Ben Judah's This Is London

I bought this book a while ago, but wasn’t in the mood to read what I thought it was until a couple of weeks ago. It isn’t a series of bleeding-heart tales of how bad life is for illegal immigrants to London. It is a kind of psycho-sociology. Judah says he wrote the book to understand this new London of the early 2010’s, full of Africans and Eastern Europeans, that has appeared in the last twenty years and that he doesn’t really understand.

Judah’s book avoids the bleeding heart. He lets his people speak, even when, like the rich kids, they are total jerks. He describes the quality of the light, the smells, the chicken shops, the smell, the damp, the bodies pressed together in the subways and the doss-houses. The description of the bus stop on the Old Kent Road at four in the morning, and the ride in to the City of London, is masterful. He shows us the strange London of the early 2010’s, that will be a distant memory by 2030 (“Daddy, were there really African witch-doctors in south London?”) because in the end, the best way to drive away the poor is to import the well-off, to gentrify, to build high-rise apartments in the Elephant and Castle. Then the doss-houses get converted to middle-class accommodation again. Look at what happened in Notting Hill, or Brooklyn today. And Judah sees that as well.

Invisible in his book are the middle-class immigrants, with their university degrees, knowledge-economy jobs, and reasonably stable family backgrounds, who are already integrated into the world-wide Westernised middle-class that exists in Egypt as much as Australia. This is a clue. It isn’t the foreign-ness of the people that strikes him, it’s the sheer poverty. Why would anyone come from Albania to some doss-house in East Zone Three?

Immigration is manifold. There is a constant, small flow of people from one country to another that has been going on forever: these are the hard-working, skilled, risk-takers of myth, the ‘Brain Drainers’ who went from the UK to the US in the 1960’s, the professionals who seem to happier in a different country than the one they were born and raised in, and in the 1980’s and 1990’s the children of the elites in politically unstable countries, sent to The USA or Europe for safety. To all intents and purposes they assimilate, even if they don’t eat British food and prefer to worship the Gods they brought with them. This is Good Immigration.

Then there are people who are imported to fill a specific need. The Irish who built the UK’s roads and railways in the nineteenth-century. The West Indians brought over on the SS Windrush to drive the buses and trains because London Transport would not or could not compete with the salaries being offered by the reviving post-war British manufacturing industry. The Poles who came over to fill the skilled-worker shortage caused by the abandonment of apprenticeship schemes in the 1970’s. And the nurses poached by agencies from every third-world country for an NHS that cannot or will not compete with the salaries that men and women who would have been nurses are now offered by banks and other service industries. This is Employer-Pull Migration: there are jobs waiting for the immigrants.

Then there is Push-Migration. The immigrants are more or less thrown out of their countries. Castro’s boat-lifts of the 1980’s and 1990’s are the paradigm: he emptied his jails and hospitals, added a few old people and children for press photos, and packed them off to Florida, seventy-five miles away. All those people who passed through Ellis Island? They were the weak men and obstreperous women who were going to pull the village or the small town down in the next bad winter after the last bad harvest: the people who could not (the men) or would not (the women) pull their weight when the going got tough. Don’t forget all those criminals the UK exported to Australia and to the US for about a hundred years. I’m sure other European countries did the same. Nobody now doubts that the million-strong Angela’s Army of 2016, mostly young men of military age, were the misfits, petty criminals, mentally-unstable and generally useless, carefully selected by the village elders, and shoved onto the NGO lorries, and told not to come back.

Pushed-Migrants are the unskilled, the weak, the mentally-ill, the criminal, the gullible and a horde of naive dreamers exploited by con-men telling them how easy it is to set up an International Business in London, where the money grows on trees. Polish builders brought over by dodgy agencies aside, these are the people Judah is writing about.

The third wave of immigration is driven by, populated by, and produces profits for, criminals, from drug-suppliers, through crooked landlords packing in four-on-the-floor and three-in-the-shed, to families who don’t pay their Filipina maid’s national insurance for years. (Judah blushingly notes that these are almost always Jewish employers: the French and the Germans and the British pay fairly and on time.) Criminal too are the agencies breaking UK employment law by only hiring Eastern Europeans, and only advertising the jobs in foreign countries, and then shielding employers from their full obligations to the workers with zero hours contracts and pseudo-self-employment. He sees it as exploitation, but actually it is crime.

The UN’s and EU’s ideal of Free Movement of People is not supposed to mean Free Movement for gangsters, drug barons, pimps and their prostitutes, and endless numbers of gulled low-skill workers. Yet it means that far, far more than it means Free Movement for decent middle-class graduates from Poland to get jobs as data analysts in market research firms in London. What we’ve learned is that the first people through newly-opened borders are not doctors and research physicists, but the advance guard of the gangs, looking for drug markets to take over, and flats for their prostitutes.

Judah notices how the poor immigrants bring their institutions, food, religions, social structures, crime, and beliefs with them. The woman who lives in Lithuania E16, shopping at a Lithuanian supermarket, speaking Lithuanian at home, watching Lithuanian television; the Africans with their witch-doctors and exorcisms. Everyone eating their home food and drinking their home beers - especially the Poles.

Which brings us to the idea of ‘integration’. We think that the integrated immigrant should ‘behave like us’. Who are the poor immigrants expected to behave like? They can’t afford the middle-class life, and who would want to behave like the English poor? Why watch awful British TV soap-operas when you can watch awful Lithuanian soap-operas whose characters you already know? In many cases, the immigrant poor sense they have better moral and social standards and practices than the English poor. The poor never live like the middle classes, as the middle classes never live like the rich. Who isn’t integrated with whom?

What does ‘integration’ mean in a post-modern economy and society? Immigrants must enter the country legally, else their first act on its land it to break its laws. Then they must do the same as any child born there: they must abide by its laws, earn a living, pay their due taxes, and behave in public as the locals do. How they behave in private is their business, as long as the taxpayer does not end up picking up the costs. These are the same requirements placed on the children of the citizens of that country. (The children must learn to speak and read the language, the adult immigrants should learn to speak and read ‘enough’. Some languages are almost deliberately withheld from non-natives, as the natives prefer to practice their English / French / other colonial language.) ‘Integration’ is not watching Eastenders instead of the Nigerian equivalent, it is letting daughters go to university, not using counterfeit train tickets to get to the building site, and not running a heroin distribution operation from the back of a dingy corner-shop, just as for the native children it is not disrupting classrooms and for the native businessmen it is not running Ponzi schemes. Native-born people can be as un-integrated as any Romanian sent by his debt collectors to beg on the streets of London.

I read the title of Judah’s book as This Is London (As Well). The Other London, where people have jobs, functional lives, friends, families, and don’t break the law. That London has no glamour, almost no piquancy, and little colour. After all, most of those people, on the trains into Waterloo and on the District Line, earn well into the top salary decile. And they have no secrets and no stories. At least, no stories that the reader will want to read.