The first thing to note about Gaby Hinsliff's extended essay in the Guardian is the title: How does woke start winning again?, which suggests that woke had a successful period of dominance in the recent past. The standfirst also employs the idea of progress halted, but with the implication that this was inevitable due to the misjudged approach of campaigners: "British progressives have suffered major setbacks in recent years, in both public opinion and court rulings. Was a backlash inevitable, and are new tactics needed?" Hinsliff would no doubt point out that journalists don't write their own headlines or standfirsts, but neither is unrepresentative of the essay in suggesting that woke is simultaneously hegemonic and embattled. This confusion arises because of her use of "woke" and "progressive" as interchangeable whern they are actually quite different and often in conflict. Wokeness is a critique of actually existing conditions, specifically a recognition of systemic injustice. Progressivism, as conservatives often point out, is a secular teleology based on the religious idea of the perfectibility of humanity, but one whose lofty aims are in practice subservient to quietism and the defence of the status quo, not because the ultimate triumph is not in doubt, but because of its imbrication with liberalism.
Hinsliff starts by recalling the Black Lives Matter protest in Bristol in 2020 that led to the statue of Edward Colston being toppled and dumped in the harbour. She notes of the recovered statue and contemporary protest placards that they "evoke the radicalism of a summer that already feels oddly consigned to history, when frustration erupted on to the streets but never quite seemed to be channelled into lasting change." What's missing here is the way that the protests were channelled by the media into a debate about statues, and then into a fruitless standoff against the far right who answered the implicit call to defend our stone heritage against the leftist wreckers, resulting in Tommy Robinson fans careering drunkenly down Whitehall with one them unironically pissing on the memorial to a murdered policeman in Parliament Square. Though that incontinent "defender" was jailed for 14 days, there was quiet satisfaction among the establishment that the BLM protests had been derailed. If Hinsliff is looking for the legacy of that summer, she might consider last year's attacks on asylum seekers and the language of beleaguerment employed by the press and politicians (an "island of strangers" etc.)
Both liberal and conservative commentaries on "wokeness" play fast and loose with history. Conservatives tend to accuse critics of presentism, of applying today's values to actions that in their historical context were neither remarkable nor seen as objectionable. This invariably ignores that in many cases those actions were condemned at the time, slavery being an obvious example and colonialism another. Liberal commentaries take a different approach because of the belief in progress: the aim is to detach today's protest from history, as if the protestors weren't keeping to the progressive script. This is done by recasting the history as meek and mild, the protestors as unobjectionable and even heroes by today's standards. Hinsliff cites Bristolian antecedents "once considered shockingly radical but now celebrated without question: Theresa Garnett, the suffragette who brandished a horsewhip at Winston Churchill at Bristol Temple Meads station, or the heroes of the 1963 Bristol bus boycott, who walked to work in protest against the bus company’s refusal to hire black drivers (and helped pave the way for the 1965 Race Relations Act)". The bus boycott was not considered "shockingly radical" at the time. Indeed more people were probably shocked at the collusion of the TGWU in enforcing a colour bar, while simultaneously opposing Apartheid in South Africa, than in black (and white) Bristolians refusing to use the buses.
Liberal commentators often appropriate radical history to suggest that progressive change would have happened anyway (Martin Luther King's "arc of history" line predictably makes an appearance, his critique of capitalism does not) and to highlight the unhelpfulness of "activists" in advancing that cause. It is a constant exercise to remove the taint of radicalism from any successful development and reserve the term for those considered wrong turns or dead ends, the orginal case study being the French Revolution. This leads not only to misrepresentation but to a simplification of once-challenging concepts. Thus Hinsliff claims the term was "borrowed from a phrase used as far back as the 1930s by black Americans, urging each other to “stay woke’” to the threat of racial violence". In fact, the phrase originally meant staying alert to the reality of systemic racism, in other words the polite refusals and condescensions rather than the lynchings. As such, the word has expanded to cover an appreciation of other forms of systemic repression and abuse, but it hasn't really changed its meaning, let alone been "borrowed". It is a critique of the liberal worldview in which progress is inevitable, incremental and defined by those already in positions of authority.
Hinsliff does correctly note that the "war on woke" has been turbo-boosted in the UK by the recent Supreme Court judgement on the interpretation of sex in the 2010 Equalities Act, but she counterpoints this with other examples of an anti-woke turn across the political spectrum: Reform's anti-woke platform (which is mostly hot air), Starmer's turn to reactionary rhetoric (which heralds nasty policy), and Ash Sarkar's media-friendly book in which an irritation with identity politics and decolonisation is given a leftwing patina by the appeal to class. This allows Hinsliff to claim a consensus: "On all sides, woke has become shorthand less for a set of widely accepted liberal beliefs – few people today would put a slaver on a pedestal – than an associated style of highly online activism, seen as prone to denouncing opponents as morally evil, engaging in competitive victimhood and favouring performative protest over practical change." This is a conservative characterisation in its emphasis on perversity and futility, but also a liberal characterisation in its obsession with civility and decorum.
Trying to find a way forward (remember, the standfirst suggests that progressives need "new tactics"), Hinsliff turns to Luke Tryl of the cross-party More in Common think-tank. Ignoring the cringe-worthy marketing methodology of "political tribes", we find the claim that "Progressive Activists [are] further from mainstream public opinion on cultural issues than they realise. They’re the only group where a majority thinks that immigration should be as high or higher than it is now, and that protecting people from hate speech matters more than defending free speech (a key rationale behind “no debate” – the idea that trans identities aren’t up for discussion – and “no platforming”)." This ignores that progressives, defined by More in Common as "well-educated, highly engaged", are more likely to have an accurate understanding of levels of immigration, i.e. that they are much lower than the impression given by the media and consequently the common perception, hence "further from mainstream public opinion" isn't quite the gotcha Tryl imagines. It also ignores that we have laws against hate speech but no formal rights to free speech. Insofar as free speech needs defending, it is from restrictions on the right to protest, not from protestors.
Tryl's key conclusion, presumably shared by Hinsliff, is that "Progressive Activists overestimate by a factor of two to three how much others agree with their core beliefs, from abolishing the monarchy to letting children change gender. Consequently they tend to invest too little time on persuasion, focusing instead on mobilising the masses they wrongly imagine are on board." This is interpreted as arrogance and self-absorption by "purists", rather than a tendency to think well of other people or even the naivety of the unworldly, echoing the traditional conservative critique of reform. Again, notice the conservative emphasis on futility: don't protest, kids; you'll only alienate the silent majority. Hinsliff picks up the theme: "Core to woke philosophy is what is sometimes called “systemic thinking”, or the idea that society consists of overlapping systems of oppression, from capitalism to patriarchy, which we are socialised not to notice and to which we must be awoken by unpacking the power dynamics hidden in everyday interactions". This neatly undermines her own stunted history of the term, but it also undermines the claim that the woke don't care about explanation or persuasion: a systemic critique is literally a case of "Have you thought about it this way?" rather than "I have the key to all the mysteries" (or "rejecting supporters who don’t endorse a complete worldview", as she puts it).
Hinsliff resolves this by a retreat to the liberal concerns with civility and decorum. The woke are simply rude and offensive: "dismissive of other people’s small but well-meaning efforts ... correcting other people’s “mistakes” ... pile-ons and point-scoring ... shouting". This results in a line that wouldn't have been out of place in the Daily Mail or Daily Telegraph when she raises the topic of class: "Were activists who scolded critics to “educate yourself” or “do the reading”, while speaking the language of undergraduate sociology essays, always likely to grate on the two-thirds of British adults who don’t have degrees?" Not only has she shrunk the Progressive Activists that More in Common estimate constitute 10% of the population down to a bunch of mouthy students, but they all appear to have studied sociology, a subject that has been in dramatic decline for 40 years now. This is like a cartoon in Private Eye, circa 1981, printed on the opposite page to the latest Dave Spart column. At this point Hinsliff rather loses her way, with discursions into whether woke language has hamstrung the Labour Party (a reminder that "the many, not the few" was first employed by Labour under Blair in the revamped Clause IV) and the tale of an academic who steadily moved to the right because he was challenged by students (a tale as old as academia).
The essay finishes with some anecdotes from climate protestors whose purpose is to convince us that dramatic protests have had their day and we must work more cautiously in "an era of populist politics, tight budgets and renewed emphasis on energy security". While we are meant to submit to these artificial constraints (who sets the budget, Gaby?), the planet fries. Perhaps the most depressing part of this is Hinsliff's conclusion that this new sobriety and maturity (she doesn't use those words, but they hover over the entire essay) "reflects growing interest within the climate movement in focusing on what Roger Harding, co-director of the small eco-charity Round Our Way, calls “working-class, red wall voters who are not about to become vegan anytime soon” but still worry about the planet." After the caricature of domineering, middle class, twenty-something activists patronising the proles with their fancy jargon, we get the caricature of a reactionary working class that must be indulged in its prejudices in order to bring it onside for incremental change. For all that it reads like a cross between a Times editorial and an undergraduate essay on Animal Farm (see, anyone can do this), Hinsliff's magnum opus never loses sight of its main contention: that we can only have nice things if we behave ourselves and don't badger the authorities.
