29 May 2015

Is proportional representation a justice issue?

Last week Bishop Martyn Jarrett argued in the Church Times that PR is a better way to elect a parliament. This week there is some pushback, first from Peter Ould:
It is an entirely subjective argument that says that forms of proportional representation (PR) are more just than plurality voting... You may think PR is more "just"; I just don't see it. Is proportional representation a justice issue, as Bishop Jarrett argues?.
I think that his dismissal is a little disingenuous. I think that it must surely be fairly clear that there is an injustice -let's call it a lack of fairness- at the level of a parliament not to represent votes more fairly than FPP regularly and necessarily does in a national multi-party scene. I do find it difficult to believe that he cannot discern some prima facie injustice/unfairness in the way that the 2015 General Election distributed seats in parliament in relation to national vote shares. To admit the discrepancy and to recognise it as having failure-to-represent effects is not necessarily to take stand either way on the advisability of one system or the other. It would merely be to admit that there are occasions in human affairs when claims of justice have to be weighed and may, to degrees, conflict.

A bit later in his letter, Mr Ould alleges that PR fails to offer direct accountability via MPs in constitutencies and thereby is less just:
Start moving to the single transferable vote, and you water down that direct connection. If you have straight national PR, then you lose that local accountability altogether. For some, this notion of local accountability is a factor that makes first-past-the-post far more just than PR systems.
In passing, I note that by writing 'more just', he accepts a degree of justice for PR. So I take it that his 'just not getting it' is a relative (and rhetorical) rather than an absolute point. and that we are weighing up two claims for relatively just outcomes.

More seriously, he is ignoring the Electoral Reform Sociey's preferred option of multimember constituencies (probably 4 or 5members in each constituency in Britain) which it is being suggested is the way that STV be operated. It is suggested precisely because it retains that local accountability prized by Mr Ould. Obvisouly this point considerably weakens the relative case for greater justice of the FPP system as put forward by him.

I read his letter to make a case that FPP is more just because it delivers local accountability whilst evading the force of the the argument for the fairness PR by not engaging with the national proportionality issue. However the local accountability issue can be addressed in the way that the ERS suggests while delivering results that are far more fair to a multiple of parties at a national level.

I'd have to say though that there is a further issue of principle involved which I believe undermines further the defence of FPP as made by Mr Ould. It is that the representative system as he portrays it, really only makes relatively good sense on the basis that the representation remains by persons rather than parties. I say this because the issue of justice or fairness arises here in relation to representation of parties at a national level. A government is formed from people elected to a national body -parliament-  whose commonality is their party political bond and manifesto. Therefore, at a national level, we should expect a relatively fair ('just') representation according to representatives' allegiance to party manifestos. That is the basis for the justice of the idea that a national parliament should represent reasonably well the spread of opinion in the nation as a whole.

If he wants to make the personal representation idea primary, then candidates for parliament should not be identified as belonging to political parties in elections and whip systems and other partisan behaviour in parliament should be outlawed. But as soon as you introduce party political allegiances then you weaken the personal accountability idea at a local level and scale up representation towards a view of ideas or manifestos being represented in national policy. The party 'brand' links to the national direction of political effort.
Furthermore, when we have more than two parties contending elections for national levels of government, then we have already begun to erode the personal accountability argument in favour of a 'brand' being franchised in local constituencies where the accountability goes also to a party discipline and personal favours, deals etc.

Since, at a national level, we have, in practice, parties forming governments, then proper acknowledgement of party politics should be taken into account in the voting system.

We should note that this party political branding of allegedly personal candidature already produces the manifest injustices of so-called safe seats in which elected members can, and sometimes do, take their personal accountability somewhat lightly since they know that the few hundred voters who may be dissatisfied with their less than properly accountable-to-constituents efforts in office will only tip the balance against them once in a blue moon (like an SNP resurgence in Scotland several generations and some very particular contextual happenstances in the making). And that is before we consider the arrogance of MPs towards constituents who don't appear to share their views, and the safer their seats the greater the temptation and more frequent the falls.
So if it's accountability that is desired and FPP remains the system, then finding a mechanism to 'unsafe' MPs seats and to unbrand their politics is what's wanted. But if we're making those kinds of reforms, we should note that STV in multi-member constituencies goes some considerable way to addressing the 'safe-seats' issue, diminishes the deleterious national effects of party branding by allowing plurality of views to be more fully represented (and indeed allows for independent candidates) and would help raise the game of lazy constituency MPs who would find themselves being outshone by more diligent colleagues and perhaps by PPC's in their own or other parties.

I'd have to say that it is not entirely subjective to say the PR might be better that FPP. We would have to agree of critera for judgment. But te decry the arguments as subjective as if that made them doubtful would be to fail to note his own arguments as putting another subjective point of view. In fact, both are offering reasons designed to appeal to senses of what 'ought to be' and these are rooted in something pretty close to objectivity in their appeals to fairness and to accountability. The question is what way does the best as far as we can tell according to criteria of fairness and accountability. This does not rule out a claim being made that one system is more just than another, provided we understand in what way justice is being defined.

As a codicil, I found another letter interesting from a Michael Cavaghan-Pack.
Proportional representation, for which Bishop Martyn Jarrett makes an impassioned plea, was rejected in the 2011 referendum by 67.9 per cent to 32.1 per cent.
While it is true there was a referendum on the voting system for elections of MPs to Parliament, it was not about proportional representation. Rather it was for the Alternative Vote which can sometimes deliver more proportional effects at a national level, but sometimes can deliver even less proportional effects. As such it can't really be said that we've had a referendum on PR. And in any case we should note the political context and have to ask how far it was actually being used by the electorate as a way to register dissatisfaction with the coalition government and the LibDems in particular. The irony being that AV was in the manifesto of Labour party and not the LibDems, presumably being accepted by the LibDems as about as much concession as they could get from the Conservatives which went a little way to their preference for STV.

And in any case, is there a set time between referenda on what might be judged the same or similar-enough topics? I think the simple answer is 'no'. But as this would be a different thing again, it doesn't apply in any case.

26 May 2015

PR, Spain and bipartizanship

One of the things that British opponents of PR allege is that PR inevitably means weak government. Well, I think that looking at Spain might be something of a refutation to that. Spain has, since Franco's time, used a PR system and yet has not inevitably ended up with the horror-story conjured by anti-PRists. It is only now that ...

Spain is entering into a new time and a new political culture with minority and coalition governments, far from the bipartisanship that for 40 years has favored a predictable alternation between conservatives and social democrats since Franco's death. Letter from Spain: The Times Are A-Changin'�|�Montserrat Dom�nguez
I note that while we Brits are seeing a similar shift in political culture, Spain has a better system already in place to cope with it. Our FPP system is really a system for a bipartisan political landscape which seems to me to be generating increasingly manifest injustices when there are more than two parties nationally. Spain's system has 'delivered' in bipartisan times and at least in polypartisan times reflects the votes cast rather than giving a party with less that forty percent of votes an absolute majority.



I think it should be said that few countries, becoming democracies, have gone for a FPP system unless they are former British colonies and take on the UK system in some modified form. Most otherwise go for some kind of PR system -because it is obvious that it's fairer. We wouldn't go for it if we started now, as proved by the fact that regional and national assemblies in the UK have all got PR systems in place and Trade Unions and even the CofE General Synod all have PR systems.

20 May 2015

Liturgy design bads

One of the things I like about crafting liturgy is working with the perichoresis between theology, expression and context. I choose the word 'perichoresis' because it has the sense of 'dancing around' in Greek but is also the word used for the dynamic mutual indwelling and interrelating predicated of the Holy Trinity. Theology is in the dance of liturgy because we Christians try to pray together "in truth": that is we try to express things in a way that bears faithful witness to God and schools us in godly habits of thought.

Expression is about the form and choice of words, phrases, grammar and metaphor. It includes things that have currency in poetry like assonance, rhythm and striking phrasing. It includes style and register. And, beyond the verbal, it might take in decor, sound, action and generally the material world immediately around the act of worship.

Expression and theology interrelate with context which is to do with the culture of participants, the particularities of the occasion and the physical constraints and possibilities of the space being used and human physiology and psychology.

Anyway, moving from that general consideration of liturgy, I want to consider a bit of written liturgy which I've realised over the last few weeks doesn't work properly when enacted by a congregation. This has been on Sunday mornings at our local churches and more recently at a clergy gathering where we said Evening and Morning Prayer together.

Here's the bit that caught my attention, from Morning Prayer for Ascension to Pentecost, it's the final bit of the service, though the issue is replicated in other post-Easter liturgies.

May the Spirit kindle in us the fire of God's love.
All Amen.
Let us bless the Lord. Alleluia, alleluia.

All Thanks be to God. Alleluia, alleluia.

The difficulty with it is the double alleluia in the leader's line. In this case the responsoral phrase is more normally
"Let us bless the Lord
Thanks be to God."
What happens persistently in live church contexts, including the clergy gathering I was at, is that where the double alleluia is postscripted to a phrase commonly used in a responsoral phrases, it disturbs the normal pattern. With such short phrases, congregations don't tend actually to read the book or service sheet because they just know these bits and respond almost automatically. The result is that the double alleluia said by the leader at that point crashes into the start of the response by the congregation coming in at the end of "... the Lord." -where they normally do.
Awkward.
A liturgy bad arising from forgetting the context of human psychology.
I would suggest that the solution is relatively simple. Start the sentence with the double alleluia ("Alleluia, alleluia. Let us bless the Lord.") thus leaving the end of the cue phrase unmolested so that the habit response can clip in as normal with the relatively easy addition to the end of the response-phrase ("Thanks be to God. Alleluia, alleluia").
 Now I think that it is understandable why the phrase was written like that. There is the symmetry of ending the call and the response phrases alike and there is the dynamic of 'festivalising' a regular phrase. But the habits on which the latter dynamic rest undermine the practicality of the former poetic.
This is a good example of how liturgy needs not only to pay attention to words and actions 'off the page' but also to the way that human beings do stuff.

Another difficult piece of liturgy can be the so-called Kyrie confessions. "Kyries" are the phrases that go thus in a traditional liturgy:
Lord have mercy
Lord have mercy
Christ have mercy
Christ have mercy.
Lord have mercy
Lord have mercy
Again, bold type indicates congregational response to the lead voice at that point. There are variations on the wording (adding 'upon us' or having each phrase three times giving nine lines in all split between voices or even all said together). The form I'm on about is the one reproduced just and the possibility of using the phrases as summary phrases following each of three sentences often drawn from the Psalms which draw us into confessing our sins. Thus, for instance:
Show us you mercy and love that your people may rejoice in you
Lord have mercy
Lord have mercy
Think on us according to your faithful love
Christ have mercy
Christ have mercy.
We acknowledge our faults and our sin is always before us.
Lord have mercy
Lord have mercy
All well and good. It is simple enough to be used without books in front of congregants if necessary, it allows for scriptural content and flexibility.
However, I have noticed that it can sometimes lead some congregants into the embarrassment of saying a line out loud when it is not the congregational turn yet. When that happens, I think it is because the pace can (rightly) be slower and reflective, with perhaps a pause after the interposed sentence which, combined with the anticipation of the exact same words being repeated can lull some congregants into thinking with one part of their brain that they should be saying something. 
The only ways I have found to head that off while preserving the spaciousness of the exercise is to be quite attentive to my tone of voice: not to drop the tonal range at the end of the sentence in such a way as to invite a sense of finality which often cues a response, rather to say it in a way that suggests there is something else coming. The other technique is to make sure that the phrase is said in such a way as to allow the 'Lord/Christ have mercy' to follow very promptly from the sentence so that the lead voice (mine in this case) has begun the cue phrase before someone else can start saying the phrase.

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