Rejoice! John Redwood has discovered the root cause of poverty

Tory MP's comments on gambling show why casting poverty as the result of individual spiritual failure is seductive - because it gets the government off the hook.

Clear your desk, economics. Sociology, your services are no longer required. One man, working alone, has solved a problem which decades of study in these academic fields could not touch: John Redwood MP has uncovered the root cause of poverty. And, in the casual style of the true intellectual radical, he didn't announce this revelatory finding in a research paper or at a press conference, but with a simple comment on a news story.

Asked about the proliferation of bookmakers in poorer areas, Redwood said,

"I put it down to the fact that poor people believe there's one shot to get rich. They put getting rich down to luck and think they can take a gamble . . . They also have time on their hands. My voters are too busy working hard to make a reasonable income."

There it is, the Redwood explanation of inequality. It's simple, it's comprehensive, it's devoid of empathy and it's seething with contempt for those struggling to get by: if you're poor, it's because you just don't understand that you have to work hard to succeed. You think wealth can just be chanced on as you faff about with betting slips, while the well-off just get out there and strive for their fortunes.

And as a former employee of N. M. Rothschild investment bank, Redwood has had ample opportunity to observe meritocracy in action. Sorry, not meritocracy. I meant to say he's had ample opportunity to observe the assumption of vast riches through the dumb accident of inheritance. That's the one.

Casting poverty as the result of individual spiritual failure is seductive because it gets the government off the hook. It's not George Osborne's catastrophe economics that mean people are left struggling to stretch a shrinking income over an ever-increasing cost of living, it's just in their nature to be poor. Nothing to be done about it.

And Redwood's not the only Conservative to grasp at essentialist explanations for poverty. Iain Duncan Smith loves this stuff, spouting neuroscience-ish guff about how deprived children grow up to have "small brains" (the researcher IDS quoted said the politician had distorted his work), and offering sweeping psychological judgements about unemployed people's reluctance to take risks.

In Redwood's version the original sin of the poor is that they're too willing to gamble, creating a weird composite figure of the Tory version of a poor person: someone who's too cautious to move for a new job, but happy to take the odds of beating the bookies. The idea of a correlation between gambling and unemployment is, of course, nonsense: in 2000, the Gambling Commission found [pdf] that "people in paid work were by far the most likely to have gambled in the past year".

Bookmakers don't appear in deprived areas because the jobless are compulsive gamblers, but because empty shops on ailing high streets mean cheap premises. Your social class does influence the sort of gambling you're likely to take up, though: John Redwood's constituents in Wokingham might be too busy to make bets, but perhaps some of them will squeeze in a visit across the boundary to Reading where they'll soon have a choice of two super casinos.

When it comes to gambling, the house always wins, and there's a similar dreary inevitability in Conservative attitudes to poverty: if you're poor, it doesn't matter whether you take your chances or play it safe: the Tories will find a way to hate and blame you for your circumstances either way.

John Redwood, in happier times. Photo: Getty

Sarah Ditum is a journalist who writes regularly for the Guardian, New Statesman and others. Her website is here.

Azaz, on Syria's northern border with Turkey. Photo: Getty
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Syria's broken people: how Assad destroyed a nation

 Whoever leads the country after this conflict comes to an end will inherit not just the rubble and ruins, but a ravaged people, too. 

For a moment, the residents of al-Fu’ah and Kafriya dreamed of a better future. After living under siege for more than two years, civilians from these two Shia villages in the rebel-held Idlib province of north-western Syria were finally allowed to leave earlier this month.

Buses arrived to evacuate them to regime-held areas in Aleppo province, snaking through hostile territory. They eventually stopped at an agreed crossover point, between regime- and rebel-held areas in the Rashideen district of western Aleppo.

These journeys are long: it can take hours, sometimes days, to travel just a few miles. Checkpoints, angry negotiations and deep distrust between opposing factions (even when they are apparently on the same side) ensure that such transfers are never as efficient as they should be.

As families waited at the Rashideen checkpoint, with some disembarking to stretch their legs or to let their children play outside, a powerful car bomb exploded. More than 126 civilians were killed in the blast – the deadliest attack of its kind in more than a year.

The fatalities included 60 children. The act was made all the more unconscionable by the way that they were deliberately targeted. A truck ostensibly providing humanitarian relief parked beside the buses and began distributing sweets and ice cream, causing the children to swarm towards it. Then  it exploded.

One of the most striking features of this conflict is its seemingly endless capacity to spiral into greater depravity. Both sides have butchered and brutalised one another in a fashion that would make the Marquis de Sade recoil. At times, it can seem as if each side is competing with the other to adopt more sadistic and cruel methods. When they do, it is ordinary civilians who invariably pay the biggest price.

Even children have not been spared from the privations of this vicious war, as the events in Rashideen demonstrate. Last August, it was the image of Omran Daqneesh, the stunned and bloodied five-year-old boy in the back of an ambulance, which epitomised the suffering of another besieged group: the mainly Sunni residents of eastern Aleppo, encircled by government forces.

To characterise the Syrian conflict as wholly sectarian is reductionist, but factional infighting has become one of its defining elements. The imprimatur of sectarianism is leaving indelible marks across the Levant, tearing the region apart.

Bashar al-Assad, Syria’s embattled president, set the tone for this when the uprising first began in 2011. To undermine the protest movement, he characterised the opposition as Sunni extremists who were driven by sectarian hatred (Assad is from the minority Alawite community; a heterodox Shia sect).

His unaccountable loyalist militia, the shabiha (“ghosts”), brutalised the opposition not just physically but also with sectarian slurs, introducing a caustic and corrosive mood to the uprising. This pathology has continued to metastasise ever since.

The current policy of displacing besieged residents has further enhanced the sectarian aspects of this war. For years, the Syrian regime has used siege warfare to bring rebel areas under control. Once the inhabitants have been worn down, the government moves them to rebel-held areas, away from its sphere of control. In this way, President Assad has consolidated control over important and strategic areas closer to home while edging disloyal elements further away.

Occasionally, new residents are brought in to repopulate evacuated areas, typically from minorities more inclined to support the government. What is taking place is a slow demographic recalibration, in which errant Sunnis are moved to the periphery and loyalist minorities are moved closer to the core.

These transfers are now so common in Syria that a dedicated fleet of green buses is used in the process, and has become an iconic image of this conflict. The buses catch the eye and are used for moving besieged people. Their sanctity is not to be violated. In a conflict that has ignored almost every norm, this one had lasted – albeit with occasional violations – until the assault in Rashideen.

There are moments when important leaders appear to transcend the divide. Moqtada al-Sadr, an Iraqi Shia cleric who rose to prominence after leading a militia against British troops in Basra after the 2003 invasion, recently called for Bashar al-Assad to step aside.

In doing so, Sadr became one of only a few prominent Shia leaders to publicly acknowledge Assad’s bloodshed. His comments came after the chemical weapons attack in Idlib earlier this month, which claimed more than 80 lives.

Statements such as Sadr’s have huge symbolic value, but are easily forgotten in the aftermath of the next atrocity. Speaking to the American broadcaster NBC last October, General David Petraeus summed up the mood of many military planners in Washington when he concluded that Syria may have passed the point of no return. “Syria may not be able to be put back together,” he said. “Humpty Dumpty has fallen and again I’m not sure you can piece it back together.”

His comments came even before the most tumultuous events of the past six months, which have included the fall of Aleppo, the emergence of a more empowered jihadist coalition (composed principally of al-Qaeda members), the use of chemical weapons and now the Rashideen bus bombing.

Petraeus’s remarks were prescient. As a result of the cycle of bitter vengeance and retribution, often fuelled by deep sectarian suspicion, the Syrian Civil War will continue its descent into chaos. When Assad first unleashed the shabiha to quash the protest movement, the militia warned the opposition: “Assad, or we burn the country.”

In this respect, at least, it has kept its word. Whoever leads the country after this conflict finally comes to an end will inherit not just the rubble and ruins but a ravaged people, too. 

Shiraz Maher is a contributing writer for the New Statesman and a senior research fellow at King’s College London’s International Centre for the Study of Radicalisation.

This article first appeared in the 20 April 2017 issue of the New Statesman, May's gamble

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