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Vince Cable: Beneath the halo

Vince Cable is hailed by right and left as a prophet who predicted the crisis. But is he quite the informed economist of repute? And what about his time at Shell?


Is there any politician in Britain more popular or acclaimed than the Honourable Vincent Cable, member of parliament for Twickenham, deputy leader of the Liberal Democrats, and Lib Dem shadow chancellor? Cable commands swooning adulation from left and right; he has been nicknamed Prophet Elijah for his supposed prescience in financial matters. A Guardian leader hailed him as "one of the classiest politicians . . . with the confidence of an informed economist". A Daily Mail editorial claimed he was the one political figure who, on this economic crisis, "has consistently outshone his opponents on both sides of the House". "How we need him as our prime minister!" exclaimed the paper's Tory-supporting columnist Peter Oborne. Yet what has Saint Vince done to deserve such praise and admiration? Is he really the nation's Cassandra, or have we simply succumbed to the cult of Cable?

That Vince Cable is a nice man is not in question. Nor can one doubt that he was proved right about the need to nationalise Northern Rock. And he has been correct to call for curbs on bank bonuses. But neither of these positions required him to look into a crystal ball, or actually prophesy the fall of Northern Rock in September 2007, or predict the collapse of Lehman Brothers in September 2008.

So where is the evidence of his omniscience? His supporters would point to the now famous intervention in the Commons in November 2003 when he asked the then chancellor of the Exchequer, Gordon Brown: "Is not the brutal truth that with investment, exports and manufacturing output stagnating or falling, the growth of the British economy is sustained by consumer spending pinned against record levels of personal debt, which is secured, if at all, against house prices that the Bank of England describes as well above equilibrium level?"

Brown dodged the question and accused Cable of spreading "alarm, without substance, about the state of the British economy".

That exchange is reprinted triumphally in full in The Storm: the World Economic Crisis and What It Means, Cable's bestseller about the financial crisis. In that same book, however, Cable concedes that Britain's "personal debt" did not, in and of itself, cause the crash. "The trigger for the current global financial crisis was the US mortgage market," he writes.

So the issue is, did the Lib Dem deputy leader have the foresight to draw our collective attention to this particular trigger before publishing his book this year? "No, I didn't. That's quite true," he told Dominic Lawson in a Sunday Times interview in March. "One of the problems of being a British MP," he said, "is that you do tend to get rather parochial and I haven't been to the States for years and years, so I wouldn't claim to have any feel for what's been going on there."

This is a rather strange admission, though honest, for a man who claims to have seen the crisis coming. Not quite the informed economist of media legend.

Then there is the matter of City regulation. It was, in the words of the Nobel Prize-winning economist Paul Krugman, the "zeal for deregulation [that]set Britain up for a fall". Weak regulators allowed reckless bankers to take enormous risks with astounding sums of money. So one might have expected Cable the political prophet to have been arguing consistently for better, firmer and stronger regulation of the City from the outset.

On the contrary, in June 1999, speaking in a Commons debate on the Financial Services and Markets Bill, Cable endorsed "the liberal market"approach to the regulation of financial services. "No one," he said, "is arguing for an increasingly severe, more onerous and dirigiste system of regulation." Any regulation, he said, should be "done on a light-touch basis".

A decade on, once again with the benefit of hindsight, Cable calls for "radical safety measures" to be built in to a new regulatory architecture for the City. But this is too little too late. You cannot advocate light-touch regulation on the floor of the Commons but then, a decade later, pretend you were ahead of the curve in predicting the ensuing financial crash.

In fact, Cable's denunciations of the excesses of the free market ring hollow precisely because he is a robust free marketeer himself. Having defected from Labour to the Social Democrats in 1981, he is not a leftist. Rather, in the words of one backbench Liberal Democrat MP to whom I spoke, he is a "classic economic liberal". Cable was a prominent contributor in 2004 to the Lib Dems' pro-market Orange Book, which advocated introducing a US-style private health insurance scheme to replace the National Health Service. (Who says Daniel Hannan speaks for right-wing Tories only?)

At the time, the Lib Dem peer and former frontbencher Lord Greaves condemned Cable and his fellow contributors to the Orange Book as "pseudo-Blairites with little following in the wider party". Five years on, one Liberal Democrat frontbencher to whom I spoke told me: "People do regard Cable very well in the party, but among a tier of the party, and including among some of his parliamentary colleagues, he has remained less popular."

Why? Because on Cable's watch, the Lib Dems have lurched to the right, dropping their plans for a 50p-in-the-pound tax rate on high earners and committing, at their party conference in 2008, to combined tax and spending cuts - presumably in order to chase Tory votes at the next election and perhaps even prepare the ground for a coalition with the Conservatives in the event of a hung parliament.

In a pamphlet published in 2005, it was Cable, described to me by one of his frontbench colleagues as "clever and ambitious", who first intimated that the Lib Dems might drop their policy of "equidistance" between the two main parties. As he wrote, "If the pendulum swings, it may swing to a combination of Conservatives and Liberal Democrats."

Cable has strengthened his own support at the right end of the political spectrum by writing a regular column for the Mail on Sunday, in which he has railed against a "public-sector fat-cat culture" as well as the "writhing nest of quangos" - both, it is worth noting, Tory talking points. Interestingly, in the particular week in June when he issued his denunciation of public-sector "fat cats", he wrote a cover story for this magazine in which he attacked bankers' pay. Different audience, different message - the classic Liberal Democrat tactic.

Vince Cable was born in York in 1943, the son of a working-class Tory lecturer. He attended Nunthorpe Grammar School, and then read natural sciences and economics at Fitzwilliam College, Cambridge, completing a PhD in economics at Glasgow University. Before he entered parliament in 1997, Cable spent three decades as an economic adviser to organisations as varied as the Kenyan government, the think tank Chatham House and the World Bank. But perhaps the peak of his pre-political career was a two-year spell as chief economist for the oil giant Shell in the mid-1990s. In a fawning profile, the Guardian's Michael White wrote: "Please note that is not a job major multinational oil companies give to dumbos they want to shift out of accounts: it is proper work."

Proper work it ay be, but was it the kind of work that a self-described liberal and progressive should have been doing? Cable joined Shell in 1990; he was appointed chief economist in 1995, the same year as the writer Ken Saro-Wiwa and eight other leaders of the southern Nigerian Ogoni ethnic group were executed by the Sani Abacha military government. This was after a wave of state-sponsored violence in the south. In May, campaigners accused Shell before a court in New York of complicity in the violence in order to protect its oil interests. The following month, in an out-of-court settlement, Shell agreed to pay the victims' families $15.5m, but refused to accept legal responsibility for the nine deaths.

So has Cable ever spoken out against the firm? The journalist Mark Lynas, who interviewed Cable when he worked at Shell, remembers him as being deeply evasive and avoiding all questions about Saro-Wiwa. Lynas is astonished at Cable's transformation into Britain's favourite politician. "I don't know how anyone could have stayed at Shell during that period and slept at night," he told me. "Because of Shell, I've always questioned his judgement on human rights."

I asked Cable's spokeswoman if he would like to comment on Shell's payout to the victims' families. She told me that "he does not feel that he knows enough about the latest developments to be able to comment".

For a politician who has spoken of his desire to reconcile "economic liberalism with wider moral values and social justice", why the silence about his former employer and this shameful episode in its recent history? Campaigners in Britain and in Nigeria are outraged. "For a former high-ranking Shell official to parade himself as a progressive liberal smacks of rank opportunism and cynicism," Sanya Osha, author of a book on Ken Saro-Wiwa and Ogoniland, told me. "One can't take such a volte-face seriously." But perhaps he had no idea of what was going on in Shell's Nigerian operation? Osha disagrees. "I think it is inconceivable that a chief economist at Shell would be unaware of the activities of the [Nigerian] military regime in relation to the plight of the Ogoni people." Ben Amunwa of the Remember Saro-Wiwa project agrees: "I find it hard to believe that senior Shell staff were free of responsibility for what happened in Nigeria."

It is a sign of the easy ride that the national media give Cable that he has avoided any detailed examination of his time at Shell. These days, however, it is a little local difficulty that is in danger of tarnishing his national halo.

In his Twickenham constituency, Cable seems to be displaying the partisan posturing that has made voters so cynical about politicians - and the lack of leadership for which he once condemned Gordon Brown, comparing him to Mr Bean (a gag he borrowed, incidentally, from a Leo McKinstry column in the Express).

Richmond Council is determined to sell a popular riverside site in Twickenham that is home to a children's playground and a David Bellamy Award-winning garden - to property developers. In a local referendum, nine out of ten residents rejected the council's plans. Cable has said that "while I continue to have a high profile at a national level, I shall continue to be active as a local MP". But he has gone out of his way, campaigners say, to avoid commenting on the development and has failed to attend any meetings of Friends of Twickenham Riverside, a community group opposed to the proposed sell-off. A local reporter told me, "It's the biggest thing that's happened in Twickenham, and people feel he has abandoned them. He seems distracted by national, not local, issues."

“I represent Twickenham in parliament, not on the council," Cable has repeatedly told irate constituents - but residents point to several examples of their MP campaigning against the council when it was run by the Tories. Nowadays Richmond is Lib Dem-controlled.“He won't go against his own council," says Scott Naylor from the Friends of Riverside group. "He may have his national halo, but as a result of this, his local halo has fallen off." Julie Hill, owner of the David Bellamy community garden, says: "Vince Cable promised to 'kick up a fuss' over the council's plan . . . but when the time came, this was one media spotlight he didn't want to be in. World economics mean more to him than voters in his own backyard."

With the town's Conservative candidate trying to capitalise on the row, and with a Tory landslide expected next year, it would be a paradox if his local reputation cost this supposed soothsayer of the crash his place on the national stage.

Mehdi Hasan is senior editor (politics) of the NS. Read his blog at

Mehdi Hasan is a contributing writer for the New Statesman and the co-author of Ed: The Milibands and the Making of a Labour Leader. He was the New Statesman's senior editor (politics) from 2009-12.

This article first appeared in the 14 September 2009 issue of the New Statesman, Where next?

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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:

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