On Monday this week I sat down with Euan Semple to discuss a project that I have in mind.
It centered around the concept of Engagement as a bigger idea beyond marketing communications.
How could we evolve to be more engaged citizens for example was one strand of the conversation. How could we evolve to a better society?
And why was it that in a modern society we seem to struggle with pretty much everything? The word that we arrived at was accountability. We have become used to not being accountable to each other, unless some other higher authority steps in.
Let me give you a direct example. 2 weeks ago driving home in my car another driver drives directly into me smashing the entire passenger side of the car. The driver came from a T-Junction onto the main road.
The drivers response to me was a). I was in his blind spot, at which point I think he must be blind and b). He can't admit it was his fault because that might affect his insurance.
To my mind there is a complete lack of accountability here. A moral one.
Simon Jenkins writing in the Guardian yesterday had this to say
Others suggest something should be done about parents, the police, teachers, social workers and the latest guardians of the social contract, alcohol salesmen. Something should always be done by the government. Responsibility is never active and first person singular.
Something is missing from this cacophony and I know exactly what it is. A tier of social control has been lobotomised from British public life. There is nothing between the individual or family unit on one hand and the central state on the other. Britain has fallen into De Tocqueville's trap of an atomised society, where
"every man is a stranger to the destiny of others. He is beside his fellow citizens but does not see them ... while above them rises an immense and tutelary power, that of the state".
We have lost the habit of association.
This I believe is a powerful insight. Barabara Ehrenreich writes in her book Dancing in the Streets: A history of collective joy
Everyone is vaguely aware of the decline of community human societies have endured in the last few centuries
In this context it is interesting that the digital world is literally running towards social connections, social communications, belonging and communing together. We are driving the technology to this end. And that is why I describe the guff about web/mobile/business 2.0 as in fact a We Media for We Species
Ehrenreich also points to this transition from We to I - or the conscious self which did in fact start 400 years ago. Lionel Trilling wrote in 1972
in the last 16th and early 17th Centuries something like a mutation in human nature took place
Ehrenreich continues
This change has been called the rise of subjectivity or the discovery of the inner self, and since it can be assumed that all people, in all historical periods, have some sense of selfhood and capacity for subjective reflection, we are really talking about an intensification, and a fairly drastic one, of the universal capacity to face the world as an autonomous "I"
And there are consequences for this as the opposite of "we" is
isolation, loneliness, a sense of disengagement, a loss of natural vitality and innocent pleasure in the giveness of the world and a feeling of burden because reality has no meaning other than what a person choses to impart to it.
Durkheim believed that
originally society is everything, the individual nothing... but gradually things change. As societies become greater in volume and density, individual differences multiply, and the only remaining bond among members of a single human group will be that they are all men.
At which point we have lost completely this collective sense of accountability to each other and the modern state steps in. Is it doing a great job we have to ask ourselves?
Simon Jenkins continues
The nearest any British community has to local government these days is the police force. Local leadership is a 999 call. Whether it is a rape epidemic, an unruly school, trouble with immigrants, a released paedophile or bingeing teenagers, the community appears before the world as a police officer. There may be walk-on parts for a firefighter, a priest and, bringing up the rear, a national MP. But the figure of reassurance and authority in any British town nowadays is in uniform (which is why Muslims turn to their mullahs).
The engineering of the modern state has stripped us of that collective sense. There are many noisy ghosts in the machine called society as they struggle to find a sense even of the self. Ergo how can they become accountable to others?
Jenkins
The still stumbling urban revival in Britain requires anonymous party-based councils to plead with regional offices of central government. Local elections no longer make an appreciable impact on policing, health, education or economic development. Councils retain no fiscal discretion to aid communities with social clubs, sports halls, libraries, parks or playgrounds...Cynics sneer at the "calibre" of local councillors. Yet nobody will exercise leadership in a community if denied the power to make it effective. I do not believe that British citizens are unique in Europe in being incapable of taking responsibility for their communities. They may prefer to sit at home and blame others but if you reduce local institutions to consultative status, consultation is all you get, not leadership.
Of all nationalisations in British history, none has been so corrosive of the public good as the nationalisation of social responsibility. I am not starry eyed about the vigour of local democracy abroad. It is messy, bureaucratic and often corrupt. But it appears to yield communities more able to discipline themselves and their young, and more satisfied at the delivery of their public services. They do not throw nearly so many people in jail. Local newspapers are not, as in Britain, filled with impotent whinges against central government. Local leadership is considered a duty by citizens permitted to exercise it.
So what sort of society are we living in? Guy Debord called it
the society of the spectacle, an epoch without festivals
A time when we do not commune together generating our own collective pleasures but instead we as individuals
absorb, consume, the spectacles of commercial entertainment, nationalist rituals, and the consumer culture, with its endless advertisements for the pleasure of individual ownership
This I believe is social engineering on an epic scale, something that I explored in Dancing in the streets and the architecture of authority
So where do we end up? In fact it seems that rather than offering up a freer world the modern state is rather more in mind of exercising its authority over us as Henry Porter pointed out this Sunday
The database state is part of a long-term project devised by the civil service and the high command of New Labour. It is far easier to allow a stealthy expansion of surveillance and data collection than bring the issues to parliament and alert us all to the profound threat to our liberty and privacy.
The database state vs. communities
In recent years, a phoney mantra about civil society has been preached by Gordon Brown, David Miliband and Hazel Blears, usually presaging an expensive and meaningless "conversation with stakeholders". Such top-down paternalism is not self-government and never will be.
Again this is why we see so much debate and activity online in the digital ream as it is not neutered. But the state plays a dangerous game. If we are unable to feel that we have a role, if we believe that we are only accountable to ourselves then society deconstructs itself to something that has no value.
We are already witnesses to that today.
Ehrenreich in her conclusion writes
Nor can the growing size of human societies explain the long hostiity of elites to their peoples festivals and estatic rituals – a hostility that goes back at least to the city states of ancient Greece, which contained only a few tens of thousands of people.
It was not a concern about crowd size that lead to Pentheus's crackdown on the maenads or Romes massacre of its Dionysian cult. The repression of festivities and estatic rituals over the centuries was the conscious work of men and occassionally women too, who saw in them (festivals and communal activity) a real and urgent threat.
The aspect of "civilization" that is more hostile to festivity is not capitalism or industrialism – both of which arefairly recent innovations – but social hierarchy, which is far more ancient
Margaret Thatcher famously said "there is no such thing as society" and that is because it seems the modern state has no interest in it. She perhaps was speaking for more people than she realised?
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