of flaunt these things here in British politics but it is a part of me, it’s there, and it obviously helps to frame my thinking.”

The daughter of a Church of England vicar, Rev. Hubert Brasier, May grew up an active Christian in Oxfordshire. She was so involved in parish life that she even taught some Sunday school classes. She goes on in the Desert Island Discs interview to choose the hymn When I Survey the Wondrous Cross sung by a chapel congregation, and recalls being alone in church with her parents, kneeling and singing together.

Despite her intense attachment to local CofE life, Theresa May’s role as a Christian in politics is defined more by her unwillingness to “flaunt” (in her words) her faith.

Perhaps this is partly why, as a Christian, May avoided the scrutiny directed at Lib Dem leader and evangelical Christian Tim Farron over the past week of his stance on homosexuality and abortion.

As Farron wriggled – first saying he didn’t want to make “theological pronouncements” on whether or not being gay is a sin (and then, days later, announcing that it isn’t) – May’s critics scratched their heads about why her voting record on such matters isn’t in the media spotlight.

She has a socially conservative voting record when it comes to such subjects. As the journalist and activist Owen Jones points out, she has voted against equalising the age of consent, repealing Section 28, and gay adoption (twice).

Although her more recent record on gay rights is slightly better than Farron’s – she voted in favour of same-sex marriage throughout the process, and while Farron voted against the Equality Act Sexual Orientation Regulations in 2007 (the legislation obliging bed and breakfast owners and wedding cake makers, etc, not to discriminate against gay people), May simply didn’t attend.

May has also voted for the ban on sex-selective abortions, for reducing the abortion limit to 20 weeks, abstained on three-parent babies, and against legalising assisted suicide.

“Looking at how she’s voted, it’s a slightly socially conservative position,” says Nick Spencer, Research Director of the religion and society think tank Theos. “That matches with her generally slightly more economically conservative, or non-liberal, position. But she’s not taking those views off pages of scripture or a theology textbook. What her Christianity does is orient her just slightly away from economic and social liberalism.”

Spencer has analysed how May’s faith affects her politics in his book called The Mighty and the Almighty: How Political Leaders Do God, published over Easter this year. He found that her brand of Christianity underpinned “the sense of mutual rights and responsibilities, and exercising those responsibilities through practical service”.

May’s father was an Anglo-Catholic, and Spencer points out that this tradition has roots in the Christian socialist tradition in the early 20th century. A world away from the late Victorian Methodism that fellow Christian Margaret Thatcher was raised with. “That brought with it a package of independence, hard work, probity, and economic prudence. They’re the values you’d get from a good old Gladstonian Liberal. Very different from May.”

Spencer believes May’s faith focuses her on a spirit of citizenship and communitarian values – in contrast to Thatcher proselytising the virtues of individualism during her premiership.

Cradle Christian

A big difference between May and Farron’s Christianity is that May is neither a convert nor an evangelical.

“She’s a cradle Christian, it’s deep in her bloodstream,” notes Spencer. “That means you’re very unlikely to find a command-and-control type role there, it’s not as if her faith’s going to point her in a single direction. She’s not a particularly ideological politician – it’s given her a groundwork and foundation on which her politics is built.”

This approach appears to be far more acceptable in the eyes of the public than Farron’s self-described “theological pronouncements”.  May is known to be a very private politician who keeps her personal life, including her ideas about faith, out of the headlines.

“I don’t think she has to show off, or join in, she just does it; she goes to church,” as her former cabinet colleague Cheryl Gillan put it simply to May’s biographer Rosa Prince.

The voters’ view

It’s this kind of Christianity – quiet but present, part of the fabric without imposing itself – that chimes most with British voters.

“In this country, given our history and the nature of the established Church, it's something that people recognise and understand even if they don't do it themselves,” says Katie Harrison, Director of the Faith Research Centre at polling company ComRes. “Whether or not it’s as active as it used to be, lots of people see it as a nice thing to have, and they understand a politician who talks warmly about those things. That’s probably a widely-held view.”

Although church and Sunday school attendance is falling (about 13 per cent say they regularly attend Christian religious services, aside from weddings and funerals), most current surveys of the British population find that about half still identify as Christian. And ComRes polling in January 2017 found that 52 per cent of people think it’s important that UK politicians and policy-makers have a good understanding of religion in the UK.

Perhaps this is why May, when asked by The Sunday Times last year how she makes tough decisions, felt able to mention her Christianity:  “There is something in terms of faith, I am a practising member of the Church of England and so forth, that lies behind what I do.”

“I don’t think we’re likely to react hysterically or with paranoid fear if our politicians start talking about their faith,” reflects Spencer. “What we don’t like is if they start ‘preaching’ about it.”

“Don’t do God”

So if May can speak about her personal faith, why was the nation so squeamish when Tony Blair did the same thing? Notoriously, the former Labour leader spoke so frankly about his religion when Prime Minister that his spin doctor Alastair Campbell warned: “We don’t do God.” Some of Blair’s critics accuse him of being driven to the Iraq war by his faith.

Although Blair’s faith is treated as the “watershed” of British society no longer finding public displays of religion acceptable, Spencer believes Blair’s problem was an unusual one. Like Farron, he was a convert. He famously converted to Catholicism as an adult (and by doing so after his resignation, side-stepped the question of a Catholic Prime Minister). Farron was baptised at 21. The British public is more comfortable with a leader who is culturally Christian than one who came to religion in their adulthood, who are subjected to more scrutiny.

That’s why Gordon Brown, David Cameron and Theresa May can get away with talking about their faith, according to Spencer. “Brown, a much more cultural Presbyterian, used a lot of Biblical language. Cameron talked about it all the time – but he was able to do so because he had a vague, cultural, undogmatic Anglicanism,” he tells me. “And May holds it at arm’s length and talks about being a clergyman’s daughter, in the same way Brown talked about his father’s moral compass.”

This doesn’t stop May’s hard Brexit and non-liberal domestic policy jarring with her Christian values, however. According to Harrison’s polling, Christian voters’ priorities lie in social justice, and tackling poverty at home and overseas – in contrast with the general population’s preoccupations.

Polling from 2015 (pre-Brexit, granted) found that practising Christians stated more concern about social justice (27 per cent) than immigration (14 per cent). When entering No 10, May put herself “squarely at the service of ordinary working-class people”. Perhaps it’s time for her to practise what she preaches.

Anoosh Chakelian is senior writer at the New Statesman.

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