Book Review: The Road to Somewhere, by David Goodhart

There was a moment a few years ago when I was walking through Brixton with my son, Calum. I was tediouslyTRTS Hurst HBK.indd droning on about how much I loved the cultural and ethnic kaleidoscope, compared to the plain vanilla places where I grew up. Calum suddenly turned on me – ‘you’re just a tourist; you visit on Saturdays. It’s different growing up here’ and proceeded to fill me in on the harsher side – the back and forth of endless attempted muggings as a teenager, the constant low level fear (he has since declared that there’s nowhere he’d rather he grew up, and wants to live in south London for the rest of his life…)

Calum recently gave me David Goodhart’s new book, The Road to Somewhere: The Populist Revolt and the Future of Politics, which sets out the critique of Brixton tourists in rather more detail.

For a wannabe contrarian like me, David Goodhart is a bit of a role model (Prospect magazine never recovered after he left). He combines good writing, sharp argument and survey data to pick holes in lazy arguments and received wisdom, then sets out some mildly heretical proposals for how to do things better. The Road to Somewhere is provocative, original and well worth careful reading (even if you end up disagreeing with it).

Brexit votersThe starting point is, of course, Brexit (it’s primarily about the UK, but touches on the Donald too). The vote to leave the EU was an existential blow to the people who thought they ran the country (I remember the morning after, for the first time feeling like a member of a reviled elite). The vote didn’t follow party lines – solid Labour Lambeth, where I live, was the second biggest remain voter after Gibraltar. The third was our neighbouring  London borough, Tory-dominated Wandsworth.

Goodhart’s big idea is a new faultline, between ‘Anywheres’ and ‘Somewheres’, with Brexit/Trump a sign of a revolt of the Somewheres who had been ignored by the political class for the previous 30 years.

Drawing heavily on attitude survey data, he characterizes the mindset of Anywheres as ‘progressive individualism’. On the basis of survey questions – e.g. those who disagreed with the idea that you have to be white to be British (!), he estimates their number at 25%. They include a small band (3-5%) of hard core ‘global villagers’ entirely indifferent to national identity. Anywheres have been deracinated by their university education, often move away from their home town, and love London (Goodhart really has it in for London – ‘A rootless, laissez faire, hyper-individualistic, London-like Britain does not correspond to the way most people live, or want to live’).

On the basis of people who say they would like Britain to be how it used to be, or that employers should hire British workers first, he puts the numbers of Somewheres at a bit over 50%. They include a small group of ‘hard authoritarians’ (eg the 10% still opposed to gay marriage) – but most of them are ‘decent populists’ who are perfectly capable of accepting their non-white neighbours while worrying about the level of immigration. Somewheres tend not to go to university, stay near their mums (yes, there’s data on that) and have ‘ascribed identity’ stemming from where they live, or who they are, in contrast to the ‘achieved identity’ of Anywheres defined by their jobs and qualifications.

Chapters then unpack the Somewhere-Anywhere divide in party politics; the big issue of nationalism and immigration; the economy; social mobility and the family. In all these areas, Goodhart argues that the chips have been stacked against the Somewheres: politicians have ignored their concerns on immigration and identity; traditional jobs have disappeared; family policy has failed to support traditional family structures that are often valued by lower income citizens, in favour of the equality in the workplace  agenda favoured by the Anywheres; the flipside of the emphasis on social mobility is that if you are not (whether through choice or capability) mobile, you are seen as a second class citizen.

Overall, the book feels like Goodhart is trying to influence different fractions of the Anywhere elite, mainly on the

The Gordon adn Gillian show
The Gordon adn Gillian show

Left. He delves into New Labour’s inability to respond to populism (aka ‘the new Socialism’ with its overwhelmingly working class base), so unforgettably captured by Gordon Brown’s election campaign confrontation with Gillian Duffy. On this argument, the Corbyn labour party has moved more towards the Somewhere vote on economic policy and Brexit, but is solidly Anywhere on social policy (and a lot of the Anywheres don’t seem to have noticed the Brexit bit yet, judging by Jeremy Corbyn’s rapturous reception by Glastonbury’s Anywheres).

After such a good diagnosis, his final ‘so what’ chapter is a bit disappointing, comprising action on Voice (more localism, less London); the National (immigration, ID cards, national preference in procurement) and Society (shift resources from universities to vocational education and apprenticeship, revalue two parent families in social policy). But the real value is in the Anywhere/Somewhere framing, which is very useful when trying to disentangle issues of cultural identity and politics.

Assuming you think there is some value in the core argument, there are plenty of implications too for those working on international development. Goodhart is arguing that the chattering classes need to pay far more attention to how identity is constituted, strengthened and threatened, rather than just believe its own analyses on ‘what is good for you’ – plenty of echoes with the arrogance of aid technocrats there. But the underlying challenge is perhaps that a lot of people in the aid industry are among that small percentage of global villagers, who are very cut off from their own societies – not a good place to be. I’d be interested in your thoughts on this.

Here’s a longer, fairly critical review from the Guardian’s Jonathan Freedland, and the Economist, which has the best ‘digested read’: ‘David Goodhart, a “post-liberal”, seeks to accommodate the decent elements of identity-based populism’.

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Comments

3 Responses to “Book Review: The Road to Somewhere, by David Goodhart”
  1. Duncan Green

    The Guardian columnist/social commentator Aditya Chakrabortty took exception to the review and got stuck in on twitter. For those still resisting the lure of the tweet, here’s what he said (and Calum’s reply)
    Aditya: Rather generous review of Goodhart. In the first par, what connection is Calum making between multiculturalism and street crime?
    Calum: No intentional connection. Point was for some people neighbourhood is core to identity – you experience both good & bad. For others, it’s minor. Partly found it interesting as couldn’t decide which I was! Also think framing helps explain failure of both groups to communicate well. Bearing in mind I was 15 when I said that, so probably also just being an aggy teenager…
    Aditya: But there is no connection between street crime and ethnicity. I was surprised to see that as the opening for the blog. Your dad’s sold you out! And all for a blogpost
    [then he goes back to grumbling about Goodhart]
    Same with class, a serious discussion of which is missing from the Old Etonian’s book. Last thing about Duncan’s kid gloves treatment of the book: POC (people of colour) are Somewheres. No matter what class or attainment, you don’t get to slip the shackles of your ethnic identity. There’s always a white person/institution to remind you. One more prob w/ the book: it doesn’t e/ngage with the multiculturalism it decries.

    • Duncan Green

      My response: I think Aditya is trolling a bit to (mis)interpret the first para as some kind of racist aside, but the points on Goodhart ignoring class and people of colour being somewheres are both excellent. Goodhart’s distinctions are crude and miss out lots of people (including Calum, it seems). People of Colour can be somewheres, as Aditya says, and I’ve had interesting conversations about whether refugees and recent migrants could be characterised as anywheres or a new category – nowheres. So yes, lots of limitations, but still a useful reframing of populism and politics, in my opinion.

      • Edith Crowther

        “People of Colour” (a rubbish term) are only “Somewheres” if they live most of the time where their ethnic roots are, or return to their homeland on retirement.
        The same goes for White expats working in the Developing World.
        Just saw a brilliant film by the Turkish director Nuri Bilge Ceylan, called “The Wild Pear Tree”. This says it all, most effectively, in relation to the draw of the big cities/education in Turkey and the opposite draw of the rootedness/boredom of the small towns and villages in the hinterland.
        Are Turks White, or People of Colour? Neither. They are Turks. And like everyone, they need their roots, or they will die. This is biology – we forget we are Fauna. (And not unlike Flora, too.) We will only remember when the food and water for the big cities runs out. The rather surly dad in “The Wild Pear Tree” wastes a lot of time digging a well to find water, in a remote but dry part of Turkey near what was once called Troy. The import of this was not lost on me, though Ceylan makes no direct comment.

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