Aphorisms of Socialism: [VII.] (1912)

From the November 1912 issue of the Socialist Standard

Link to Aphorism VI.

Being an explanation of the Declaration of Principles of the S.P.G.B.

Aphorism VII.

As all political parties are but the expression of class interests, and as the interest of the working class is diametrically opposed to the interests of all sections of the master class, the party seeking working class emancipation must be hostile to every other party.

The political machine, as we have endeavoured to show, is essentially an instrument of class government. It does not anywhere come into existence until society has assumed a class form — until there has developed within society a class who govern and a class who are governed.

The political machine exists to preserve order in society according to the existing basis of that society; but just as there can exist sections with opposing sectional interests within the ruling class of a given society, so that political machinery can be wielded in different directions to further the several interests of those warring sections of the ruling class – and that without in any way threatening the social base.

Political parties consist of those who organise to gain control of or at least to exert their influence upon, the political machine, in order to advance their interests as they understand them.

But if it appears from this that capitalist political parties rather indicate sectional than class interests, it must not be forgotten that this is merely because these parties, comprising sections of the ruling class, are at one with the basis upon which their position as a ruling class is founded.

Though it is true that each of these sections will use the political machinery in a slightly different way, this difference can only apply to matters of superficial detail. In anything deeper than this every political party among the ruling class stands for the interest of that ruling class.

This is inevitable. Before these sections can exist as such those comprised in them must be a ruling class. Before the landed interest can clash with the manufacturing interest both the landowner and the factory-owner must be established in privilege on a private property basis. Before Tariff Reform or Protection can become burning questions of the day, those whose sectional interest is wrapped up in either detail of capitalism must first have their deeper interests identified with one and founded upon the capitalist system.

The class interest, therefore, is paramount; in the last resort it overshadows all sectional interests. Indeed, the fact that sectional interests loom so large in capitalist party politics at the present day is no proof of the importance of those interests but is evidence only of the weakness of the pressure exerted politically by the opposing class.

The truth of this is seen in the tendency of capitalists to “close the ranks” against any political party which, in fact or in their idea, threatens their class interest, and the increasing pressure of the organised political party of the workers is destined to reveal with the utmost clearness the fact that capitalist parties stand primarily for capitalism and for the capitalist class — is destined to reveal it by exhibiting them a united party at bay with revolution.

There are certain so-called political parties such as the I.L.P., the B.S.P., and Labour Party, and in Scotland, the S.L.P. who, it might be argued, are not covered by the above remarks, but in reality these have no separate political existence. Two of them are nothing but appendages of the Liberal Party, one is trying which wing of the capitalist bird of prey it can find most comfort (if any) under. As for the remaining group, they have postponed political action until it will not be required — until the workers have gained in the teeth of the political machine all that they could gain with it. They have cut their political throats with the anarchist razor, and by this contribution to anarchy, to say nothing of other matters, have added their service to the preservation of capitalism.

As a matter of fact all political parties must express the interest of one or other of the only two classes in society. In this connection, Frederic Engels finely says (“Origin of the Family,” Kerr & Co. p. 211): “For as long as the oppressed class, in this case the proletariat, is not ripe for its economic emancipation, just so long will its majority regard the existing order of society as the only one possible, and form the tail, the extreme left wing, of the capitalist class.”

This is strictly true, and therefore, not only was it inevitable that these pseudo-Socialist and Labour parties, composed as they are, of a working class element which is “not ripe for its economic emancipation,” should express capitalist interests, but it was inevitable that they should express the sectional brand of capitalist class interest appertaining to the particular phase of capitalism by which they are immediately environed – namely, the manufacturing interest, as expressed in the Liberal Party.

Hence, despite their pretended hostility at the moment, the eventual destiny of the B.S.P. is the Liberal fold – just as soon as its leaders can get their price.

The political activities of all who are not ripe for their economic emancipation must necessarily express capitalist interest, for the simple reason that they are helping to maintain the existing order of society. This is so even if they managed to gain admission to a sound, revolutionary organisation. There they work out the ruling-class interest by weakening the revolutionary attack – probably the worst form opposition to working-class emancipation can take.

The interests expressed or reflected, and striven for, by political parties, therefore, fall into two main groups – capitalist and working-class. These are diametrically opposed, since they involve wage-slavery on the one hand and emancipation on the other. The position of the party seeking working-class emancipation, then, must clearly be one of uncompromising hostility to all other political parties. It does not materially matter whether these parties are organisations of working men with capitalist ideas or avowedly capitalist organisations with a working-class tail.

The object of the last is to secure working-class votes, because, as Engels puts it: “The possessing class rules directly through universal suffrage” – and the vast bulk of that suffrage is working-class. In this object they find, increasingly as the workers get a dim idea that their masters’ politics are not their own, great assistance in the pseudo-Socialist parties. These parties, led by men on the look-out for billets and personal aggrandisement, spread confusion by teaching the workers that the difference between themselves and the capitalists is merely one of personality, and not of class, principle and system; that the difference between their interests and their masters’ is so slight that for the “immediate end” of getting a Labour leader into Parliament, that difference can be composed, the battle stopped, and the two rival classes work together politically.

This is, where it is conscious, the worst form of treachery, in as much as it prevents the working class realising the fundamental antagonism of interests between themselves and their exploiters. It prevents them, therefore, becoming “ripe for their economic emancipation,” and from organising politically as a class, apart from and hostile to those who hold them in bondage, ever seeking, working, fighting for deliverance from their chains.

Again, as Engels says: “Universal suffrage is the gauge of the maturity of the working class.” The ballot is indeed the means of gauging the working-class strength and maturity, and for that reason it must be kept free from compromise and the entanglement of alliances. It must stand as the clear index of the progress made by working class consciousness, the clock ticking off the last moments of our long slavery. To this purpose it is scared. If, however, it is to have any significance of this character, it must indicate a working-class mind free from the obsession of capitalist illusions. This is a final reason why the party seeking working-class emancipation must be hostile to every other political party.

The political struggle of the workers must of necessity be waged along class lines, for it is one form of the highest phase of the class struggle. It is on the political field that the sternest battle of all is to be fought. That fight is not for mere votes as such, but for the enthroning of the REVOLUTIONARY IDEA in the seat of power. The enemy, then, is no less the political ignorance of our own class than the educated master class, therefore we must attack that ignorance, even when it is organised in so-called working class political parties, just as relentlessly as we attack the orthodox parties of our masters.

A.E. Jacomb

Aphorisms of Socialism: [VI.] (1912)

From the October 1912 issue of the Socialist Standard

Link to Aphorisms IV & V.

Being an explanation of the Declaration of Principles of the S.P.G.B.

Aphorism VI.

As the machinery of government, including the armed forces of the nation, exists only to conserve the monopoly by the capitalist class of the wealth taken from the workers, the working class must organise consciously and politically for the conquest of the powers of government, national and local, in order that this machinery, including these forces, may be converted from an instrument of oppression into the agent of emancipation and the overthrow of privilege, aristocratic and plutocratic.

The machinery of government is composed of the governing bodies, from Parliament down to the Parish Councillor the Board of Guardians; the instruments of the law, from the Lord Chief Justice down to the “Labour” J. P. and the armed forces, from the army and navy, down to the policeman, the jailor, and the common hangman.

To say that all these exist merely to conserve to the master class the plunder they wrest from the workers, looks, to the man who views things through the glasses the masters provide for him, very much like “drawing the long bow,” but it is nothing of the kind.

It is often argued that the hangman is necessary to square accounts with the murderer of the working-man’s daughter, that the policeman is the sweet little cherub who sits up aloft and keeps watch and ward over the teapot the prosperous proletarian banks his surplus money in.

Well, what if he does? What if the hangman is the only protection of sweet and innocent seventeen? It does not follow, by any means, that this is anything more than an incidental — that is why these appendages of the present social system exist.

As a matter of fact it is in the very nature of the “State” to wear a mask — to assume a physiognomy that is not, in reality, its own. It exists to maintain “order.” That is the fundamental hypocrisy of its existence. It exists in a false atmosphere of impartiality, as something above the division of class interests, and therefore as competent to deal impartially with petty class squabbles.

But first of all it postulates a social condition which is entirely in favour of the class whose instrument it is, and the basis of that social condition in the present day is the private ownership of wealth.

The “order” which the State maintains must be in harmony with that property condition. Anything which is out of harmony with that basis is disorder, and must be suppressed. Therefore, of course, “order” must include the robbery of the working class.

Under that condition the State and its machinery pretends to be the servant of the whole of the people, but it is ridiculous, on the face of it. The fact that some working men have a little money in a teapot, or that the system breeds a certain number of maniacs or desperate beings against whom society at large needs protection, only serves to obscure the real reason for the maintenance of armed forces.

It is not the private property of the workers that the armed forces of the nation exist to protect. It is not even the private property of the master class that it is primarily maintained to conserved. It is the central point, the pivot, of the present social system — the private property institution which is to be protected.

It is this private property institution that is the vital spark of the capitalist organism, hence its preservation unruptured is of incomparably greater importance than the protection of present property from petty pilferers.

As a matter of fact the State is itself an instrument for the violation of private property, as witness the “Death Duties.” One section of the ruling class may use the machinery of the State to plunder another section, and that without straining a joint of it. But every atom of its composition is formed to resist any attack upon the private property institution.

It was shown in an earlier chapter that the basis of society as at present constituted is the ownership by the master class of the means of living. At the time society was placed upon this basis the machinery of production was in a very different stage of development from that to which it has attained to-day. The steam engine was not invented, and machinery was practically unknown.

The vast strides made by the development of the means and instruments of production have brought about a veritable industrial revolution, but the basis of the social system has not shifted one jot. It was ownership by a section of society of the land, material, factories, and implements of production in the beginning of the capitalist system — it is the same to-day.

How could it be otherwise? The very working of the system itself precludes the broadening of the private ownership so as to include all the people, for the steady tendency of competition has been and is to narrow that base by crushing successive circles out.

The only way in which the base can alter is in the direction of common ownership, and in this direction there is no halfway house. Bits of common ownership cannot exist in a world of private ownership by a class. The case is not the same where, even though private ownership is the rule, it takes the form of ownership of the means of production by those who use them instead of by those who do not. In such a system certain portions of the woods and pastures, for instance, might be commonly owned, as indeed they were under feudalism, and people owning their own products would derive benefit from them.

But where the workers have to sell their labour-power in a competitive market in order to live, the benefit of all property, whatever the legal form of property may be, will accrue to the master class. However it may be called, they have control through their system, which determines that the wealth produced by the working class shall surrender the whole of their labour-power to them at the cost of its production.

If there were any possible way in which the social base could be gradually changed from private ownership to common, it is doubtful if all the armed force could prevent that gradual change taking place — but we should have seen a commencement made long ere this. As a matter of fact not one shred of commonly-owned wealth can be pointed to. Our Post Office is under the control of the master class, who use it to sweat profit out of the workers for the relief of the taxpayer, and to provide fat sinecures for their own sons. Even the “nation’s pictures,” and the public parks, are under the control of the capitalist class, who decide how they shall be conducted, and when they shall be opened or closed. The people have nothing at all to say on these matters.

It is quite impossible, therefore, for the base of present-day society to undergo any process of evolution. Society itself does, but the present base of society cannot. It started in the same form that it now possesses, and it must retain that form until it finishes its career. It came in as private ownership by a class, and as private ownership by a class it must go out.

While it is true that in the long run the social system is determined by the stage of development of the means of producing wealth, the social system and this stage of development may, nevertheless, at a given period be totally out of harmony. Indeed, at recurring periods it must be, at least so long as society is divided into classes. The reason is that while the development of the means of production is not under men’s control, the social system, within certain limits, is. The industrial development, which men cannot arrest, is ever shifting the social centre of gravity, changing dominating values. Thus, at one time, whoever controlled the land controlled society. As industry developed, however, the implements and machinery became of greater importance. This change of values brought another class to the surface – the owners of the factories, machinery, and raw materials. But the industrial development which brought to light this new class did not arrange a social system under which they could reach their highest pinnacle of power; it gave them strength by altering the values of the sources of wealth it gave them education by making the stage of development of industry incongruous with the social base. It prepared the way for a social change but the actual work of bringing the social basis into line with the method of production was left to the initiative of the class whose interests demanded it.

And at the same time the old ruling class, whose interest lay in maintaining the system under which they were paramount, opposed the attack upon that system to the utmost,

The social system, then, is within certain limits under the control of men, Each system that permits of class distinctions favours a given class, and that class naturally employs every means to prevent the system from falling.

It is for this purpose that the present ruling class maintain their army, navy, and police. By means of these they hold back social change until the social basis of sectional private ownership has got to be quite out of harmony with the means of producing wealth by social effort. It follows, therefore, that the revolutionary class must dispossess the capitalists of these armed forces before they can change the social basis.

The machinery of government is controlled through Parliament. Parliament provides the money without which no army or navy can be equipped or maintained. Parliament, which pays the piper, calls the tune to which Jack Tar and Bill Adams must dance. The moral is plain : the working class must organise for the capture of Parliament.

When they have possession of this instrument they will have control of the armed forces, and will be in a position to proceed to the abolition of private property in the means of living and the organisation of industry on the basis of common ownership of the machinery of production and of the product.

The organisation must be consciously for this purpose. That is to say, the organised workers must understand thoroughly the object for which they are organising. The strength of the revolutionary party does not depend, in the time of crisis, upon the number who have been voting for fragments “they believe in,” but upon the number who understand what the Revolution means, and whose adherence is founded upon this understanding.

What is the position of the man who has voted with the Socialist party because he thought they stood for, say, nationalisation of the land, which he believes in, when he finds that they do not stand merely for that by itself, but for the abolition of private property in every social necessary ? He withdraws, and discouragement is bred of his defection. But suppose large numbers have been induced to give support to an object that they do not understand, and therefore cannot believe in, what is the position of a party attempting to take revolutionary action on such a miscalculation of strength? The result might very well be disaster.

Even if it were no worse than a fluctuation of strength at the polls, that would be sufficiently disastrous to condemn such pandering to ignorance, for Socialism must have no backwash, but must clearly indicate, in every trial of strength, the steady advance which is inevitable to it.

But there is another and vastly more momentous reason why the Socialist organisation must be free from political ignorance.

One of the most fruitful causes of working-class apathy in political matters in the past few years has been the way in which so-called Labour leaders have neen bought over by the master class.

A sort of wholesale instance of this is the present Labour (!) Party in the House of Commons. In order to attach to themselves the vote of “organised Labour,” which was raising a cry for a party representing working class interests as the “organised workers” understood them, the Liberals assisted certain “Labour” candidates to scrape into Parliament in divisions where a split vote between “Labourites” and Liberals would let in the Tory.

The result is that “organised Labour” is treated to the spectacle of a “Labour” party putting down amendments that they dare not move for fear the Tories should side with them and defeat the Liberal Government.

There is only one safeguard against this sort of treachery. The working-class party must build-up its strength only on the votes of those who understand the working-class position and working class politics. If this is done the master class will realise that they are up against democracy: that the representative is only the representative; that the “rank and file” crule the roost, and that as the elected person cannot switch votes to one side or another he has nothing to sell. In such case they will realise that all there is left for them to do is to fight him.

All the reasons here set forth demand the utmost clarity of issue. Only the revolutionary is a fit instrument to work for Revolution. It would be placing the Socialist Party in a false position to have them occupying seats to which they had been elected by the votes of those who were not revolutionists , for in the first place they would have to pander to these un-class-conscious voters in order to retain their seats; secondly they would be unable to obey the commandments of their revolutionary coadjutors, for if they did it would involve the alienation of those who did not stand for revolution.

The revolutionary and the reformer are as far as the poles are asunder. The one stands for the abolition of what the other clings to. It is folly, then, to attempt to unite the two in one political organisation. Each must fight for his interest as he understands it – therefore they must fight each other. The place for the reformer is in the master’s camp, for however they may differ as to matters of detail, they do agree to the fundamental point – the necessity for the maintenance of the present system.

It is the duty, then, of Socialists to see that the workers organise consciously for the revolution. To this end they must keep the issue clear. They must do all they can to discourage those who do not understand the meaning of revolutionary politics from attaching themselves to them, either through the political party or through the ballot. They must at all times clearly put forward the principles of Socialism, asking only for the acceptance of those principles. Anyone who intelligently accepts those principles will need no inducement in the way of vaporous promises of reform and palliation. He becomes part of the revolutionary movement, an atom of vital force helping to push it along, instead of an addition to the dead-weight of ignorance and apathy which retards the progress of any forward movement.

Let us stand for Socialism alone, then, without obscuring our teaching and our object with other issues, and therefore without lumbering our backs with paralytics who cannot walk and who won’t be carried. Thus only can we build up a political organisation composed of the sound, healthy material necessary for our purpose. Thus only can we base our actions upon exact knowledge of our strength.

A.E. Jacomb

Aphorisms of Socialism: [IV and V] (1912)

From the September 1912 issue of the Socialist Standard

Link to Aphorism III.

Being an explanation of the Declaration of Principles of the S.P.G.B.

Aphorism IV.

As in the order of social evolution the working class is the last class to achieve its freedom, the emancipation of the working class will involve the emancipation of all mankind, without distinction of race or sex.

This Aphorism speaks of “the order of social evolution.” The phrase shall be the starting-point of our explanation.

Society has not always been divided into the same classes that it comprises to-day. The present class division, as was shown in dealing with our first aphorism, is based entirely on the private ownership of the means of life. On this is erected the class distinction, and from it flow the class characteristics. Only this private ownership by a section could, for instance, have developed a wage-slave class (not a class who occasionally work for wages, but a class who have no other means of living than by working for wages).

But previous to the present social system other social systems have existed, upon other bases, and with other classes ruling and ruled.

Under the feudal system, for example, the feudal nobility ruled, basing their power upon a certain qualified control of the land. Under the classic States based upon chattel-slavery, a class of slave-owners ruled.

But the constant feature of society ever since it has had the class formation — that is, ever since classes have existed — has been that the ruling classes have controlled the dominating factor in production.

Under chattel-slavery it was slaves, against whose labour the free men could not, partly from pride and partly from their liability to military service, compete. The feudal nobility of the middle ages had but partial control of the land, hence their dominance was never very complete. Indeed, in England the serfs managed to throw off the shackles of serfdom and gain a position which, though still subservient, was similar to that of the free Roman citizen of the poorer class, but without the incubus of slave labour to drag them down to ruin.

But against this persistent feature of class society is the constant characteristic of the democratic societies which preceded them — the means of living belonged to no one : they were open to all.

This gives us the key to the aphorism. Without private property, without privilege in the means of living, there can be no class distinction or class domination.

The emancipation of the working class, therefore, since it can only be accomplished by the conversion into the common property of society of the means of production and distribution, leaves nothing to form the basis of domination. Thus it follows that the emancipation of the working class must end class domination, and must involve the emancipation of all mankind without distinction of race or sex.

_______________________

Aphorism V.

This emancipation must be the work of the working class itself.

Before the present social system came into existence the feudal nobility were the ruling class. But it was characteristic of the feudal system (as of any system that was capable of any other ending than ruin and chaos), that they could not prevent the rise to power of a new class. The source of this was largely in the towns, where surplus products of a “non-perishable” nature were produced, which fell into the hands of a class who made commerce their business.

The sources of the merchants’ wealth were capable of much greater extension than those of the nobles, partly because the products of the country districts, being more perishable than town products, did not lend themselves so readily to international commerce, and partly because the serf, having rights in the land, was chiefly producing articles for his own consumption, and only working for a strictly limited time for his feudal superior, while the handicraftsman of the town was already producing “commodities” — goods produced for sale.

It was quite in the nature of things that with the increasing productivity of labour the capitalist side of production — the production of commodities by wage-labour — should tend to increase rapidly, and certain geographical discoveries (the way to the East round the Cape of Good Hope and the discovery of America) gave tremendous impetus to this side of industrial development. The laws and restrictions placed upon commerce and production — partly feudal, partly customary to the different trades — pressed heavily upon the rising class, and so it was natural that, as their wealth and power increased, they should direct their attention toward gaining social supremacy.

As the new class rose the serfs gradually rose from servitude also, and long before the merchant forerunners of the modern capitalist class had achieved ruling power, serfdom had ceased to exist in this country. The serfs had shaken themselves free of most of their feudal shackles and stood now as independent peasant-proprietors.

But the rising capitalist class could only elevate themselves on the backs of the class of free peasants. It was from their ranks, chiefly, that these new masters looked to recruit that abundance of cheap labourers they desired for their factories. Already the break-up of the bands of retainers of the feudal nobility had supplied great numbers, and the dissolution of the monasteries had set free a great many more, but still the factories cried for more workers, and only the class of peasant-proprietors could supply the needed increase.

Events, however, proved favourable to the needs of the capitalists. An enormous demand for wool had sprung up, and in consequence the land began to wear a different aspect in the eyes of the landed aristocracy. It presented a means of keeping sheep, and hence of acquiring great wealth. Unfortunately, the peasant proprietors were in the way. The small agriculturists, whom the capitalists so badly wanted in the new manufactories and whose fields the aristocrats coveted, were clearly altogether out of place upon the land. That was a matter which the capitalist class and their landed opponents could agree upon, for all their class antagonism.

So the two combined to drive the peasants from the soil. At first they were dispossessed of their fields without any legal form, but later the classes interested passed, under various pretexts, legislation which made the expropriation of the peasants more swift. They were hunted out by troops, their dwellings were burnt to the ground, and their lands were appropriated by the great landlords and laid down in pasture for sheep.

The legislation passed against the dispossessed peasants makes terrible reading. They were expropriated at a rate far too rapid even for the rapidly growing capitalist industry to absorb them, hence their presence on the earth was inconvenient and unwelcome. Laws were passed, therefore, aiming at wiping out the surplus. Under Henry VIII (see Karl Marx’s “Capital.” Chap. XXVIII) sturdy vagabonds were to be tied to the cart-tail and whipped until the blood ran in streams from their bodies. For the second offence of vagabondage the whipping was to be repeated and half the ear sliced off. For the third relapse the offender was to be executed as a hardened criminal. Under Edward VI it was ordained that if anyone refused to work he was to be condemned in slavery to the person who denounced him as an idler. If he was absent for a fortnight he was to be branded on the forehead or back with a letter S and became a slave for life. If he ran away three times he was to be executed as a felon. Under Elizabeth similar’ laws were made. For the first offence a whipping and branding, unless someone would take him into service for two years; for the second offence execution unless someone would take him into service for two years; for the third offence execution without mercy. In the reign of James I the expropriated peasantry were subjected to like enactments.

Hollingshed says that 7,200 were executed in the reign of Henry VIII, while Strype records that in Elizabeth’s time “rogues [those, for the most part, who had been robbed of their land] were trussed up apace, and that there was not one year commonly wherein three or four hundred were not devoured and eaten up by the gallowes.” The same individual states that in Somersetshire alone in one year forty persons were executed.

These laws, and many others which cannot be mentioned here, remained in force even as late as the beginning of the 18th century, while in France, for three-quarters of a century later, laws as severe were active against the workers.

Other periods of history show the same bloody repression of subject classes by ruling classes, even from the dawn of written history. And the savage repression and avenging of the Paris Commune of 1871, together with numerous examples at Barcelona, Moscow, and elsewhere on the Continent, at Pittsburg and Lawrence in America, and at Featherstone and Tonypandy in England, of recent years, show that the same factor which we see running through all written history still persists. That factor is the life and death struggle between the classes.

This teaches us that with classes, however it may be in exceptional individual cases, economic interests govern actions. Convinced of this, and holding to it as a guiding principle, and knowing moreover that the interests of the master class is diametrically opposed to those of the working class, we assert that the emancipation of the working class must be the work of the working class itself.

This, of course, does not preclude the possibility of some few members of the master class rising superior to their environment and their class interests, and rendering good service to the workers’ cause. Capitalists, like workers, are human, which is why, as a class, they are actuated by their class interests. But for the same reason individual capitalists may be moved by any other human emotions, even to the extent of taking up the battle of the oppressed class.

The difficulties in the way of their doing so, however, are stupendous. Their outlook upon life is entirely different from that of the workers. No other system of society ever lent itself more to illusion than the present one, No other system ever so effectually concealed the chains of bondsmen and so artfully surrounded slaves with the atmosphere of freedom. The position of the chattel-slave was always very clear, indeed it appeared that he got nothing for his labour. Yet he, at all events, never starved, and was robbed of a comparatively small proportion of his product. The modern wage-slave, on the other hand, appears to be free; nobody owns him and he even has his foot on the social ladder – he may own property; perhaps he does own a bit, or has some money in the teapot. He actually has a vote. It seems that he is robbed of nothing, that he is paid for all he produces. Even the forces of the State seem to be necessary to hold markets abroad for the disposal of his products and of his the rich cargo of teapot at home.

All this presents difficulty enough even in the case of the worker, assisted as he is by his class interest in seeing through the sham. But it is an almost insurmountable barrier to those born and bred in the atmosphere of capitalist circles, so much so that the few who do get some glimmering of the position are in most cases shut off from true democracy by class arrogance and class prejudice. They are generally the superior ones, and must lead.

It is just here that our clause applies with greatest force. Without shutting the door against any who subscribe to our principles and act in accord with them, it is upon the working class that the working class must rely for their emancipation. Valuable work may be done by individuals, and this work may necessarily raise them to prominence, but it is not to individuals, either of the working class or of the capitalist class, that the toilers must look. The movement for freedom must be a working class movement. It must be founded upon the understanding of their class position by the working class. It must depend upon the working class vitality and intelligence and strength. Until the knowledge and experience of the working class are equal to the task of revolution there can be no emancipation for them. Hence they must control all individuals in their camp, no matter which class they may belong to, and they must be guided in the conflict by the principle of the class struggle, which is based on the irrefutable fact that all written history is a history of class struggles, and the knowledge that the emancipation of the working class can only be the fruits of a class struggle, and therefore must be the work of the working class itself.

A. E. Jacomb

Jottings. (1912)

The Jottings Column from the December 1912 issue of the Socialist Standard

The Dean of Lincoln (Dr. Fry), speaking at Kennington recently, gave utterance to the following characteristic remark : “I wake in the morning with a joy I have not known for years to think that we may, in a few weeks, have the Cross over St. Sophia and Constantinople.” Which means, to give it its true interpretation, that if there are any pickings to be had, they mean, vulture like, to be among the first at the feast, brazenly disregarding the fact that the history of Christianity is bloodier even than that of the Turks.

* * *

It is interesting to note with what alacrity the wealthy class have protested against the flogging clause in the White Slave Traffic Bill. One would suppose that they were actuated by motives of honest indignation against a survival of Middle Age methods of torture. To the Socialist, however, the reason is quite clear. For is not this the class from which the “White Slavers” draw most of their clientele ? And are they not responsible in a double sense, inasmuch as it is due to the exploitation of labour by this class that the degradation of women exists, thus making “white slavery” possible.

* * *

According to news from Paris, a lady has been seen in the Champs Elysees, accompanied by her dog, which was wearing india-rubber boots laced high up the legs, ear protectors, goggles to shield the eyes from cold and mud, and a Raglan overcoat lined with, thick flannel, and provided with a pocket from which projected a tiny handkerchief with a monogram on it, with which to wipe its dear little nose.

In order to more fully appreciate the above I cite another instance of riotous extravagance taken from the same paper (“The London Budget,” 27.10.12).

“An old soldier with the best of characters complained to the Westminster magistrate that everything he possessed, except a small bundle, had been taken from him for a balance of 5s. under a hire-purchase agreement and 3s. 6d. for a week’s rent, which he was unable to pay through being out of work. He showed receipts covering a period of two years for instalments amounting to £12 11s. paid for goods priced under the agreement at £12 16s.” After this who wouldn’t prefer a dog’s life ?

* * *

A circular has been going the rounds of late, issued by that confused set of scaremongers known as the Anti-Socialist Union. It is a wild appeal for “help and support,” promising that “neither the names of members nor subscriptions are published without permission.” In the course of the appeal (which is anonymous, as usual) it states that “predatory Socialism” is rampant in the House of Commons. According to the “antis” there were 40 Socialists in Parliament in 1911, and since 1897 the National Debt had risen from £545,171,525 to £733,072,610, ostensibly due to their advent in the House.

This is certainly news to me, yet I would be satisfied if the A.S.U. would furnish the name of one Socialist in Parliament, now or any other time. This sort of stuff may do to frighten the commercial and business class to whom these leeches make their appeal, but to the Socialist it is laughable.

* * *

Here is another sample : “One of the first principles of Socialism is the repudiation of the National Debt. That is why Socialists show no concern at the rapid piling up of the nation’s liabilities.” This is both right and wrong. It is wrong in so far that Socialists do not repudiate the National Debt, for the simple reason that it makes no difference to the workers of this country whether the nation has a big National Debt or none at all. The workers’ condition remains the same. They don’t make the debt, and they don’t pay the debt. Therefore the Socialist doesn’t concern himself with the National Debt, even to the extent of repudiating it. It is right in that the Socialists have no concern with the nation’s liabilities. The liabilities are not theirs, be they piled as high as that beautiful place they tell us about. On the other hand, having regard to the fact that Socialism will not be established except as a world-wide system, all national debts, liabilities, Anti-Socialist Unions, and other capitalist institutions will automatically become defunct. Meanwhile, spread the light !

* * *

Keir Hardie, “the famous British Socialist” (according to the Americans), has recently returned from a lecturing tour in that land “flowing with milk and honey.” Asked by an interviewer how he became a Socialist, Hardie (it is reported) answered : “I can’t just say how my own life turned me to Socialism, I think I got my first ideas from reading Robert Burns and Thomas Carlyle. Then came the New Testament.” Good heavens ! I have several times wondered where he got it from !

It seems that Hardie’s services had been requisitioned to give a fillip to the S.P. of America (an organisation similar to the I.L.P.), since Roosevelt had stolen all their platform, and left with them no distinguishing principles upon which to fight. It had been suggested to the party that Hyndman be asked to perform, but the offer was declined on the score of expense. Instead, Hardie was booked at £10 a lecture !—at least, so grumbles “Justice.” It would be very interesting to know what Hyndman’s figure would have been, seeing that Hardie was considered to be a cheap substitute at £10 a time.

Considering he addressed 43 meetings it cannot be said that he did badly, and yet it certainly was indiscreet of him to tell the interviewer that “the commonsense of humanity is bound to manifest itself sometime.”

Whilst agreeing that this is probable, yet, it seems to me, if its manifestation depends upon the dissemination of Carlyle and the New Testament at £10 a dose, then it is a very long way off indeed. Happily, however, there are teachers of Socialism in the field.

* * *

The Executive of the Labour Party has been wroth with Mr. J. G. Hancock, M.P., because he announced his intention of attending the meetings of the Mid Derby Liberal Association and reporting to them his work in Parliament. The Executive does not see how he can square this attitude with his pledge to support the Labour Party ‘s constitution.

To me there appears to be no difficulty whatever. Events have proved that the Liberal Party stands for all that the Labour Party stands for. Besides, was not Mr. Hancock congratulated years ago by Mr. Asquith and Mr. Lloyd George on his former successful campaigns in Mid-Derby ? Why was he not pulled up before ? Simply because the Labour Party has known all along that Mr. Hancock was a Liberal. He has never disguised the fact. Again, did not Mr. Ramsay MacDonald himself say that Socialism was to be approached, “not by a broad, ready-made road, but through morass, through forests, up hill and down dale, round this corner and that” ? (Oxford, 13.10.11.)

Numerous instances could be cited where Labour M.P.’s have admitted their identity with the Liberal Party. So why blame a member if he elects to go “round this corner and that” ?

* * *

If those who support a Labour policy are desirous of doing a little house-cleaning, they have set themselves a huge task, for upon observation we find the same treachery throughout the movement. On the occasion of the conference of the freedom of the City of Liverpool upon Lord Derby, we find Mr. “Jim” Sexton present on the platform in spite of the resolution passed by his Trades Council, forbidding members to take part in the ceremony. Not satisfied with this, he needs must inform his audience that he “regarded it as a very considerable privilege to be there.” I can quite believe it, and hope Lord Derby will duly appreciate his services. “A small section of the community,” said Sexton, “have expressed, their disapproval, and whilst I do not doubt their sincerity, I cannot appreciate their motives.”

After this is there any doubt as to which class Mr. Sexton is serving ? Of course, nothing will happen. The only difference is that on this occasion a Tory was supported, whereas it is usually the right thing to support a Liberal.

As Mr. W. C. Anderson, the Chairman of the I.L.P., says in the Liberal “Daily Citizen” (13.10.12): “Some would argue that the Labour Party must prove its independence of the Liberals by voting against the Government, even when the Government are supporting some useful (!) reform. But that is not independence: it is much nearer being an advanced stage of political lunacy. On a number of political questions—Lords’ Veto, Plural Votes, and Home Rule—the Liberals are certainly more advanced than the Tories. On all such questions Labour will go into the same lobby with the Liberals without the slightest sacrifice of independence.” Which is quite true. It would be difficult indeed for them to sacrifice something which, for them, does not exist.

At Manchester last month, during the municipal elections, both Labour and B.S.P. candidates signified their willingness, if elected, “to work for the unification of Rates” and “the transference of Rates from property to site values,” for which they were promised the support “by word, deed and vote” of the League of Young Liberals. These are issues, be it noted that are of no import to the workers, but are intended solely to benefit one section of the capitalist class by shifting the rates burden onto the shoulders of another section, incidentally using the worker as a mug in order to accomplish it.

* * *

According to Lady Aberconway, there are “only two ways for a woman of the upper classes to obtain money ; one by inheriting from the dead, and the other by begging from the living.” I venture to affirm that this is not quite correct. There are three ways of getting a living : by working for it, by begging, and by stealing. Knowing that the “upper” class neither work nor beg for their living, there is no other conclusion left us than that they get it by stealing—from the workers.

* * *

Robert Blatchford has recanted on the question of compulsory military service, of which he was such a strenuous advocate. He admits that “universal military service under the control of the ruling ‘classes’ would result in slavery : it would undoubtedly lead to the enslavement of the workers.” (“Clarion,” 1.11.12.) Which is an admission on the part of R.B. that his position, after all his protestations to the contrary, was the wrong one. It has taken him a long time to find it out, which, in itself betrays the fact that he has not devoted much time to the study of Socialism. Seemingly it requires concrete instances, such as the employment of troops as blacklegs in the recent strikes, to force home to him the absurdity of his position. The point is, what becomes now of his “Britain for the British,” seeing that one position conditions the other ?

Tom Sala

A “capital” reward for heroism. (1912)

From the December 1912 issue of the Socialist Standard

” ‘Nearer My God to Thee.’ With the strains of this beautiful hymn ringing in their ears the brave bandsmen of the ‘Titanic’ went to their death, displaying once more that noble self-sacrifice and courage which is so characteristic our ‘men who go down to the sea in ships.’ ”

Such was the gist of the slobbering sentiment that was spewed up in the columns of the capitalist Press after the great disaster. But let us see how far the glowing appreciation by the master class of the self-sacrifice of these brave working has materialised.

At the Liverpool County Court recently a claim was made on behalf of the wives and child­ren of the “Titanic” bandsmen. The magis­trate who heard the case gave judgment in these words : “Although I have felt compelled to hold that the Workmen’s Compensation Act does not apply to the bandsmen, yet I cannot forget that these brave men met their death while perform­ing an act which was of the greatest service in helping to maintain discipline and avert panic.”

This is a good illustration of how the alleged mutuality of interest between the capitalist class and the working class always expresses itself. The widows and orphans may find consolation in the fact that salubrious occupations such as sewing hooks and eyes on cards brings remuneration at the rate of nearly a penny per hour. Such is the reward for the workers’ heroism.

But surely, on the other hand, such displays of animal cunning shown by the master class, should prove a lesson to the workers. Just as, on the “Titanic,” the workers were “kidded” to fix their eyes on heaven and play beautiful hymn tunes while the Rich were busy slipping their oily carcasses over the side of the ship to safety, so the game is played in mill, mine and factory. To shut your eyes and open your mouth to see what God will send you is a pastime worthy of children and lunatics, but reflects no credit on sane adults.

The workers as a class must organise politically for the common ownership of the means of living, for until this has become an accomplished fact they will surely pay toll for their sufferance of a callous and brutal master class.

C. Baggett

From the front. (1912)

From the December 1912 issue of the Socialist Standard

The Archbishop of Canterbury, in dealing with the “labour unrest” at the Church Congress, suggested that in order to achieve industrial peace, the employers should get in personal touch with their men, see the conditions of their work and of their home lives with their own eyes. Also that the workmen should try and understand the conditions under which business in these days of international competition has to be carried on. But why not an actual change of places ? The worker would then understand the real function of the capitalist—luxurious loafing—while the capitalist would be able to enjoy the benefits that are said to be inseparable from “honest toil.” Both suggestions are equally practical—and nonsensical.

* * *

Referring to the attitude of the Church towards “labour unrest,” his Grace said: “There is above all the disputes and passions of men, a will of ‘God’—that conscience knows it, and that obedience to it is, and keeps all things, right.”

Conscience knows it—God’s instructions are so unmistakable—yet the Archbishop says the Church “has no commission from its master to take sides, or to invest any particular scheme or policy with his authority.” And this in spite of the fact that, in his own words, “capital is responsible for the condition of the labour it employs—in railways and factories at home, or in rubber plantations abroad,” and that “even now multitudes of children are born into an environment where the only chances are downward.” And the Church still claims to be on the side of the oppressed.

How pitiful these high humbugs appear in their futile endeavours to reconcile their interested attitude with their creed !

* * *

Bernard Shaw has at last told why he “left off lecturing on Socialism.” He says : “Nine-tenths of the art of popular oratory lies in sympathising with the grievances of your hearers.” When his audiences were no longer of the working class he changed his tune.

The lesson is clear. Shawism is for the shirkers, while Socialism is for the workers.

Bernard Shaw is not by any means the only one to adapt his principles and bend the truth to suit his audience. Prominent Labour men have said more than once that “those who pay the piper call the tune.” As this is said in tones of reproach, because the workers do not pay, we can only infer that all “Labour” men are capitalist agents.

The Welsh Messiah, too, subscribes to the Shavian creed. When advocating social reform—greater economy in administration—he tells his audience that “seven per cent. of the people in the great cities live in a state of chronic destitution. Thirty per cent., or nearly one third, live on or below the poverty line.” Or: “There is something wrong—where the labourer, working hard from morning till night in spring, summer, autumn and winter, in rain and sunshine, only to receive his eleven shillings a week in vast areas in England—in a country where you give thousands of pounds to men who do not labour at all.”

These are extracts from his speeches, called to mind by their publication in “Better Times.”

When the question is one of taxation, however, he claims that all sections profit equally by good government, and all should, therefore, contribute.

* * *

For downright contradiction the above is hard to beat ; but the same gent goes one better than his previous best. His “good government,” on another occasion, becomes a class government guilty of legislating in their own interests. He says : “There are about six million electors in this country at the present day, and yet the government is in the hands of one class. It does not matter up to the present which party is in power, you have practically the same class governing the country.”

* * *

Women’s Suffrage is the cry of the Pethicks and the Pankhursts, who want votes for propertied women. In their efforts to enlist the sympathy and support of working class women they tell them that their wages are lower than men’s because they have no political power. With political power, they say, women would become a force to be reckoned with, and would be able to demand higher wages and better conditions.

This bait, however, will not do for the women in the hosiery trade. They are actually afraid of higher wages. According to the secretary of the Hosiery Union, Leicestershire, “women are paid a lower rate than men in every branch of the trade. We want them to demand the same as the men, but they insist on the difference and say : ‘Oh, no, in that case we shall not be wanted.'”

Sir Alexander King, Secretary of the Post Office, has threatened to discharge women and employ men if the demand for the same wages is conceded. Women engaged in many occupations are in the same unhappy position. They dare not demand high wages, even when they do the same work as men, because they would be sacked and men would do the work. Men, however, demand higher wages and sometimes get them, only to find themselves, sooner or later, in the same position as the women, because machinery has been introduced.

Truly, almost every move of the workers on the industrial field is trumped by the masters.

* * *

Mr. Ramsay MacDonald has discovered in a New Zealand Government report, striking confirmation of his own views on Tariff Reform. According to this instructive report the cost of living has risen because of Tariff Reform, 16 per cent. On this statement he builds up a case against Protection—a case which collapses like a house of cards when one remembers that the rise in the prices of the necessaries of life in Free Trade England, over the same period, is according to Professor Ashley, 24 per cent. Pity the blind!

* * *

The quarrel between Liberals and Tories over Banbury’s amendment, although not likely to make them forget their mutual interests and their opposition to the workers, nevertheless revealed the hooligan nature that is always one of the characteristics of those who live by plunder. As far as it went it should teach the workers that the so-called respectable and cultured class can be as vicious and vulgar as Parisian bandits. It is on record that Mr. Will Crooks did much to ease the situation by a timely rendering of “Auld Lang Syne,” while Mr. Barnes told an interviewer that the Labour Party would do their best to preserve the Parliamentary machine. Labour Members render yeomen service. They are especially good at dispute settling in the interest of the class that employs them at £400 per year—for Auld Lang Syne.

* * *

A censor of cinematograph films is the latest precaution taken by the representatives of the master class. Pictures that show the way “not to successfully burgle” are to be taboo, presumably because they excite the spirit of emulation in the minds of ambitious youngsters. By the manner in which such freaks are magnified, the worker is almost encouraged to believe that there is no such thing as unemployment and poverty leaving thousands only the choice between starvation, crime, or the workhouse.

* * *

But not only must property be protected—capitalist morals have to be safeguarded. The respect and veneration with which the workers have been taught to regard their rulers must be preserved. With that object in view pictures are to be excluded that represent royalty, aristocracy, judges or other State dignitaries in ludicrous or undignified positions. Yet with all their care, discontent becomes greater, and Socialism—the end of all things capitalistic—makes steady progress.

F. Foan

Bounty babies. (1912)

From the December 1912 issue of the Socialist Standard

Smiling mothers everywhere, clasping their new arrivals as though they hadn’t a care in the world. Thus the highly coloured posters picture the thirty bob benefit, the “endowment of motherhood,” under the “People’s Insurance Act.”

In the black hells of mining villages, midst the smoky and dirt-ridden factory towns, and around the death-stricken courts and alleys of dockland—there faces you this poster. In foul St. Helens, in Dante’s Dowlais, in unprintable Canning Town—there is this cynical caricature displayed.

Mark the pink and glowing faces of the wives of workingmen, the mothers of the working class. There is no deathly pallor there, no line of sorrow or privation, no mark of haunting worry and anxiety. No, all these are wiped out by the hand that was going to “banish poverty from every hearth” in three years.

Provided they have paid in sufficient to clear administration charges, the doctor’s “eight and six,” the sanatorium’s cost, the druggist’s demands, the approved society’s levy, etc., and if they have enough then left, the mother is to get thirty bob ! But to win this she must do without sickness benefit for two weeks before and four weeks after confinement. The medical benefit also is withdrawn when the “thirty pieces of silver” come. The doctor is not supplied. He must be paid out of the money. So must the midwife, and all the other expenses. It is open to the approved society to provide these and pocket your thirty pieces. If the mother seeks the portals of the lying-in hospital, they get her money. If the child is still born, then it is a case for the referees, lawyers, medicos, etc. These are the joys that await the woman who presents her “marriage lines” to the commissioners and her babe to a grateful country.

The Liberal frauds even boast that one million mothers of the working class are going to be made happy with this thirty bob every year. It is a significant comment upon the prevailing social system that in the richest country in the world one million mothers stand in need of a thirty-shilling dole to enable them to bring their babies into the world. Think who it is that require this assistance. It is the wives of the workers, not of the idlers ; the toiling wives, not the won’t-work women, who need it—and who have to pay for it.

I have sometimes wondered what the result would be if an official called with a “maternity” benefit upon a parasitic partner—say Mrs. John Jacob Astor, the “Titanic” heroine, who brought the three-million-pound baby into the world, or Mrs. Vanderbilt, who gave birth to a millionaire child at Wimbledon lately. The idler’s wife would collapse with horror at the bare suggestion that she stood in need of such humiliating aid, and the footman would do things which hurt.

One million workers’ babies need bounties ! One million veteran and broken toilers need pensions for the December of their days. Thus confesses the Government. If the babes only knew ! If they live through the strife and struggle of the dozen years of childhood, what lies beyond ? They have to serve the sentence of close on sixty years hard labour—sixty years of servitude passed upon them by the owners, the robbers, of the world’s wealth.

Not only hard labour at bench, or machine, but hard labour in the weary, heart-breaking, never-ceasing round of visits to the slave exchange, the factories and workshops, begging a job.

There is the incentive. After sixty years of back-breaking toil they will stand in dire need of a pensioner’s dole. But the babies do not know, go they live on.

No, not all of them. Only some of the toilers’ children escape the clutches of Death. The Registrar General in bis report tells us that in the mining towns of Durham, in the Rhondda Valley, in the cotton-weaving town of Burnley, in the pottery town of Longton, and in many other places, 200 out of every 1,000 children born are done with life before they are one year old. What is being done to stop tbis murder ? Precious little, even in the face of the steadily falling birth-rate. As Father Ring and otbers have shown, as lying in hospitals have reported, the children of the transport workers died off like flies at the time of the strike because their mothers were starved by the callous scoundrels who own and control the means of life.

In textile factories, in dressmakers’ and tailors’ workshops, in pottery bakehouses, in chainmaking sheds, in jute mills and matchmakers’ mortuaries, there sweat the mothers of the toilers’ race. In creches, in nurseries, in open streets and blindalleys, and in locked rooms their loved ones must be left while they mint millions for the parasites and their pets. No wonder Lancashire doctors report that in time of strikes and lock-outs the early days are marked by declining infant mortality and illness. This is because the mothers are set free to look after their little ones. True, as in East London,, when the dispute lasts long all this improvement is wiped out by the starvation that inevitably ensues.

The children of Carthage were sacrificed to Moloch, but the quick death of these was merciful, for all its seeming barbarity, by comparison with the lingering torture of the starved mites of the modern workers. The newspapers are full of sickening stories from the “homes” where the babies are brought to die. The present Tooting case, where five infants died within a week, is an example.

Again, the Southwark Coroner pointed out on November 12 that 600 children are burnt to death every year in England—mainly the tragedy of flannelette ! Flannel is not for the infants of the working class.

After infancy, school, for a meagre and begrudged apology for education, rushed through in the shortest possible space of time. The Board of Education tells us that of those fourteen years of age only 36 per cent. are at day school—the rest are at work !

The masters, however, want, the children before they are fourteen. The Interdepartmental Committee on the Partial Exemption of School Children (1909) said (vide Report): “It was most strongly represented to us by millowners round Bradford and Halifax that any restriction, on the supply is liable to cause inconvenience to employers.” The half-time system meets the masters’ demands in that it is cheap and the children are docile.

Ever since 1900 the number of half-timers has steadily risen. It rose from 74,000 in that year to 78,000 in 1903, 80,000 in 1904, 82,000 in 1906, 85,000 in 1908. At twelve years of age the boys and girls are busy in the heated sheds and mills, grinding out profits for those who own. Although the Board of Education states that over 60 per cent. of the children attending school are defective in health, Mr. W. Sykes, of the Teachers’ Union, stated that in 24 years’ experience he had never known a child rejected, as physically unfit, although some of them were not robust enough to be employed in the playground. (Before the Board of Education, Nov, . 4, 1907.)

What is the lot of the children working half-time at twelve years ? The Committee referred to told the Government that “their progress is retarded, if not absolutely brought to a standstill. The children come to school tired and sleepy. . . . They are unable to pay proper attention to their school work. The boy . . . loses a large part of his education . . at a time when the value of education ought to become greater to children.”

They tell us that “the results of several statistical investigations made in more than one half-time town indicate distinctly that the weight and chest measurement, and sometimes the height, of half-time children, are less than half those of full-time children in the same place and of the same age.”

What shall you think, then, of the Labour Party members who try to keep the little ones in the mills to be murdered ? Mr. Shackleton, before he got his present job, supported with might and main the maintenance of the half-time system, and his fellow Labour members resented any attack upon this masters’ man. Now Mr. W. A. Gill, a shining light of the Labour Party in the House of Commons, opposes the abolition of the half-time system. In the half-time debate on April 26, 1912, he said he “agreed with those who believed that in letting them (the children) go to school half the day and be trained to work during the other half, they were doing what was best for their children.” One almost fancies one can hear the bosses telling him to say it.

Bad as half-time is for children of twelve and thirteen, the labour leaders have done their best to force the children into the mills and fields full time at those ages. In short, they have helped the murderers of the children in their nefarious work, and, like Shackleton, they will get jobs.

In May, 1906, Sir John Brunner, the millionaire chemical-factory owner, introduced into Parliament a Bill “to amend the Education Act.” This Bill bore the names of its backers, Mr. Will Crooks, of the Labour Party, and also Mr. Ramsay MacDonald, its secretary.

While Mr. MacDonald’s party were “pledged” to fight for the raising of the school age, he fought to lower it. Whilst twelve and thirteen were the earliest ages for partial exemption from day school, he tried to make them the statutory ages for total exemption !—conditional always, upon their being driven to night school to have their tired brains racked with education.

We opened with the blessings of childhood, but the blessings belong to those who do the children in—to the Penruddocks and the Wilesmiths ; to the Abkar Reformatory rulers and the Tooting philanthropists, the thoughtful factory owners and the rural lordlings. The blessings will fall upon the children when, through the triumph of Socialism, the power of property over human existence has gone for ever.

Adolph Kohn

Tooting elections. (1912)

Party News from the December 1912 issue of the Socialist Standard

In the recent Borough Council Elections the Tooting Branch ran three candidates for Tooting Ward. The result was gratifying, the figures showing an increase of 80 per cent. over those for our last effort, in 1909.

The branch intended concluding the campaigu with a demonstration at one of the L.C.C. schools, and had made all arrangements for same, hut although we had paid for the use of the school, we were precluded from holding our meeting by being informed at the last moment that the room would be required for polling purposes.

The other candidates included three “indepen­dents,” whose independence consisted of claim­ing to be the People’s candidates. They will, no doubt, now they are elected, demonstrate how they represent the people by supporting any and every measure brought forward in the in­terest of capitalism and to the detriment of the working class.

Another candidate was a Municipal Reformer, and the decrease in the number of votes polled for him was doubtless largely due to the active Anti Socialist Union propaganda carried on in this district

The other candidates were Labourites, whose programme consisted of reforms none of which, had they been elected, could they have carried into effect. Reforms will be passed by the capitalist class when they think fit, and not at the dictation of “Labour” candidates. Minorities do not usually rule the roost.

Besides, they had the assistance of that notorious misleader, Ben Tillett (who, by the way, does not believe in political action), and possibly that accounted for the decrease in the “Labour” poll.

It added to the gaiety of things to find that the Tooting Branch of that party of “unity,” the B.S.P., supported the “Labour” candidates, while the Battersea Branch of the same organi­sation were actually in opposition to the “Lab­our” candidates there.

All the foregoing should act as a tonic and give renewed energy to carry on the propaganda for Socialism. We feel confident that the truth will ultimately prevail.

W. T.

Blogger's Note:

'W.T.' would have been the Tooting Branch secretary, W. Thomas. Sad that the neither the names of the SPGB candidates nor the actual voting figures are listed in the article. Maybe those details are buried away in the SPGB EC minutes. Bob Ambridge does mention an earlier Tooting Branch election campaign in the September 1954 anniversary issue of the Socialist Standard:

"About the same time Tooting Branch put forward Comrades Cooper, Joy and Barker for the Tooting Ward, the result being 60, 58 and 56 respectively. The Socialist Standard’s comment was: “We think we found fifty six supporters for the Revolution, and are encouraged in the hope that it is not altogether hopeless to appeal to the Electorate on the straight issue—Socialism."

The Socialist Party versus The Liberal Party. (1912)

Party News from the December 1912 issue of the Socialist Standard

Blogger's Note:

The text of this pamphlet is available on the SPGB website. Albion Richardson was the MP for Peckham from 1910 until he stood down at the 1922 General Election.

Light, More Light ! (1912)

Party News from the December 1912 issue of the Socialist Standard

An Economic Class is held at the Head Office on Friday nights at 8.

* * *

A Central Speakers’ Class has been established in order to equip more comrades for the platform. The classes are held at the Head Office, 193, Grays Inn Road, every Saturday evening at 7.30. It is urged upon all comrades to attend.

* * *

BATTERSEA BRANCH are holding a course of economic lessons on Wednesday evenings at 8, at 184, High Street, Battersea. Non-members invited. No charge.

* * *

TOTTENHAM BRANCH are holding discussion classes every Wednesday evening at 8.30 in Branch Rooms at 224, High Road, Tottenham. Strangers welcome.

* * *

TOOTING BRANCH are holding an Educationn Class on Saturday evenings at 8 o’clock, at 15, Gassiott Road, Tooting, commencing on November 30. Comrades from other branches invited.

* * *

NEW S.P.G.B. PUBLICATION. We have to announce that we have in the Press for publication in the course of a few days, a report of the debate which took place at Tooting on May 21st between our comrade, J. Fitzgerald and Mr. Samuel Samuel, prospective Conservative candidate for Wandsworth, on the subject of “Socialism v. Tariff Reform.” The pamphlet consist of 48 pages, and the price is—for democracy sale, 1d.

S.P.G.B. Lecture List For December. (London District.) (1912)

Party News from the December 1912 issue of the Socialist Standard

Blogger's Note:

Once again, I don't have enough room in the label section to include all the listed speakers, so some brief information on some of the speakers missing from the sidebar.

• C. Elliott was a member of the Tooting Branch, originally joining the SPGB in September 1909. There is no record of when they lapsed their membership.
• F. J. Rourke was a member of the Tottenham Branch, originally joining the SPGB in June 1909. Their membership was lapsed in February 1914. ("Moved away".)
• F. Stearn was a member of the Tottenham Branch. There were actually two 'F. Stearn's in the branch at the time - possibly father and son - so I don't know which one was a listed speaker for this month.
• H. Joy was a member of the Tooting Branch.
• William Lewington was a member of the Tottenham Branch, originally joining the SPGB in March 1907. He resigned from the SPGB but no date is given for his resignation.
• J.M. Wray was a member of the Wood Green Branch, originally joining the SPGB in May 1909. He resigned from the SPGB in June 1924.

A few of the names featured in the lecture list are not listed in the early membership records, This could be explained away in two ways: 1) Further confirmation that the membership records to hand are incomplete. 2) A number of SPGB members were operating under pseudonyms in their visible party activity because of the threat of blacklisting.

The changing world of children (1977)

From the December 1977 issue of the Socialist Standard

Thirteen million of the population of Britain are under 15 years old. When Socialism is established, that quarter of the population will cease to be financial dependants and will be owners of the means of living like everyone else. Questions about education and upbringing in Socialism frequently assume that children are still to be at the disposal of adults and will have arrangements made for them. It may not be like that.

The idea of childhood itself has altered repeatedly in different social phases. “Infancy”, which now refers to very young children, formerly meant the entire pre-adult period of life; the word is still used with this meaning in law. Adolescence was a legal division in ancient Rome, covering the period from puberty (14 for males, 12 for females) to the male majority at 25. Only in the 20th century, however, has it come to mean a physical and psychological development between childhood and adulthood. In the Middle Ages and the early capitalist era such a stage was virtually unrecognized: they were children, then they were adults.

Thus, in Tudor times upper-class boys matriculated and were sent away to universities at thirteen or fourteen. The law permitted the marriage of boys at fourteen and girls at twelve. Shakespeare’s Juliet was thirteen, and a character says early in the play: “Younger than she are happy mothers made.” Children of what are now called tender years were flogged; the Verney Memoirs has a letter expressing concern for a delicate three-year-old—“Let me beg of you and his mother that nobody whip him but Mr. Parrye”. In the working class, Defoe noted with approval in the early 18th century that children of four and five all over Britain earned their livings.

Childhood is a physiological condition, but its duration and what is expected of it are social decisions. The question “What is man?” needs a rider: “What is child?”

Work and School

The first moves to control child labour in factories, and thereby create a new conception of childhood, were made by “enlightened” members of the capitalist class during the Napoleonic Wars. One of them was Sir Robert Peel, the father of the Tory Prime Minister. G. M. Trevelyan in his English Social History indicates the nature of this enlightenment: “No doubt the good Sir Robert, who himself employed 15,000 hands, was in part anxious to restrain the unfair competition of his more unscrupulous rivals.”

At the same time, economists argued the need to withhold children from work and send them to school. Adam Smith put forward a scheme for parish schools which would provide the basis of economic activity and progress. Ricardo and Malthus both favoured education as a means of inculcating habits which would lead to family limitation, and therefore an increase in economic well-being. An anonymous pamphlet of 1856 called The Education of the Masses, Can it be Accomplished? talked more specifically of making labour-power “a much better and more trustworthy article than has hitherto been furnished”. In introducing the Elementary Education Act of 1870 W. E. Forster said: “Upon the speedy provision of elementary education depends our national prosperity.”

Childhood was defined by developed capitalism as from birth to twelve, then fourteen and after; during this time the value of labour-power would be formed and the child purposefully conditioned. Adolescence appeared as the period between that childhood and marriage, which was now delayed several years. Alongside these changes, the spread of scientific ideas and of modern popular culture installed fresh images of childhood. The decline of the social importance of the family in this century has weakened former prejudices and sanctions; in general, children today are better cared for and less restricted than ever before. Yet, as with the majority of society, the result is frustration because means and conditions are absent.

Moulding

The often-quoted claim of a Jesuit that a child raised by him up to seven years old would be his for life has been responsible for a lot of muddled thinking about upbringing and its effects. Much of what small children learn is the acquiring by imitation of social techniques. Getting food, conversation, movement, etc., are absorbed almost unwittingly from the circles in which they live. “They are very often ignorant of the possibilities of any other sort of behaviour; and the process of learning is probably as nearly effortless as any which can be studied.” (C. M. Fleming, The Social Psychology of Education.)

Responses are also learned this way: how to win admiration and to get one’s own way. This leads to the identification of learning in children with “socialization”, or conditioning them to perform as those in charge desire—the modern version of the Jesuit theory. Fortunately, it does not work. To connect the upbringing of children with the class struggle may seem far-fetched, but this is the operative factor. While their “nature” as children is laid down by and to suit the needs of capitalism, it conflicts with the notions of self- and group-interest formed in a working-class environment. The size of the gap is shown by the numerous attempts at supplementary conditioning made through youth organizations—which in turn fail, for the same reason.

Earnest radicals have often tried to oppose the “socialization” of capitalism with alternative theories of upbringing and youth organizations which try to impose a different point of view. In the nineteen- twenties and -thirties a “Left Scout Movement” was attempted called first Kibbo Kift and then the Woodcraft Folk. The founder of the latter organization, Leslie Paul, wrote later: “Despite the socialist dressing we gave to everything, and believed we believed in, every kind of future reform or revolution paled beside our concern for the content of the actual life we were living at that moment.” (Angry Young Man, 1951.) That is precisely it. For children, the proposed indoctrination is a disposable surface item; the activity, learning by doing, is what adds to the development of reasoning powers.

Games people play

Children learn rôles. Childhood itself is a rôle; if it is deemed to continue to, say, fourteen or fifteen a boy or girl will act younger at that age than if he or she is named an adolescent or an adult. The rôles are what society expects and therefore makes known to children, and their carrying-out is part of social technique.

In the last thirty years the male and female rdles practised and accepted throughout capitalism have altered. The long hair inaugurated by pop groups like the Beatles and the Rolling Stone., at the beginning of the nineteen-sixties was a sign of rejection of established masculine looks, while girls took to male trousers. Established ideas of distinct characteristic behaviour of the sexes have blurred; women make sexual demands on men, instead of the opposite. When co-education in state schools was spreading in the ’fifties it was often said to have the effect of making boys womanish, but that is no longer heard.

Previously there was no problem. Boys were conditioned from their earliest consciousness to be virile (“Be a big boy, now’’) and girls feminine. The classic toy for girls, held to be a demonstration in itself that the differences in behaviour were inborn, was a doll. However, in the last ten years one of the most popular boys’ toys has been the “action man’’, which is simply a male doll with changeable clothes. Insofar as children learn male and female rôles from what they see round them—mother doing housework and cooking, father going out to his job—the difference remains. But it is also clear that this is not destiny but a social arrangement; and the old version of it cannot be inculcated in the future.

Besides observation and instruction, children learn by play. This fact was taken up by educationalists a generation ago in "the play way”, trying to adapt play to be a means of conditioning. On the other side, before the 1914-18 war an American named Stanley Hall produced the “recapitulation” theory of play; it argued that children re-enacted the stages of man’s development—gathering, hunting, tribal wars, even (in “swapping”) the growth of commerce. Play ranges from simple imitation to the acting of fantasies, and the need for it is not confined to children. Social convention and the work-ethic say that it should be, with the result that adult occupations such as acting and professional sports are commonly regarded as evading work. Living in capitalism, we see man estranged from himself.

Something new

Again in common with adults, children need stability and affection. In memoirs of the Oneida Community (My Father's House, published in 1937) Pierrepont Noyes related how the elders of the community censured the showing of affection on the grounds that it denoted possessiveness; and the stress this put on the persons he knew. Individuals who are handicapped in this way can and do have problems ot relationships with the rest of society, which often emerge as delinquency.

However, underlying individual relationships is the structure of society as a whole. The parent-child relationship expresses material circumstances, laws and social concepts that arise from or are linked with wage-labour and capital. The protectiveness of parents is a mixture of affection with the knowledge that in the capitalist world the pursuit of a natural impulse, or a misjudgement, can be punished in the all-important material sense. This in itself makes the child a subject instead of an individual; the parent says "Do as you’re told, or it will be the worse for you” because that is how a class society operates.

Certainly, in any society children must learn. Rather than ask how it will be arranged in Socialism, it can be pointed out that capitalism prevents them learning now. Children will learn through their own activity, play and curiosity; the “problem” of literacy in capitalist society is for governments to try to instil it while keeping the social factors which obstruct it. The best-known of “progressive” educationists, A. S. Neill, insisted that children learn when and because they want to, but Neill was unable to operate his principles within the general education system of capitalism.

We look forward to the emergence of socialist man, the fulfilment of the capacities which are stifled and distorted in capitalist society. Socialist child should not be overlooked; equally, he and she will be an altogether different creature.

Robert Barltrop