In a review of the Serbian historian Miloš Vojinović's The Political Ideas of Young Bosnia, Branko Milanovic draws a parallel between the assassination of Archduke Franz Ferdinand at Sarajevo in 1914 and the recent killing of UnitedHealthcare CEO Brian Thompson in New York: "When youth is idealistic and when making political change is impossible, individual acts of terror appear as the only venue left." The review is interesting on Vojinović's exploration of the milieu that formed Gavrilo Princip, but the connection between 1914 and 2024 is tenuous, to say the least. The most obvious difference is that Luigi Mangione, the chief suspect of the New York killing, was not (as far as we know) a member of an organised revolutionary society called Young America. The media has long treated political violence schizophrenically: oscillating between its characterisation as the actions of deranged individuals and the product of a malevolent conspiracy that compromises entire social groups. A good example is the recent murders in Magdeburg in Germany, where the press has been torn between the narrative of a lunatic loner and the idea of an Islamist sleeper.
The popular response to Thompson's killing, and in particular the ironic canonisation of Mangione, recalls the "propaganda of the deed" that distinguished revolutionary violence in the late-19th and early-20th centuries. This depended on the conflicting role of the emerging mass media as both the agent for the state's official narrative and as the broadcaster of revolutionary demands and slogans, which led during the IRA's campaign in the latter half of the 20th century to various constraints on the media in an attempt to deny them the "oxygen of publicity". In contrast, Mangione's memeification is an organic product of popular anger with the costs of healthcare in the US, not the calculated PR of a revolutionary group. Likewise, the debate around the motives of Taleb al-Abdulmohsen, the chief suspect at Magdeburg, has largely been conducted through a selective trawl of his social media output. The turgid manifestos of loners (Valerie Solanas, Ted Kaczynski, Anders Breivik) have given way to briefer statements, of which the shell casings incribed "deny", "defend" and "depose" may prove to an apotheosis.
In today's Observer, Kenan Malik extracts two themes from the Magdeburg killings. The first is his usual hobbyhorse of the dangers of identity politics. Malik has carved out a media role as the liberal alternative to Spiked! in decrying the rise of identity politics since the 1970s. It's important to note that neither is sincere is arguing that this has supplanted class analysis to the detriment of progress, in the manner of Ellen Meiksens Wood. Rather they are accentuating identity as a problematic, either in defence of a traditional working class ideal that turns out to be reliably reactionary, or in attacking a misguided indulgence of conservativism that undermines liberal universality. That Abdulmohsen has not presented himself in identitarian terms, and has even insisted on his secularist credentials, does not present Malik with any problems: "We may never know Abdulmohsen’s motives". He simply insists that "understanding western jihadism may help throw light on his actions". For Malik, the key is the degeneration of Islamism to the point where "The line between ideological violence and sociopathic rage has been all but erased".
In other words, Malik is highlighting a propensity to nihilism, which roots his analysis in the paranoid, anti-democratic narratives of the late-19th century. He then segues to his second theme: anti-politics. Noting the failure of neoliberalism to "end history", and the serial failures post-2008 to challenge the neoliberal orthodoxy, he imagines that "Anger without change has led to a growing sense that politics itself is the problem." This isn't much use as analysis, if only because politics has always been the problem. The idea that there is a better politics is a liberal delusion (and the raison d'etre of the Observer). Our politics reflects the reality of our society. Malik would be better off asking why we are so poorly served by our political institutions rather than trying to psychoanalyse the population. He ends his piece with this spectacular confection: "Wannabe jihadism, racist populism and individual acts of nihilistic terror can seem disconnected phenomena but all are in very different ways expressions of disaffected rage while trapped within the cage of identity in an age of anti-politics." There is no diagnosis here, let alone a prognosis, merely a hyperbolic pessimism that ironically echoes the nihilism it decries.
For a little light relief you could turn in the same issue of the Observer to the editorial on the 250th anniversary of Jane Austen. This identifies the famously parochial novelist's continuing popularity, even "modernity", in the way that her characters offer a necessary corrective to contemporary failings: "The hallmark of our age is emotional incontinence. Nothing is held back; our individual wants and needs are paramount. The pathos of Austen’s prose, however, is derived almost entirely from her characters’ adherence to convention, and thus to self-sacrifice. In their reticence and restraint, we find a well of emotion that’s all the deeper for being so quiet and constrained: a profundity that returns us ultimately to what’s important, which is not ourselves, but other people – whether we love them, or not." Austen's popularity only begins during the late-Victorian era and didn't fully flower until the 1940s. She is modern in the sense that she appealed to a postwar nostalgia for the economic and social dominance of the English gentry. In the context of her own times, which were artistically dominated by the emotional incontinence of the Romantics, she was a minor figure whose "two inches of ivory" reflected a conscious turning away from the wider world of agrarian revolt and industrial modernity as much as her own constrained circumstances.
Her reticence and restraint extended beyond matters of the heart to the source of her characters' wealth (e.g. the slave trade) and the class politics of the time (e.g. Luddism). She was, and remains, a true Tory. That the Observer should praise her is no surprise. The paper has always had a soft spot for romantic Tories and the sale to Tortoise Media is likely to accentuate that (yet more profiles of Rory Stewart alongside regular updates on Jess Phillips' state of mind). Nor does it surprise that the editorial should emphasise her emotional continence and bemoan that "self-discovery of a certain kind [has] become horribly central to our culture". I'm only bemused that it didn't rope in the usual attack on social media (maybe Carole Cadwalldr's influence is waning). Just as Kenan Malik's gloomy angst recalls the Edwardian liberal mind, so the paper's indulgence of Austen reflects the steadily-growing liberal backlash against all things "woke", from trans rights to Palestine. Committed to propping up a Labour government that lacks meaningful policies and whose instincts are conservative, the Observer is reduced to a combination of liberal nihilism and anti-modern nostalgia.