Normal view

Return of the Working Class?

Andy Burnham’s new premiership was launched with the bold declaration that ‘this country does not work for working-class communities like the city of my birth’. The northerner casts himself as a champion of former industrial communities which have suffered the worst effects of manufacturing and mining job losses as well as diminishing union power. He has committed to overturning ‘four decades of neoliberalism’, defined by a series of entwined disasters: ‘political power was centralised, economic power privatised, the country deindustrialised, austerity followed, hollowing out councils and depriving them of the agency to act to reverse any of this.’This rhetorical radicalism is all the more notable in that it comes from someone who was once a thoroughly conventional New Labour politician. Burnham became a special advisor in the Blair government at a young age before getting elected as an MP and serving as Health Secretary under Gordon Brown. His 2015 leadership campaign tried to replay the optimism of 1997. Initially the frontrunner, he crashed and burned after he abstained on the Cameron government’s punitive Welfare Reform bill. His apparent political conversion has been told as the story of a politician who left Westminster to become the mayor of Greater Manchester. Yet it is more helpful to view it as a reflection of shifts in British society.Class has now returned to politics after being pronounced dead in the closing decades of the twentieth century. One powerful indication was the brief but intense popularity enjoyed by Mick Lynch, the General Secretary of the National Union of Rail and Maritime Transport Workers, during the ‘strike wave’ of 2022–23, which saw annual days lost to walkouts by workers reach levels not seen since the 1980s. Lynch declared at the time that ‘the working class is back’. He gave a broader political outlook to a series of disputes involving railway and postal workers and teachers, along with strikes by other workers in the private sector ranging from North Sea oil platforms to Amazon warehouses. His arguments raised public support for the strikers and helped advance an argument that working people shouldn’t pay for economic crises not of their making. Yet any such appeal to ‘the working class’ in the 2020s raises at least as many questions as it answers: Who are the working class? How do they mobilise? Who represents them politically?My new book, An Injury to All: The Unmaking of the British Working Class, explores how the return of class in this decade maps onto the disappearance of its once powerful predecessor. Unlike today, the decades after WWII did not leave much room for ambiguity about who the working class is, how it organises or what its political affiliations are. Between the 1940s and the 1970s, most manual workers voted Labour at general elections, and they were likely to be members of Labour-affiliated trade unions. Council housing tenancies created strong bonds between municipal authorities and working-class constituencies, along with moments of conflict and mobilisation. In Scotland, most workers and their families were council tenants in the early 1980s, before the introduction of Right to Buy. By the late 1970s, council housing was the most common tenancy form for English and Welsh workers classified as unskilled and semi-skilled.Affiliations between occupation, place and class consciousness acted as a foundation for solidarities which reverberated from localities to the national level. This was the working class of the NHS, the National Coal Board and the British Energy Authority. Whilst regional and national distinctions were important, political identity overwhelmingly meant a unitary Britishness. It was also a working class which was central to new forms of modernising national culture such as television — from dramatic Coronation Street storylines to Morecambe and Wise’s variety act — even as the tenements, miners’ rows and Working Men’s Clubs were increasingly giving way to more privatised forms of living.New appeals to class are by no means confined to the Labour Party or even the broadly defined political left. Following the crushing defeats suffered by organised labour and by other redoubts of collectivist politics in the 1980s, such as the left in municipal government, class has become increasingly unmoored from its Labourist traditions. In part this is a result of a prolonged period where class politics was actively reviled and rejected by the institutions which had formerly claimed to speak for the working class. Most stridently, this was the case under New Labour in the 1990s and 2000s. In his first term as Prime Minister, Tony Blair went as far as to declare that ‘the class war is over’ when he addressed the Labour Party conference in 1999. New Labour ideologues argued that socialism belonged among the embarrassing residues of the past during a period where history had ended and Britain could restore a progressive liberal tradition which rejected class conflict.It was in fact these certainties which proved to be work of hackneyed ideologues. In the aftermath of Brexit, the claim to speak for ‘the left behind’ regions of England and Wales who had strongly supported leaving the European Union became politically potent. Given the prominent role of Thatcherism in the marginalisation and defeat of the left and the labour movement, it is notable that the next prime minister who would boldly claim to speak for the working class was in fact another Conservative. In 2016, Theresa May announced that she would champion ‘ordinary, working-class families’ who had been failed by her predecessors, Labour and Tory alike. May’s attempt at a populist appeal was founded on rejecting the mores of polite society: ‘a lot of people don’t like to admit it’, the prime minister told the Conservative Party conference in Birmingham, but to, ‘someone who finds themselves out of work or on lower wages because of low-skilled immigration, life simply doesn’t seem fair’.May went on to attack employers who chose to hire foreign workers over British ones. In drawing her dividing line between the loyal ‘citizens of somewhere’ and the globally oriented ‘citizens of nowhere’ she was attempting to redraw dominant understandings of the throughlines between class, region and party politics firmly to the right. Boris Johnson, May’s ouster, appeared to have even greater success in pursuing the same broad agenda. He claimed to speak for the overlooked ‘red wall’ of traditionally-Labour voting constituencies in former manufacturing and mining areas of England and Wales. The politics of class interest behind this were always tenuous to put it lightly. They rested on assuming the owners of JCB and the workers at its Staffordshire factories had more in common than they did with liberal minded students or service workers of the larger cities. Nonetheless, along with a promise of realising sovereignty through ‘getting Brexit done’ and ‘levelling up’ struggling regions of the north of England, Johnson formed a briefly powerful electoral coalition. As the Tories have atrophied, the rise of Reform on the far-right has been animated by claims to speak for a disenfranchised ‘white working class’ shut out from a society enthralled to multiculturalism and immigration. Thomas Kerr, a Reform Member of the Scottish Parliament for the Glasgow Region, routinely refers to ‘forgotten working-class communities’ left to rot by smug middle-class liberals who have imposed ills ranging from asylum seekers to a public health approach to drugs on right-thinking men and women.Lee Anderson, the MP for Ashfield, is another key exponent of straight-talking far-right politics. Anderson became Reform’s first MP when he defected after having the Tory whip withdrawn for claiming Labour leader Keir Starmer and London’s Labour Mayor, Sadiq Khan, were ‘controlled by Islamists’. Anderson boasts of his credentials as a former miner and proudly stood with Nigel Farage at the unveiling of a memorial to Silverhill colliery in North Nottinghamshire, which was funded by a local Reform supporter. As Sacha Hilhorst explores, Farage dubiously spoke of local miners having lost their jobs after British coal was replaced by Polish competition. He conveniently overlooked the role of privatisation of both electricity production and coal mining as well as the legislative changes the Thatcher government enacted to encourage coal imports to defeat unionised mineworkers. This was not an isolated incident. Farage called for the nationalisation of Scunthorpe steelworks in April 2025 when it was threatened with closure, before Starmer’s government acted. The former City metals trader also donned a boilersuit on a visit to the Grangemouth petrochemicals complex in Scotland this year. Farage declared his solidarity with workers following the refinery closure in 2025 but laid the blame at the feet of the Labour government and green activists rather than the refinery owner, Petroineos, or its unionbusting boss, Jim Ratcliffe.Conversely, an appeal to a different reading of class animated the surge in support visible for the Greens in English cities at local elections and the Gorton byelection in late 2025. The Green candidate at Gorton, Hannah Spencer, was styled as ‘Hannah the plumber’, which immediately provoked online controversy over the extent to which she was or was not an authentic skilled trades worker. More interestingly, Spencer also profiled herself as a small business owner. This was viewed as a badge of authenticity rather than a marker of difference between employers and employees. As economist James Meadway has highlighted, under left-wing leader Zack Polanski, the English Greens have been keen to profile themselves as a party that speaks for hairdressers and put-upon small local firms. In these terms, the Green voter base and class vision has some approximation to Dan Evans’ perspective on the power of what he terms the old petty bourgeois of small business owners, and the new one made up of downwardly mobile graduates. There is a coalitional logic here which any serious approach to class must take seriously. It poses questions over the extent to which the working class ought to be allied with the professional middle-class as well as small business owners, but is also arguably part of a trend to reduce unions to one of many interested groups. In turn, this risks downplaying the fundamental role of wage labour and workplace organisation in restoring working-class power.This chaotic landscape is further complicated by constitutional questions which have eroded the coherent sense that there is a British working class to speak for. My book opens with reflections from Jimmy Hood, a Lanarkshire mining engineer who moved to Ollerton in Nottinghamshire in 1968 aged twenty before becoming he later moved back up the road to become the Labour MP for Clydesdale in South Lanarkshire in 1987. Hood was highly involved in both the national coal strikes of the 1970s before becoming a leader of the striking minority of Nottinghamshire miners in 1984–5. I recorded Hood’s reflections in his constituency office in 2014, a few months before the referendum on Scottish independence demonstrated pivotal divides among the voters which had supported Labour in large numbers as recently as 2010. Hood lost his seat a year later as his constituents were convinced the Scottish National Party better represented social democratic politics than a Labour Party tied to London. The refrain that voters hadn’t left Labour, but Labour had left them, was a motif of the 2015 general election. In Wales a similar pattern is now evolving, with Plaid Cymru displacing Labour in the Valleys constituencies to form the first nationalist-led government this spring.As much as the national framing is integral to the politics of class, the bigger overriding contingency is the material realities of conflicts of interests in workplaces, over housing and public spending. Burnham’s rhetorical commitments to class and even overturning neoliberalism are matched by only meagre commitments when it comes to economic or social change. He has already seemingly retreated from ambitions to take English water into public ownership despite the vast environmental and financial damage incurred under privatisation. Labour’s newfound politics of class appear defensive and motivated by the incoherence of the centrist denouncement of collectivism as inspired by any coherent programme. A viable politics of class can only be made through evidence that collective mobilisation centred on exercising the power of workers, tenants and communities as well as at the ballot box can deliver sustained material improvements. In contrast with the pronounced political death of class in the 1990s and 2000s, the working class is now frequently invoked by a variegated set of political trends who claim to speak for labour. If a working-class politics is to be remade, it must be based on forms of economic and political power that are organised and wielded by workers themselves.

From Dollywood to Rotherham 

There is a moment in Lisa McGee’s Derry Girls where one the girls, Erin, claims to have seen an apparition, a recently deceased dog, leading her to chapel. Mary, her exasperated mother, is however sceptical. For her daughter and her friends to swear their honesty, she needs the support of an infallible higher power. The year is 1994, and the women are in the Bogside, Derry, at the heart of sectarian conflict. There are no shortages of idols, icons or saints that might be deferred to, yet Mary, needing the utmost of authority, calls upon the help of an altogether less conventional holy force: Dolly Parton. ‘SWEAR ON DOLLY!’ she insists, as the camera cuts to a portrait of the country music legend, dressed all in white, hung in a gold gilded frame on the wall.Since Parton’s death, much has been said about her relationship to the US. The singer occupied a fascinating place in the contemporary American political landscape, partly due to her upbringing in a low-income family in rural Tennessee. Yet the enigmatic Americana of Dollycore, and its obvious transatlantic appeal in the final decades of the twentieth century, only goes so far to explain the moment in Mary and Erin’s living room, four thousand miles from Tennessee.Over the past two weeks, I’ve found myself drawn to moments that share something with the one penned by McGee. I’ve played clips of awestruck midwives and mothers meeting Parton on a trip to Rotherham hospital in South Yorkshire and read personal essays about nans from Walsall in the West Midlands that were devoted to her. I’ve watched women passionately champion the American’s connections to a historic market town in Wales, Machynlleth in Powys; listened to women emotionally singing along to her albums in the crowd of a pub in County Kerry in Ireland (where Parton performed impromptu in 1990); and witnessed a Sunderland-born Parton tribute act recalling the day she met the star, her idol.While Parton’s significance in her home nation has been successfully mined, less has been said about what Parton meant to millions of working women across the UK and Ireland. Of course, her aesthetics had much in common with those we associate with British white working-class femininity, but the universal celebration of these aesthetics sets her apart. The British media has long harboured a problem with working-class women who still lay claim to the culture they came from, whilst also making money or moving elsewhere. Here, you have to pick a side: stay trashy, and be disrespected — or neaten up and move onwards and apparently, upwards. Doing neither, Parton was a rare example of how the bodily aesthetics associated with working-class femininity might ultimately be celebrated, rather than denigrated. She was not naïve to the value judgements her looks would prompt, but found a way to subvert those judgements, and to refuse to be shamed into neatening up or dulling down. For women across Britain and Ireland, for whom the ‘tacky’ has never been allowed a positive currency, Parton showed the possibility of another way. With her platinum feathered wigs, bejewelled breasts and an abundance of hot pink, the actor encouraged those women how to proudly claim power in a culture that was theirs, too, and offered up a model — anathema to a decisively English class politics — that did not require them to disown those cultures in exchange for success.Parton also spent a lifetime singing about the daily struggles of working-class women’s lives, particularly showcasing their resilience. Her music both narrated and showcased the kinds of creativity that many working women practice daily from necessity. From ‘Coat of Many Colours’ and well beyond, many of her songs are about craft, skill and the solidarity that can be found while dreaming and creating alongside other women: ‘9 to 5,’ for instance, emerged from Parton tapping her acrylic nails against themselves in the absence of an instrument. As part of my research into the cultural history of classed femininity in Britain I’ve found similar innovations, in protest songs, dresses made of curtains and industrial waste-products moulded as tokens of love. Parton put these realities onto the mainstream cultural map, making visible a relationship between class, gender and innovation that has otherwise mostly been ignored.Parton, however, hated the term ‘feminist’. Her stance represented a long tradition of unease between working-class women and mainstream feminist movements — by no means the whole of the story, but a reality that should not be ignored. Despite this, she embodied a kind of practical feminism aplenty, inherited from the women she grew up with, and shared with many of those that came to connect with her music. In the UK, where formal left-wing politics have especially consistently obscured the contributions and voices of working-class women, it is little wonder that many of those women found a hero in Parton, a figure committed to ‘working’ a pragmatic politics rather than theorising.As I understand it, Parton’s capacity to straddle such paradoxes was a result of her background, having been born into a community of women for whom contradictions (and the creative solutions to them) were a lived reality, rather than a choice. The songwriter chose to tell working-class women’s stories, opening up space for women everywhere to embrace complexity and take pride in their own cultures, and for that, she will always be remembered.

Stop Billionaires From Buying Politics

Nigel Farage has spent the past few days denying wrongdoing after an undercover investigation raised allegations that senior Reform figures sought to break laws banning foreign political donations. The footage shows Farage saying the proposed funding arrangement was ‘all above board’; his latest defence is that he ‘frankly wasn’t even listening’.The prime minister might have found this a perfect opportunity to champion his proposed cap on political donations. After all, 83 percent of people think the rich use donations to buy influence. Most aren’t happy about British billionaires calling the shots.Unfortunately, in what is becoming something of a theme, Burnham has already backtracked on his own excellent proposal.The Channel 4 and Verbatim investigation deserves a serious response. The allegations must be properly investigated and restrictions on foreign funding enforced. But there is a larger question that neither Reform, Labour, nor indeed the Conservatives and Liberal Democrats should be allowed to dodge: why should anyone with a few million pounds to spare be allowed to buy themselves a bigger say in our politics?We’re told that as long as donations are declared and the rules are followed, there’s nothing wrong with the status quo. But it’s obvious that when political parties become financially dependent on donations from the ultra-wealthy, they’ll be anxious about losing that support. Being able to look up the amount changes nothing about the dynamics of that relationship.We only accept this as normal because it’s been happening for so long. It is blatantly corrosive to our democracy to allow the purchase of political influence. And we’re living with the consequences of a system where the super-rich can generally get their way.It’s particularly dispiriting to see a new prime minister take office and immediately begin to abandon a whole series of progressive pledges. Thames Water nationalisation, rent controls, ring-fenced social housing funding, the political donations cap itself — all things that would have benefited ordinary people and angered a wealthy minority.Many people hoped that a change of leader might push Labour in a better direction, and I would never criticise anyone for holding on to that hope. But giving Burnham a chance cannot mean giving Labour a blank cheque.The problem is far bigger than Burnham. It’s our entire political system that needs fixing.Whatever the prime minister may personally believe, he’s under serious pressure not to break with the status quo. His own chancellor, John Healey, described this as a continuity government. That means refusing to confront powerful interests or risk the anger of wealthy donors.My colleague Dr Ellie Chowns MP has already tabled an amendment to ban corporate donations to political parties. Alongside a cap on individual donations, such a ban is sorely needed to rebalance power and ensure ordinary voters have a real say.Even with the deck stacked as it is, popular pressure on the government has had some influence. Hannah Spencer’s victory in Gorton and Denton — a seat that wasn’t even among Greens’ top 100 targets — showed Labour that taking left-leaning voters for granted comes with a cost.Voters switching to the Greens have forced Labour to change its rhetoric and — let’s be honest — are probably the main reason we’ve got Burnham as prime minister instead of someone like Wes Streeting.But a change in rhetoric means nothing if it’s not backed up by action. So far, it seems that electoral pressure has not been enough to overcome the influence of big money. Losing more parliamentary seats would make that pressure harder for the government to ignore.Only a democratic, grassroots party that answers to its voters and members, not ultra-rich donors and corporate lobbyists, can deliver the scale of change our country needs. Every Green win brings that alternative closer while also pushing the government to act now.That’s why the upcoming by-election in Holborn and St Pancras matters so much. If Labour wins, the government will conclude that it can carry on as usual without paying an electoral price. A Green victory would show that voters are demanding something better — and that ignoring them can cost Labour seats. It would force Labour to think again and give Greens more power to fight for the changes people want.It will be a tough campaign, and we aren’t the favourites. But we know we can win here with small donations and thousands of members pounding the streets. Together, we can elect a Green MP who will work hard for the people of Holborn and St Pancras and make sure their concerns are heard in Parliament.Burnham should keep his promise to cap donations. If he needs a reminder that all voters deserve an equal voice, no matter their bank balance, Holborn and St Pancras will provide one.

Infantino’s Plan Is Dead, But His Vision For FIFA Will Remain

At the conclusion of this summer’s World Cup, FIFA boss Gianni Infantino decreed that football fans should ‘meditate, pray or watch a football match’ rather than criticise his stewardship of football’s global governing body and his lickspittle relationship with US president Donald Trump.

Just over a month later, it’s Infantino himself who should be turning to meditation and prayer.

New legal filings indicate that UEFA, European football’s governing body, is preparing criminal proceedings against Infantino for inflicting ‘direct and concrete injury on FIFA’s reputation, governance authority, and commercial relationships’ through his failed attempt to sell off FIFA’s competitions to US investors.

The proposal in question threatened to divert the commercial and operational revenue of major football tournaments to a new, for-profit subsidiary of FIFA. Stakes in the subsidiary were to be sold off for billions of dollars to private investors, including the Josh Kushner-led private investment fund, Thrive Eternal.

The plan was met with widespread outrage. UEFA declared that it would boycott FIFA tournaments, while other continental confederations also expressed serious objections. Within weeks of its arrival, the scheme was officially dead, and Infantino was forced to apologise for ‘mistakes’ made along the way.

Now, with UEFA set on punishing Infantino for his misdeeds, it appears that the FIFA president has reached the end of the road, a shockingly fast fall for a man who had been expected to win next year’s election for his third and final term as the head of global football.

On the surface, the rationale behind the whole episode is puzzling. At the time of the announcement, FIFA was basking in the glow of a record $15bn in World Cup revenue. Without a clear financial need for the federation itself, some commentators have pointed to personal avarice as the driving force behind Infantino’s actions; sources suggested that he would have been in line to earn ‘tens of millions of pounds’ from the sell-off.

But there is also a deeper logic behind this scheme to yoke football to US private finance. Despite its riches, FIFA has once again become an anachronism in a changing world. Infantino’s proposal was a crude attempt to adapt to the new economic and geopolitical order. It won’t be the last.

Changing of the Guards

When Brazilian millionaire businessman João Havelange ousted the obsolete English technocrat Sir Stanley Rous as FIFA president in 1974 (not least due to Rous’s opposition to the expulsion of apartheid South Africa), the FIFA he inherited was an archaic bureaucracy oblivious to commercial opportunities.

Unlike Rous, Havelange understood that the post-war Keynesian compact had given way to an increasingly unregulated, interconnected network of exchange driven by multinational corporate expansion. By partnering with Adidas and Coca-Cola, Havelange turned FIFA into a powerhouse in the age of neoliberal globalisation.

But with its lust for expanding its markets, its willingness to commercialise almost every aspect of the game and even its milquetoast and, in practice, highly disingenuous social liberalism, the FIFA of Havelange and his successor, Sepp Blatter, is now at odds with an emerging, post-globalisation world increasingly structured by protectionism, networks of patronage and ethno-nationalism.

Infantino, not coincidentally, was elected FIFA president the same year that Britain voted to leave the EU and Trump was first elected president of the United States. Infantino’s private finance sell-off plan marked the culmination of ten years navigating an age defined by what Jamie Merchant calls ‘a new inter-imperial competition for the global product’. Infantino clearly believes that Trump’s USA — and its imperial network — will be the winner.

Private finance, and particularly private equity, is essential to Trump’s project. Kushner, of course, is the brother of Trump’s son-in-law, Jared, and the son of Charles, the US ambassador to France and Monaco. More broadly, however, private equity and other forms of alternative finance were among the largest donors to Trump’s 2024 re-election campaign and actively support kindred governments around the world. In return for their support, Trump and similarly minded officials relax financial regulations and allow these firms to access capital from life insurers and pension funds. The reward them comes back around: when private equity firms destroy healthcare, water, nursing homes and other everyday necessities by loading them up with debt, far-right politicians like Trump seize on the consequent sense of social and political breakdown to advance a politics of grievance and right-wing nationalism.

Bad as this may be, FIFA’s members have for years tolerated Infantino’s imbecilic behaviour to ingratiate himself with Trump, from his preposterous ‘I feel . . . ’ soliloquy at the 2022 World Cup, to his nauseatingly sycophantic creation of a FIFA peace prize to rectify Trump’s failure to win the Nobel and his role in the Folarin Balogun affair this summer.

Equally, FIFA’s members have long been content getting into bed with amoral actors and flogging football to the highest bidder. Just look at a list of World Cup hosts: Argentina in 1978, Franco’s Spain in 1982, the flirtation with Henry Kissinger and the ‘rock solid political stitch-up’ that led to Mexico in 1986, plus Russia, Qatar, and Trump’s United States. Saudi Arabia is slated to host in 2034.

Now, however, Infantino has crossed the line. While the deal promised extra cash up front to member associations, it threatened to significantly cut future transfers by about 20%. Perhaps this seemed like an unacceptable sacrifice at a time when the tournaments are breaking revenue records. Ego, too, has surely played a significant role. UEFA, in particular, resents not having the political power to match its financial muscle and has sensed an opportunity to assert itself.

So, the deal is defeated, and the worst may still be to come for Infantino. But as the FIFPro global union of professional football players declared, ‘withdrawing the proposal does not erase what it revealed.’ Fundamental questions remain about FIFA’s place in the world and where it goes from here.

For one, can the FIFA coalition hold with ‘America First’ as its geopolitical centre? What about as real-world conflict escalates between Trump’s rogue government and the rest of the world? For all the money it generates, the World Cup is not bullet-proof.

In addition, can the federation survive the internal tensions that this has generated? The Confederation of African Football (CAF) seems more likely to remain loyal to FIFA, which claims to have invested more than a billion dollars in African football. US Soccer, meanwhile, is going against the grain of its own government by calling for ‘meaningful change’, and the Mexican Football Federation is still supportive of Infantino, despite the heightened tensions between the Mexican government and Infantino’s puppet master Trump.

At the same time, US private equity is only getting started with global football. On the club level, they’re already in the building. Real Madrid is reportedly keen to follow neighbours Atletico Madrid in selling a stake in the club to bring in more money. The influx of cash from private equity is far from a guarantee of success. Despite Chelsea owners Clearlake Capital spending £1.5bn on players over a three-year span, the team finished tenth last season, and the owners are now notorious for having turned the club into a dysfunctional laughingstock. Investment in football clubs — these strange entities that can appreciate in value while losing money year after year — is much riskier than buying a stake in a global phenomenon like the World Cup, which always makes a profit.

Above all else, this episode signals a need for a new direction altogether. There are attempts to reform the game, but they are at nascent stages, and largely focused on domestic football-ticket prices, inconvenient kick off times and changes to supporters’ terms and conditions. FairSquare’s Reboot FIFA campaign is one that all football supporters should support, but to really create pressure on FIFA to clean up its act there must also be grassroots organising across partisan club-based lines in as many member nations as possible to pressure governments into holding the likes of Infantino to account.

The 2026 instalment of the World Cup blessed millions of people with transcendent joy, excitement and even silliness. Let it serve as a precious reminder: football can’t be something we only experience as a means of escapism, nor can it be something we leave to the elites. It must be something that we come together to shape ourselves.

Between Meme and Man

Francis Fukuyama was always more meme than man. This was the price of his fame, which he achieved instantly when his essay ‘The End of History?’ appeared in the summer of 1989, shortly before East European communism came undone. The meme both defined an epoch and led millions to misunderstand it, coming to stand for that strangely static time at the end of the twentieth century which has been described as ‘an era that wasn’t an era’. The past had become a distant memory, and the present that replaced it did not appear to have future.Now, more than three decades on, Fukuyama has written a memoir taking stock of his contribution to the world of ideas. In the Realm of the Last Man is not a conventional entry in the genre. Chapters about his interest in photography and power tools do not quite compensate for the absence of any detail on the author’s emotionial life or personal relationships. But then, Fukuyama has always said that history’s afterparty would be boring. It is only natural that his own life story should bear this out.Fukuyama’s memoir is nonetheless illuminating on his intellectual trajectory. It dramatises his hopes to rehabilitate the philosophy of history and the quest for its ultimate meaning in the idealist tradition of Hegel: locating the fulfilment of its universal mission in the US victory over Communism. Born in California in 1952, the offspring of Japanese immigrants interned during World War II, Fukuyama was in many ways an unlikely apologist for American primacy and neoliberal globalism. But as a child he revolted against the ‘diehard’ liberalism of his father, a professor and theologian who worked for African-American civil rights. After growing up in New York, Fukuyama enrolled at Cornell University to read classics. By the time he started graduate school, he found that the place had become a hotbed of ‘postmodernism’ and decided to flee. His next stop was the Harvard government department, where he went to study political thought but ended up working on international security, especially Soviet foreign policy in the Middle East.The book isn’t always on firm ground when it comes to the philosophical detail. Its elementary mistake about which French thinker announced the end of ‘master-narratives’ — Fukuyama claims it was Michel Foucault when it was Jean-François Lyotard — sets us up for a series of painfully superficiality summaries of his intellectual influences. Fukuyama recalls his devotion to Leo Strauss and his early interactions with one of his most prominent and charismatic disciples, Allan Bloom. This led him to the work of Alexandre Kojève, the French Eurocrat and leftist who had gone back to Hegel in the 1930s and himself foreseen an end of history in his time.Fukuyama’s The End of History and the Last Man, the book-length elaboration of his essay, was largely an update of Kojève, adding a neoconservative inflection after the 1980s campaign to bring the Soviet Union down and usher the world into American geopolitical primacy and economic neoliberalism. In the memoir, he describes its achievement as yoking Hegel’s vision to a Straussian conception of the permanence of human nature, especially our thymos: the term Plato uses in The Republic — which Fukuyama reports he first read with Bloom as a freshmen — for ‘spritedness’. Fukuyama saw this as the root of the Hegelian struggle for recognition and, in his later work, of our need for social respect.Much of Fukuyama’s new book is a complaint about how these fundamental ideas were misinterpreted. He alleges a half dozen times, by my count, that those who invoked him never read the final passages of his piece, nor the last chapters of his book, which described the dark side of the end of history: the tensions and passions that could flare up as a result of social stasis.Fukuyama praises himself for parting ways with his kindred thinkers over the Iraq war. Even if he signed a letter or two in favor of the invasion, he tells us, it was not because of any ardent conviction but rather to avoid burning bridges in his millieu. In the years since, he has followed a similar political trajectory to many other neoconservatives who hopped on the Never Trump bandwagon while railing against progressive ‘wokeness’. Yet he has also taken some heretical positions on the American right, on the limits of antistatism in general and economic libertarianism in particular, which seem to flow from his Straussian priors. His work after The End of History and the Last Man was more historical, in the style of classic social theory. He defends the ‘casual empiricism’ of Alexis de Tocqueville and Max Weber against the factological number-crunching that is now in fashion, particularly in the economics profession. Yet his memoir ultimately reveals a thinker who can only toggle between celebrating his own foresight about the ‘end of history’ and lamenting that Trump has now changed everything: expressing a blind self-confidence that lapses easily into confusion.It now seems clearer than ever that American primacy and neoliberal globalisation were a false dawn. By announcing the arrival of the universal freedom and equality that Hegel foresaw, Fukuyama became more of a sloganeer than a social scientist, creating a meme which came to represent him. Misprision is, of course, the fate of memes, and Fukuyama’s argument was always ripe for appropriation and distortion. Its effect was to warp popular understanding of both our present moment and the forms of emancipation that might one day take its place.

Britain Will Not Dictate Ireland’s Future

When a British Prime Minister arrives in Belfast to announce that an Irish unity referendum is ‘off the table’, the language comes dressed in the soft corporate clichés of modern Westminster politics.Yet beneath the ‘professional’ veneer lies something older and far more malignant: the paternal reflex of a state that still imagines it has the authority to decide the democratic future of a nation it once persecuted, partitioned, and governed by force.Here’s the constitutional reality. The pathway to Irish unity is not a matter of British discretion. It is an obligation bound in an international treaty and rooted in the fundamental right of the Irish people to national self‑determination.It is not an imperial favour to be granted, delayed, or withheld according to the anxieties of ministers who continue to behave as though sovereignty flows outward from Whitehall. This truth cuts through the fog of Westminster posturing.For more than a century, successive British governments have treated Ireland’s constitutional future not as a question of democratic decolonisation, but as an internal administrative inconvenience – something to be managed, deferred, or indefinitely postponed.Declaring a reunification referendum ‘off the table’ betrays an archaic mindset, grounded in an assumption that Irish nationhood is to be arbitrated in London, and that democracy on this island exists only thanks to British benevolence.The justification offered up by the Prime Minister – that referendums create ‘rifts’, that Brexit has made constitutional questions too ‘divisive’, that ‘stability’ requires shelving democratic choice – is as disingenuous as it is insulting. Partition itself is the deepest rift on this island, engineered by British imperial statecraft to manufacture an artificial sectarian majority and entrench division.To invoke the chaos of Britain’s own Brexit misadventure to block Irish democracy is a breathtaking display of colonial arrogance. The Good Friday Agreement is not a domestic guideline to be suspended when politically inconvenient. It is an internationally recognised peace accord lodged with the United Nations. Under its terms, the sovereign decision on Irish unity belongs exclusively to the people of this island, North and South. It was designed precisely to dismantle the unilateral British veto that sustained decades of discrimination, conflict, and state violence.What London refuses to acknowledge is that its Union is fracturing at its foundations. Across these islands, the demand for self‑determination has become the political mainstream.Pro‑independence leaders now simultaneously hold the office of First Minister in the north of Ireland, Scotland, and Wales. This is not a fringe sentiment. It is the democratic consequence of a constitutional order that has concentrated power in London while imposing austerity, degrading public services, and ignoring the democratic will of entire nations.In the north of Ireland, the ground has shifted irreversibly. The demographic architecture upon which the six‑county state was constructed has dissolved, and the electorate now returns a majority of nationalist MPs to Westminster.Civic behaviour mirrors this transformation: whereas around 7,000 Irish passports were issued annually before the Good Friday Agreement, some 85,000 are now issued each year. Tens of thousands of people are quietly dismantling partition in practice, asserting their European citizenship, and slipping the orbit of the British state. The conversation on reunification is not theoretical. It is organically unfolding in town halls, community centres, trade union branches, and universities across Ireland. It is a democratic movement rooted in lived experience, social justice, and the desire for a society free from the distortions of partition.Britain’s progressive left must take heed. The struggle for Irish self‑determination is not a distant debate. It is part of the same democratic reckoning confronting Britain itself – the same crisis of legitimacy that fuels demands for Scottish independence, Welsh autonomy, and radical constitutional reform. It is the same rejection of a political order built on hierarchy, centralisation, and the residues of empire.James Connolly understood this clearly when he outlined: ‘Two currents of revolutionary thought in Ireland, the socialist and the national, [are] not antagonistic but complementary.’ For him, the fight for Irish freedom was inseparable from the fight for working‑class liberation across these islands.Today, the lesson endures: democracy cannot flourish where imperial habits persist. No government committed to equality, solidarity, and social justice can claim the right to deny another nation its democratic future.Charles Stewart Parnell put it simply: ‘no man has the right to fix the boundary to the march of a nation.’ No British Prime Minister has the moral authority, legal mandate, or political power to lock the door against Irish democracy.The era of London deciding the limits of Irish nationhood is over. The future will be shaped not by imperial reflexes, but by the democratic will of the people of Ireland alone. Sin é.

AI is Destroying the Job Market

The UK employment market is sending out a message that neither job applicants nor, for different reasons, politicians want to hear. New figures from Adzuna released earlier this week point to an extraordinary collapse in graduate vacancies, with only around half as many jobs available today as there were a year ago; just 8,383 graduate roles were listed on the site in July.This poses an obvious question: where exactly are new graduates supposed to go to find work? The political response thus far has largely consisted of hand-wringing about skills, about whether the education system is sufficiently subservient to the demands of employers, and supposed overdiagnosis of mental illness. But it is one thing chivvying young people onto the ladder; quite another when that ladder is suddenly yanked up out of their reach.Economic weakness and uncertainty undoubtedly play a role, but the widespread adoption of AI is clearly the big, hulking elephant in the room. Inevitably, when the chance arises, employers look to boost profit margins and cut labour costs where they can, whether through automation, outsourcing or offshoring. The advent of AI must be like all their Christmases come at once. They find themselves presented with a once-in-a-lifetime opportunity to slash their largest single cost: wages.For decades, employers increasingly demanded that applicants be served up to them ‘job ready’, and so the costs of training them increasingly passed from themselves and on to the state, and to students themselves in the form of loans. Hence the huge expansion of higher education in the 2000s and 2010s; young people were assured that the way to progress in life was to take on ever-increasing levels of student debt (which they could worry about paying back later) on the understanding that this would provide them with a stable white-collar career and a solid foothold in the middle class.Now we see that bargain breaking down. Employers know that large language models can handle many of the tasks previously allotted to entry-level employees at a mere fraction of the cost; after all, LLMs don’t require salaries, pensions, sick pay or promotions, nor do they take holidays, or go on maternity or paternity leave.Graduates are by no means the only ones affected by this. People with decades of experience now report submitting dozens or even hundreds of job applications before securing an interview, let alone an offer. Many roles once considered relatively secure are now easily automated, either in part or out of existence altogether: marketing, copywriting, admin, accounting, basic coding, and numerous others.Optimists, of course, insist that just as earlier technologies replaced obsolete jobs with new ones, so will AI. But this is not a law of nature and such assurances ring hollow when AI companies openly brag about how many people they’re going to throw on the scrap heap.The Luddites get a bad press from bourgeois historians, but far from being purblind primitivists, they were correct that the factory system posed a mortal threat to their livelihoods and that any new jobs it provided would likely not be on offer to them. At least their children and grandchildren had cotton mills to work in. What happens now, with no obvious source of alternative employment waiting to absorb displaced workers?Politicians, flattered by a phalanx of tech industry lobbyists, refuse to face up to this because it would force them to address questions around who controls the technology and whose interests it serves. After so many years of economic stagnation, they are also desperate to have some growth to brag about and hope that AI can deliver it, but they remain evasive, at best, about how the proceeds of its much-vaunted productivity gains (primarily a euphemism for sacking people) will be distributed.So what we get instead is another media moral panic about alleged shirkers on benefits, with right-wing columnists fulminating about the rising social security bill and centrists wringing their hands, but reluctantly reaching similar conclusions. Some tech oligarchs talk airily about bringing in some form of universal basic income as a salve, but decades of scapegoating have created a political climate in which entrenched anti-welfare attitudes mean the prospect of others receiving ‘something for nothing’ is anathema to many.In any case, a UBI introduced as an afterthought, or sticking plaster, for mass AI-induced unemployment would probably end up as a miserly stipend for those workers who find themselves discarded, their skills no longer valued and their bargaining power destroyed, or as just one more subsidy enabling businesses to get away with paying low wages. Needless to say, a few work experience placements at Sainsbury’s won’t cut it as a response either.AI is exacerbating existing inequalities of wealth and power, but the genie is already out of the bottle. Rearguard actions by organised labour to resist or regulate its adoption might slow its advance – which is not insignificant – but are unlikely to reverse it. The political debate, however, is miles behind what is already playing out in the real world. It is surreal and insulting to see politicians, and equally cosseted pundits, pontificating about the importance of acquiring skills and experience just as their market value is being gutted.For socialists, the core demand must ultimately be that AI, as with other technologies, is deployed in the service of the many, not the few, and that its proceeds and capabilities are socialised, rather than being captured by the oligarchs who currently control it. AI, built as it is on industrial-scale theft by big tech, is the product of humanity’s collective intellectual endeavours, accumulated over countless generations; any benefits it offers therefore ought to be the rightful, common property of humanity as a whole.

Thatcher’s Ghost

In his 1909 essay ‘Family Romances’, psychoanalyst Sigmund Freud describes a fantasy familiar to almost every child: ordinary, disappointing parents are temporary stand-ins for more extraordinary ones — aristocrats, monarchs, even gods. Despite her attacks on the maternalistic welfare state, Margaret Thatcher has, somehow, endured as the choice fantasy parent of neoliberal Britain. For one, Nigel Farage claimed that he was the only politician ‘keeping the flame of Thatcherism alive’, and war criminal Tony Blair claimed that his job as Prime Minister had been to ‘build on some [of her] policies’.Harder, stricter, and more punitive than most of her predecessors, Thatcher’s political project replaced the state’s promise of collective provision with the supposedly liberating discipline of the market, dressing austerity up as a kind of tough love coming-of-age. But just as children eventually grow up, politics do too. That Andy Burnham, in the first week of his premiership, both announced a historic break with Thatcherism and oversaw Labour’s rapid ascension in the polls, overtaking Reform for the first time since March 2025, suggests that, at long last, the British public has finally realised that we deserve better.Sarah Kane’s Cleansed (1998), now revived at the Almeida Theatre, returns us to the psychic wreckage of post-Thatcher Britain. Set in a ‘university’ that more closely resembles a concentration camp or a psychiatric facility, the play follows the sadistic exploits of Tinker (Leo Bill), who presides over the institution’s inmates. After Graham (Jack Riddiford) dies of an overdose, his sister Grace arrives there seeking him, only to be admitted herself. Lovers Carl (Luke Cinque-White) and Rod (Parth Thakerar) are subjected to Tinker’s escalating trials of devotion, their love punished by rape and gradual dismemberment. Meanwhile Robin (Stuart Thompson) is taught to read by Grace, only to take his own life once he understands the true length of his sentence.A fair warning, if the content guide — referencing the torture, mutilation, incest, forced eating, and needles to come — isn’t clear enough: Cleansed is incredibly difficult to sit through. At my performance, a few audience members left after watching Tinker inject a lethal dose of heroin into the eye of Graham in the play’s opening scene. Those who remained continued watching through our fingers. Carl loses his tongue, hands, feet; Rod’s genitals are cut off and grafted onto Grace; and Robin’s suicide is so lifelike that I still don’t understand how director Rebecca Frecknall and her team managed to pull it off. By the end, the stage looks like an abattoir.During her lifetime, and still today, many critics have mistaken Kane’s cruelty for senseless sadism. Her first play, Blasted (1995), an attempt to yoke together the mass ethnic cleansing of the Bosnian civil war and the more domesticated racism and sexual violence of nineties Britain, insisted on treating both as symptoms of the same social ills. But the theatre critic Jack Tinker — widely suspected to be the nominative inspiration for Cleansed’s ‘doctor’ — slammed it in The Daily Mail as little more than ‘a play which appears to know no bounds of decency’ and a ‘disgusting feast of filth’. In my own introduction to Kane, courtesy of a first-year English lecture at the University of Sussex, I felt the same way: I was put off by her totalising bleakness, and unable to imagine her stage directions realised beyond the page. Watching a Kane play live, though, is a very different experience. Vacillating between agony and ecstasy, beauty, and terror, the abject and sublime, Cleansed is less torture porn and more a return to the theatrical violence of Greek tragedians and Jacobean dramatists. In fact, Kane borrows rather liberally from the latter, with Carl’s amputations recalling Lavinia’s in Titus Andronicus, leaving him unable to touch or talk to his lover.Despite this, Rod continues loving him. Kane once claimed that Cleansed was inspired in part by her reading Roland Barthes’ A Lover’s Discourse (1977), likening the situation of a rejected lover to ‘a prisoner in Dachau.’ Frecknall certainly seems to understand this connection, going Guantánamo-lite with a looping tape of The Kinks’ ‘Days’ and shackling her characters to radiators and walls. But Kane’s greater interest here concerns the prevailing power of love. When Graham and Grace make love (though it’s ambiguous whether this literal family romance is real or hallucinatory), a giant sunflower blooms up through the floor; later, a field of daffodils bursts out from under the stage, and Carl performs a ‘dance of love’ for Rod. Robin also earnestly declares his love for Grace while wearing her dress.According to Kane, the university setting was conceived as a place where society sought to rid itself of ‘undesirables’. Given that Thatcher’s Section 28 — prohibiting local authorities from ‘promoting the teaching of the acceptability of homosexuality as a pretended family relationship’ — was still law when Cleansed first premiered, the few moments of queer (and possibly genderqueer) tenderness are all the more heartwrenching. But read more broadly, the play also feels like a sort of rallying cry against Thatcher’s dogmatic individualism, especially her claim that there is ‘no such thing as a society’. For Kane’s characters to keep fighting for each other amidst Tinker’s relentless torment is to insist, sometimes brutally so, upon our irreducible capacity for loving.The university’s resemblance to a psychiatric facility feels particularly poignant, too. Kane’s final play 4.48 Psychosis (2000) — following an unnamed speaker’s experience of psychiatric treatment, and suicidal despair — is widely understood as her cri de coeur; she took her life shortly after its completion. Under the 1990 NHS and Community Care Act, accelerated deinstitutionalisation and closure of psychiatric facilities left many people living with severe mental health issues increasingly at the mercy of the police, prisons, and a patchwork of inadequate care services. Watching any Kane play, it’s difficult — almost impossible — to abstract her revelatory depictions of mental anguish from Thatcherism’s abandonment of those most in need of psychiatric support. While she didn’t exactly intend to be a political commentator, Kane and her in-yer-face contemporaries — Philip Ridley, Patrick Marber, Mark Ravenhill, and Martin McDonagh — have been often claimed by critics as ‘Thatcher’s Children’ and, perhaps more fittingly, as ‘Mrs Thatcher’s disenchanted children’. These were playwrights angered by the inequality and social fragmentation left over from Thatcher, unimpressed by John Major’s efforts to reverse them, and sceptical that Blair’s Cool Britannia would offer any meaningful alternative. The same may well be said about Burnham’s shiny new approach to politics. After all, his cabinet is largely a reshuffle of Keir Starmer’s own: a government that presided over two years of assaults on the trans community, the disabled, and migrants and refugees.Kane was no didactic, though we can still glean something important from her work. Her willingness to depict the extremities of human cruelty was not to argue for its inevitability, but against our indifference to it in everyday life. While I’m sceptical that Burnham will finally rid us of the ‘wrong turns’ wrought by Thatcher, I’m still holding out hope that we may rid ourselves of her ghost once and for all.

India’s Cockroach Movement Is Just Getting Started

Since the Chief Justice of the Indian Supreme Court, Surya Kant, described the country’s unemployed youth as ‘parasites’ and ‘cockroaches’, state forces have shot, beaten, tear-gassed, hospitalised, imprisoned, doxed and harassed the school-age students who took to the streets to denounce the broken education system.

Yet this movement, which quickly adopted the name ‘Cockroach Janta Party’, has nevertheless gained strength, mobilising tens of thousands and giving voice to millions more. As it channeled widespread anger at the corruption and cruelty of the ruling BJP, it sent shockwaves through the establishment, toppling the notoriously venal education minister, Dharmendra Pradhan, earlier this month.

Now, following this crucial victory, the Cockroach movement has reached a transition point. Its cadre who feel that the central government is no longer listening have called for a march in Delhi on 5 September, and some are travelling across the country to support local student protests that have continued to rage since the minister resigned.

One of the activists at the centre of the movement is Danish Ali, a student leader and organiser in Delhi who went on hunger strike at the height of the revolt. Threats from the government levelled at her and her family have not weakened her resolve. While traveling on a solidarity tour through the state of Bihar, she spoke to Tribune about the rising anger and desperation in Modi’s India, the evolving tactics and objectives of the Cockroach Movement, and where it goes from here.


Evan Robins

Why did you get involved in the Cockroach movement?

Danish Ali

As a young person in India, you just feel very disheartened. You feel like your life will never improve. The BJP has deliberately destroyed the education system, and here the leaking of exam papers — which gave rise to this movement — is one of the key issues. Leaks mean that students are required to re-take their exams, which naturally causes outrage. Earlier this year, the National Eligibility cum Entrance Test (NEET) paper, which one has to take for entry to medical college, was leaked. That same paper was also leaked two years prior. I myself had to sit for a re-examination after a different paper was leaked in 2024. It’s become a tradition in this country.

This is happening not only at the national level but also at the state level, where many state jobs require an entrance exam. There are serious issues around these jobs. One is that vacancies are becoming increasingly scarce. Another is that there is already a long delay to find out if you passed the exam. If a government exam happens in 2026, then the result will come out years later, maybe by 2028. Between the leaks and the delays, many people who’ve been continuously preparing and betting their whole future on the exams are disappointed. You simply cannot trust the examination system of this country anymore. You cannot believe that if you are meritorious enough, if you work hard enough, that you will have a better life.

Beyond that, the country’s educational spaces are physically crumbling, especially in government schools. There aren’t enough classrooms or enough teachers. There are no laboratories, no libraries and no playgrounds. The BJP government has deliberately created this situation and uses it as an excuse to close government schools around the country. A new study shows that more than 90,000 government schools have been closed over the last decade, an average of around twenty-five a day. The students who go to these schools come from very marginalised backgrounds and cannot afford private school.

Colleges and universities are also in a very bad shape. Jawaharlal Nehru University (JNU), for example, is one of the top universities in the country. But if you go to JNU, you find that the hostels and classrooms are in disrepair. Ceiling fans fall on the heads of students. In one case, the ceiling itself fell down. That’s a top university, so just imagine the condition of the state level universities.

Funding cuts are one of the main causes of decline. Student organisations have been demanding that the central budget expenditure on education be increased to at least 10 percent. Right now, it’s not even near 3 percent. But instead of increasing this figure, the government is trying to force institutions to generate their own funding, and that leads to fee hikes. As a result the students who can’t afford the higher fees don’t go to higher education institutions at all.

The government is trying to destroy the very idea of public education; they want to privatise the system and sell education as a commodity. They are comfortable, to say the least, with all the corruption in the system. When we started this movement, we wanted to snatch that comfort away. We wanted to tell corrupt ministers that someone has to take responsibility for the paper leaks, which are so devastating that they cause some students to commit suicide. As the person sitting at the top of the education system, we believed the education minister himself needed to resign.

Evan Robins

What has been your role in the movement?

Danish Ali

I’m a doctoral student at JNU, where I’m the joint secretary of the students’ union. I’m also connected to a student organisation, the All India Students’ Association (AISA), which has been continuously raising these issues for decades. Back when the previous paper leak happened in 2024, we went to Jantar Mantar, organised a sit-in for ten days and were detained by the Delhi police.

There was initially a lot of doubt and scepticism among students, and among many people in general about the Cockroach movement, especially because of the narratives peddled by Godi media and the BJP IT cell. Many people questioned Abhijee Dipke, the thirty-year old founder of the Cockroach Janta Party, who left Boston University to return to India and lead the protests. ‘Who is he?’ ‘What are his motives?’ I also had those doubts, as did my organisation. But we knew we had to come together and fight.

Evan Robins

How has the movement developed over the last several months?

Danish Ali

Because the movement started as a kind of an internet phenomenon, as a meme, many people said that it wouldn’t translate into a genuine mobilisation. There were real concerns that people wouldn’t show up for the first big protest on 6 June. But thousands of people from around the country arrived in Jantar Matar in Delhi that day, and it was a big success. After that, we started seeing student protests across India: Uttar Pradesh, Bihar, Bangalore and Pune.

Despite this, the government still refused to open any lines of dialogue with us. On 20 June, protests again started at Jantar Mantar, and we decided to shift to a sit-in protest. When the government remained unresponsive, the activist Sonam Wangchuk went on a hunger strike and I decided to join him, along with five others in my organisation.

This was the peak of summer in India. There was so much heat and humidity during the day. At night, the rain would destroy our tents. The police were a constant threat. They declared the protest illegal and tried to get us to move out. But somehow we continued. On the seventh day of my hunger strike I had to be hospitalised because my body stopped retaining water and my blood sugar was dangerously low. Some of the others continued for twenty-three days.

In the early morning hours of the twenty-first day of the hunger strike, the Delhi police used white sheets to hide the main stage area and brutally dragged Wangchuk away. The image was haunting. After seeing how the government treated the hunger strikers, the movement gained a lot of support from across the country and internationally, including from politicians, actors and singers. So we called the Parliament march for 20 July. On that day, even Jantar Mantar became small, because so many people turned up. In my own estimation, it was more than 100,000, even though many people were not allowed to get to the protest site.

Evan Robins

What kind of repression did you face that day?

Danish Ali

On the night of the 19th, the police started barricading the gates to our campus. Students were stopped at their places of residence and prevented from going to the protest site. Then, when the march started, the police brutally cracked down and there was a lot of lathi-charge.

The protests, it should be said, have been peaceful from day one. Dipke has always focused on the non-violent character of the movement. At Jantar Mantar, it was the police, not the people, who were violent. They used water cannons, tear gas, and for the very first time, pellet guns in the centre of Delhi, which they’ve used on protestors in Kashmir for about a decade.

The next day, I visited many hospitals in Delhi where I met victims of this police violence. I met at least two students who were injured by the pellet guns, even though the Delhi police initially claimed they didn’t use them. There was pressure from the government to prevent the real number of casualties from coming out. The medical staff and the police both refused to tell us anything. They didn’t want the media to report that thousands of students were hurt and admitted to the hospitals around the city.

The government and the police might have thought that that kind of violence would intimidate us, and perhaps that it would prevent more students from joining. The opposite happened. People got even angrier with the government because of how they dealt with us.

After 20 July, the crowd swelled. Thousands and thousands of students came to Jantar Mantar each day and stayed there from morning until night. From that point on, the protestors were not only demanding the resignation of the education minister, but started demanding the resignation of Amit Shah, the minister of home affairs, and even Prime Minister Narendra Modi. The government understood that if they didn’t let the education minister go, the anger of the protestors would be turned against the government itself. That’s why the resignation happened.

Evan Robins

What’s happened since the education minister resigned?

Danish Ali

Now the focus has shifted away from Delhi and Jantar Mantar to the student-led movements happening across India. I’m currently in Bihar, in the capital city of Patna, where a movement against paper leaks has been going on for at least twenty days and there are students on hunger strike. In Jharkhand, there was a twenty-five day sit-in and also a hunger strike before the government had to relent to the students’ demands.

Protests are happening everywhere because this was never just about the NEET exam. This is about the corruption of this government in general, and particularly in the education system. This frustration is still there, and students are still fighting.

I should also say that there has since been intense targeting of the students who participated in the Jantar Mantar protest. The police went to my very small ancestral village and threatened my relatives. My father got a call from the police in which he was instructed to control me and to tell me that I better focus on my studies and not take part in politics. Otherwise, there would be serious consequences for my actions. My education would be ruined, my career ruined, my life ruined, they said.

This happened to so many of us, especially the women. We’ve faced online harassment by the BJP IT cell pages. Every other day we receive rape threats and death threats from BJP supporters. Our personal information, like our contact numbers and our social media, has been made public and we’ve been doxed. Modi even made a video in which he said that he got culture shock seeing women openly abuse him, mock him and critique him.

One of the beautiful things about this protest was that so many young women turned up and became the face of the movement. That’s something that the patriarchal attitude of the BJP and the RSS simply cannot tolerate.

Evan Robins

What are you hoping to achieve on this solidarity tour to Bihar?

Danish Ali

The idea of the tour is that we should listen to each other as students and come together to decide how we are going to continue this fight. We’ve named it the Student Youth Parliament.

We started our tour on 11 July in Bihar, which is a very poor state. Here, people have to migrate out of the state in order to find work, because the state government cannot provide them employment. The students here were frustrated about the leaks and scams, but also with the way the government was treating the students who went out into the streets to protest. When these students themselves began protesting, the repression was very intense. The police even used AK-47 guns on them in a small town called Siwan. I personally met three students who had bullet injuries. From there, we’ve been visiting different villages and cities of the state, trying to coordinate with the students who have their own particular demands, like those on hunger strike here in Patna.

This government is increasingly dictatorial. I would call it a fascist regime. It has captured all the democratic institutions in this country — the electoral commission, the justice system, the media, the army and the police. If we want to resist this kind of government, we have to come together, forget our small differences and collectively struggle against their policies. My organisation, AISA, has been planning the future of this movement since the protest at Jantar Mantar concluded. Our president, Neha Bora, is also on tour visiting different places like Hyderabad, Bangalore, Kerala and Mumbai.

When students in Bihar are protesting, students in other states must be in solidarity with them. When we were sitting at Jantar Mantar, students joined us from Bihar, Kashmir, the northeast, Tamil Nadu, Kerala, and more. We understand that only by coming together can we be a strong force against this government, and through our efforts, actually push the government out of power.

Evan Robins

The BJP lost by-elections earlier this month in Bankipur, Bihar and Datia, Madhya Pradesh. These are places where the party usually wins, and opposition figures have credited the protests with these results. What’s your read on the movement’s ability to dislodge the BJP electorally?

Danish Ali

When the Modi government came to power twelve years ago it claimed an overwhelming mandate. But in the last two or three years, and especially since the recent protests, it is no longer confident about its popular base. When we were on hunger strike, so many people came to tell us that they used to be supporters of BJP but they’ve now come to the conclusion that this government is not doing the country any good. One man came to us and said that he had voted for BJP, but that his child — a NEET aspirant — had committed suicide, and he believed the government’s corruption was to blame.

The popular frustration is not just about education. As the government stokes hatred against Muslims, mob lynchings are happening and other forms of arbitrary violence have become more common. There are few protections, and there is no justice. It’s much the same for dalits and lower caste people who are being killed and mistreated, and for women who are facing all manner of attacks. This is a government that is constantly rewarding ministers who have rape charges against them. Every other day, you hear ministers making grotesque misogynistic statements. Crime against women has significantly increased; we constantly hear about a rape that has happened in this town or in that town, in that city or in this city. We don’t feel safe in this country anymore. The government also passed an anti-transgender bill earlier this year which removed the right to gender self-identification. Workers, too, have been hit by the government’s regressive policies. The new labour codes were pushed through without even the most basic consultation with the people they will affect. The farmers are suffering after the government has rowed back on promises after the major protests that erupted in 2020.

So the reality of Modi’s India is very different to the image he projects. It won’t be easy to change this when so many people are suffering. But if we don’t challenge the government, we’ll all be suffering for years to come.

Monuments of the People

The patchwork is made up of sequins, leather, appliqued short shorts and rainbow thread. Each of its forty-two composite panels is distinctive, their colours jostling side by side in a pattern that immediately overwhelms the viewer, as deep magenta rolls into sunburst red and cobalt blue into funereal black. Together, they represent more than five hundred truncated lives. One of the personalised memorials, for a man named Andy, features defiantly unsentimental tributes from dozens of friends: ‘I’ll miss you always from a fellow BITCH!’; the one beside it is obscured by an austere notice which states that ‘The Parents do not want this panel shown anywhere’.The UK AIDS Memorial Quilt, now on display at the Wakefield Exchange, with some panels at neighbouring cultural venues, captures a complex form of communality. Lining the walls and floor of the 1,200 square-metre hall, it is a tribute to those who died — mostly in the UK, many at a very young age — from AIDS-related illnesses in the 1980s and 1990s. Put together by friends, relatives and community members, this polyphonic work spotlights the intimate details of some victims while preserving the anonymity of others, turning emblems of individual loss into a collective monument. Everyone is presented as equal, and as part of a devastating whole.It’s not easy to think of any piece of comparable political and aesthetic significance made by a disparate group of ordinary people. Some panels, like the rhinestone-clad memorial for dance artist Sylvester, are meticulously wrought; some are strung together from old bedsheets and collaged with souvenirs, printed photographs and scraps of clothing. Famous names like Bruce Chatwin, Mark Ashton and Freddie Mercury neighbour unknown ones, along with homages to the hospices and care centres that looked after them in their final months. The panels’ creators are rarely credited beyond occasional stitched signatures. As I move through the room, I wonder if some of them might be among those walking alongside me.When it was announced that Wakefield would be the exhibition’s first destination outside London, it seemed to reflect how much my hometown’s cultural life, and queer life, had improved over the past two decades. I left Wakefield in 2006. At the time it seemed impossible to set up a creative practice there or find a queer community outside my existing circle of friends. There were some arts foundation courses and music spaces in the city, and a small number of cultural institutions like Bretton College and the Yorkshire Sculpture Park formed a creative enclave on its rural periphery. But to sustain any kind of artistic aspirations one had to seek out the more populous world of studios and galleries in Leeds, Sheffield and Manchester — or further afield in Glasgow, where I went to art school.This began to change in the early 2010s with the opening of the Hepworth Wakefield, a new gallery named for the Wakefield-born sculptor, which now houses temporary exhibitions alongside the city’s municipal collection. Two years later, an accessible arts charity called The Art House got funding to create public exhibition space and studios for over fifty artists. Other initiatives began to take off, from a studio collective on the main nightlife street to a specialist neon art workshop, and eventually the council’s ‘Public Art Framework’ to build on the city’s reputation as an important destination for sculpture. A vibrant grassroots arts scene, spanning bimonthly open studio events and an LGBT community gallery in Kirkgate railway station, brings the city’s pockets of creative energy into the culture at large. With the rose-tinted view of an outsider looking back at their hometown, Wakefield suddenly seemed to be thriving, to a degree that would have been unimaginable when I was a teenager.Yet it was impossible to see the UK AIDS Memorial Quilt this summer without feeling that this progress was tainted. A month earlier, Reform UK were elected to run Wakefield Council after more than five decades of continuous Labour control. Wakefield handed the right-wing populist party the largest council majority in the UK, with fifty-eight Reform councillors to just five from other parties (although at time of writing two Reform councillors have since defected from the party).It felt like a parasite had been brought into this delicate ecosystem. The vote was a protest against the sitting Labour government, and against the incumbent council which had cut services — including the arts — in the wake of the pandemic. The multi-venue festival Long Division closed down after twelve years, as did the queer cultural centre Our House. It’s a pattern that has played out across Britain’s urban centres, as piecemeal attempts to rebuild creative civic life have come up against the juggernaut of austerity, ensuring that local cultural revivals are short-lived, especially in cities with pinched budgets and fragile infrastructure. The quilt was made at a time when the two intrinsically connected worlds of marginalised people and the arts were both suffering from a lack of public provision. Now Farageism promises to deepen this institutional neglect. The party that claims to defend ‘British culture’ has no plan for the industries that sustain it, which didn’t get a mention in any of Reform’s local elections literature, apart from the suggestion that museums should be forced to present its approved version of national history. It is waging a uniquely cultureless kind of culture war, via the hollowest forms of popular media: crankish podcasts, late-night comedy, rolling news broadcasts, social platforms. The recent decision by the Reform council in Kent to sell off over 700 publicly owned artworks epitomises its numbness to aesthetic life.It’s unclear whether places like Wakefield Exchange — a multi-use, council-operated arts venue on the site of a former market — can survive under a Reform-led council. In the foyer of the building, local HIV and AIDS groups set up stalls and conducted pop-up tests: the kind of services that are already endangered in a country where queer and specifically trans people are denied basic healthcare. Access is likely to be even more restricted under a Reform regime, which may well target the sites of solidarity where those on the wrong side of its cultural onslaught can seek out mutual support. The far right’s gambit is to present arts institutions and the communities that cluster around them as symbols of an ‘elite’ that is remote from the general public. But it has no clear image of mass British culture to offer up as an alternative. Reform’s so-called populism is a purely negative politics; an ideology that makes an enemy of learning, joy, connection, unfamiliar experiences: everything that exposure to properly funded culture can bring. The party’s assault on the supposed excesses of cultural progressivism damages the local spaces that are essential to people’s sense of place — undermining the very sense of belonging that it claims to representIt might seem strange to describe the UK AIDS Memorial Quilt as a great work of populist art, but that’s precisely what it is: an organic, collective project that elevates craft and folk skills over professionalism, and constructs a people in opposition to a queerphobic state. It makes for a telling contrast with the false populism of Reform, whose rhetorical anti-elitism is betrayed by its real record. Viewing the work is a curious experience. It feels at once like sombre introspection and collective celebration. The state failed all these people, but others came together — the creators of the panels, the culture workers who preserve them, the visitors who gathered in Wakefield — to build something in their honour. This is populism as communal creative expression, a force of expansion rather than insularity. Even in Reform’s supposed heartland, there are reminders of what a genuine movement of the people looks like.

Saving English

Andy Burnham is a Cambridge man. In 1991 he left Fitzwilliam College with a respectable 2.1 degree in English. Has he noticed that the subject he studied is now fighting for its life? Since Burnham graduated, it has gone from being the most popular choice at A levels to a discipline in existential crisis. This is not just a local academic issue but a major national problem — marking the decline of the humanities from which society as a whole is suffering.Universities and colleges are targeting English departments for severe cuts or closing them altogether. Even prestigious Russell Group institutions like Exeter are not safe; it has recently announced hundreds of job cuts that fall disproportionately on the humanities, with English set to lose 25 percent of its staff. Birkbeck drastically reduced its workforce while repurposing and renaming its department. Goldsmiths has placed key programmes in jeopardy. The same patterns have played out elsewhere, with English often merged into other disciplines for the sake of cost-cutting.Professional institutions aplenty have highlighted the scale of the crisis: the British Academy, the Institute for English Studies, the English Association, University English. Prominent writers have done the same. But there has been no concerted public campaign and politicians have not listened. It looks set to be more of the same with Burnham, who, despite his own academic background, wants to accelerate the transition to ‘vocational’ learning: allowing the humanities to die so that higher education can be reoriented towards the demands of the labour market. In Manchester, Burnham pushed through the MBACC qualification which forces children to make career choices at fourteen – setting them on a life trajectory before they have been exposed to so much of what culture has to offer, in a regression to Victorian norms of education. Now he is imposing this Gradgrind agenda across the country, pushing jobs-based syllabus that tries to draw a hard distinction between subjects that are ‘useful’ and those that aren’t (based, of course, on what employers want). It’s clear which category English falls into. So we are left with a strange paradox. English is a global language with 1.49 billion speakers. It has long been unquestioningly, maybe excessively revered as the mother tongue of Milton, Blake, Austen, Dickens and Woolf, and it has gradually become the world’s default way of communicating, in fields from diplomacy to aviation, business to tourism. Omnipresent across trade, science, law and international treaties, it has expanded even further thanks to the internet. This linguistic hegemony has acted as a readymade form of British softpower. And yet its country of origin is making strenuous efforts to eliminate it as a serious discipline. As it continues to spread abroad, English has atrophied at home. It helps to remember how this cultural vandalism started. First, Michael Gove’s 2014 reforms replaced a secondary school system based on continuous assessment, modular exams and course work with one solely focused on rote examination, while at the same time narrowing the curriculum. Open-ended reading was no longer a key part of literary education. Primary schools prepared for this new regime by shifting teaching towards spelling, punctuation, grammar and computer coding, in lieu of more creative approaches. While social media has often been blamed for the dearth of reading among children, it’s clear that the excruciating boredom of the syllabus bears much responsibility. Enjoyment, that spur to learning, has disappeared Second, a false dichotomy has been set up between the world of STEM (Science, Technology, Engineering, Mathematics) and that of SHAPE (Social Sciences, Humanities and Arts for the People and Economy). This has fuelled the perception of English as irrelevant in the contemporary world, when it is surely more important than ever. In the age of the polycrisis, when many of the old structures and certainties are crumbling, it is essential to cultivate one’s faculties for critical thought, lucid analysis, ethical judgement and imaginative expansion. To teach English, both at an early and at an advanced level, is to empower someone with a living language that opens up the expressive and analytical power of words: to give someone the training they need to turn their everyday means of communication into a creative medium. A society needs to have this kind of collective living language. You might be a Geordie, a Brummie, a speaker of so-called ‘standard’ English or a non-native one, but you will inevitably engage in various acts of linguistic recognition: in a process of dialogue between distinct communities of language users in which they respond to and learn from one another. Becoming aware of and attentive to one’s language strengthens this social process. It also sharpens the ability to recognise when language is abused: to defend against the inauthentic uses of language, whether it’s the propaganda of politicians, the subtle untruths of the media, or the alienation of AI.A shared language, moreover, allows all of us to become participants in our cultural traditions. Literature is a culture’s way of understanding itself over the shifting course of history. It is not our ‘cultural heritage’ in a static and remote sense, but a dynamic corpus of texts that is continually being revised and constantly finding new relevance. Every reader unfreezes literature’s history so that it can mean something for the present. It’s obvious that these areas of expertise carry over to the workplace, if that’s where one wants to take them. But there is also a third element that is supremely important for civil society. It is not possible to teach English without dialogue between the teacher and the student, and indeed between the students themselves. The core of the discipline is group discussion: collective analysis of the text and enquiry into it, a shared analysis of language, which recognises that knowledge emerges not through some purely private, inward-looking process but through praxis, usage, interchange. Students who understand this dialogism can then better understand how to negotiate with one another in a democratic society, how to use their intellectual resources and political imaginations to persuade, articulate, criticise and convince. This is a capacity that needs to be protected in light of a rising far right that wants to destroy our collective cultures, and an increasingly repressive state that wants to criminalise those it disagrees with. If politicians like Burnham refuse to understand the unique abilities that studying English can instil, then others will have to come to their defence.

Abolish the People 

In recent years, populism has become so much the destructive domain of the right — so thoroughly claimed by the Trumps, Mileis and Melonis of the world — that it might be strategic to cede it for the time being and seek out other terrain. One alternative, tricky in its own way, is the commons. The term typically describes a set of resources that are shared freely among a collective. But this is not a given condition, much less a natural state. Always contingent, the commons is in fact defined by its opposite: enclosure, or the claim of private property on things and places that were once, or should be now, collectively owned and available to all. More precisely, the commons is defined in resistance to enclosure. Crucial to this resistance is a utopian dimension which, I believe, could help us to subvert the dystopian impulses of many populist projects today, perhaps opening up a path beyond them.How to locate this utopian dimension in history, as opposed to before it or beyond it, and how to harness it in the present? In his essay on Surrealism, published in 1929 on the brink of economic catastrophe, Walter Benjamin praised this school of artists as ‘the first to perceive the revolutionary energies in the outmoded’. Benjamin described a number of decaying objects the Surrealists saw in this light, as André Breton scoured the Paris flea markets for disused items that had taken on an uncanny charge, and Louis Aragon roamed through the Paris passages that had entered into a spectral afterlife. Yet at the top of his list Benjamin placed what he called ‘the first iron constructions’ — the ambitious architectural creations of the rising bourgeoisie, such as those that housed the world exhibitions of the mid- to late-nineteenth century.‘Utopian’ may be a better word than ‘revolutionary’ to describe the energies trapped in these structures and spaces. Benjamin believed that any class on its ascent to power has the confidence not only of its new dominance in the present but also of its unfettered vision for the future. This is a future that — at least initially, at least in principle — is not restricted to this class alone, but radiates outward to society at large. In time, the class sacrifices its political vision in order to protect its economic privileges. It forfeits its own utopia. But the energies of that vision are not altogether lost; they continue to exist as a resource held in common, like a nontoxic fuel buried deep in the earth which can be extracted at a later date. For Benjamin, the Surrealists were engaged in exactly this sort of probing for the buried dreams of the bourgeoisie, and there is no reason why we cannot now attempt something similar, more than a century later.This means seeking out a commons of lost pasts: pasts with utopian energies, however faint; pasts with visionary futures that we hold collectively. While such visions are often rapidly compromised — the utopian can slip into the ideological and sometimes into the dystopian — we know that a utopian glimmer can still linger even in the most reified of things.A couple of kitschy images from the long life of the bourgeoisie might serve to evoke this particular type of commons. Here is a manipulated photo of the Empire State Building: a skyscraper built in the depths of the Great Depression and originally conceived with a towering dock for a new kind of air travel, which looked beyond the downturn of the present to a dazzling techno-future. This vision was never achieved, of course, but it still conveys a desire, a utopian desire, for a transformed world, even if what came to pass was anything but.And here is a still from the famous advertisement that introduced the Macintosh personal computer during the Super Bowl of 1984: a female athlete breaks into the drab prison-world described in the Orwell novel and smashes the giant screen of Big Brother with a sledgehammer. Here, the utopian energies take the form of a society transformed by information, liberated from its overlords by the diffusion of digital media. Once again, this utopian desire was later co-opted: we now know what our surveillant overlords, federal or corporate or both, can do with this kind of technology. Yet the fact that this transformative force was eventually rechannelled does not erase it from these early images of the internet age. It remains suspended there. Another resource waiting to be tapped.Along with this commons of lost pasts we can also point to a different but related one: a commons of damaged presents. This commons is made up of the industrial ruins that still lie, in pieces, around us — the decayed infrastructure of the modern city as a centre of manufacturing that has mostly disappeared: shuttered factories, defunct power plants, disused train lines, bypassed viaducts and the like. Over the last few decades this commons became an attractive target for a new wave of enclosures, as old areas of industrial production have been retooled as new sites of postindustrial spectacle (‘the Bilbao Effect’) or real estate speculation (‘the High Line Effect’). Although such utopian energies were short-lived, that doesn’t mean they didn’t stir, even or especially in the souls of the designers who worked out the redevelopment of these abandoned areas.Finally, there is another corollary version of the commons of damaged presents to consider, one that will inevitably expand in the coming years: the commons of lands scarred by climate change — fires, floods, and other natural and unnatural catastrophes — as a result of industrial capitalism. Obviously, private property persists in this situation too, as big banks and hedge funds circle the disaster zones like dragon vultures. But even so, might a claim for the commons be made for parts of this new terra incognita?This is to stretch the concept of the commons beyond recognition. But rather than pull back, why not push the idea of enclosure further as well? ‘Capitalism began with enclosure’, Fredric Jameson reminds us. As far back as 1516, Thomas More was warning against the predations of private property in his Utopia. Today, enclosure continues both at the micro level, in the monetising of our data or the manipulating of our genes, and on a macro scale, in the exploitation of the oceans or the planned colonisation of the planets. AI is a soul-killing expropriation of our cognitive labour, of what Marx called our ‘general intellect’: not so much an enclosure as an outright theft of untold amounts of intergenerational work. This struggle of the cognitive commons against technological capture may end up being as important as the environmental fight against fossil capital — from which it cannot easily be separated, given the proliferation of resource-hungry data centres.In Latin law, which remains vestigial in current international law, many of these entities — the oceans and the planets — would fall under the rubric of res nullius, meaning ‘things belonging to no one’, and res nullius est res communis, ‘things belonging to no one are things belonging to everyone’. This holds right up to the point when they suddenly belong to someone: that is, when they are expropriated. To insist on the commons in the ruins of the 2020s is to resist enclosures of this kind.‘Capitalism began with enclosure’, Jameson writes, and then continues, ‘and with the occupation of the Aztec and Inca empires.’ Historically, enclosure involved conquest, empire, resource extraction, labour exploitation (often in the form of chattel slavery) and settler colonialism. Slave plantations are enclosures, so are Indian reservations, so are the camps of the twentieth and twenty-first centuries (extermination centres in Nazi Germany, concentration camps in the US during World War II, rendition centres after 9/11, refugee camps throughout the two centuries), and so are the Gaza Strip and ICE lockups today. To resist enclosures is to insist on the commons as a form of utopia in the etymological sense, as a no-place to claim in the name of everyone.If philosophy is class struggle in thought, as Louis Althusser liked to say, then ideology is all the more so, and on that front the right has beaten the left badly in recent decades. Progressive populism appears to be overwhelmed by reactionary populism, which speaks of ‘the people’ as though it had a monopoly on the category, as though it alone can give voice to a collective beyond class. My wager is that ‘the people’ may have now become a force of the anti-commons, of enclosure, in whose name detention camps and data centres are being built. Hence my vote for a temporary moratorium on the word, and a search for its utopian antithesis.

To Storm the Heavens

At his final campaign rally before winning the 2015 Greek general election, Alexis Tsipras gave a warm welcome to the new leader of the Spanish left, Pablo Iglesias, who strode onstage to rapturous applause as Leonard Cohen’s ‘First We Take Manhattan’ blared in the background. Iglesias embraced his Greek counterpart and the two stood with their arms raised in defiance: the image of a confident, insurgent left, poised to take power from a discredited political class at the height of the eurozone crisis.

Iglesias’s party, Podemos, had topped opinion polls in Spain early that year and seemed on course to replicate Syriza’s rise. Combining his personal charisma with an innovative communications style and populist vituperation against Spanish elites, the party had channelled mass discontent at austerity into a new transformative project — all within twelve months of its founding. ‘First we take Athens’, Tsipras tweeted after the rally, ‘then we take Madrid’.

Now, a decade later, both parties are exhausted and increasingly marginal in their respective nations, lacking the strong leadership and political orientation that were once their defining features. What explains this reversal, and what comes in its aftermath?

While Syriza’s trajectory was defined by its failed confrontation with the Troika, Podemos’s story is more complex: not a single moment of truth, but a gradual process of retreat and fragmentation, as its hopes of surpassing the centre-left Spanish Socialist Workers’ Party (PSOE) receded and its poll numbers slid into irreversible decline. At the same time as its electoral ambitions came apart, though, another arc bent in the opposite direction, with Podemos continuing to exert a powerful ideological influence on Spanish politics, turning it into Europe’s progressive outlier.

We can only draw the right lessons from this experiment if we grasp these two distinct dimensions: the failure of Podemos’s radical mission, which flowed from its inability to resolve fundamental strategic and organisational problems, and its strange, lingering afterlife. Governing some of the country’s largest cities and eventually ascending to national office as the junior coalition partner to PSOE, Podemos and its allies made clearer policy gains than left-populist forces elsewhere on the continent. Spain’s recent positions on migration and the welfare state are a reflection of this legacy, which anchored PSOE to the left. Yet the regeneration of the old social-democratic establishment was a bitter pill for a party that had hoped to bury it.

The Podemos Hypothesis

The cracks within Podemos were apparent early on. Sergio Pascual, the party’s first Secretary of Organisation, remembers having ‘mixed feelings’ on the night of the 2015 elections. On the surface the results were impressive, with Podemos securing almost 21 percent of the vote to PSOE’s 22 percent. Yet Pascual knew that this one-point gap made all the difference. ‘We bet everything on the sorpasso of the Socialist Party’, he tells me, ‘sacrificing internal democracy and part of our programmatic identity to achieve it in an immediate electoral blitzkrieg. But once it failed to materialise, we faced a difficult institutional balance of power.’

Many of Podemos’s initial leading cadre, Pascual included, had previously worked as political advisors to leftist governments in Latin America. They saw a parallel between the Pink Tide backlash against neoliberalism and the crisis of representation in austerity-era Spain, arguing that the same conditions which had undermined traditional party systems in countries like Ecuador and Bolivia — allowing left-populist leaders to rapidly assemble new electoral majorities — had now arrived in Europe. The Indignados movement of 2011 was an unmistakable sign, bringing millions to the streets with the chant of ‘They Don’t Represent Us’.

By late 2013, Iglesias’s incendiary appearances on TV panel shows had turned the 35-year-old political scientist into a tribune for the disaffected. The pony-tailed professor eschewed the traditional language of the left and instead presented a series of populist binaries: el pueblo versus la casta, democracy versus oligarchy. After Spain’s existing left-wing party, Izquierda Unida, refused to join a united slate for the 2014 European elections, Podemos ran its own independent campaign with Iglesias’s face on the ballot papers instead of a party logo. It won 8 percent of the national vote. The leadership was convinced that a historic window of opportunity had opened. The task was to capture government within a single electoral cycle.

Blitzkrieg to Attrition

Podemos adopted a top-down organisational structure with a focus on media spectacle and message discipline, built for rapid advance at the ballot box. To ‘storm the heavens’, Iglesias declared, an ‘electoral war machine’ was needed for a twelve-month institutional assault.

One of the Podemos parliamentarians elected in 2015, Txema Guijarro, recalls the ‘epic character’ of that campaign: ‘Our Latin American experiences intoxicated us with the idea that winning was all-or-nothing. But maybe that was part of our miscalculation. In reality, the Spanish parliamentary system was never going to be as conducive to that kind of breakthrough, nor was the political system as fragile as it was in, say, Ecuador.’

The problem of translating the rapid insurgency into a more durable project became visible after the vote, which produced a deadlocked parliament and raised the prospect of a deal between Podemos and PSOE. There was no consensus among the leadership about how to move forward. For Iglesias the plan was simple: try to negotiate a coalition government of near equals, or, if that failed, force fresh elections. This threatened to deepen Spain’s crisis of governability and keep the right-wing government of the Partido Popular in power, but he reckoned it was worth the risk. ‘He knew our outsider appeal had a limited shelf-life’, says Pascual, ‘so he calculated that if PSOE would not share power with us, we should combine our vote with Izquierda Unida’s in a new electoral alliance that would allow us to beat PSOE in a second election’.

The party’s chief strategist, Iñigo Errejón, favoured a more conciliatory approach. He pushed for Podemos to allow PSOE to form a minority government so as to thwart the narrative that they were plunging the country into chaos. And he rejected the idea of forming a pact with Izquierda Unida, which, as he saw it, would mark a retreat from populism — with its below/above binary supplanting left/right — to a conventional strategy of ‘left unity’. Errejón began to organise within the party to challenge Iglesias’s dominance. As factional fighting spilled out into the open, amplified by a hostile media, Podemos lost momentum.

In the end Iglesias’s position won out; IU agreed to join a Unidas Podemos slate ahead of the June 2016 election, which was called to break the impasse in parliament. But much of the damage was already done. With more than a million left-wing voters deciding to stay home, the new alliance was unable to match the tally that Podemos had gotten just six months earlier. There now seemed to be no real possibility of eclipsing PSOE in the short term. The Iglesias and Errejón factions continued to clash: one calling for a line of open confrontation with PSOE, the other wanting to reduce antagonism and win support from wavering Socialists. The internal war accelerated the party’s downward spiral.

The Reset

Iglesias again emerged victorious from this dispute. He built his strategy on the assumption that Spain was headed for a grand coalition of the centre. PSOE had recently launched an internal coup against its progressive leader, Pedro Sánchez, which seemed to suggest that the irreformable establishment was closing ranks. Podemos thus tried to stick to its intransigent position and consolidate its outsider status. But soon enough the political landscape shifted. In a surprise turn, Sánchez took on the old guard of his party, faced down his right-wing challenger and triumphed in the 2017 leadership contest, styling himself as the saviour of the Spanish left.

This closed off much of the political space Podemos had previously occupied. ‘We underestimated Sánchez,’ Guijarro concedes, ‘not least in his ability to push through a certain renovation in his own party. In making his comeback, he incorporated elements of our discourse and programme while minimising any openings available to us institutionally.’

The wider coordinates were also in flux thanks to a partial economic recovery and a reactionary tide of Spanish nationalism unleashed by the failed push for Catalan independence. The supposed threat to Spanish unity was now top of the agenda, and Podemos was struggling to respond. Miguel Urbán, a leading figure in the party’s radical Anticapitalista wing, and a member of the European Parliament until 2024, highlights its misreading of the conjuncture: ‘The electoral war machine model, with its hyperleadership structure, had marginalised early on any role for activists in the party, just when there had been a wave of popular enthusiasm around the project . . . By the time Podemos’s core leadership realised it had gone too far and attempted to reverse course, it had already undermined the conditions that would have made such a change of focus possible.’

The power struggle within Podemos’s leadership meanwhile led to a major split in 2019. Sidelined by Iglesias, Errejón struck a deal with Madrid’s left-wing mayor, Manuela Carmena, to set up a new regional platform called Más Madrid. He took most of his allies from the party with him, launching an unsuccessful bid for the capital’s regional presidency. Guijarro sees this as the result of a broader ‘failure of method’, in which Podemos’s inability to ‘create effective mechanisms for institutional dialogue and bargaining’ made it impossible to mediate internal disagreements.

At this point Iglesias changed tack. The same leader who had previously called for maximal antagonism with PSOE was now increasingly convinced that entering a Sánchez-led coalition was the sole means to stabilise the left, while renewing his own public image and that of the party leadership. By going all-in on this alliance, he argued, Unidas Podemos could block Sánchez’s preferred option: a more piecemeal coalition in which the centre and the right would wield real power, while the radical left would get only minor concessions.

Faustian Pact

The path to this agreement was long, running through two more general elections in 2019, during which Unidas Podemos’s vote share fell even further, to 14.3 percent in April and 12.9 percent in November. Finally, after four elections in four years, Sánchez found himself with no alternatives: he was forced to form Spain’s first left-wing coalition since the 1930s, including five Unidas Podemos ministers, with Iglesias as deputy PM.

When I interviewed Iglesias in his ministerial office in October 2020 he acknowledged it was hard to get an electoral payoff as a junior partner — that PSOE stood to reap the rewards from any progressive measures they pushed through — but he insisted the arrangement had nonetheless opened up new possibilities for his party. ‘This allows us to make up part of the leadership of the state, it allows us to form government cadres which we did not have, it allows us an understanding of and a praxis in the state that you don’t get from local or regional governments. And’, he reminded me, ‘we are young — a political force that reached government after existing for only six years.’

Seven months later, Iglesias had resigned. Governing turned out to be a gruelling process for him and his ministers. Their social agenda came up against fierce PSOE resistance and they swallowed some unpalatable policies in areas like defence and law and order. In the febrile atmosphere of the pandemic, Unidas Podemos engaged in a series of highly charged controversies around lawfare, media bias and free speech, but lacked the heft to force PSOE’s hand on any of these issues. The bitterness of the struggle diminished Iglesias’s public profile. ‘It’s clear’, he conceded on the night he stepped down, ‘that at this point I’m not contributing to the cause’.

Still, Unidas Podemos’s impact on government was real. Even with its limited leverage, it passed measures that were among the standout achievements of the coalition’s first term: a 46 percent rise in the minimum wage, a major new social welfare programme, a Guaranteed Minimum Income scheme, and a successful energy price cap during the Ukraine war which effectively contained inflation. With the far right on the rise, Unidas Podemos also played a key role in resisting its bigotry, calling for migrants to have their status regularised en masse.

As Iglesias exited the stage, much of Podemos’s political capital dissipated along with its dominance on the left. The most popular left leader to emerge during this period was Yolanda Díaz. A labour lawyer and member of the Communist Party, she took up the post of labour minister and was praised for her Covid furlough scheme as well as her major progressive reform of the country’s employment laws, which strengthened collective bargaining rights and massively reduced the use of temporary fixed-term contracts. Her political approach was distinct to the left populism of Podemos: rather than stoking binary antagonisms, she pursued a more cautious tripartism, striking deals between workers, business and the state. When Iglesias anointed her as his successor in the role of deputy PM and figurehead of Unidas Podemos, he passed the baton to someone outside his own party, in what appeared to be a tacit acknowledgement of its exhaustion. 

It then fell to Díaz’s new electoral vehicle, Sumar, to reactivate the country’s radical forces, with Errejón brought back into the fold as her de facto second in command. She set about integrating various national and regional formations into an alliance which, like its predecessor, was top-heavy and leader-centred, promising to extend the progress made under the coalition. But unlike Podemos, Sumar’s origins did not lie in a movement wave beyond the established institutions; the fact that it was built exclusively from high office ended up reinforcing its subordination to Sánchez. Díaz’s main task became balancing the competing demands of Sumar’s internal actors and continuing to negotiate from a position of weakness with PSOE. Without a transformative offer, she failed to build out from her pandemic-era popularity and construct a sustainable electoral brand. Sexual misconduct allegations against Errejón further undermined Sumar’s credibility, and it unravelled at striking speed.

Sánchez Hegemonic

This implosion was yet another blow for an already demoralised Spanish left. In retrospect it seems obvious that many of the strategic decisions of left populism — not just in Spain, but elsewhere in the West — were based on a fundamental overconfidence about the pace and extent of the establishment’s decline. When it became clear that the existing order could stave off collapse, the left found itself disoriented, and struggled to develop a more durable approach to institutional politics. It was one thing to channel outrage at elites during a moment of crisis, but another to create mass identification with a political project while putting down the territorial roots and extra-parliamentary structures needed for sustained electoral engagement. 

The result was that Unidas Podemos was already in retreat as it entered cabinet. Though it exercised significant influence in certain areas of government policy, the main political beneficiary was Sánchez — who made a show of standing above the tense negotiations between his ministers and acting as the final arbiter. This allowed him to tack left in response to public pressure without giving elites much cause to worry. He struck a delicate compromise between the different elements of the wider governing bloc, carving out greater autonomy from the right of his own party, while advancing or frustrating the left’s priorities as circumstances required. Sánchez broke with the continent-wide assault on migrants and implemented the Podemos policy to secure their status, welcoming 1.5 million new arrivals within three years. He courted major investments in renewables, greening the Spanish energy sector more rapidly than its European peers and lowering utility bills. And he vowed to ‘defend the welfare state tooth and nail’ against cuts and privatisation. On his watch, tax revenues and public spending have soared, while the economy has grown faster than any other major eurozone country.

Yet Sánchez has also thwarted every part of the Podemos programme that relied on confrontation with the Spanish power structure. Even as he and his family became the targets of a concerted lawfare campaign, the PM refused to rein in the reactionary judiciary or democratise the state, for instance by removing the Francoist Official Secrets Act or restrictions on public protest. He has repeatedly shied away from challenging the rentier interests who dominate the property market, allowing the country’s affordability crisis to deepen as young people continue to be priced out of decent housing. His government has been mired in corruption scandals, with senior figures accused of influence peddling and skimming money off state contracts. The limits of his reform agenda are, predictably, being exploited by the right bloc — which has won a series of regional victories, and is determined to dislodge PSOE in next year’s general elections.

Yet perhaps the most consequential change to have taken place under Sánchez is the direction of Spanish foreign policy. With much of Europe’s political class lying supine before Trump II, Sánchez is one of the few Western leaders to have openly challenged Washington: rejecting its calls to raise defence spending to 5 percent, pushing the EU to end its association agreement with Israel, refusing the use of Spanish bases for the war on Iran, and forging closer ties with China and nations of the Global South — with investment in electric vehicles, batteries and other green technologies aimed at unleashing a new phase of industrial development.

This is not an index of Sánchez’s radicalism so much as his wager that Spain has more to gain from adapting to the new geography of global economic power than it does from clinging to the old Atlantic order. There is a certain irony here. Although the left populism of the 2010s drew inspiration from Latin America, its main focus was the gulf between masses and elites within the Spanish nation-state. Sánchez’s social democracy, by contrast, has no Third Worldist influences — it is a simple outgrowth of the PSOE tradition that emerged after the dictatorship — yet it has been effective in grappling with the changing international balance of power. Its willingness to reimagine Spain’s role in the global order and reject the logic of the New Cold War is its most consequential feature, which may have major implications further down the line.

More than a decade after Tsipras and Iglesias electrified the crowds in Athens, we now see Sánchez embracing Lula da Silva at the first ever Spain–Brazil summit in Barcelona — the two leaders promising to build an anti-war, anti-Trump bloc that will unite progressive governments across the planet. This is not an image of rebels primed to storm the heavens, but of statesmen offering protection from the excesses of a dying empire. Instead of a war on the establishment, the new centre left offers a refuge from the brutalities of neofascism. Their ambition for the existing order is not destruction but revivification. In a world sliding towards chaos, it’s easy to see the appeal.

The UK Must Break With Israel

‘We got Gaza wrong’, said Andy Burnham just before becoming Prime Minister. The apology was necessary after Keir Starmer’s two-and-a-half years of supporting the destruction of the Strip and losing progressive voters as a result. But if Burnham’s stance made strategic sense, limiting the contrition to his predecessor’s original mistakes in 2023 was too clever by half. Anyone who cares will know that Labour continued to supply Israel with surveillance data from RAF flights and parts destined for its F-35s, while welcoming its leaders to Britain at the height of the genocide. Throughout this bloody saga, ministers have proudly proclaimed themselves ‘Zionists’, tarred pro-Palestine protests as ‘antisemitic’, introduced a law to prevent repeated marches and banned Palestine Action as a ‘terrorist group’.

Palestine activists are therefore sceptical about Burnham’s supposed reset. Some have cautiously welcomed Ed Miliband’s appointment as foreign secretary, as well as hints that the government may take a stronger line on Israeli settlements, sanction additional Israeli ministers and restrict more arms supplies. Still, few believe that Labour can deliver anything like the change that’s needed.

The Genocide Continues

On Gaza, Burnham still talks only of the ‘disproportionate’ character of ‘what has happened’. This is the language of 2023. It fails to recognise that almost three years of deliberate Israeli destruction have inflicted appalling death, hunger and suffering. Gaza contains the world’s largest population of child amputees, and a new UNICEF study shows that the genocide has imprinted itself in children’s bodies, with one in eight showing signs of stunted growth.

Few apart from Israel’s apologists now doubt the genocide. According to polls, half the British public recognise it, despite media suppression of the term itself. Spain, the only other social-democratic government in Europe, has recognised that this is what is happening, as have Burnham’s cabinet ally, Louise Haigh, and Sadiq Khan, the mayor of London. The PM needs to catch up.

The terminology is important. It captures the defining features of Israel’s policy: that it has, in the language of the Genocide Convention, ‘deliberately inflicted’ on the Palestinian national group ‘conditions of life calculated to bring about its destruction’ in Gaza. The Convention binds the UK to ‘prevent and punish’ genocide when the risk is evident, not years later when a court finally delivers a ruling. This duty was triggered in January 2024, when the International Court of Justice (ICJ) ruled that there was a ‘plausible risk’ and deemed it necessary to order Israel not to commit genocide.

Now, for more than thirty months, Britain has not only failed in its duty but has remained actively complicit in the crime. The ministers, civil servants and commanders involved in negotiating the RAF’s aid to Israel could even be charged for it. Complicity has been fostered by the Labour Party’s longstanding support of Zionism, the Labour right’s reliance on pro-Israel donors, and its weaponisation of antisemitism to undermine Jeremy Corbyn’s leadership. The costs are now apparent in the rubble of Gaza, as well as in Britain’s changing electoral map.

The UK must belatedly fulfil its duty to prevent genocide and make reparation for the policies of the Rishi Sunak and Starmer governments. The genocide is ongoing and nothing has been done to aid the survivors. Meanwhile, Israel continues to expand its control of Gaza and disobey the nominal restrictions imposed by Donald Trump’s ‘peace deal’.

Recognising the genocide means that normal international relations can no longer apply to Israel; the situation demands nothing less than a repudiation of the UK’s alliance with it. The UK-Israel Military Cooperation Agreement, signed by Boris Johnson in 2020, under whose secretive terms Britain has aided the genocide, must be cancelled. Normal economic and cultural relations should be suspended. Members of the IDF who have taken part in the genocide should be denied entry to the UK, and visa-free access for Israelis should be ended to enable this.

Sanction the Occupying State

A coherent anti-genocide policy would certainly require the mother of all U-turns from Burnham. He has retained several ministers in senior roles who bear direct responsibility for the worst policies under Starmer. The temptation will be strong to keep any shift within the bounds of the symbolic and performative.

But that approach has already been tried: Starmer criticised settler excess, banned some weapons sales and sanctioned individual ministers, with little to no impact in winning back former Labour voters. It is betting a lot on Burnham’s communication skills to believe that this will work a second time. The Palestine Action ban also continues to be a major embarrassment. Almost every Labour MP voted for it, with only nine against, even though seven in ten Labour members opposed it. Unless the Supreme Court rules the ban unlawful, Burnham will have to grasp this nettle and lift it.

Labour continues to focus on intensifying violence and displacement in the West Bank, yet its response there seems to be an escalation of Starmer’s token sanctions. Labour Friends of Israel is lobbying against even this, on the grounds that sanctions on settlements will become sanctions on Israel.

But this is precisely what the sanctions should be doing: targeting the occupying state, not just the settlements it has put in place or the individual extremist politicians at its head. The illegality of the occupation was confirmed in 2024 in a comprehensive judgment by the ICJ. The Labour government, despite the faux support for international law of Starmer and his attorney general Richard Hermer, has still to respond to this ruling. A key test of the reset is whether Burnham will rise to the judgment’s challenge.

At the beginning of 2026, Labour might have worried that an anti-Israel stance would seriously undermine Britain’s relationship with the USA. But the fallout of the Iran War means that all bets are off; Israel is increasingly criticised on all sides of US politics. Burnham might reflect that the war into which Israel bounced Trump — and which Starmer aided even while claiming not to (assistance Burnham has apparently decided to continue) — is a major contributor to Britain’s continuing cost of living crisis.

Israel is increasingly the weakest link in both far-right politics and the USA’s imperial network. Breaking with it is not only the right thing to do for Palestine; this could also be how Britain finally begins to move away from its decades-long dependence on the United States. If Burnham and Miliband cannot execute this shift, the Palestine movement, the Green Party, and the left must make it happen.

The Cost of Existence  

If lowering the cost of living is the paramount test for any new governing regime, how might Andy Burnham go about it? Under Starmer and Reeves, a chorus of ministers responded to rising bills and darkening forecasts by claiming that they would pull ‘every lever’ to keep prices down.They didn’t. A wide range of levers — including perhaps the most immediately effective, price controls — were left untouched, allowing Reform UK to feed off the lifeblood of public despair. To meet its promise, Labour would have had to adopt radical policies on a scale rarely acknowledged, underpinned by a firm political resolve.There are many other priorities for a truly Labour administration, not least the fumigation that’s needed after the infestation of Mandelsonian right-wingers like Morgan McSweeney. There are international challenges across Trump’s war-torn empire, from Palestine to Iran. There’s the domination of the bond markets over economic policy, the cancerous influence of the City, out-of-control defence spending, the crisis of social care and the need to reconnect with the trade unions.But it’s the cost of living that will determine whether the government succeeds in ‘turning things around’ for many who see deprivation as the norm. Four percent of households — 2.8 million people — are reliant on food banks, with millions more suffering from food insecurity. Food inflation is far ahead of the basic rate and rising further still, with some economists predicting it will reach 10 percent this year.If reversing this trend is the only way to undermine Nigel Farage’s hope of entering Number 10, then price controls, long seen as beyond the bounds of legitimate policymaking, need to be on the table. Even Reeves’s Treasury conceded the principle when supermarket chiefs were asked — very politely — if they wouldn’t mind capping some essentials. But this tentative plea came up against the brick wall of business, retailers and orthodox economists, who protested that it would ‘distort the market’, cause shortages and increase inflation. The Chief Executive of M&S Stuart Machin (remuneration £4m last year, down from £7m the year before) summed up the industry view when he described such measures as ‘completely preposterous’. The Treasury ministers scattered like startled cats.Yet the very fact that the Treasury was willing to entertain the possibility of price controls was a major step, with implications for the new administration. While supermarkets complain of thin margins of around 2 to 4 percent, the vast trading base delivers huge aggregate profits: in 2025 Tesco turned over £3.1bn and Sainsbury’s £1bn. Recognising the reality of the situation, governments in other countries have not been so pusillanimous. France and Spain have implemented both mandatory price controls and ‘name and shame’ policies for price-gougers, benefiting consumers with no consequential rise in inflation.Though there was an inevitable outcry from business interests in each case, politicians powered through. In France, seventy-five companies including giant food manufacturers such as Unilever signed an agreement with the government to cut prices on staples, including beef, pork and milk, in the knowledge that failure to comply would lead to checks and sanctions. In Spain, the Socialist government of Pedro Sánchez has introduced targeted anti-profiteering policies alongside rent controls and energy price freezes and caps, ramping up such measures in response to Trump’s most recent military adventure.Critics in the business world are masters of self-fulfilling prophecy. They tell us that when costs are kept low demand will go up, causing retailers to hike their other prices and sending inflation skyward. But these international examples show that price controls, when properly designed and able to balance between mandatory and voluntary iterations, can avoid this doomsday scenario. NYC Mayor Zohran Mamdani is now presiding over vote-winning citywide rent freezes and a publicly-owned nonprofit grocery network. It would be self-sabotage to rule out these policies here in Britain, where polling shows that they are widely popular.In Joanna Mack’s definitive new study of UK poverty, Impoverished (2026), one of her interviewees remarks that ‘It’s not a standard of living. It’s existence.’ Behind the sterile abstractions of economic discourse there is an uncomfortable truth: without a perceptible improvement in the texture of working-class life, the change of personnel in Downing Street will not restore the fortunes of the Labour Party let alone the country. Swapping out the main character isn’t enough when the entire script needs rewriting.

The State Wants to Label Me a Terrorist

On 6 August 2024, six Palestine Action activists used a repurposed prison van to crash through the fence of a research facility owned by Elbit Systems, Israel’s biggest weapons firm.I watched the footage of them destroying weaponry while coming under attack from Elbit’s security guards. I remember the striking moment when 19-year-old Fatema Zainab Rajwani, having just been handcuffed by police officers, says ‘You’ve been Pal Actioned!’The court was later told they had destroyed forty units of Israeli military equipment. Among these were quadcopter drones, which have been used extensively by the Israeli army during the Gaza genocide — playing sound recordings of crying infants to lure Palestinians onto the streets before shooting and killing them.A day before the Filton action, I joined other activists in a direct action against a Barclays outlet in Burnley, protesting the bank’s investment in Elbit. At around 2am, we smashed the windows, sprayed red paint on the facade and left behind a message that read ‘Nada Salem, 4. Slaughtered by an Elbit drone as she tried to hide in her sister’s arms’. The action lasted 50 seconds. We caused £212,000 pounds in damage. Our action followed dozens of similar ones against Barclays. The aim was to cost it more than it would gain from its partnership with Elbit. Two months later, it was reported that Barclays had pulled all of its shares, worth more than 3.4 million, out of the company.All this came after months of terror in Gaza. A study published in The Lancet estimated that the real death toll by the end of June 2024 was approximately 64,260, a figure roughly 40 percent higher than official reports on account of the bodies trapped under the rubble of decimated buildings. Now it is climbing towards 80,000.Even when the ICJ ruled that Israel was plausibly committing genocide, the massacres continued unabated. Five-year-old Hind Rajab was shot 335 times by the IDF, with six members of her family and two emergency rescue paramedics killed alongside her. Seven-year-old Sidra Hassouna’s mutilated body was photographed dangling from a destroyed building in Rafah. Mass graves were uncovered full of naked bodies with their hands tied. When our case went to trial and my co-defendant took the stand, his barrister asked him why he had felt compelled to take action. His answer was simple: ‘Murder on a scale I haven’t seen in my lifetime’.We traced the flow of blood back to our own country, to the factories that manufacture the parts embedded in the bodies of Palestinian children, and to the banks that finance them. For us, direct action was a way of obstructing the supply chain of genocide, damaging the machinery of death. We wanted, said my co-defendant, to ‘isolate and strip Elbit of its resources’.Elbit’s role in Palestine was not disputed during our trial. The prosecution lawyers admitted that it was a ‘primary supplier’ of military equipment to the Israeli army, including ‘drones, bombs and munitions’. They agreed that equipment manufactured by Elbit had been used by the Israeli military during operations in Gaza, and they acknowledged that ‘Barclays PLC provided investments, loans and other corporate financial services’ to Elbit.The fact that we took action in opposition to Israel’s campaign of terror could not have been clearer. But now the state is trying to sentence us as terrorists.Both the Filton action and ours took place more than a year before Palestine Action was proscribed. Over the following months, we saw the state take extraordinary measures to punish people whose only intention was to save lives. But through it all I remained optimistic about our case. The reality of the situation was plain to see.Then the news broke about the Filton 4. For the first time in British legal history, activists who had been convicted of property damage were sentenced as terrorists, with the jury kept in the dark about the possibility this sentence might be applied. Two weeks later, after a jury of ten had returned a guilty verdict for us, we were told we faced the same prospect. Judge Philip Parry was considering applying a ‘terrorist connection’ to our offence, using the Filton 4 ruling as a basis.When the CPS fell in line, it felt like the impossible had happened. We had just come out of a short trial for criminal damage before being told that we had actually been on trial for terrorism — unbeknown to the defendants, the lawyers and the jury.In 2023, climate activists from Extinction Rebellion staged a similar protest against Barclays, breaking windows at the bank’s Canary Wharf headquarters and causing £500k worth of damage. They were not treated as terrorists and they were even spared jail. In 2024, 62-year-old Alan Murphy was convicted of possessing explosives that he intended to use to blow up HSBC bank in Blackpool. He did not face a terror link at sentencing. Why is our case being handled so differently? It seems that in today’s Britain, terrorism is invoked the moment someone decides to turn their outrage at senseless killing into concrete action.Ellie Kamio is one of the Filton 4 and a former nursery teacher. In her closing speech before sentencing, she said every child she looked after was ‘the centre of someone’s world — their mum, their dad, their grandparents — and to imagine what it would be like for any of them with what was happening in Palestine it literally broke me.’ Kamio has now been branded a terrorist. Soon there will be hundreds more of us: teachers, students, support workers, artists, retirees, people from every sector of society carrying this label for life, all because of the state’s war on empathy with Palestinians.A day before we were convicted, I heard Fatema Zainab’s mother say that ‘If terrorism is saving lives, then so be it!’ Her words continue to resonate, and they reveal a truth the state cannot seem to grasp: that as long as there are people who believe Palestinian lives are worth saving, direct action against the Israeli weapons trade will continue.

Social Democracy Upside Down

As he stepped into political oblivion, Keir Starmer sought to reassure himself. He told the country and his successor that he had ‘saved’ Labour; that he had taken a ‘politically, financially, and morally bankrupt’ party and restored it to power. MPs and pundits nodded along.No special insight is required to see that this is brazenly wrong. Labour was in rude financial health under Corbyn and the party has rarely been more politically unpopular than it is today, to take just two aspects. But we should now move above these commonplaces and start trying to grasp the deeper causes of Labour’s decline. That means focusing on the class origins of the party’s struggles, their connection to the disintegration of the party system, and how that process might be intervened in. In 1920, Lenin designated Labour a party of workers that was nonetheless ‘thoroughly bourgeois.’ The formula captured a contradiction at the heart of 20th century Social Democracy: a political form that sought to reconcile working class demands for reform with the entrenched class relations of capitalist society. This was not merely a weakness threatening collapse or a problem to be solved. Like many contradictions, it also generated social power for its bearers. In the latter part of the 20th century, Labour performed important functions in the renewal of British capitalism, particularly after 1945. Through the party’s reforming achievements, a mass workers’ movement could be integrated into post-war British capitalism. Yet conflict could not be wished away. It inhered in the process, and by the 1970s this settlement was coming apart. Returning from its wilderness years under the leadership of Tony Blair, Labour quickly shed its working-class voting profile. Research by Professors Oliver Heath and Humphrey Southall has shown that between 1992 and 2010, the difference between Labour support in the most working class and most middle class constituencies fell from 31 percent to 24 percent. It then collapsed to just 12 percent by the 2024 election. Still thoroughly bourgeois, but not so much a party of workers.This process of class dealignment was mirrored in the withdrawal of principally working class voters from electoral participation. In the 1992 election, voter turnout was 77.7 percent. In 2024, it was just 59.7 percent. By this point, the list of constituencies recording votes under 45 percent maps to those with the worst deprivation rankings: Birmingham Ladywood, 2 of 543; Sheffield Brightside and Hillsborough, 8; Blackley and Middleton South, 9. Dozens of working class seats now turn out less than half of eligible voters at general elections. Yet even then, these figures understate the extent of electoral erosion among the working class. According to the Electoral Commission, somewhere between 7-8 million voters are missing from the roles, and these are disproportionately workers.This pattern was not sustainably reversed by the Corbyn years. The adoption of the second referendum position dealt a hammer blow to the remarkable Labour recovery of 2017, severing again the party’s connection to large chunks of the working class vote. Of the 54 English and Welsh seats Labour lost to the Conservatives in 2019, 52 voted Leave. The places where Labour lost the biggest vote share were solidly Leave-voting.Starmer’s election against an exhausted and reviled Tory party in 2024 did not reverse this damage, either. Though Labour returned in many seats it had lost and achieved an overall majority, it did so by winning just 35 percent of voters on a low turnout; a share just 1.4 percent up on 2019 and 5 percent lower than Labour’s 2017 narrow defeat. Few were shocked, therefore, when the same voters quickly turned on Starmer as he unveiled cuts and failed to meet working class concerns over inflation.Today, the traditional contradiction at the heart of social democracy has been largely displaced, as most fractions of the working class find themselves outside the tent. This means the Labour Party’s old function of systemic stabilisation through class mediation is not only limited but increasingly upturned. Labour and the wider party-political system have become sources of instability, manifesting a widespread mood of dissatisfaction and directing public anger at a point near the top of the state.The ‘union link’, always highly bureaucratised, reflects relations between a party machine and union leaderships which are by and large even more insulated from working class organisation and insurgency today than in decades past.The old connection between the working class and Labour still manifests spasmodically. Corbyn increased Labour’s vote among workers in 2017 (though not as much as he did among the young and formally educated). Andy Burnham romped home in the Makerfield by-election by signalling a return to old Labourist values while largely excluding the party brand from his campaign. But these flashes of muscle memory are reducing in frequency and potency.Now under Burnham, the hollowed-out shell of social democracy will be expected to carry out the main tasks of British capitalism today, such as reducing welfare spending and ramping up militarism. Winning consent for this programme will be a tall order for Labour, given the decades of its class base eroding.We can expect confrontations to brutally shake Burnham, as they did Starmer. The question is now whether working class anger can be harnessed to resist this drive to war and against working class interests, or whether it will form the backdrop for fresh assaults from the right.

Germany’s Rising Right   

Europeans born in the early 2000s have never not lived in times of crisis. The Great Recession, the hysteria over migration half-a-decade later, the recent shocks from the war in Ukraine: Europe has been in turmoil for so long that one forgets it could be otherwise. The political establishment has paid a high price, with ‘populists’ on both the left and right booting out incumbents everywhere from Lisbon to Lithuania.

Everywhere, that is, except the Federal Republic of Germany, the largest EU member-state, whose long-term macroeconomic strategy has been to gain an edge on the world market by repressing domestic wage growth and consumption, and using the savings to maximise exports of cars and heavy machinery to China. This model weathered the downturn of the 1980s relatively well. It soldiered on after the global financial crisis under the steady hand of Angela Merkel, who presided over sixteen years of sustained growth and low unemployment, effectively neutralising opposition from across the spectrum, and enjoying the support of two-thirds of the electorate by the time she stepped down in 2021.

For a while, it seemed that Germany’s outlier status could last forever, that it would remain stable and predictable even as its neighbours descended into chaos. But now, as Merkel’s memory fades, the foundations of the German social compromise are beginning to crack. Erstwhile customers in the Global South are becoming competitors, placing the German industrial heartland under growing strain. In June, Volkswagen announced plans to cut some 100,000 jobs. Energy prices are high and growth is slowing. According to a poll conducted late last year, less than half of Germans held positive expectations for themselves or their families for 2026, while only 22 percent described their outlook on the country’s future as optimistic.

The consequences are familiar. While the political centre, embodied by the government of the Christian Democrats and Social Democrats, has not yet collapsed, it appears to be well on its way, with the parties placing second and fourth in the polls respectively. The conservative chancellor, Friedrich Merz, has proven to be profoundly inept. Appointed last year, he is already the least popular chancellor in modern German history. Rather than forming at least a modicum of social consensus, as Merkel did so well, he is pushing a slew of aggressive cuts and ‘reforms’ to the welfare state. Some ten years after the initial populist wave crested, it would appear that Europe’s anchor of stability is now headed for its own. What is the likely outcome?

Searching for Alternatives

The forces harnessing this populist moment in Germany are not exactly new — the far-right Alternative für Deutschland (AfD) was founded in 2013, far-left Die Linke in 2007 — but they have been given a new lease on life after years on the margins of parliamentary politics. This is particularly the case for the AfD, which is still subject to the political ‘firewall’ that all other parliamentary parties including Die Linke have erected around it, but is currently polling in first place nationally and on the cusp of winning a majority in some eastern states, where protest parties of different persuasions have traditionally been most successful.

At least for now, the AfD seems to be the first address for German voters looking to express frustration with the country’s political and economic situation. For years, exit polls have shown the AfD topping the polls among workers and the unemployed, whose economic anxiety has been ignored by the political mainstream. Like far-right parties practically everywhere, it is particularly strong among lower-middle-class men in rural areas. Yet it is increasingly gaining support among industrial trade unionists, at least some of whom have responded to external economic threats by turning inwards, seeking to protect their jobs by excluding potential competitors from the job market. Although its organised presence within the labour movement remains meagre, at least in demographic terms, the AfD is now Germany’s leading workers’ party.

Ironically, the AfD began as something quite different: a Eurosceptic formation founded in opposition to bailouts for Germany’s Southern European neighbours. Populist, perhaps, but certainly not popular. Indeed, the early AfD was eminently middle class and its activist core remains overwhelmingly so to this day. Its stunning success, then, has less to do with a supposedly populist agenda (as critics are keen to point out, the AfD’s economic programme remains well within the neoliberal mainstream) than with a mixture of deft opportunism and blind luck. As xenophobia began to spread in the aftermath of the 2015 ‘summer of migration’, the AfD quickly positioned itself as the anti-migrant party. When protests against lockdowns broke out during the pandemic, it again pivoted in time to become the voice of Covid-scepticism. The anti-migrant and anti-lockdown waves have long since subsided, but the AfD — now shorn of its more moderate layers — has endured, and is now stronger than ever.

Populism in Power

Precisely because of its exclusion from government and polite society, the AfD appears to millions as the only truly authentic voice of protest. The question is whether the party, on track to win a majority in the state of Saxony-Anhalt later this year, might become a victim of its own success: moving from an insurgent outsider to an established governing force. An AfD-led government is certainly an alarming prospect, particularly in a part of the country where its most reactionary elements dominate, but it would not mean the end of parliamentary democracy in Germany, as some alarmist voices tend to imply. The populist decade has already given us several examples of what the European far right in power actually looks like. The governments of Giorgia Meloni in Italy or (until recently) Viktor Orbán in Hungary succeeded in implementing regressive policies, but were — much like their counterparts on the populist left — domesticated by the institutions in which they operated. More importantly, they can, and almost certainly will, be voted out sooner or later, though it is less clear what will come next.

Could Germany’s belated populist turn therefore come to benefit the left? That is hard to say. Die Linke’s path to power has been rocky and winding. Teetering on the brink of political oblivion two years ago, the party has undergone a remarkable rejuvenation under the leadership of Ines Schwerdtner, once the editor of the German edition of Jacobin magazine. Today, it is gaining ground among disaffected centre-left voters and young people in urban areas, but has struggled to win back its traditional eastern electorate from the far right, and has made few inroads among working-class constituencies. As was the case for left populism in the rest of Europe, the resurgence in Germany remains largely restricted to downwardly mobile segments of the professional middle classes. Breaking out of this pattern will be key if Die Linke is to avoid the same fate as Corbynism or similar experiments that came to ruin.

It will also depend on whether the party can learn from the experiences of the last decade. In their book The Populist Moment (2023), Anton Jäger and Arthur Borriello describe this trend among left parties as an attempt to ‘rethink mobilisation for an age of demobilisation; to organise for an age of disorganisation’. But while populism has had distinct success in mobilising an electorate, at least sporadically, long-term organising has proven far more difficult. In countries like Spain and Greece, where the left rode the populist wave into government but lacked corresponding structures on the ground, this project is now for all intents and purposes dead.

Schwerdtner for her part prioritises ‘building a house of stone’, meaning a solid organisation rooted in workplaces and communities, as opposed to a short-term electoral focus. But come September, Die Linke stands a good chance of taking first place in the Berlin elections and coming under pressure to join a cross-party coalition to exclude the AfD in Saxony-Anhalt. There are strong arguments for doing so: Berlin is desperately in need of public investment after years of austerity, and it is hard to see any government without Die Linke making the necessary expenditures. As with Zohran Mamdani in New York, the party hopes to turn the city into a beacon of hope for the rest of the country, showing that democratic socialists can not only govern reliably, but improve the lives of their constituents in a meaningful, lasting way.

At the same time, assuming government responsibility — particularly in a poor state like Saxony-Anhalt, where there is little fiscal room for manoeuvre — risks tainting the party as part of the rotten establishment that sparked the populist wave in the first place. As was the case with Syriza in Greece, Die Linke’s foray in government could ultimately end up bolstering the far-right’s reputation as the only ‘real’ opposition and accelerating the country’s rightward drift. Schwerdtner surely had this dynamic in mind when she spoke of taking ‘difficult decisions’ at Die Linke’s party congress back in June. 

Whether or not the AfD or Die Linke find themselves in government later this year, the structural crisis of the German economic model will not be resolved anytime soon. Bearing that in mind, we can expect the populist moment to stretch far into the future, with all the political unpredictability that entails. For Germany’s — and Europe’s — sake, left populism needs to succeed where it failed in the 2010s. That means combining immediate electoral priorities, to restore confidence in the left as a force that can wield effective power, with the slower work of cadre-building and coordinating among our base. These are the foundations on which a house of stone must rest. Without them, parties like Die Linke will, in their desire to halt the advance of the far right at any cost, repeat the same strategic missteps which have undermined their projects in years past.

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