Working-class writers have for centuries understood the interwoven histories of their own position within British society and that of colonised people overseas. The radical rhetoric of the late eighteenth and early nineteenth centuries drew parallels between the plight of the African slaves who picked cotton in the American South and the children who carded and spun it in the ‘Dark Satanic Mills’ of the North of England. I’ve just started a piece examining the continuities of this tradition in two post-war writers’ treatments of ethnicity, racism and immigration. Like so many of the issues that I’m interested in, The Ragged Trousered Philanthropists provides an early and important twentieth-century example. At the beginning of the novel Owen and his colleagues are sitting on upturned buckets, slurping tea from jam jars during their lunch break. One of the decorators, Easton, is reading the Obscurer, which provokes in him
a growing feeling of indignation and hatred against foreigners of every description, who were ruining this country, and he began to think that it was about time we did something to protect ourselves … The papers they read were full of vague and alarming accounts of the quantities of foreign merchandise imported into this country. The enormous number of aliens constantly arriving, and their destitute conditions, how they lived, the crimes they committed, and the injury they did to British trade.*
When he was writing in the early 1910s, Tressell was dismayed by the way in which those in power distracted the people from their own colossal greed and corruption by blaming foreigners. It’s a sad statement on our own times that a century later the right-wing press are up to the same dirty tricks. Another subject of a previous post, Jack Hilton, was disarmingly honest about how he was brainwashed by such racist propaganda, describing how the foundations were laid during his education:
What a fighting chance we were given to understand the happenings of world significance – it was not a dog’s chance. It worked out this way. 1st: Heaps of God; 2nd: England first – the world nowhere; 3rd: Blatant swagger; one good honest Christian blue-eyed English schoolboy equalled twenty infidel Japs …
Having been schooled in the bigotry of British imperialism, Hilton was swept up by the anti-German feeling of the First World War and later flirted with eugenics, a despicable and discredited philosophy not a million miles from Boris Johnson’s. True to the enduring internationalism and anti-racism of the radical working-class tradition (stretching back to Joseph Mather and beyond), Hilton came to see the working-class movement as related to the anti-colonial struggles of his day. Gandhi visited Lancashire whilst Hilton was writing his first book and slept on the sofa of a Labour family in Salford. Renewed interest in the historical theft of common land – linked to the Mass Trespass of Kinder Scout in 1932 – forged a more concrete connection between these twin struggles and in the post-war era working-class writers continued to show a progressive interest in the intersection of class and colonialism.
Writers whose work was shaped in the post-war era by these interwoven histories include Sheffield’s own Len Doherty, Shelagh Delaney (whose A Taste of Honey, in Colin MacInnes’s memorable phrase, was the first play to portray black and gay characters ‘without a nudge or shudder’), Alan Sillitoe, Stan Barstow (whose narrator Vic says of a racist character ‘she could hardly open her mouth without showing everybody what a stupid, bigoted, ignorant old cow she is’), Buchi Emecheta, Jeremy Sandford, Linton Kwesi Johnson, the list goes on…
The project I am starting looks at two more whose lives and works traverse British inner cities and former British colonies. In the pages of these writers’ work we find out much more about the changing nature of the working class and the spectrum of working-class responses to immigration than we ever can from the journalists and politicians who blame immigrants for everything from putting too much strain on the NHS (it would collapse without them) to roasting swans.** And indeed more than we can from phenomena like the BBC’s White Season of a few years back, which managed to be racist by labelling all white working-class people racist – a pretty spectacular feat when you think about it. What we find in these books is what many people from diverse neighbourhoods know through their daily lived experience – what Paul Gilroy has described as ‘demotic multiculturalism’ – which is that the working class co-authored multiculturalism alongside immigrants, largely from the colonies. The history of immigration into Britain following the Second World War – and in many areas before the war – is a history of immigration into working-class areas.
Working-class writers deal with the realities of what this means. They don’t shy away from appalling racism or seek to present a rose-tinted view of things, but nor do they ignore the rich history of tolerance and conviviality that many contemporary commentators ignore and efface. The tradition of internationalism and radical anti-racism in working-class writing constitutes an eloquent historical response to the absurd and offensive notion that the working class is somehow inherently racist or intolerant.
In our own times, as recent work by Beverly Skeggs, Stephen Garner and Owen Jones has shown, there is a worrying trend for journalists, politicians and academics to vilify working-class people in ways that are sinisterly reminiscent of the how ‘racial others’ have been demonised since the beginning of the colonial era. Working-class writers often intuitively understand this and deliberately position themselves alongside the ‘other’. In the opening sonnet of his brilliant collection The School of Eloquence, Tony Harrison connects his exploration of working-class history – and his search for an identity and a voice to express it – by analogy with Aimé Césaire’s founding text of the Négritude movement:
…I call these sixteen lines that go back to my roots
my Cahier d’un retour au pays natal,
My growing black enough to fit my boots.
With these lines – and the dedication of the poem to members of the Angolan independence movement Frelimo – Harrison aligns his own project with that of the anti-colonial poets of Africa and the West Indies. It is this interwoven history that I will be exploring in my current project.
*pp. 41-3 – as a member of the Association of the Ragged Trousered, I have copies of this book to give away. If you’d like one, please email me your address and I’ll post one to you.
** ‘SWAN BAKE: Asylum seekers steal the Queen’s birds for barbecues’.The Sun has removed the article from its website but Nick Medic’s Making a Meal of a Myth details its complete lack of any factual basis.