#UKRiots and Sociological Imagination

Tottenham Riots

So with London in flames for the third night in a row and, for the first time, disturbances spreading outside of the capital, the British population are asking the natural question – what the fuck is going on? The most frequent, as well as understandable, response to this question has been moral condemnation.

Yet calling these riots ‘lawless looting’ or ‘pure criminality’ isn’t explanation, it’s description. In the last 48 hours of being obsessively glued to coverage of events (on social media and traditional media) one of the things that’s stood out most to me is antipathy to the former response in favor of the latter. Many people seem to assume that attempts to explain the riots are tantamount to moral justification, as if recognizing causal factors beyond the proclivities of particular individuals involved – or a purported culture they share – erases responsibility for their actions.

In extreme cases this manifests itself in outright racism and classism but, in more moderate forms, it merely stands as a refusal to seriously engage with the severity of events. Rather than trying to understand how and why these riots are happening, it’s implied that they’re an inevitable consequence of the characteristics of those involved: given sufficient opportunity criminals will pursue criminal acts. Yet it would be a mistake to jump to the opposite extreme and argue that ‘austerity has caused these riots’, as if that’s all that needs to be said to explain the pretty much unprecedented scenes we’re all watching.

At root, this can almost be construed as a methodological dispute about the central sociological question of structure and agency: should an event like this be explained in terms of the action of people involved or in terms of wider social forces shaping that action? The obvious excluded middle is that it’s both: public policy at both a metropolitan and national level, as well as the wider political and economic environment within which that policy is enacted, has shaped the life circumstances which different groups within cities encounter on a day-to-day basis. A plethora of cultural changes, some driven by these policies and others relatively independent, have shaped how different groups experience, interpret and respond to these circumstances (not least of all the spread of social media and smarts phones, which have been central to the organization, coverage and clean up of the riots).

This might seem an overly abstract way of looking at such extreme events but these questions aren’t going to go away. Over the coming days, weeks and months we’re going to hear many suggested explanations of these events: breakdown of authority, youth unemployment, gang culture, failing educational systems, declining family structures, failures of multiculturalism, local government cuts, police cuts, declining educational opportunities, entrenched poverty etc. The right will invoke micro factors (some entirely accurate, others with a kernel of truth, many which are offensive nonsense) while the left will invoke macro factors (austerity, unemployment and disenfranchisement) and be condemned by the great and the good of the right-wing press for ‘point-scoring’ and ‘political opportunism’. Meanwhile, conspicuous by its absence, will be what C Wright Mills called the Sociological Imagination, the capacity to knit together the macro and the micro – the personal and the historical – through the recognition that:

“The facts of contemporary history are also facts about the success and the failure of individual men and women. When a society is industrialized, a peasant becomes a worker; a feudal lord is liquidated or becomes a businessman. When classes rise or fall, a person is employed or unemployed; when the rate of investment goes up or down, a person takes new heart or goes broke. When wars happen, an insurance salesperson becomes a rocket launcher; a store clerk, a radar operator; a wife or husband lives alone; a child grows up without a parent. Neither the life of an individual nor the history of a society can be understood without understanding both.”

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