Students taking part in a candlelight vigil at UC Santa Barbara. Photo: Getty
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Laurie Penny on Elliot Rodger: Mental illness does not excuse violent misogyny

What does a rich, privileged young man have to do to get labelled a terrorist?

What does a rich, privileged young man have to do to get labelled a terrorist? On 23 May, 22-year-old Elliot Rodger killed six people in California, after recording a video and publishing online a manifesto explaining that the planned massacre was an act of “revenge”. The son of a Hollywood director was taking revenge on the “sluts” who had refused to provide him with the sex he deserved. It was an act of misogynist extremism but, as soon as the news broke, commentators rushed on to social media to explain that the Isla Vista killings weren’t about sexism at all – they were the product of a “lone madman”, a side effect of a poor boy’s social impairment, and as such everyone talking about sexism ought to shut up right away.

As I write, the athlete Oscar Pistorius, who is on trial accused of murdering his girlfriend, Reeva Steenkamp, is undergoing a month of “sanity” testing to determine whether he has an anxiety disorder. If he does, this is likely to form part of his defence. In Norway, there was much debate over whether the mass murderer Anders Breivik should be prosecuted on the basis that he was insane, rather than simply “evil”. Those were the two options – Breivik was mad or he was bad. One or the other.

When wealthy, privileged or well-known individuals kill people while experiencing mental health difficulties, their psychological state is an excuse, a defence. This man was “just” crazy, so we don’t need to look at the reasons behind his actions, even if he has helpfully written a manifesto explaining those reasons (as both Breivik and Rodger did). It can’t be because he was a racist or a misogynist – it must be insanity and we should pity him.

By contrast, when immigrants and people of colour commit crimes while experiencing mental health difficulties – for example, the killers of the soldier Lee Rigby – their mental state is consistently ruled out as a factor. They are thugs, or terrorists, or both. They can’t be mentally ill – if they were, we’d have to empathise with them, so it must be their religion, or their race, turning them into vicious brutes.

Reading Elliot Rodger’s aptly titled manifesto, My Twisted World, one is struck by two things: first, that whichever way you hold up those 140 pages of sexist self-pity, you come to the conclusion that this was an extremely disturbed young man. This was a young man who had “acted out” before, who had severe social anxiety issues and whose family had clearly been concerned about his mental health.

The second thing that strikes you is that, as he grew up, Rodger’s delusions became more specific. He was obsessed with his sexual frustration and was determined to take his revenge on the women who had denied him the pleasure he felt he was owed and the men who had been favoured with their attentions. His hatred was racialised as well as gendered: he was consumed by fantasies about “pretty blondes” and wondered why “black filth” and “Asians” got to have sex with these “sluts” (he himself was half-Asian). The question is not whether Rodger had psychiatric problems. The question is why they took such a poisonous and, ultimately, tragic form.

In his book Going Postal, Mark Ames argues that the trend of office massacres and school shootings in the US is not a result of “lone madmen” but of social frustration, although both can be true. One can be lonely, furious and psychotic – and express that distress in a form that takes the existing savagery of society to its logical conclusion.

The way we talk about mental health is all wrong. For decades, the public conversation about psychosis and mental distress has resisted any analysis of social issues. If you’re depressed, or anxious, or hearing voices, it’s a chemical effect arising spontaneously in your brain – it’s the way you are. This might be considered convenient for those in power keen to overlook the structural causes of mental health problems – causes such as alienation, prejudice, poverty and isolation. That anyone can experience a mental health problem does not mean that mental illness is never political.

Mental distress is not an excuse for brutality. To suggest that does a disservice to the many millions of mental health patients who will never be violent or murderous. According to the charity Time to Change, one in three people believe that a person with a mental illness is a danger to others – but those with mental health problems are far more likely to be the victims of a violent crime than they are to commit one.

At any time, one in six people in the UK will be experiencing mental health problems and those people are chiefly a danger to themselves. I have an anxiety disorder but I have yet to attack any of my housemates or partners. The most terrifying thing I do in the middle of a panic attack is hide under a duvet watching Netflix, asking plaintively to be brought tea and perhaps a cuddle until the world stops spinning.

Yes, Elliot Rodger was mentally unwell. He was also a violent misogynist extremist. As with Anders Breivik or Lee Rigby’s killers, the question is not whether “madness” is a factor in human atrocity but why alienation, distress and psychosis take the form they do. In the case of Rodger, the sickness in our society is violent misogyny and claiming that he was “just” crazy is a convenient way to avoid looking at uncomfortable truths about the world.

Nobody is “just” crazy. To speak of mental illness and violence as if one can be either “mad or bad” is to obviate the true nature of evil, which is not the province of lone psychopaths but a product of structural oppression. Whoever we are, however we’re feeling, evil is what happens when we see other people as animals, or as things.

Laurie Penny is a contributing editor to the New Statesman. She is the author of five books, most recently Unspeakable Things.

This article first appeared in the 28 May 2014 issue of the New Statesman, The elites vs the people

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The Tinder dating app isn't just about sex – it's about friendship, too. And sex

The lines between sex, love and friendship are blurrier than ever, as I found out quickly while using the app.

The first time I met someone using Tinder, the free dating app that requires users to swipe left for “no” and right for “yes” before enabling new “matches” to chat, it was an unqualified success. I should probably qualify that. I was newly single after five years in a committed relationship and wasn’t looking for anything more than fun, friendship and, well, who knows. A few weeks earlier I had tried to give my number to a girl in a cinema café in Brixton. I wrote it on a postcard I’d been using as a bookmark. She said she had a boyfriend, but wanted to keep the postcard. I had no date and I lost my page.

My Tinder date was a master’s student from Valencia called Anna (her name wasn’t really Anna, of course, I’m not a sociopath). When I arrived at the appointed meeting place, she told me I was far more handsome IRL (“in real life”) than my pictures suggested. I was flattered and full of praise for the directness of continental Europeans but also thought sadly to myself: “If only the same could be said about you.”

Anna and I became friends, at least for a while. The date wasn’t a success in the traditional sense of leading us into a contract based on exclusivity, an accumulating cache of resentments and a mortgage, but it had put me back in the game (an appropriate metaphor – people speak regularly of “playing” with the app).

According to Sean Rad, the co-founder who launched Tinder in late 2012, the service was invented for people like me. “It was really a way to overcome my own problems,” he told the editor of Cosmopolitan at an event in London last month. “It was weird to me, to start a conversation [with a stranger]. Once I had an introduction I was fine, but it’s that first step. It’s difficult for a lot of people.” After just one outing, I’d learned two fundamental lessons about the world of online dating: pretty much everyone has at least one decent picture of themselves, and meeting women using a so-called hook-up app is seldom straightforwardly about sex.

Although sometimes it is. My second Tinder date took place in Vienna. I met Louisa (ditto, name) outside some notable church or other one evening while visiting on holiday (Tinder tourism being, in my view, a far more compelling way to get to know a place than a cumbersome Lonely Planet guide). We drank cocktails by the Danube and rambled across the city before making the romantic decision to stay awake all night, as she had to leave early the next day to go hiking with friends. It was just like the Richard Linklater movie Before Sunrise – something I said out loud more than a few times as the Aperol Spritzes took their toll.

When we met up in London a few months later, Louisa and I decided to skip the second part of Linklater’s beautiful triptych and fast-track our relationship straight to the third, Before Midnight, which takes place 18 years after the protagonists’ first meet in Vienna, and have begun to discover that they hate each others’ guts.

Which is one of the many hazards of the swiping life: unlike with older, web-based platforms such as Match.com or OkCupid, which require a substantial written profile, Tinder users know relatively little about their prospective mates. All that’s necessary is a Facebook account and a single photograph. University, occupation, a short bio and mutual Facebook “likes” are optional (my bio is made up entirely of emojis: the pizza slice, the dancing lady, the stack of books).

Worse still, you will see people you know on Tinder – that includes colleagues, neighbours and exes – and they will see you. Far more people swipe out of boredom or curiosity than are ever likely to want to meet up, in part because swiping is so brain-corrosively addictive.

While the company is cagey about its user data, we know that Tinder has been downloaded over 100 million times and has produced upwards of 11 billion matches – though the number of people who have made contact will be far lower. It may sound like a lot but the Tinder user-base remains stuck at around the 50 million mark: a self-selecting coterie of mainly urban, reasonably affluent, generally white men and women, mostly aged between 18 and 34.

A new generation of apps – such as Hey! Vina and Skout – is seeking to capitalise on Tinder’s reputation as a portal for sleaze, a charge Sean Rad was keen to deny at the London event. Tinder is working on a new iteration, Tinder Social, for groups of friends who want to hang out with other groups on a night out, rather than dating. This makes sense for a relatively fresh business determined to keep on growing: more people are in relationships than out of them, after all.

After two years of using Tinder, off and on, last weekend I deleted the app. I had been visiting a friend in Sweden, and took it pretty badly when a Tinder date invited me to a terrible nightclub, only to take a few looks at me and bolt without even bothering to fabricate an excuse. But on the plane back to London the next day, a strange thing happened. Before takeoff, the woman sitting beside me started crying. I assumed something bad had happened but she explained that she was terrified of flying. Almost as terrified, it turned out, as I am. We wound up holding hands through a horrific patch of mid-air turbulence, exchanged anecdotes to distract ourselves and even, when we were safely in sight of the ground, a kiss.

She’s in my phone, but as a contact on Facebook rather than an avatar on a dating app. I’ll probably never see her again but who knows. People connect in strange new ways all the time. The lines between sex, love and friendship are blurrier than ever, but you can be sure that if you look closely at the lines, you’ll almost certainly notice the pixels.

Philip Maughan is Assistant Editor at the New Statesman.

This article first appeared in the 26 May 2016 issue of the New Statesman, The Brexit odd squad