George Orwell - Fifty Essays

There is nevertheless a real difference between North and South, and there is at least a tinge of truth in that picture of Southern England as one enormous Brighton inhabited by lounge-lizards. For climatic reasons the parasitic dividend-drawing class tend to settle in the South. In a Lancashire cotton-town you could probably go for months on end without once hearing an 'educated' accent, whereas there can hardly be a town in the South of England where you could throw a brick without hitting the niece of a bishop. Consequently, with no petty gentry to set the pace, the bourgeoisification of the working class, though it is taking place in the North, is taking place more slowly. All the Northern accents, for instance, persist strongly, while the Southern ones are collapsing before the movies and the B.B.C. Hence your 'educated' accent stamps you rather as a foreigner than as a chunk of the petty gentry; and this is an immense advantage, for it makes it much easier to get into contact with the working class.

But is it ever possible to be really intimate with the working class? I shall have to discuss that later; I will only say here that I do not think it is possible. But undoubtedly it is easier in the North than it would be in the South to meet working-class people on approximately equal terms. It is fairly easy to live in a miner's house and be accepted as one of the family; with, say, a farm labourer in the Southern counties it probably would be impossible. I have seen just enough of the working class to avoid idealizing them, but I do know that you can learn a great deal in a working-class home, if only you can get there. The essential point is that your middle-class ideals and prejudices are tested by contact with others which are not necessarily better but are certainly different.

Take for instance the different attitude towards the family. A working-class family hangs together as a middle-class one does, but the relationship is far less tyrannical. A working man has not that deadly weight of family prestige hanging round his neck like a millstone. I have pointed out earlier that a middle-class person goes utterly to pieces under the influence of poverty; and this is generally due to the behaviour of his family—to the fact that he has scores of relations nagging and badgering him night and day for failing to 'get on'. The fact that the working class know how to combine and the middle class don't is probably due to their different conceptions of family loyalty. You cannot have an effective trade union of middle-class workers, be-cause in times of strikes almost every middle-class wife would be egging her husband on to blackleg and get the other fellow's job. Another working-class characteristic, disconcerting at first, is their plain-spokenness towards anyone they regard as an equal. If you offer a working man something he doesn't want, he tells you that he doesn't want it; a middle-class person would accept it to avoid giving offence. And again, take the working-class attitude towards 'education'. How different it is from ours, and how immensely sounder! Working people often have a vague reverence for learning in others, but where 'education' touches their own lives they see through it and reject it by a healthy instinct. The time was when I used to lament over quite imaginary pictures of lads of fourteen dragged protesting from their lessons and set to work at dismal jobs. It seemed to me dreadful that the doom of a 'job' should descend upon anyone at fourteen. Of course I know now that there is not one working-class boy in a thousand who does not pine for the day when he will leave school. He wants to be doing real work, not wasting his time on ridiculous rubbish like history and geography. To the working class, the notion of staying at school till you are nearly grown-up seems merely contemptible and unmanly. The idea of a great big boy of eighteen, who ought to be bringing a pound a week home to his parents, going to school in a ridiculous uniform and even being caned for not doing his lessons! Just fancy a working-class boy of eighteen allowing himself to be caned! He is a man when the other is still a baby. Ernest Pontifex, in Samuel Butler's Way of All Flesh, after he had had a few glimpses of real life, looked back on his public school and university education and found it a 'sickly, debilitating debauch'. There is much in middle-class life that looks sickly and debilitating when you see it from a working-class angle.

In a working-class home—I am not thinking at the moment of the unemployed, but of comparatively prosperous homes—you breathe a warm, decent, deeply human atmosphere which it is not so easy to find elsewhere. I should say that a manual worker, if he is in steady work and drawing good wages—an 'if which gets bigger and bigger—has a better chance of being happy than an 'educated' man. His home life seems to fall more naturally into a sane and comely shape. I have often been struck by the peculiar easy completeness, the perfect symmetry as it were, of a working-class interior at its best. Especially on winter evenings after tea, when the fire glows in the open range and dances mirrored in the steel fender, when Father, in shirt-sleeves, sits in the rocking chair at one side of the fire reading the racing finals, and Mother sits on the other with her sewing, and the children are happy with a pennorth of mint humbugs, and the dog lolls roasting himself on the rag mat—it is a good place to be in, provided that you can be not only in it but sufficiently of it to be taken for granted.

This scene is still reduplicated in a majority of English homes, though not in so many as before the war. Its happiness depends mainly upon one question—whether Father is in work. But notice that the picture I have called up, of a working-class family sitting round the coal fire after kippers and strong tea, belongs only to our own moment of time and could not belong either to the future or the past. Skip forward two hundred years into the Utopian future, and the scene is totally different. Hardly one of the things I have imagined will still be there. In that age when there is no manual labour and everyone is 'educated', it is hardly likely that Father will still be a rough man with enlarged hands who likes to sit in shirt-sleeves and says 'Ah wur coomin' oop street'. And there won't be a coal fire in the grate, only some kind of invisible heater. The furniture will be made of rubber, glass, and steel. If there are still such things as evening papers there will certainly be no racing news in them, for gambling will be meaningless in a world where there is no poverty and the horse will have vanished from the face of the earth. Dogs, too, will have been suppressed on grounds of hygiene. And there won't be so many children, either, if the birth-controllers have their way. But move backwards into the Middle Ages and you are in a world almost equally foreign. A windowless hut, a wood fire which smokes in your face because there is no chimney, mouldy bread, 'Poor John', lice, scurvy, a yearly child-birth and a yearly child-death, and the priest terrifying you with tales of Hell.

Curiously enough it is not the triumphs of modern engineering, nor the radio, nor the cinematograph, nor the five thousand novels which are published yearly, nor the crowds at Ascot and the Eton and Harrow match, but the memory of working-class interiors—especially as I sometimes saw them in my childhood before the war, when England was still prosperous—that reminds me that our age has not been altogether a bad one to live in.

Spilling the Spanish Beans (1937)

The Spanish war has probably produced a richer crop of lies than any event since the Great War of 1914-18, but I honestly doubt, in spite of all those hecatombs of nuns who have been raped and crucified before the eyes of Daily Mail reporters, whether it is the pro-Fascist newspapers that have done the most harm. It is the left-wing papers, the News Chronicle and the Daily Worker , with their far subtler methods of distortion, that have prevented the British public from grasping the real nature of the struggle.