I find myself increasingly frustrated by established writers like Nick Cohen writing again and again on so-called ‘political correctness’, equating it with a top-down controlling approach to language, when in fact it is very often the opposite.
What I often see when people talk about ‘political correctness’ is the democratisation of language. The ‘objective’ consensus that existed before the days of ‘PC gone mad’ about what is and isn’t acceptable or offensive, where did that come from, if not the educated ‘establishment’? The top-down slurs used to dehumanise and devalue entire groups of people, where do those words come from, if not the ‘establishment’? When the charity MIND responded to Cohen’s most recent anti-political correctness article on the subject of mental health slurs, they stressed the fact that their language objections and suggestions come not from political types or academics, but from all sorts of ordinary people that they work with. Asking well-paid high profile media professionals to listen to the voices of those people is the very opposite of a top-down imposition from the ‘political class.’
Nick Cohen also explicitly makes the argument that using respectful language about anybody with mental health problems is what softens the public up to the cuts to services or benefits. The idea that people with mental illnesses were treated better before the days of respectful language is so bizarre it is bleakly amusing. You don’t need to look back as far as the Victorians to see that this is false. Over the last century there has been, broadly speaking, consistent positive improvements in terms of how we approach mental health which correlates almost directly with the work done by groups like MIND. That work includes campaigns around language – not just discussing which words we ‘can’ say or write, but all of us together re-evaluating the way we think. Dehumanising language is problematic because it’s an expression of dehumanising thinking, and far from ‘political correctness’ leading to less humane policies, history would suggest that the best way to justify inhumane policy is to first dehumanise the necessary groups – using language.
Besides, isn’t what Cohen says he advocates here just as much a case of ‘political correctness’ as what MIND advocates? He argues that we should use x or y terminology to justify government spending on mental health. That argument is either disingenuous or else he’s come so far round full circle that he’s forgotten what his original point was (that those on high shouldn’t dictate language for political reasons). Either way, he seems, along with far too many others, to have given up on challenging the underlying reasons why anyone should resign themselves to being dependent on ‘charity’ in the first place. Benevolent charity from on high is arguably much more of an imposition by the ‘political class’ than asking people to check their language.
And the reason why such a societal model is problematic is evidenced by Cohen’s own message to MIND: don’t you dare criticise the way people treat you or speak about you, because they could withdraw their oh-so-generous ‘charity’ any time. It codes it into our social and economic DNA that inequality is inevitable, that power disparities are inevitable. It isn’t true. And when we start to talk about, say, people with mental illnesses in language that implies difference not inferiority or weakness, we begin to ask questions about those power structures. We begin to ask that employers make an effort to accommodate various types of mental illness. We begin to ask that transport providers make an effort to accommodate various types of physical disability. We begin to ask how much of that ‘inevitable’ inequality is down to stigma, prejudice, greed and inflexibility on the part of society’s institutions, rather than something innate which we must all accept. How much of the social isolation that can go alongside mental illness – which can, in turn, be connected to other inequalities from housing to imprisonment rates – could be mitigated by breaking down stereotypes and slurs?
Reshaping the way we value each other, reshaping the things we believe to be central to each other’s humanity and the things we don’t, reshaping our priorities, those things should be central to tackling mental health inequality – all inequality. The real irony that so many miss when getting upset about what they can or cannot say or write anymore is that at the root of what is fashionable to call ‘political correctness’ the point isn’t to say or write anything at all, but to listen to each other.