What lies beneath

If Sarkozy banned the burqa, he himself would be oppressing the women who wear it. Making something

After reading the latest sunbed scare story in the papers, I did something out of character: I went out and bought a copy of Grazia, its glossy cover resplendent with the pneumatic – and suntanned – Victoria Beckham. I believe a society gets the magazines it deserves, and I wanted to understand what has changed in our perennially complex attitude to appearance.

The obsession with beauty is at least as old as creation; so is the equation of a wholesome outside with a wholesome inside. That’s why Shakespeare has us all believing that Richard III was a hunchback, despite the paucity of evidence, and why the 18th-century philosopher Johann Lavater managed to convince most of western Europe that physiognomy was the key to personality. But these writers were trying to read, or in Shakespeare’s case to malign, the soul: they were using the surface to signify the depths. Grazia, however, signals a new style of beauty obsession: pure form, seemingly without content. Nobody cares about Posh’s soul – nobody believes that she has one. She’s all surface and silicone.

When did our admiration for human beauty and our joy in beautiful objects curdle into an obsession with appearance that seems to leave room for little else? We will risk cancer to look healthier – well, that’s nothing new: Victorian women used acid as a facial peel, and don’t tell me it didn’t occur to at least some of them that this probably wasn’t going to serve them well a few years down the line. In an era when 30 was middle-aged, these women wanted to look youthful. Now we sit inside all day staring at small screens, but we want to look outdoorsy and sun-splashed, and despite the ubiquity of fake tan we are willing to endanger our cells in pursuit of a glossier cover. Appearance has always been a conjuring trick: women wanting to look younger, men wanting to look richer. Now the gender boundaries have blurred, but we’re still all busily using every visual swindle in the repertory to convince each other that we are shiny, flawless – desirable.

Which is fine, except for one thing: there is more to us than meets the eye – yes, even you, Victoria Beckham. Yet that “more” seems to merit less and less attention. The other news story that worried me this past week was Nicolas Sarkozy saying that France should ban the burqa because it is “not a sign of religion, it is a sign of subservience”. Let’s push aside, for a moment, the irony of trying to ban a full-body covering because of what it supposedly displays (subservience), and of the head of a vocally secular republic claiming that this infringement of his people’s rights is not about religion (then what is it about?), not to mention the irony of a Frenchman telling women what to wear. What exactly does he think he is going to achieve? Is Monsieur Sarkozy, denizen of a great culture but also, let us not forget, a man married to a Grazia favourite, really so in thrall to the power of appearance that he believes that if he bans something from sight he will make it go away? Will all these oppressed women (and, if they are not oppressed by men making them cover themselves, they are now oppressed by their president telling them they’re not allowed to) simply shrug off the floor-length cloth and bound joyously towards Topshop?

Martine Aubry, head of France’s Socialist Party, suspects not. “If a law bans the burqa, these women will still have [it] but will remain at home,” she said. “They will no longer be seen.” So, to avoid offending the secular Frenchman’s perception of what should and should not be visible, Sarkozy plans to make a whole segment of the population vanish. They will no longer be seen: they will swap the burqa, sometimes called a mobile prison, for an immobile prison, and if those who exercise power over them there are indeed their jailers, they will have even less chance of parole than they did before. But that’s all right, because Sarkozy won’t have to look at them.

A democracy is very much about visibility: casting a vote is a way of being seen, even if secret ballot means we no longer take that prerogative as literally as we once did. And capitalism runs, at least in part, on conspicuous consumption – although it must be said that when, as at present, that consumption turns out to have been facilitated by money that was as visible as a freshly waxed WAG but wasn’t actually there, we have a hint that something may be wrong.

The credit crunch can be seen as a warning against our love affair with appearances, with things that look beautiful but have nothing inside, like a sun-kissed celeb, a jewelled Damien Hirst skull – or a housing bubble.

We have never had such a pernicious addiction to surface, to glossy appearance and Photoshopped perfection, as we do at the moment. The Victorians have the reputation of being hypocrites: look beneath that acid-fresh surface and you found all kinds of interestingly toxic darkness. Our society, however, appears to aspire to being surface all the way through: even much contemporary art (Hirst, Jeff Koons, Banksy) shies away from interiority. Peel off the suntan and you’ll find nothing at all, neither reason nor imagination nor moral shoots sprouting in the dark. In this, hardline Islamists have western liberals beat: they fear and mistreat what lies beneath the shroud, but at least they admit that it’s there.

Nina Caplan is arts editor of Time Out

Nina Caplan is the 2014 Fortnum & Mason Drink Writer of the Year and 2014 Louis Roederer International Wine Columnist of the Year for her columns on drink in the New Statesman. She tweets as @NinaCaplan.

This article first appeared in the 06 July 2009 issue of the New Statesman, HOWZAT!

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The age of loneliness

Profound changes in technology, work and community are transforming our ultrasocial species into a population of loners.

Our dominant ideology is based on a lie. A series of lies, in fact, but I’ll focus on just one. This is the claim that we are, above all else, self-interested – that we seek to enhance our own wealth and power with little regard for the impact on others.

Some economists use a term to describe this presumed state of being – Homo economicus, or self-maximising man. The concept was formulated, by J S Mill and others, as a thought experiment. Soon it became a modelling tool. Then it became an ideal. Then it evolved into a description of who we really are.

It could not be further from the truth. To study human behaviour is to become aware of how weird we are. Many species will go to great lengths to help and protect their close kin. One or two will show occasional altruism towards unrelated members of their kind. But no species possesses a capacity for general altruism that is anywhere close to our own.

With the possible exception of naked mole-rats, we have the most social minds of all mammals. These minds evolved as an essential means of survival. Slow, weak, armed with rounded teeth and flimsy nails in a world of fangs and claws and horns and tusks, we survived through co-operation, reciprocity and mutual defence, all of which developed to a remarkable degree.

A review paper in the journal Frontiers in Psychology observes that Homo economicus  might be a reasonable description of chimpanzees. “Outsiders . . . would not expect to receive offers of food or solicitude; rather, they would be fiercely attacked . . . food is shared only under harassment; even mothers will not voluntarily offer novel foods to their own infants unless the infants beg for them.” But it is an unreasonable description of human beings.

How many of your friends, colleagues and neighbours behave like chimpanzees? A few, perhaps. If so, are they respected or reviled? Some people do appear to act as if they have no interests but their own – Philip Green and Mike Ashley strike me as possible examples – but their behaviour ­attracts general revulsion. The news is filled with spectacular instances of human viciousness: although psychopaths are rare, their deeds fill the papers. Daily acts of kindness are seldom reported, because they are everywhere.

Every day, I see people helping others with luggage, offering to cede their place in a queue, giving money to the homeless, setting aside time for others, volunteering for causes that offer no material reward. Alongside these quotidian instances are extreme and stunning cases. I think of my Dutch mother-in-law, whose family took in a six-year-old Jewish boy – a stranger – and hid him in their house for two years during the German occupation of the Netherlands. Had he been discovered, they would all have been sent to a concentration camp.

Studies suggest that altruistic tendencies are innate: from the age of 14 months, children try to help each other, attempting to hand over objects another child can’t reach. At the age of two, they start to share valued possessions. By the time they are three, they begin to protest against other people’s violation of moral norms.

Perhaps because we are told by the media, think tanks and politicians that competition and self-interest are the defining norms of human life, we disastrously mischaracterise the way in which other people behave. A survey commissioned by the Common Cause Foundation reported that 78 per cent of respondents believe others to be more selfish than they really are.

I do not wish to suggest that this mythology of selfishness is the sole or even principal cause of the epidemic of loneliness now sweeping the world. But it is likely to contribute to the plague by breeding suspicion and a sense of threat. It also appears to provide a doctrine of justification for those afflicted by isolation, a doctrine that sees individualism as a higher state of existence than community. Perhaps it is hardly surprising that Britain, the European nation in which neoliberalism is most advanced, is, according to government figures, the loneliness capital of Europe.

There are several possible reasons for the atomisation now suffered by the supremely social mammal. Work, which used to bring us together, now disperses us: many people have neither fixed workplaces nor regular colleagues and regular hours. Our leisure time has undergone a similar transformation: cinema replaced by television, sport by computer games, time with friends by time on Facebook.

Social media seems to cut both ways: it brings us together and sets us apart. It helps us to stay in touch, but also cultivates a tendency that surely enhances other people’s sense of isolation: a determination to persuade your followers that you’re having a great time. FOMO – fear of missing out – seems, at least in my mind, to be closely ­associated with loneliness.

Children’s lives in particular have been transformed: since the 1970s, their unaccompanied home range (in other words, the area they roam without adult supervision) has declined in Britain by almost 90 per cent. Not only does this remove them from contact with the natural world, but it limits their contact with other children. When kids played out on the street or in the woods, they quickly formed their own tribes, learning the social skills that would see them through life.

An ageing population, family and community breakdown, the decline of institutions such as churches and trade unions, the switch from public transport to private, inequality, an alienating ethic of consumerism, the loss of common purpose: all these are likely to contribute to one of the most dangerous epidemics of our time.

Yes, I do mean dangerous. The stress response triggered by loneliness raises blood pressure and impairs the immune system. Loneliness enhances the risk of depression, paranoia, addiction, cognitive decline, dem­entia, heart disease, stroke, viral infection, accidents and suicide. It is as potent a cause of early death as smoking 15 cigarettes a day, and can be twice as deadly as obesity.

Perhaps because we are in thrall to the ideology that helps to cause the problem, we turn to the market to try to solve it. Over the past few weeks, the discovery of a new American profession, the people-walker (taking human beings for walks), has caused a small sensation in the media. In Japan there is a fully fledged market for friendship: you can hire friends by the hour with whom to chat and eat and watch TV; or, more disturbingly, to pose for pictures that you can post on social media. They are rented as mourners at funerals and guests at weddings. A recent article describes how a fake friend was used to replace a sister with whom the bride had fallen out. What would the bride’s mother make of it? No problem: she had been rented, too. In September we learned that similar customs have been followed in Britain for some time: an early foray into business for the Home Secretary, Amber Rudd, involved offering to lease her posh friends to underpopulated weddings.



My own experience fits the current pattern: the high incidence of loneliness suffered by people between the ages of 18 and 34. I have sometimes been lonely before and after that period, but it was during those years that I was most afflicted. The worst episode struck when I returned to Britain after six years working in West Papua, Brazil and East Africa. In those parts I sometimes felt like a ghost, drifting through societies to which I did not belong. I was often socially isolated, but I seldom felt lonely, perhaps because the issues I was investigating were so absorbing and the work so frightening that I was swept along by adrenalin and a sense of purpose.

When I came home, however, I fell into a mineshaft. My university friends, with their proper jobs, expensive mortgages and settled, prematurely aged lives, had become incomprehensible to me, and the life I had been leading seemed incomprehensible to everyone. Though feeling like a ghost abroad was in some ways liberating – a psychic decluttering that permitted an intense process of discovery – feeling like a ghost at home was terrifying. I existed, people acknowledged me, greeted me cordially, but I just could not connect. Wherever I went, I heard my own voice bouncing back at me.

Eventually I made new friends. But I still feel scarred by that time, and fearful that such desolation may recur, particularly in old age. These days, my loneliest moments come immediately after I’ve given a talk, when I’m surrounded by people congratulating me or asking questions. I often experience a falling sensation: their voices seem to recede above my head. I think it arises from the nature of the contact: because I can’t speak to anyone for more than a few seconds, it feels like social media brought to life.

The word “sullen” evolved from the Old French solain, which means “lonely”. Loneliness is associated with an enhanced perception of social threat, so one of its paradoxical consequences is a tendency to shut yourself off from strangers. When I was lonely, I felt like lashing out at the society from which I perceived myself excluded, as if the problem lay with other people. To read any comment thread is, I feel, to witness this tendency: you find people who are plainly making efforts to connect, but who do so by insulting and abusing, alienating the rest of the thread with their evident misanthropy. Perhaps some people really are rugged individualists. But others – especially online – appear to use that persona as a rationale for involuntary isolation.

Whatever the reasons might be, it is as if a spell had been cast on us, transforming this ultrasocial species into a population of loners. Like a parasite enhancing the conditions for its own survival, loneliness impedes its own cure by breeding shame and shyness. The work of groups such as Age UK, Mind, Positive Ageing and the Campaign to End Loneliness is life-saving.

When I first wrote about this subject, and the article went viral, several publishers urged me to write a book on the theme. Three years sitting at my desk, studying isolation: what’s the second prize? But I found another way of working on the issue, a way that engages me with others, rather than removing me. With the brilliant musician Ewan McLennan, I have written a concept album (I wrote the first draft of the lyrics; he refined them and wrote the music). Our aim is to use it to help break the spell, with performances of both music and the spoken word designed to bring people together –which, we hope, will end with a party at the nearest pub.

By itself, our work can make only a tiny contribution to addressing the epidemic. But I hope that, both by helping people to acknowledge it and by using the power of music to create common sentiment, we can at least begin to identify the barriers that separate us from others, and to remember that we are not the selfish, ruthless beings we are told we are.

“Breaking the Spell of Loneliness” by Ewan McLennan and George Monbiot is out now. For a full list of forthcoming gigs visit: monbiot.com/music/

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood