For Louise Mensch, Corby was nothing more than a stepping stone

Labour are poised to take control of a constituency where voters feel duped and used by their previous MP's time in office.

"If I had to sum up Corby in a single word, pride is the one I would use." So said Louise Bagshawe - now Mensch - in her maiden speech to Parliament. Two years later, with Mensch having left Northamptonshire for New York and a by-election called for this week, that word, pride, is absent when I meet with two young Corbyites to chat about their former MP.

“She was voted in off the back of people demanding change – Phil Hope was caught up in the expenses scandal – but we never saw that,” says Patrick Tierney, a 22-year-old politics graduate born and raised in the town. “From day one, people saw that she wasn’t committed. She seemed distant, and then for her to be so visible in the media, that didn’t go down too well. You’d overhear conversations in the pub or at the bus stop, people saying, ‘What does she think she’s doing? She’s a laughing stock’. She’d use buzzwords on Twitter, talk about Corby’s Scottish heritage, but when it came down to the nitty gritty there wasn’t much of a connection made.”

Liam Keith, a 27-year-old who works at the local video shop in town, agrees. “For a backbench MP that nobody had heard of before, she became very famous, very quickly. She was on Have I Got News For You and embarrassed herself a bit sitting next to Jonny Rotten on Question Time, but there was never any mention of what she was actually doing for Corby,” he says. “I followed her on Twitter. She always talked about ‘Corby Pride’, but she didn’t really understand the people of the town.”

“I never once saw her in the flesh,” he adds. “Most people feel that she was very much only here when she had to be.” This feeling of disconnection runs deep through Corby. One of David Cameron’s A-list candidates, Mensch, Oxford graduate, author of chick lit and prolific user of Twitter, was, you feel, always going to find it hard to fully relate to a working class new town built on heavy industry and hard work. High youth unemployment and yet more job losses at the steelworks this January didn’t help her cause either. Her resignation has aroused suspicions about why she became an MP in the first place. “She used Corby as a stepping stone, used it well to publicise herself,” Liam tells me. “I wouldn’t be surprised if she’s got a new book out by the end of the year.”

When she resigned from her seat in August, Mensch said she was doing so for family reasons. Yet in a recent interview with The Sunday Times Magazine, her husband, the rock band manager Peter Mensch, said that his wife had stood down because "she thought…she’d get killed in the next election." Mensch has denied this, but the fact remains that she has left a key marginal seat, midway through Parliament, with a slender majority of just 1,951. Labour are ready to pounce. “Ed Miliband was straight over here as soon as she resigned. I’ve had two people canvassing my door in the last week – they were Labour, both times,” says Keith. This push seems to be working – everyone I spoke to in the town said they were going to vote Labour.

The people I spoke to in Corby – proud, hardworking and down to earth – feel duped and used by Mensch’s time in office. They were hoping for a young, dynamic MP who would serve their interests well in parliament. The reality, many feel, was a lot different. On the day news of her resignation was made public, Mensch took to Twitter: "It has been an incredible honour serving the people of #CorbyEN." The feeling, according to Keith, is not mutual. “People wouldn’t miss her now she’s gone.”

 

Louise Mensch. Photograph: Getty Images
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France’s burkini ban could not come at a worse time

Yet more legislation against veiled women can only further divide an already divided nation.

Since mayor of Cannes David Lisnard banned the full-body burkini from his town’s beaches, as many as 15 French resorts have followed suit. Arguments defending the bans fall into three main categories. First, it is about defending the French state’s secularism (laïcité). Second, that the costume represents a misogynistic doctrine that sees female bodies as shameful. And finally, that the burkini is cited as a threat to public order.

None of these arguments satisfactorily refute the claims of civil rights activists that the bans are fundamentally Islamophobic.

The niceties of laïcité

The Cannes decree explicitly invokes secular values. It prohibits anyone “not dressed in a fashion respectful of laïcité” from accessing public beaches. However, the French state has only banned “ostentatious” religious symbols in schools and for government employees as part of laïcité (the strict separation between the state and religious society). And in public spaces, laïcité claims to respect religious plurality. Indeed, the Laïcité Commission has tweeted that the ban, therefore, “cannot be based upon the principle of laïcité”.

While veils covering the entire face such as the burqa or niqab are illegal, this is not to protect laïcité; it is a security matter. The legal justification is that these clothes make it impossible to identify the person underneath – which is not the case for the burkini.

 

By falling back on laïcité to police Muslim women in this way, the Cannes authorities are fuelling the argument that “fundamentalist secularism” has become a means of excluding Muslims from French society.

Colonial attitudes

Others, such as Laurence Rossignol, the minister for women’s rights, hold that the burkini represents a “profoundly archaic view of a woman’s place in society”, disregarding Muslim women who claim to wear their burkini voluntarily.

This typifies an enduring colonial attitude among many non-Muslim French politicians, who feel entitled to dictate to Muslim women what is in their best interests. Rossignol has in the past compared women who wear headscarves through choice to American “negroes” who supported slavery.

Far from supporting women’s rights, banning the burkini will only leave the women who wear it feeling persecuted. Even those with no choice in the matter are not helped by the ban. This legal measure does nothing to challenge patriarchal authority over female bodies in the home. Instead, it further restricts the lives of veiled women by replacing it with state authority in public.

Open Islamophobia

Supporters of the ban have also claimed that, with racial tensions high after recent terrorist attacks, it is provocative to wear this form of Muslim clothing. Such an argument was made by Pierre-Ange Vivoni, mayor of Sisco in Corsica, when he banned the burkini in his commune. Early reports suggested a violent clash between local residents and non-locals of Moroccan origin was triggered when strangers photographed a burkini-wearing woman in the latter group, which angered her male companions. Vivoni claimed that banning the costume protected the security of local people, including those of North African descent.

Those reports have transpired to be false: none of the women in question were even wearing a burkini at the time of the incident. Nonetheless, the ban has stood in Sisco and elsewhere.

To be “provoked” by the burkini is to be provoked by the visibility of Muslims. Banning it on this basis punishes Muslim women for other people’s prejudice. It also disregards the burkini’s potential to promote social cohesion by giving veiled women access to the same spaces as their non-Muslim compatriots.

Appeals to public order have, occasionally, been openly Islamophobic. Thierry Migoule, head of municipal services in Cannes, claimed that the burkini “refers to an allegiance to terrorist movements”, conveniently ignoring the Muslim victims of recent attacks. Barely a month after Muslims paying their respects to friends and family killed in Nice were racially abused, such comments are both distasteful and irresponsible.

Increased divisions

Feiza Ben Mohammed, spokesperson for the Federation of Southern Muslims, fears that stigmatising Muslims in this way will play into the hands of IS recruiters. That fear seems well-founded: researchers cite a sense of exclusion as a factor behind the radicalisation of a minority of French Muslims. Measures like this can only exacerbate that problem. Indeed, provoking repressive measures against European Muslims to cultivate such a sentiment is part of the IS strategy.

Meanwhile, the day after the incident in Sisco, riot police were needed in nearby Bastia to prevent a 200-strong crowd chanting “this is our home” from entering a neighbourhood with many residents of North African descent. Given the recent warning from France’s head of internal security of the risk of a confrontation between “the extreme right and the Muslim world”, such scenes are equally concerning.

Now more than ever, France needs unity. Yet more legislation against veiled women can only further divide an already divided nation.

The Conversation

Fraser McQueen, PhD Candidate, University of Stirling

This article was originally published on The Conversation. Read the original article.