This is stunningly good – not least since it conforms with things I’ve been saying about social class for years, mostly based on my own experience. But this does so much more comprehensively than I have in the past and gives many additional examples that I hadn’t thought about that go to complicate, but also illuminate, what class alienation means and encourages.
The myth is that we live in a meritocracy and since we live in a meritocracy people who do not succeed have only themselves to blame – which they do and so we also live in a society that breeds status anxiety. People meant to succeed will – no matter what the obstacles they face (for isn’t that the meaning of the Helen Keller story?) and so our own failures to live up to our potential is a heavy burden we all, all but the very few, must live with.
Fortunately, even if we do not succeed we can do our best to make sure that our children get the opportunities we either did not get or squandered. We will make the necessary sacrifices, buy the Encyclopaedia (something that shows the age of this book – today I guess it is internet access and an iPad) and do all we can to keep our kids at school for as long as we can to give them the best chance we can so that they don’t end up like us.
And that last clause is, for me, the hidden injury of class in a nutshell. In a society that is as riven with class loathing as our society is the idea that the best we can do for our children is to ensure they don’t end up like us is unspeakably horrible. The working class in our society are not seen as having a culture that is different from the ruling class – rather, they are seen as being devoid of culture altogether. Ruling class culture is hegemonic and all-consuming and to lack in this culture is to be denied what it means to be human. This is a source of shame – one that is constantly used against the working class and not least by the working class themselves. Wanting more for one’s children is wanting to negate one’s self. How could that not be born of self-loathing?
The matter is made worse by the social condition of working class people in their work. Here they are without power or ability to decide anything about how they shall work – not the pace, quality, manner – nothing. To survive in such a working environment one must alienate one’s self from what one is forced to perform. There is a remarkable part of this book where a man has bought an encyclopaedia for his child and to pay off the many hundreds of dollars this has cost him he needs to work overtime. And the author considers the level of resentment the worker feels at having to do this overtime. One of the stunningly profound observations made is that what the workman probably resents the most about this situation is that this places too strong a connection between the two lives the workman needs to keep separate in his mind to avoid contaminating one with the other. Work is a loathsome place where he must go, and so he needs to place barriers around his true self as if to protect it from a great evil. Home is a space of love – and this forced linking of these two worlds (what De Bois refers to in a similar but different situation as double-consciousness) forces a kind of multiple personality disorder in the worker - a cognitive dissonance that is confused, but painful. That is, needing to spend more time at work. - in a place of loathing - so as to do something for one's child brings both worlds into collision.
The discussion of how people that are praised for their work are likely to perform worse afterwards also speaks to this idea of the alienation between ‘work’ and ‘life’ – or rather between work and one’s sense of self-worth. The irony being that being praise for being good at something you loath, something that diminishes your humanity (that is, like most work in modern society) can have the opposite of the intended effect.
The discussion on which jobs are most highly regarded is stunningly interesting - where jobs that you do not manage others, can be independent of them, but also do good (like a doctor) are the most highly esteemed, while the jobs with the most power (politician, banker, manager) are much less so.
The author discusses the horrors inflicted on working class children in schools and how their teachers are often overly efficient at communicating the message that they do not have what it takes to be successful learners. I've discussed this endlessly elsewhere, but these injuries are not nearly so hidden.
The thing I’m most likely to take away from this book is the double nature of the notion of sacrifice developed here – sacrifice as a way of allowing one’s children an escape route from the indignities of class but also how this is a kind of sacrificing of one’s own identity and self-worth. The obligations this sacrifice places on the children, obligations to success that the actual rules of the society are virtually designed to ensure will never be realised, makes these sacrifices tragic in all senses. Here parents sacrifice their own happiness in the hope their children will become something other than what they themselves are, only for their children to become, even if successful, alienated from both the world of their parents and from the world of the class their parents hoped they would be welcomed into. If the children fail the sacrifices become even more meaningless. Like today, the promise of education of providing access to higher social classes evaporates as soon as it appears to come within grasp. This book provides a clear view into the injuries too often hidden by our individualised society that personalises social harms.