The trial of Russell Brand has proven to be a squalid affair. Not only in its substance but in the way it has been used by many on the political right and centre to berate the left: guilt by association or even book blurb. This desire to kick the left has even led to the disinterment and symbolic beheading of the late Mark Fisher's 2013 essay Exiting the Vampire Castle, which rather ill-advisedly used Brand as a vector to attack "the moralising left". You'll note that nobody is berating rightwing conspiracy theorists or evangelical Christians, though Brand veered towards both in recent years. You'll also note that few are questioning how Brand, a career gobshite as well as a career abuser, got the gig as the voice of a generation. It was the media that promoted him into the role, from The Guardian and The New Statesman to the BBC and Channel 4. The rightwing press have highlighted this route, with embittered ex-Guardian columnists like Suzanne Moore to the fore and Owen Jones firmly in the gunsight. But they'd done it in much the same way that they attributed the crimes of Jimmy Savile to the BBC, ignoring his chummy relationship with Margaret Thatcher and royalty.
Fisher's admiration of Brand's eruption into popular consciousness as a working class intellect was knowingly instrumental - you take what you can get in our improverished political culture - but it failed to fully consider the instrumentality of others, and in particular the image of the working class that Brand presented. Fisher correctly noted that the patronising and dismissive response of leftwing (actually liberal) moralisers to Brand was in the interests of capital, a point that remains true despite what we now know of the man, but he was less willing to admit that Brand was essentially a distraction cultivated by the politico-media establishment ahead of the 2015 general election. That may not have been clear to Fisher in 2013, but it became all too clear to the rest of us soon afterwards. That Brand was redundant as a faux-activist after 2015 came as no surprise, and nor did his re-emergence in the political sphere in 2021 as a Covid truther, after which he embraced a number of rightwing conspiracy theories. His eclipse owes as much to simple ageing as it does to the publication of his crimes.
Fisher's indulgence of Brand has been held up as evidence that the left are casually tolerant of sexism and misogyny. This is unfair, but it also misses the point that what Fisher was actually indulging was a fundamentally conservative vision of the working class. In his essay he notes that "when Brand was questioned about sexism by Mehdi Hasan, he displayed exactly the kind of good-humoured humility that was entirely lacking in the stony faces of those who had judged him. “I don’t think I’m sexist, But I remember my grandmother, the loveliest person I‘ve ever known, but she was racist, but I don’t think she knew. I don’t know if I have some cultural hangover, I know that I have a great love of proletariat linguistics, like ‘darling’ and ‘bird’, so if women think I’m sexist they’re in a better position to judge than I am, so I’ll work on that”". The grandmother is the classic stereotype of the incorrigibly vulgar and instinctively illiberal working class. The whole section reeks of the antique, from Brand's recycling of a vocabulary that went out of fashion 50 years ago to Fisher's use of phrases - "good-humoured humility", "stony faces" - that wouldn't have been out-of-place in an Edwardian novel.
The historic significance of Russell Brand lies in his utility as a representative of the young, rather than as a representative of the working class, as Fisher imagined. This utility was built on his early career as a stand-up comic and presenter, in which he crafted a louche persona whose 90s-style lairiness already looked dated. His political promotion came after the 2008 financial crash and can be seen as essentially a nihilistic response to austerity. For all his witty retorts to Jeremy Paxman, it was the latter who was left smiling condescendingly at the end of their notorious Newsnight interview in 2013 because Brand advocated not voting: a democratic surrender by the young dressed up as revolutionary consciousness and wrapped in his bathetic "proletarian linguistics". He changed his tune at the 2015 general election, but by then the damage was done. He can't be held responsible for the Tories gaining an absolute majority, but he certainly played a small part in the politics of the UK becoming dominated by the fears and libidinal desires of the elderly over the next half-decade.
Brand was never going to be an effective Pied Piper, a point brought into stark relief when an elderly backbench MP became Labour leader and enthused the young. Though the "youthquake" didn't rob the Tories of their majority in 2017 - there were many other factors - the determination to dismiss the role of youth was telling. This in turn fed into the classic media-led moral panic about antisemitism. Though notionally directed at older lefties ("Trots"), a key objective was to demobilise the young as political actors, which led to a satisfying fall in Labour Party membership under Keir Starmer. Moral panics obviously reflect the tenor of the age, but more pertinently they reflect establishment anxiety about the people. The foundational case study, dating from the period of nascent working class organisation, was Charles Mackay's Extraordinary Popular Delusions and the Madness of Crowds of 1841. This is a book that has repeatedly bobbed to the surface of popular consciousness because of its chapters on financial bubbles, but it also highlights the role of the establishment as the author of calculated madness, for example the Crusades and the witch mania of the 16th century (feel free to draw parallels with today's military adventures in the Middle East and the media's anti-trans campaign).
From the late-1940s onwards, establishment anxiety about youth (notably the recently-minted teenager) focused on its socialisation, a response to the postwar cohorts' historically novel economic independence and exposure to higher education. What we're now seeing is anxiety over youth's dissatisfaction as the reality of a generation that will be materially poorer than its parents, where wealth and opportunity are increasingly the product of birth rather than merit, becomes the dominant feature in our political landscape. This has led to a shift in focus towards constraining the ability of the young to organise and freely express themselves, for fear that this could get out of hand. Energised and engaged youth in Brazil and Serbia will be praised for exercising their democratic rights in elections to restore liberal rule, but the risk that they'll take to the streets, as in France recently, or that they may form an electoral bloc that shifts the polity to the left (consider the French centrist "nightmare" of a presidential run-off between Jean-Luc Mélenchon and Marine Le Pen) means that they must be carefully corralled.
In practice, that means proscribing certain topics, and particularly those that strongly appeal to the young. Despite the images of OAPs being arrested over Palestine Action, it is the young who have largely driven the protests (and direct action) over Gaza and the West Bank. Insofar as we have a "cancel culture" it is embodied in the attempts of the Labour Party to marginalise the Greens on local councils and the relentless campaign of the media to force party members, many of them young and recent recruits inspired by Zack Polanski, and not a few of them refugees from Labour, to repudiate their own democratic conference motion. The "moralising left" are not the problem, and arguably never were. As well as this rhetorical kettling, the young must put up with being presented as atomised and powerless, the chief characteristics of the "Neet" now being constructed by the media and the government. The problem of youth is presented not as an issue of political representation but as an inescapable consequence of the business cycle. The message is: We recognise your pain but you must wait for us to ameliorate it, and the market to ultimately fix it, and you certainly shouldn't make intemperate demands of the political system.
What we're seeing among the young is the emergence of class consciousness as modern capitalism drives growing inequality along generational lines: you can't get on the property ladder without parental wealth, you can't get a secure job to match your education, you'll never get a decent pension. The "obsession" with Palestine is no different to organised labour taking up the anti-Apartheid cause or boycotting Chile in the 1970s. What the establishment fears is another feature of that decade: the destabilising impact of the emergence of youth within the political party system. To that end, the cartel parties must be kept small and exclusive, and the young must be demobilised and censored. The ban on social media for children will undoubtedly lead to demands for an extension to young adults. The assault on higher education will continue until students are quiet. The unemployed will be encouraged to consider a stint in the armed forces, our leading growth industry, because war is surely coming. The "lefty" Russell Brand will be filed away with the "Tory" Jimmy Savile as just another entertainment industry wrong 'un. Meanwhile, centrist mums and dads will fret about their children's inheritance.










