Column
Culture
Migration
Politics
4 min read

From MI6 to migration: the tangled legacy of empire

Britain’s security dilemmas, from LinkedIn spies to post-colonial legacies, reveal a deeper global story

George is a visiting fellow at the London School of Economics and an Anglican priest.

Shabana Mahmood speaks in Parliament
Home Secretary Shabana Mahmood.
Home Office.

There’s a food chain in the British intelligence services and the government offices they serve. The Foreign Office is advised by MI6, or the Secret Intelligence Service (SIS) or more usually simply “Six”, which, though it would deny it in favour of claims of collaboration, looks down on the national security service, MI5, which serves the Home Office. 

An old acquaintance from Six used casually to call the parochial Home Office the LEO, short for Little England Office. There’s less of that now, to be sure, as they struggle to accommodate their political masters. Foreheads were rubbed wearily at MI6’s HQ by Vauxhall Bridge when Yvette Cooper, fresh from proscribing Palestine Action at the Home Office as a terrorist organisation alongside al-Qaeda and ISIS, was made up to foreign secretary at the last re-shuffle. 

Meanwhile, over the river, MI5 faces the challenge of a new home secretary, Shabana Mahmood, who may believe that the prospect of limiting leave to remain to a maximum of 20 years and confiscating their jewellery might dissuade those with ill intent against the British state from embarking on a small boat. 

Taken together, these challenges make it not a good time to be an intelligence officer, or even an intelligent one. It gets worse on the canvas of large superpowers. The problems with an erratic clown of American jurisdiction are well recorded. But China is something else. 

They’d be chuckling merrily at MI6, if it wasn’t so serious, at the headlines this week, suggesting that China’s principal infiltration of the British state is through agents posing as headhunters on LinkedIn. The immeasurably greater threat from Chinese intelligence has come from the global march that China has stolen in the so-called Internet of Things (IoT), the network of Chinese-sourced sensors, software and chips embedded and monitored in technologies that connect and exchange data globally.  

This isn’t tin-foil hat conspiracy territory; it’s real and has been called out for years. It’s significantly why the case against two alleged British spies for China was recently withdrawn. Britain has to keep China sweet for fear of what it knows of and could do with British data. That’s a massive US problem too. 

To that end, trade and co-operation are the way to keep China onside, not confrontation. It’s an example that the Foreign Office might set for the Home Office. And, indeed, the two might work more closely together (just a suggestion).  

The Home Office has long acknowledged that there are “Push and Pull” factors to our immigration crisis. It almost exclusively concentrates on the Pull, by trying to make the UK a less attractive destination for migrants through limits of right to remain and by nicking their jewellery. The Push factors are war, oppression and economic deprivation and these are very much more the territory of the Foreign Office. 

A big problem arises when the Home Office tries to do the Foreign Office’s job, as when Mahmood threatens Trump-style visa bans for the likes of the Democratic Republic of Congo, Angola and Namibia. Good luck with that – it betrays a neo-colonial instinct and there, perhaps, is the rub. 

We pay a post-colonial price in both illegal and legal immigration. A predominantly Christian Europe and New World endeavoured to make disciples of every nation and now many of them are coming home. Christian culture as a former weapon of oppression is perhaps overstated, but there’s some truth in it. An even more stark truth is that we have to address the Push elements of migration if we are to find common ground on which we can make progress. 

Our colonial oversight left Afghanistan a modern and post-modern historical mess. Syria is almost untouchable in its post-Assad dynastic horrors. The Indian subcontinent is still a wreckage that we abandoned only some 80 years ago.  

Trying to deal with the Taliban in Afghanistan or the former al-Qaeda breakaway al-Sharaa interim regime in Syria may not be so much a triumph of hope over experience as of naivety over history. But our current position with China may point a way forward. Tariff-free trade and economic co-development is a surer way to address migration crises than making arrivals unwelcome. 

It’s admittedly more complicated than China. A US/UK post-colonial future will need to align neo-Christian western cultures with an enlightened Islam that concentrates on the Quranic instructions of co-existence, respect, fairness and the explicit injunction that there can be “no compulsion in religion”. But if it was easy everyone would be doing it. 

That’s the call of the 21st century and it is, quite clearly, a global rather than nationalistic one. The US will need to recover its position in the world. And, in the UK, foreheads will need to be raised from being banged on desks to solve foreign crises before they wash up on our shores.  

Article
Character
Creed
Politics
Virtues
4 min read

Rory Stewart’s search for the hero inside

Who could be heroes today?
An AI image shows a contemporary man looking to the distance in a heroic pose.
Achilles in London.
Nick Jones/Midjourney.ai.

Rory Stewart has released a new BBC Radio 4 documentary series. Having previously tackled the concept of ‘ignorance’, he now seeks to investigate and explain the notion of ‘heroism’. What does it mean to be ‘heroic’? How is it that certain people are remembered as a ‘hero’? Can anyone live up to this lofty ideal? To answer these questions, Stewart embraces the full historical sweep, beginning with the ‘heroic’ Achilles, and tracing the evolution of ‘heroism’ through Alexander the Great to Ceasar to Napoleon, right to modern day ‘heroes’ – be they Superman or Zelensky or Donald Trump. 

The Long History of...Heroism is excellent. Stewart is a consummate writer and broadcaster, and crafts the series into a gripping investigation, featuring a line-up of engaging and knowledgeable talking-heads, including favourites such as Rowan Williams, Mary Beard, and Tom Holland. They help to chronicles the many ‘deaths’ the notion of the ‘hero’ has undergone – the combatant and conqueror, giving way to the upstanding Victorian viceroy of virtue, then reincarnated as the one who is true to themselves and their own vision of justice.  

Stewart identifies an overarching problem with ‘heroism’: the possibility of the average man or woman emulating the ‘hero’. I disagree; it seems to me that this is not the real issue at hand. Both Trump and Zelensky are ‘heroes’ because both go above-and-beyond in embodying what seems ‘good’ to the people who love them. As the series makes clear, however, what seems ‘good’ changes from age-to-age and society-to-society. By the final episode the themes coalesce to a crescendo…but not a full resolution. 

Now I would say this, but I believe this series to be limited by the ‘secular’ constraints of a BBC Radio 4 documentary series, put out for the broadest possible audience. The series does touch on the Christian legacy: how the story of Christ began to subvert the ancient Greco-Roman idea of the ‘hero’, the advent of the martyr as a rebuke to the figures of Achilles and Ceasar, how this morphed into the more culturally comfortable figure of the ‘chivalric knight’, and how its radicalism was rediscovered in figures such as Simone Weil and Dietrich Bonhoeffer. However, it is (understandably) unable to delve too deeply into the Christian idea of the ’hero’. 

The Christian sense of the ‘heroic’ spans the categories the series establishes. There are remarkable feats of physical courage: the martyrs who are willing to die horribly for their faith. There are inspiring feats of charity: the sheer number of hospitals and refuges and foodbanks that the Church has overseen for a millennium now. There are stirring feats of humility: my favourite is St Thérèse of Lisieux who has left us a spiritual diary chronicling her ‘Little Way’ of loving all those around her, especially when they irritated her. Even so, the Christian ‘heroic’ goes far beyond even these noble categories.  

For the Christian, there is no ‘hero’ to emulate, as such. There is only the person of Jesus Christ. Only Jesus is ‘good’ because only Jesus is God – and so only Jesus can embody ‘THE GOOD’. In one sense Jesus embodies the overwhelming and awesome transcendence of the ‘hero’, and in another he is beyond even such a lofty height – not ‘a god’ like Ceasar, but truly and fully the one God who created all ‘beings’ and is ‘being-in-itself’. Jesus is not a traditional hero, because he does not overcome, for as divine he is beyond all that is. Yet, as a man, he is ‘heroic’ by demonstrating what true power and victory and self-sacrifice – culminating on the Cross – really looks like.  

Jesus can be emulated – he leaves us not only an example (which the holy martyrs follow to its natural conclusion) but a set of teachings. Yet of course we cannot emulate his impossible standards, the standards of holiness that only God could fulfil. To be a Christian ‘hero’ is to live in this antinomic space.  

Stewart concludes on a hopeful but flawed note: a ‘heroic legacy’ is feasible for us all! The ‘secular’ flaw of the series I have found, is that even in its promotion of self-effacement, self-sacrifice, and self-transcendence, its ‘heroism’ remains either the egoism and individualism of the ancient warrior, or a modern and post-modern materialist response. At its worst, in our increasingly digital world, the 21st century ‘heroic’ response strikes me as a chilling chimera, uniting the worst of both. To be a Christian is to devote oneself to absolute transcendence; not only of self but of everything other than Jesus Christ.  

To live as a Christian is not only living ‘like’ Christ, but becoming Christ, and ultimately allowing Christ to become us…to live and speak and act through us. Only in this absolute self-denial is the Christian life complete. We are emptied entirely; we cannot become ‘heroes’ of ourselves, but we can make room for the one true ‘hero’ to enter through us. 

“What legacy can we leave?”, Stewart asks. 

“Not our legacy”, the Christian must answer, “but yours, Lord.” 

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