Review
Culture
Politics
Trauma
6 min read

The tragic heart of British politics

As political party conferences commence, Belle TIndall is riveted and repulsed by the scandals, toxicity and true tragedy at the heart of Rory Stewart’s memoir.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A suited politician stands looking pensive, framed by two out of focus audience members.
Rory Stewart at a 2018 diplomatic conference.
Foreign and Commonwealth Office, CC BY 2.0, via Wikimedia Commons.

11/22/63 is Stephen King’s masterful alternative-history novel; crafting a world where JFK had not been assassinated. The Man in the High Castle is Philip K. Dick’s offering, painting the literary picture of a world where the so-called ‘Axis States’ won WWII. And then there’s Kim Stanley Robinson who imagines what the past five centuries may have looked like had 99% of the European population been wiped out by the Black Death (as opposed to the far more factual 35%) in The Years of Rice and Salt

These books re-imagine the past, the present, and the future through the lens of two expansive words: what if.  

While reading Rory Stewart’s Politics on the Edge, I found myself constructing an alternative present, one where Rory Stewart is our Prime Minister. Now, I’m not comparing the 2019 Conservative Leadership Contest to the Black Death (although, it’s a little tempting), nor am I comparing myself to Stephen King. It’s just that those two words – what if – have been harassing me. What if Rory Stewart had won that contest?  

Where would our relationship with the EU currently stand? How might the heights of the Pandemic have been handled? And how might our country have recovered from it differently? What about the refugee crisis? The economy? The war in Ukraine? The war in Artsakh? The climate crisis?  

How would these things be different, for better or for worse, if Rory Stewart wasn’t currently the politically-exiled co-host of (the ridiculously successful) The Rest is Politics podcast, but was instead our head of Government? I don’t hold the answers, just a large heap of curiosity.   

It’s a foolish kind of curiosity though, because Rory Stewart was never going to be our Prime Minister. And he’s generously offered us a 417-page-long explanation as to why.

The book is magnificent. There’s no two ways about it. Annoyingly, Rory Stewart can add ‘natural wordsmith’ to his impressive assemblage of titles. 

At the age of just 37, Rory could already call himself an Oxford graduate, a soldier, an author, a long-distance walker (admittedly this title doesn’t sound as interesting as the others, but I assure you that it is), a Governor of a province in Iraq and a Harvard Professor. Surely these achievements meant that he already had material enough for six pretty interesting memoirs. But Rory had his sights set on the British political arena, which I suppose is a natural aspiration for a man who recalls that, 

‘the only thing that had ever really motivated me since I was a small child was the idea of public service’. 

With the benefit of a decade worth of hindsight, such a line makes you want to scream ‘DON’T DO IT RORY’ into the page. You can’t help but pre-emptively wince at the inevitability of this man’s naïve heart shattering, can you? After all, these words sit forebodingly in Chapter 2.   

But, scream at the book all you want, a bright-eyed Rory Stewart walked into Parliament in 2010. And that’s where this tale of an eccentric, well-meaning, albeit overly romantic, ‘boy-ish man’ (his words, not mine) becomes ‘an excoriating picture of a shamefully dysfunctional political culture’ (Rowan Williams’ words, not mine).  

The book is magnificent. There’s no two ways about it. Annoyingly, Rory Stewart can add ‘natural wordsmith’ to his impressive assemblage of titles. He doesn’t simply re-call his experiences, he re-crafts them. This means, for example, that instead of his first encounter with David Cameron reading like a download of the meeting’s minutes; readers are treated to knowing that Cameron was late, that his smile was notably ‘easy’, his hair notably ‘fine’, and his understanding of the situation in Afghanistan notably limited. We also get to smugly enjoy that he began the meeting (in Kabul) with a naff joke about William Hague that had tumble weeds rolling across the international boardroom. We relish this while pretending, of course, that we haven’t had those excruciating moments ourselves, which we all have, just with the luxury of not having Rory Stewart in the room. Rory’s writing abilities invite readers into those rooms and those moments, all of which are usually out-of-bounds. Which brings me onto the second reason why this memoir is an utterly gripping read: it holds almost nothing back.  

Rory places his former bosses (who just happen to be our former Prime Ministers), former colleagues, and friends – many of which I worry will also be in the ‘former’ category once they read of their appearances in this memoir – on the alter. He sacrifices any confidence that they may have once held in him in the name of necessary exposure. He pre-empts their rage, simply responding that 

‘Our government and parliament, which once had a reasonable claim to be the best in the world, is now in a shameful state… and generally, given the choice between discretion and honesty, I have chosen the latter.’ 

His most brutal exposures (although I don’t doubt that many will argue that ‘exposure’ is an unfair word to use here, seen as we only have one unverified account of things that happened) are that of David Cameron, Liz Truss and, of course, Boris Johnson (Theresa May actually comes off rather well in comparison).  

David Cameron comes across as a factory-made career politician; with learnt confidence and charm, rigidly rehearsed opinions, and an ensemble of old Etonians ‘with floppy hair and open-necked white shirts’ at his side. Rory’s depiction of Liz truss, on the other hand, can be adequately summed up in his recounting of one particular instance. After telling her that his father had just died, Truss ‘paused for a moment, nodded, and asked when the twenty-five-year environment plan would be ready.’ And then, of course, there’s Rory’s ultimate archnemesis – Boris Johnson - who appears to be the epitome of everything that Rory Stewart believes to be toxic and shameful about the current state of British politics. He is ‘ever the punchline,’ the man who, upon hearing the outcome of the Brexit referendum, advised Rory that he ‘mustn’t believe a word I am about to say’ before ambiguously offering/un-offering him a position in his cabinet. A cabinet which did not yet exist, of course.  

And that’s not to mention his opinions of Micheal Gove – who somehow comesoff even worse than Boris. The characterisations in this memoir are blistering, to put it mildly. All heroes need a villain, after all. And Rory considers these villains to be ‘senior enough to bear responsibility’.  

Reading this book, and enjoying it, is a disconcerting experience. One cannot help but lap up the drama, while simultaneously despairing over it. It is a great read, but I don’t want it to be. I don’t want a book this scandalous, with characters this toxic, and storylines this riveting, to be about the place and people who govern my country, and therefore, me. Of course, the book is not wholly damning. Rory assures us that there were/are people within the system that genuinely do their best for the sake of public service – but they’re fighting against the tide. On the whole, it’s a bleak (albeit enthralling) picture that Rory paints.  

Genuine virtue, humble introspection, and noble altruism are no longer workable attributes. Public service for public service’s sake will not get you the top job. 

So, back to those alternative history ponderings. How would, how could, Rory have changed things from the top of the pyramid? The King of the Middle-Ground. The Voice of Reason. The Hope of the Centrist. What would it look like for him to have had his way?  

Frustratingly, it doesn’t much matter – because, as I say, this man was never going to be the UK’s Prime Minister. Not wholly because of any one individual, or any one leadership campaign, but because if (and we must bear in mind that it’s a big if) Rory’s perception of high office in Parliament is accurate – there’s no place for someone like him. Authentic humanity, in all its varying forms, is unexpected, unappreciated, and certainly unwelcome in those spaces. According to this book, genuine virtue, humble introspection, and noble altruism are no longer workable attributes. Public service for public service’s sake will not get you the top job.  

And that is the true tragedy at the heart of this memoir. The book that I revelled in. The book that I wish didn’t exist.  

Oh, that future Rory Stewarts would leave a decade of politics with nothing interesting to write about. One can dream, I suppose.  

Explainer
Culture
Gaza
Israel
Politics
5 min read

Politics is the only way to solve the tragedy of Gaza

Trump is not the first person to want to create a Riviera by the Mediterranean.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A sign projected on to the Houses of Parliament reads: how many is too many.
A projection protest sign, London.
Christian Aid.

Whichever side you take in the Israel-Gaza conflict, the stories can't help bring a sense of desperation. Images of starving children, the fate of Jewish hostages still held in darkness - either way, this remains a place of unimaginable suffering. And meanwhile, the bombs keep dropping, people die, and Hamas retains its hold. 

Among Israel’s friends, voices have been murmuring a radical solution to the problem of Gaza. Donald Trump’s plan was to raze the territory to the ground, shift 50 million tonnes of debris and displace its people to neighbouring countries to build the ‘Riviera of the Middle East’ in what had until now, been Gaza. The plan might have been met with some amusement when it was aired, but it gave permission for many within Israel to think similar thoughts.  

Bezalel Smotrich, the Israeli finance minister, recently claimed that after the Israeli operation, “Gaza will be entirely destroyed” and its Palestinian population will “leave in great numbers to third countries.” Many within Israel seem to think the stubborn, Hamas-ridden enemy living next door needs to be eradicated. To a population weary of decades of conflict, fearing that there will never be peace while Hamas remains in Gaza, and aware of how difficult it is to winkle out the Islamic terrorist group while the Palestinian population remains there, you can understand the attraction of this radical solution. 

However, the Israelis might have good reason to be cautious. And that is not a counsel from their opponents - but from their own history.  

In the early 130s AD, the boot was on the other foot. It was the mighty Gentile Roman Empire that ruled over the same patch of land, which they were soon to call Palestina. Jews were a minority, but they still harked back to their long roots in the land, the days of Joshua and King David, and even more recently to the Jewish Hasmonean kingdom 200 years before - the last time before the modern state of Israel that Jews were in control of the land. 

The emperor at the time, Hadrian, passed through Jerusalem in 130 AD, along with his entourage and his lover, the young slave boy Antinous. He started to paganise the city, erecting statues of gods and emperors, even of his young favourite, all of them offensive to Jewish sensibilities. The smouldering resentment soon erupted with a revolt led by a fierce and determined Jewish fighter, Bar Kokhba. This was the second Jewish uprising after the earlier one in the 60s that had led to the destruction of the great Jewish Temple in Jerusalem by Titus, under the reign of the emperor Vespasian in 70 AD. For the Romans, one revolt might just be tolerated, two was too much.  

Hadrian came to the same conclusion as Bezalel Smotrich – a rebellious territory had to be erased from the map, although this time, it was Jerusalem that was to be eliminated, not Gaza. Its Jewish population was to be scattered, its name deleted, and memories of past glories buried for good.  

And so, in 135 AD, the bulldozers moved in. Jerusalem was effectively flattened, and a Roman city built on its ruins. Aelia Capitolina was its new name, a smaller city, yet decadently built around the worship of Greek and Roman gods, with splendid gates, pagan Temples, a classic Roman Forum, expansive columned streets – not quite the Riviera of the middle east, but maybe the Las Vegas. ‘Jerusalem’ was scrubbed from the map. 

At the centre of the sacred Jewish Temple Mount, Hadrian erected a statue of himself. He deliberately planted a statue of Aphrodite over the very spot where the early Christians insisted that the death and resurrection of Jesus had taken place – where the Church of the Holy Sepulchre stands today. Circumcision was outlawed, many Jews were killed, and those remaining were banned from the city, dispersed anywhere where they could find shelter. In fact, the map of the Old City of Jerusalem today is still marked by this design, with the two main Hadrianic streets diverging south from the Damascus Gate, with archaeological remains of the Roman city still visible for visitors. 

Yet of course it didn’t work. No-one calls it Aelia today. People's attachment to land goes deep. The Jews could not forget their roots in this patch of the earth's surface. As Simon Sebag Montefiore put it: “the Jewish longing for Jerusalem never faltered”, praying three times a day throughout the following centuries: “may it be your will that the temple be rebuilt soon in our days.” 

Palestinian attachment to land is similarly strong. Nearly 80 years after the creation of the state of Israel in 1948, families still cling on to the keys to homes that were taken from them during that traumatic period. Like the Jewish yearning for Jerusalem, they too, like people across the world, have a deep attachment to ancestral lands, which go back to the ‘Arabs’ mentioned in the book of Acts, to whom St Peter preached in the early days of the Christian church.  

Executive decisions by distant rulers such as the emperor Hadrian or President Trump might seem like neat solutions to intractable problems. But they seldom work in the long term.  

The famous biblical injunction ‘an eye for an eye, a tooth for a tooth’ was meant not as an encouragement to violence but the exact reverse. It was mean to set a limit to the development of blood feuds, which could, out of anger and trauma, so easily lead to disproportionate reaction and never-ending vendettas. When St Paul wrote “Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord’”, he was recalling an ancient piece of Jewish wisdom that set limits on human capacity to sort out intractable problems by violence. He knew a better way: “Do not be overcome by evil, but overcome evil with good.” 

Luke Bretherton, Regius Professor of Moral Theology at Oxford and a Seen & Unseen writer, argues that there are really only four ways you can deal with neighbours who prove difficult: you can try to control them, cause them to flee, you can kill them, or you can do politics – in other words, try to negotiate some form of common life, as ultimately happened in Northern Ireland, South Africa, and so many places of long-standing conflict. 

Politics, the business of learning how to live together across difference, is messy, complicated and hard work. Especially so when there are deep hurts from the past. Yet, as the failure of Hadrian’s radical solution shows, there is no real alternative in the long term. 

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