Recovery or not, the problem for Labour is that the Tories have framed the debate

The opposition should worry less about the growth rate and more about developing its own story about the economy.

Over the summer a new consensus emerged in the media that our economy was back on track. Tabloids proclaimed "Britain is booming" as a raft of positive figures and forecasts suggested the economy had returned to growth. It’s been enough to embolden George Osborne - this week he announced we had "turned a corner" and claiming victory for his economic policies.

Positive growth rates (even if they are low) are obviously good news for the coalition, but the truth is that their narrative about the economy doesn't rely on statistics at all.

Today nef is publishing research into how economic debates are framed on both sides of the political spectrum to win support for different policies. Our main finding? The coalition has an economic narrative that is the textbook definition of a powerful political story.They have developed a clear plot, with heroes and villains, and use simple, emotional language to make their point clear.

Repeated with remarkable discipline over several years, their austerity story has gained real traction with the British public. In fact, the polling data we analysed showed that month on month, no matter what people think about the coalition, they continue to believe spending cuts are necessary for the economy.

The story relies on a small set of frames to understand our economy. That austerity is the inevitable price we pay for decades of overspending. That spending cuts are the only medicine for our sick economy. That Britain is broke, hobbled by dangerous debts, and government spending is a bad habit we need to kick. It casts the coalition as its heroes, cleaning up the mess of the last Labour government. George Osborne faithfully retold it on Monday as he reminded us pre-crisis Britain was dependent on state spending and blamed falling living standards on his predecessors.

The government has successfully framed all economic debates on its own terms, but what is most powerful about their narrative is how resilient it is to different circumstances. If the economy is strong the medicine is working, if the economy is weak we need more medicine.

Meanwhile those who oppose the coalition have struggled to find their voice. Challenges to the government's policies tend to rely on academic instead of emotional language. Many fall into the trap of accepting coalition frames (a basic principle cautioned against by framing expert George Lakoff).Very few are rooted in a core story about how the economy works that is simple to understand and retell. That uses memorable visual metaphors, like the maxed out credit card George Osborne refers to when talking about the public finances.

George Osborne may have been right when he said "those in favour of plan B have lost the argument" –rightly or wrongly the austerity story has almost become orthodoxy. But it can still be challenged with another story about what is happening in our economy. One that will resonate with people when growth is low and unemployment is high. That explains why the cost of living is rising and how we can deal with it. That is simple, coherent and emotional, so that it is likely to be retold.

The headlines may have changed, but the story the coalition is telling about the economy is still the same. Opponents of the government should worry less about the growth rate and more about developing their own story about the economy.

Carys Afoko is head of communications at the New Economics Foundation

George Osborne and Ed Balls attend the State Opening of Parliament, in the House of Lords at the Palace of Westminster on May 8, 2013. Photograph: Getty Images.

Carys Afoko is head of communications at the New Economics Foundation

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From Netflix to rented homes, why are we less interested in ownership?

Instead of owning things, we are renting experiences.

In 2008 the anthropologist Daniel Miller published a book based on an intimate study of 30 households on a single street in south London. The Comfort of Things ­explored the different kinds of relationships people have with what they own.

Miller described a retired couple’s house, cluttered with furniture, framed photographs and knick-knacks accumulated over decades. Down the road, a self-employed man called Malcolm had rented a flat. Malcolm preferred a spartan existence: he kept his belongings in storage, the better to travel at short notice, and conducted as much as possible of his life online. His home was his email address. His central material possession was his laptop.

Today, we are living more like the laptop warrior than the retired couple. Increasingly, our possessions are stored in the cloud or on a distant server. Just as we had grown accustomed to the idea of owning music in the form of data, we are now getting used to not owning it at all. In television, too, we stream instead of buy the latest drama series; when people use the term “box set” they are rarely referring to a box of discs on a shelf in the living room. Everything solid is melting into wifi.

Instead of owning things, we are renting experiences. The proliferation of mobile apps enables us to source or supply whatever we want, for short periods, more easily than ever before. The “sharing economy” is not about sharing, however. I encourage my three-year-old daughter to share her toys with her little brother; I don’t suggest that she charge him an hourly fee for doing so. A better name for it is the Paygo (pay-as-you-go) economy.

The Paygo economy combines two intertwined phenomena: the rise of renting and the decline of stuff. If you are in your twenties and unburdened by wealth you may already have accepted that you will always be in hock to a landlord. If you are in the market for a car, you will probably be thinking about leasing it, or joining a car club, or waiting until Google makes car ownership obsolete. There are even apps that allow you to rent a dog rather than take on the responsibility of owning one.

A world in which we own less and rent more is not necessarily one in which consumers are empowered. You never really own the electronic versions of a book or a film – you can’t lend them to a friend or sell them on – because the publisher retains its rights over them. Even our photos aren’t ours any longer: they are owned by corporations that scrape them for data that can be sold. In a recent article, the Financial Times journalist Izabella Kaminska argued that “ownership of nothing and the rental of everything represents . . . the return of an authoritarian and feudalistic society”.

The Paygo economy is changing our relationships with each other and with ourselves. Possessions form part of what the marketing academic Russell Belk calls “the extended self”. In Daniel Miller’s book, he describes how objects, however trivial, can embody relationships. Each household’s collection of stuff – tacky souvenirs, CDs we borrowed and never gave back – forms a constellation of personal significance. Post-materialism does not equate with spiritual enrichment. “Usually the closer our relationships with objects,” Miller writes, “the closer our relationships are with people.”

Human beings have a deep-seated tendency to imbue physical items with the ­essence of their owner. Hence the market for rock-star memorabilia: an old guitar that has been played by John Lennon is more valuable, and more revered, than a new replica that has not.

We apply this intuition even to money, the units of which are, by definition, interchangeable. Psychologists who study “essentialism” have found that people are less likely to recommend that stolen or lost cash be returned when it has subsequently been deposited in a bank account, as opposed to remaining in paper notes.

When things evaporate, so does ­meaning. A fetish for owning things connects to a yearning to retain a distinct identity in the face of change. Japan has been economically stagnant for decades and, as a result (and perhaps a cause), has preserved a set of idiosyncratic social norms, at odds with the rest of the developed world. One of these is a strong preference for owning music in a physical form: 85 per cent of the music bought in this technologically advanced society is on CD or vinyl. Japan is also the last developed country to rely on fax machines. A fax, unlike an email or the past, is something you can hold on to.

One way of framing the central arguments of British politics is that they are about the rights of owners versus renters – and not just in the sense of home ownership. Long-standing Labour members believe they own the party, and are outraged both by Momentum clicktivists and £3 voters. What appals many who voted Leave in the EU referendum is the thought that migrants can, in effect, rent a livelihood from the UK, treating the country as a giant Airbnb host. They want to know if this is still their country, or if they are now merely tenants of it.

Most younger voters chose Remain, but relatively few of them voted. That was a function of their lack of home ownership as much as age: millennials who rent are nearly half as likely to vote in elections as their peers who have managed to get on to the property ladder. This is partly a product of the mundane business of spending enough time in one place to get on the electoral roll, but it nonetheless suggests that renters form weaker bonds with the society in which they live.

For centuries, what we own has been an important way of placing ourselves in relation to those around us. The 18th-century curiosity cabinet was a collection of objects used to display the erudition and refinement of its owner. In the 20th century, houses became showcases. Your curtains, your car and your choice of decor said who you were or wanted to be. This was the era of what Thorstein Veblen called “conspicuous consumption”. In the Paygo economy, we will have fewer things of our own to ­display, as our possessions dematerialise and we rent more of what we need.

Despite all this, human nature has not changed: we are still apes with status anxiety, endlessly preoccupied by our position in any given hierarchy, eager for ways to convey our aspirations and allegiances. So we find other ways to signal. Rather than deploy what we own to say who we are, we use our photo streams and status updates to show it, even going so far as to arrange our meals and holidays with the aim of generating impressive on-brand content.

The vacuum of meaning opened up by the disappearance of stuff may even have increased the stridency of our political debate. One way I can let people know who I am is by loudly asserting my membership of a political tribe.

If I can’t show off my possessions, I will show off my beliefs.

Ian Leslie is the author of “Curious: the Desire to Know and Why Your Future Depends on It” (Quercus)

Ian Leslie is a writer, author of CURIOUS: The Desire to Know and Why Your Future Depends On It, and writer/presenter of BBC R4's Before They Were Famous.

This article first appeared in the 16 February 2017 issue of the New Statesman, The New Times