A traditional reedcutter at work on the Norfolk Broads. Photograph: Getty Images
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The frisson of autumn on the Norfolk Broads

A reminder is that we share a habitat and a common experience with other creatures.

Mid-autumn, just before our boat goes into dry dock for the winter, has a special frisson on the Norfolk Broads. The reeds begin to bleach and reflect the sunsets, so that for a while the water appears to glow brighter as the dusk closes in. The last migrants leaving for Africa cross with the first arriving from the tundra, the swallow flying under the goose. This week the local kingfishers have reappeared, darting between moored-up cruisers and skin-diving between their hulls. We’ve seen otters close to for the first time, one rolling right in front of the boat with a huge bream in its paws.

But the rain and cold that have permeated 2012 are still casting shadows on all species that depend on the sun. Flying insects, the birds that eat them, the raptors that prey on the insectivorous birds have gone into guerrilla mode; hiding out in remote, sheltered redoubts, working unsociable hours, keeping= silent to conserve energy. It’s happening below the radar of most of us and just how much damage has been done won’t be known until the year’s records are analysed. It’s unlikely to be good news.

Does it matter either way? Short of outright extinction, is the fraying and fragmentation of species of any real consequence to us? The government seemed to think so when it set out its
 green agenda and acknowledged that biodiversity was essential to the earth’s survival and what it liked to call “quality of life” (ours, that is). Now, this commitment has gone the way of all its other green pledges. In the past few months the government has junked the advice of two of its own scientific advisory committees. The biologically absurd and culturally objectionable badger cull has been given the go-ahead (albeit delayed until next year). Incontestable evidence that neo-nicotinoid insecticides are one of the causes of the collapse of bee populations has not made a dent in Defra’s support for them.

Now Defra has asked the Law Commission to rationalise wildlife protection laws in the UK. Not a bad idea, perhaps, given the piecemeal way they’ve accumulated over the past hundred years. An updating would provide an opportunity to bring legislation into line with new ecological threats, and with our new understanding of the crucial importance of wild species to the earth as a whole. But this is not what the Law Commission has in mind at all. The first duty of wildlife law, it has put on record, is to “provide the framework within which wildlife can be controlled, so that it does not interfere with the conduct of human activity” – a principle that is equivalent to saying that the prime object of child protection laws is to ensure the wretched infants don’t get in the way of their parents’ career opportunities. The commission concedes that the law should protect individual animals from harm, but only if that harm is “above a permitted level”.

It’s not clear if these barbarous, commodifying guidelines were dumped on the commission by Defra. They certainly sit snugly with the government’s social and economic project. But they may equally show the UK legal establishment returning to its default position on wildlife. The status of a wild organism in common law is as potential property. While it is free and alive, it belongs to everybody, or, more correctly, to nobody. But by being “rendered into possession” – the legal euphemism for killing or capturing – it is turned into goods, the property of the owner of the land on which it’s taken. The notion of wildlife as part of the family silver – private inheritance more than common heritage – melds seamlessly into the idea of it as disposable nuisance, and many early protection laws carried an exception clause concerning “interference with legitimate human activity”. But this is the first occasion when the exception has been made the guiding principle.

As a principle for legislation it’s not only irrelevant but actively hostile to the conservation of our archipelago’s biodiversity, as well as offensive to anyone who regards living organisms as more than entries on a cost-benefit ledger. The problem is that we don’t have an agreed alternative scale for the “value of species”. That clunking, portmanteau term “biodiversity” doesn’t help. Like “natural capital” it’s an intruder from corporate-speak, defining species as commodities, whose numbers can be simply and demonstrably totted up. By this crude index a perilously rare species barricaded in a nature reserve counts equally with an ocean-wide phytoplankton fuelling an entire ecosystem. They’re both just ticks in a box, a place where the trader meets the twitcher.

Nor is our current attitude towards nature’s “usefulness” (the implicit opposite of the Law Commission’s “interference with the conduct of human activity”) remotely appropriate. By
useful, we mean useful to us – and visibly so. We may have grudgingly admitted pollinating insects into the realms of the utilitarian but not the predators that attack the parasites of the pollinators. We allow agricultural fungicides to leach into the groundwater and collaterally damage a “useless” (and probably unlovely) tree-root fungal symbiote and wonder why hedgerow oaks are withering . . .

The interdependence of species is far too complex for us to make crass and anthropomorphic judgements about what is and what isn’t “useful”.

In September a huge fin whale beached on the East Anglian coast at Shingle Street. It was thin and in distress and eventually died, despite Herculean efforts to get it back into the water. For a few days it became a kind of shrine, while the authorities worked out what to do with it. People flocked to the beach to see the sinuous carcass with its prodigious maw. They came out of a sense of wonder, or morbid curiosity, or simple melancholy. A great leviathan had lost its way and become embarrassingly dead meat. In the end utilitarianism triumphed.
The whale was carted off on a lowloader to a processing plant, where its blubber was rendered down for biofuel.

Were those of us who thought it would have been more fitting to bury the body on the shore guilty of sentimentality as well as serious impracticality? This is not a “conservation of biodiversity” issue: the loss of one fin whale is neither here nor there. But the fate of its remains nags us with another challenge: how we conserve the meaning of wildlife – which may underpin our so far feeble attempts to save it physically.

I’d like to argue that we should respect wild organisms for their own sake, because they’re here. But I’m aware that this is a philosophical conceit and that “their own sake” is really code for “my own sake” – or at least my aesthetic and moral satisfaction. The philosopher Edward L McCord’s book The Value of Species tries to find a compromise. He argues that “individual species are of such intellectual moment – so interesting in their own right – that they rise above other values and merit enduring human embrace.” This raises utilitarianism to an intellectual level but for me still fails to do justice to the sheer breadth of the experience of living in a world alongside other species.

Gliding west at last light on the Broads, the answer often seems self-evident. In October the pinkfeet geese return from Iceland. The great scrolls of birds unwind across the sky so high up that they make yet another plane of colour, their bellies lit pink by the sun long after it has sunk out of sight. But they’re not remote in any other sense. The ebb and flow of their chatter, the calligraphy, the waving scribbles of birds (“taking a line for a fly”, to misquote Paul Klee) speaks plainly about the company of one’s kind on great journeys.

The Broads are full of such moments. The spring duets of cranes, segued trumpetings that can carry half a mile and which are couched in a minor third, an interval found in every musical culture on earth. Swallowtail butterflies folding their wings to fly through raised sails. A strange aquatic plant called hornwort, which on very hot days, in a few unpolluted pools, fizzes with so much transpired oxygen that the stems “jiffle” against each other and sing like Aeolian harps.

The Broads – medieval open-cast peat mines that were inundated during a climate shift in the 13th century – have just had a “biodiversity audit” and the results are jaw-dropping for anyone who regards them as no more than a watery holiday camp: more than 11,000 species, including a quarter of the entire country’s tally of conservation priorities.

But the statistics say nothing about the kind of relationships that are possible with this cornucopia of life forms. A few hours before the geese fly in to roost we round the corner in Somerton Dyke, where the whirligigs begin. Everyone looks out for these engaging beetles, just a few millimetres long, as they drift about in flotillas close to the reeds. They shine in the sun, like beads of mercury, and every few seconds the entire gang bursts into a frenzy of high speed, near-miss swirling, a waterborne roller derby. It’s comic and touching and so far unexplained – except that, like the flights of geese, it feels intuitively comprehensible, a kind of dance about the companionships of crowds.

Whirligigs are ancient animals, whose family emerged more than 200 million years ago in the Triassic period. They have no known predators, because of an extraordinary skin coating, which is a highly scented, toxic and antibacterial wetting agent. Their hind legs work like paddle- steamer wheels and give whirligigs the highest acceleration of any aquatic animals. They do not “interfere” with any human activity, nor are in any way practically useful to us (though I suspect that pharmacologists and nano-engineers will be looking at their bactericidal moisturiser before too long). And though they have undoubted “intellectual moment” it’s not at all clear why they touch one so. You round a corner and there they are, at the usual address, and if they’re not you begin to worryand miss them.

This is nothing to do with anthropomorphism or manufactured empathy. It comes, for me, from something I can only describe as a sense of neighbourliness; the emotion the poet John Clare felt so powerfully for his fellow commoners, of all species. Neighbourliness is not friendship. It doesn’t demand reciprocity. It’s based on sharing a habitat, on the common experience of place and season and the hardships of weather. It might provide a bridge across that great conceptual divide between us and other species.

Richard Mabey’s most recent book is “The Perfumier and the Stinkhorn” (Profile, £9.99)

This article first appeared in the 29 October 2012 issue of the New Statesman, Something Rotten

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We need to talk about the online radicalisation of young, white women

Alt-right women are less visible than their tiki torch-carrying male counterparts - but they still exist. 

In November 2016, the writer and TED speaker Siyanda Mohutsiwa tweeted a ground-breaking observation. “When we talk about online radicalisation we always talk about Muslims. But the radicalisation of white men online is at astronomical levels,” she wrote, inspiring a series of mainstream articles on the topic (“We need to talk about the online radicalisation of young, white men,” wrote Abi Wilkinson in The Guardian). It is now commonly accepted that online radicalisation is not limited to the work of Isis, which uses social media to spread propaganda and recruit new members. Young, white men frequently form alt-right and neo-Nazi beliefs online.

But this narrative, too, is missing something. When it comes to online radicalisation into extreme right-wing, white supremacist, or racist views, women are far from immune.

“It’s a really slow process to be brainwashed really,” says Alexandra*, a 22-year-old former-racist who adopted extreme views during the United States presidential election of 2016. In particular, she believed white people to be more intelligent than people of colour. “It definitely felt like being indoctrinated into a cult.”

Alexandra was “indoctrinated” on 4Chan, the imageboard site where openly racist views flourish, especially on boards such as /pol/. It is a common misconception that 4Chan is only used by loser, basement-dwelling men. In actuality, 4Chan’s official figures acknowledge 30 percent of its users are female. More women may frequent 4Chan and /pol/ than it first appears, as many do not announce their gender on the site because of its “Tits or GTFO” culture. Even when women do reveal themselves, they are often believed to be men who are lying for attention.

“There are actually a lot of females on 4chan, they just don't really say. Most of the time it just isn't relevant,” says Alexandra. Her experiences on the site are similar to male users who are radicalised by /pol/’s far-right rhetoric. “They sowed the seeds of doubt with memes,” she laughs apprehensively. “Dumb memes and stuff and jokes…

“[Then] I was shown really bullshit studies that stated that some races were inferior to others like… I know now that that’s bogus science, it was bad statistics, but I never bothered to actually look into the truth myself, I just believed what was told to me.”

To be clear, online alt-right radicalisation still skews majority male (and men make up most of the extreme far-right, though women have always played a role in white supremacist movements). The alt-right frequently recruits from misogynistic forums where they prey on sexually-frustrated males and feed them increasingly extreme beliefs. But Alexandra’s story reveals that more women are part of radical right-wing online spaces than might first be apparent.

“You’d think that it would never happen to you, that you would never hold such horrible views," says Alexandra. "But it just happened really slowly and I didn't even notice it until too late."

***

We are less inclined to talk about radical alt-right and neo-Nazi women because they are less inclined to carry out radical acts. Photographs that emerged from the white nationalist rally in Charlottesville this weekend revealed that it was mostly polo shirt-wearing young, white men picking up tiki torches, shouting racial slurs, and fighting with counter-protestors. The white supremacist and alt-right terror attacks of the last year have also been committed by men, not women. But just because women aren’t as visible doesn’t mean they are not culpable.  

“Even when people are alt-right or sympathisers with Isis, it’s a tiny percentage of people who are willing or eager to die for those reasons and those people typically have significant personal problems and mental health issues, or suicidal motives,” explains Adam Lankford, author of The Myth of Martyrdom: What Really Drives Suicide Bombers, Rampage Shooters, and Other Self-Destructive Killers.

“Both men and women can play a huge role in terms of shaping the radicalised rhetoric that then influences those rare people who commit a crime.”

Prominent alt-right women often publicly admit that their role is more behind-the-scenes. Ayla Stewart runs the blog Wife With a Purpose, where she writes about “white culture” and traditional values. She was scheduled to speak at the Charlottesville “Unite the Right” rally before dropping out due to safety concerns. In a blog post entitled “#Charlottesville May Have Redefined Women’s Roles in the Alt Right”, she writes:

“I’ve decided that the growth of the movement has necessitated that I pick and choose my involvement as a woman more carefully and that I’m more mindful to chose [sic] women’s roles only.”

These roles include public speaking (only when her husband is present), gaining medical skills, and “listening to our men” in order to provide moral support. Stewart declined to be interviewed for this piece.

It is clear, therefore, that alt-right women do not have to carry out violence to be radical or radicalised. In some cases, they are complicit in the violence that does occur. Lankford gives the example of the Camp Chapman attack, committed by a male Jordanian suicide bomber against a CIA base in Afghanistan.

“What the research suggests in that case was the guy who ultimately committed the suicide bombing may have been less radical than his wife,” he explains. “His wife was actually pushing him to be more radical and shaming him for his lack of courage.” 

***

Just because women are less likely to be violent doesn’t mean they are incapable of it.

Angela King is a former neo-Nazi who went to prison for her part in the armed robbery and assault of a Jewish shop owner. She now runs Life After Hate, a non-profit that aims to help former right-wing extremists. While part of a skinhead gang, it was her job to recruit other women to the cause.

“I was well known for the violence I was willing to inflict on others… often times the men would come up to me and say we don’t want to physically hurt a woman so can you take care of this,” King explains. “When I brought other women in I looked for the same qualities in them that I thought I had in myself.”

King's 1999 mugshot

 

These traits, King explains, were anger and a previous history of violence. She was 15 when she became involved with neo-Nazis, and explains that struggles with her sexuality and bullying had made her into a violent teenager.

“I was bullied verbally for years. I didn't fit in, I was socially awkward,” she says. One incident in particular stands out. Aged 12, King was physically bullied for the first time.

“I was humiliated in a way that even today I still am humiliated by this experience,” she says. One day, King made the mistake of sitting at a desk that “belonged” to a bully. “She started a fight with me in front of the entire class… I’ve always struggled with weight so I was a little bit pudgy, I had my little training bra on, and during the fight she ripped my shirt open in front of the entire class.

“At that age, having absolutely no self-confidence, I made the decision that if I became the bully, and took her place, I could never be humiliated like that again.”

Angela King, aged 18

King’s story is important because when it comes to online radicalisation, the cliché is that bullied, “loser” men are drawn to these alt-right and neo-Nazi communities. The most prominent women in the far-right (such as Stewart, and Lauren Southern, a YouTuber) are traditionally attractive and successful, with long blonde hair and flashing smiles. In actuality, women that are drawn to the movement online might be struggling, like King, to be socially accepted. This in no way justifies or excuses extreme behaviour, but can go some way to explaining how and why certain young women are radicalised. 

“At the age of 15 I had been bullied, raped. I had started down a negative path you know, experimenting with drugs, drinking, theft. And I was dealing with what I would call an acute identity crisis and essentially I was a very, very angry young woman who was socially awkward who did not feel like I had a place in the world, that I fit in anywhere. And I had no self-confidence or self-esteem. I hated everything about myself.”

King explains that Life After Hate’s research reveals that there are often non-ideological based precursors that lead people to far right groups. “Individuals don’t go to hate groups because they already hate everyone, they go seeking something. They go to fill some type of void in their lives that they’re not getting.”

None of this, of course, excuses the actions and beliefs of far-right extremists, but it does go some way to explaining how “normal” young people can be radicalised online. I ask Alexandra, the former 4Chan racist, if anything else was going on in her life when she was drawn towards extreme beliefs.

“Yes, I was lonely,” she admits.                                                       

***

That lonely men and women can both be radicalised in the insidious corners of the internet shouldn’t be surprising. For years, Isis has recruited vulnerable young women online, with children as young as 15 becoming "jihadi brides". We have now acknowledged that the cliché of virginal, spotty men being driven to far-right hate excludes the college-educated, clean-cut white men who made up much of the Unite the Right rally last weekend. We now must realise that right-wing women, too, are radicalised online, and they, too, are culpable for radical acts.  

It is often assumed that extremist women are radicalised by their husbands or fathers, which is aided by statements by far-right women themselves. The YouTuber, Southern, for example, once said:  

“Anytime they [the left] talk about the alt-right, they make it sound like it’s just about a bunch of guys in basements. They don’t mention that these guys have wives – supportive wives, who go to these meet-ups and these conferences – who are there – so I think it’s great for right-wing women to show themselves. We are here. You’re wrong.”

Although there is truth in this statement, women don’t have to have far-right husbands, brothers, or fathers in order to be drawn to white supremacist or alt-right movements. Although it doesn’t seem the alt-right are actively preying on young white women the same way they prey on young white men, many women are involved in online spaces that we wrongly assume are male-only. There are other spaces, such as Reddit's r/Hawtschwitz, where neo-Nazi women upload nude and naked selfies, carving a specific space for themselves in the online far-right. 

When we speak of women radicalised by husbands and fathers, we misallocate blame. Alexandra deeply regrets her choices, but she accepts they were her own. “I’m not going to deny that what I did was bad because I have to take responsibility for my actions,” she says.

Alexandra, who was “historically left-wing”, was first drawn to 4Chan when she became frustrated with the “self-righteousness” of the website Tumblr, favoured by liberal teens. Although she frequented the site's board for talking about anime, /a/, not /pol/, she found neo-Nazi and white supremacist beliefs were spread there too. 

“I was just like really fed up with the far left,” she says, “There was a lot of stuff I didn't like, like blaming males for everything.” From this, Alexandra became anti-feminist and this is how she was incrementally exposed to anti-Semitic and racist beliefs. This parallels the story of many radicalised males on 4Chan, who turn to the site from hatred of feminists or indeed, all women. 

 “What I was doing was racist, like I – deep down I didn't really fully believe it in my heart, but the seeds of doubt were sowed again and it was a way to fit in. Like, if you don't regurgitate their opinions exactly they’ll just bully you and run you off.”

King’s life changed in prison, where Jamaican inmates befriended her and she was forced to reassess her worldview. Alexandra now considers herself “basically” free from prejudices, but says trying to rid herself of extreme beliefs is like “detoxing from drugs”. She began questioning 4Chan when she first realised that they genuinely wanted Donald Trump to become president. “I thought that supporting Trump was just a dumb meme on the internet,” she says.

Nowadays, King dedicates her life to helping young people escape from far-right extremism. "Those of us who were involved a few decades ago we did not have this type of technology, cell phones were not the slim white phones we have today, they were giant boxes," she says. "With the younger individuals who contact us who grew up with this technology, we're definitely seeing people who initially stumbled across the violent far-right online and the same holds for men and women.

"Instead of having to be out in public in a giant rally or Klan meeting, individuals find hate online."

* Name has been changed

Amelia Tait is a technology and digital culture writer at the New Statesman.

This article first appeared in the 29 October 2012 issue of the New Statesman, Something Rotten