Enemy intelligence: ban the word “community”

May 27, 2013 at 8:51 am (Anti-Racism, communalism, London, media, multiculturalism, politics, populism, reblogged, secularism, terror)

Intelligent comment from behind enemy lines.

We occasionally publish worthwhile comment from unlikely sources. It should go without saying that this does not mean that we endorse the overall politics of the author, or indeed, everything in the article itself…

By Iain Martin (Daily Telegraph 24 May)

Above: can’t we go back to ‘Team GB’?

Tune into any BBC London programme at the moment and one word dominates. That word is community. Even on a normal day on the capital’s airwaves you will hear it a great deal, but in the aftermath of the Woolwich terror attack its use has gone into overdrive. On the BBC London news last night it – or the frequently used variant communities – was averaging 11 mentions per minute.

When did this word get such a grip that even passers-by vox-popped by a TV crew will deploy it a couple of times in a sentence when they are asked to asses the impact of a particular event? I wonder whether it really is widely used in everyday discourse or whether it is just what people feel they ought to say when tensions are high and a microphone is put under their nose. Having said that, yesterday I did overhear youngsters at a bus-stop discussing their horror at the Woolwich murder, and both used the word community, as in the perpetrators were a “disgrace to their community” (in the words of one). So perhaps it really has seeped into everyday speech through constant repetition in schools and on television.

The word took hold after the riots of the early 1980s, when there was a breakdown of trust, in certain inner cities, in the police and traditional institutions. After various inquiries, public policy was reconfigured to ensure that “communities” must be consulted on policing and much else besides. The traditional approach – in which people clustered together in a particular place voted for councillors and MPs who would then represent their interests – was out. With it went the widely held understanding that to live alongside each other none of us can get everything that we want.

From that point, other techniques were developed to make “excluded” people feel included. To facilitate this there suddenly emerged the “community leader”, someone unelected and usually possessing the gift of the gab. If they were smart they might get a well-paid gig with local government, or even national government, advising on “community relations”. Inevitably, under successive governments over three decades which all wanted to avoid tensions, this hardened into an orthodoxy, underwritten by third-rate academics in new disciplines. “Community” was the key word, used over and over again.

Of course, like many linguistic devices pushed by ultraliberals it actually has ended up with the opposite meaning from the one many people seem to intend when they use it. Rather than suggesting togetherness the term is actually highly divisive. Rather than emphasising common endeavour it sets one person’s alleged “community” against that of his neighbour.

I actively dislike the term and would refuse to be described as, say, a member of the claret-drinking community. Indeed, the traditional approach is still favoured by many, many millions of us in Britain of all creeds and colours. We think of life in terms of family, friends, neighbours, colleagues, perhaps religion, charity, hobbies such as sport or music and then the nation. Sometimes the various groups and circles involved are distinct and sometimes they overlap. We also accept common institutions as a bulwark of liberty, of course. And it is all wrapped up, ultimately, in that word that I used at the end of the list: the nation. How wonderful it was for a few weeks during the Olympics. The dreaded word “communities” disappeared. We heard instead of Team GB. Can’t we go back to that?

1 Comment

  1. Roger McCarthy (@RF_McCarthy) said,

    The word took hold after the riots of the early 1980s, when there was a breakdown of trust, in certain inner cities, in the police and traditional institutions. After various inquiries, public policy was reconfigured to ensure that “communities” must be consulted on policing and much else besides.

    Surprised that Mr Martin seems to have never read Tom Wolfe’s Mau Mauing the Flak Catchers published as long ago as 1970 which recounts a positive efflorescence of ‘communities’ magically generated to tap into the various programmes set up by the Johnson and Nixon administrations to undermine the Black Panthers and other radical elements.

    Indeed I suspect that Heseltine and company cynically used this book as a manual and would love to look at the government papers of the early 1980s to see just how far all this ‘community outreach’ was directly modelled on those very American programmes.

    And the ruling class is so fond of this divide et impera tactic as it generally works – take a radical and give him a nice office paid for by an annually renewable grant and he’s not going to incite his followers to ‘burn it all down’ with quite the same fervour.

    (That Wolfe published his essay bound with Radical Chic which ridiculed the Black Panthers precisely for refusing to take part in this programme and instead asking rich white liberals for the funds to run their own independent community programmes – and that his book did indeed scupper that programme even though the ‘community’ bribing of the flak catchers carried on is also highly significant).

    Mr Martin is however presumably a ‘no such thing as society’ Thatcherite ultra – which may be logically consistent but may ill serve the interest of his class which used to understand that corruption is a far more effective and in the long run probably cheaper weapon than repression.

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