Summary: You’ve got to search for the hero inside yourself!
In 2014, a study partly funded by NASA found that the competition for resources and the stratification of society into “elites” and “masses” were key factors in the collapse of civilisations. Essentially, by the time the existential threat to a civilisation began to encroach upon the day-to-day lives of the “elites” to such an extent that they were inclined to do something about it, it was already too late.
Put another way, inequality in itself poses an existential threat to civilisation.
But it’s unquestionably nice for the elites while it lasts. All them private jets and champagne and cocaine quaffed from the bum cracks of super models. Who would ever want to give that up for the mere prospect of human rights for poor people and sustained life for future generations. Better to keep venial charlatans like Boris Johnson and Donald Trump in power than risk paying more equitable rates of tax or submit to more effective environmental legislation.
Ben Phillips suggests, however, that we should not go meekly into the dark night that the super rich would like for us. Indeed, he points out that if the moral arc of the history has bent towards justice, it is because millions of ordinary people have twisted it in that direction in “numberless diverse acts of courage and belief”, as Bobby Kennedy observed.
His book then is a manifesto for the “uppity”, the people who don’t know their place, the people who, like Angela Davis, have had enough with accepting the things they cannot change and have gotten down to changing the things they cannot accept.
It is a vital book, not least for one critical point that Phillips makes repeatedly: if you seek change but do not risk causing the displeasure of the powerful, then you are unlikely to ever obtain the change you seek. Change is achieved by unsettling the status quo and making life uncomfortable for those in charge. Indeed, even the most progressive of politicians need this sort of upward pressure to obtain for them political space for manoeuvre and the impetus to compel them in the right direction. Lincoln, for example, would not have achieved what he did without the agitation of the anti-slavery societies and the courage of the black regiments of the Union army.
This is a point that has been forgotten by many working in movements mandated for social change. Some church leaders, for example, forget that Jesus said, “I bring not peace but the sword,” as they hobnob over sherry with the very government ministers whose policies lead to the enslavement of their own congregants. Some charities so want the favour of government that they formally collaborate with them on the systematic abuse of the human rights of vulnerable people.
If the only thing Phillips did with this book was to elucidate the fundamental importance of the courage to be unpopular in obtaining social change, then this book would be worthwhile. But “How to Fight Inequality” is richer still, with examples on how social change has been achieved, how it has been undermined, and the importance of organisation and patience in achieving change. As a leadership mentor of my own once said to me, “You must always be able to show that your intent to endure exceeds their capacity to resist.”
“How to Fight Inequality” is a mighty book. It is, in itself, an act against inequality and injustice and one that will hopefully inspire and aid numberless, diverse others to endure in their fight for justice as they themselves inspire others and unsettle the greedy and complacent who threaten the very future of our planet.