It’s interesting that an executive of Massey Energy was sentenced for criminal negligence with regard to a coal mine disaster on the very week I finished King Coal, Upton Sinclair’s muckraking novel about energy companies (the General Fuel Company), coal miners, and unions. Sinclair’s novel was about the events of a great strike by the United Mineworkers in 1914 and this recent court decision took place in 2015. Now, I’m not the most pro-union guy in the world, but I know that unions have been very necessary in countering unsafe working conditions and providing for better living conditions over the years. And, I have personally been in favor of some union-busting and against others in recent years. So, I approached what I knew was going to be pro-union propaganda with open eyes.
Yet, King Coal is an intriguing story. I am surprised that it wasn’t chosen for a muckraking movie in recent years rather than Oil [The movie was There Will Be Blood.] It may well be that early 20th century California’s oil industry proved a better visual diatribe against capitalism’s excesses and screed in favor of socialism’s assumed “justice” than Colorado’s filthy, depressing, dangerous, coal mines of slightly earlier in that century. For whatever reason, Sinclair performs his usual conceit of taking the scion of privilege and having him mix with the lower class workers in order to learn the evils of society. As usual, there are class and cultural barriers to be overcome and there are empathetic victims to serve as “object lessons” (well, fictional case studies?). And, as usual, there are some amazing coincidences each serving as a deus ex machina as the plot begins to flag.
What wasn’t very enjoyable for a person of my faith and vocation was the extremely negative portrayal of the one allegedly religious figure in the book: “…heard the Reverend Spragg preach a doctrinal sermon, in which the blood of the lamb was liberally sprinkled, and the congregation heard where and how they were to receive compensation for the distresses they endured in this vale of tears.” (p. 99) The negative portrait of the sermon attacked further: “What a mockery it seemed! Once, indubitably, people had believed such doctrines; they had been willing to go to the stake for them. But now nobody went to the stake for them—on the contrary, the company compelled every worker to contribute out of his scanty earnings towards the preaching of them.” (p. 99) Instead, apparently from the book, these workers should have been contributing out of their scanty earnings to the UMW (not so named, but implied) who refused to go to bat for these workers for many years before the Great Strike. Sorry, but Sinclair’s protagonist bought into the UMW propaganda too easily in this story. It was all right for him as he could return to his comfortable life (albeit with ambiguous feelings) while the mine workers continued to suffer and wait for his and the UMW’s messianic return. I’m afraid there are excesses in any movement—Christianity or Socialism. Let’s just not tar everything with the same brush.
If I had any doubt of Sinclair’s complete rejection of faith of all kinds, it was vanquished in the description of the successful brother of the protagonist: “…religious doubts; the distresses of mind which plague a young man when first it dawns upon him that the faith he has been brought up in is a higher kind of fairy-tale. Edward had never asked such questions, apparently.” (p. 670) Apparently, Sinclair had simply traded one fairy-tale (Christianity) for the fairy-tale of an equality that can never quite be obtained. I like his idealism; I don’t like his arrogance.
Certainly, Sinclair spares no punches for the racist and inhuman nature of the pit boss. “Like a stage-manager who does not heed the real names of his actors, but calls them by their character-names, Stone had the habit of addressing his men by their nationalities: ‘You, Polack, get that rock into the car! Hey, Jap, bring them tools over here! Shut your mouth, now, Dago, and get to work, or I’ll kick the breeches off you, sure as you’re alive!” (pp. 144-145) Imagine being an immigrant from Montenegro and being called a “Montynegro.” Every opportunity was taken by the middle-management of the mine to denigrate and humiliate the working men.
Of course, Sinclair is basically a romantic—not just in the sense of the romantic triangle he builds between the protagonist’s past and present lives and the women who represent each, but also when he waxes poetically about what he believes in. I loved his allusion to Lord Byron: “’Eternal spirit of the chainless mind,’ says Byron. ‘Greatest in dungeons Liberty thou art!’ The poet goes on to add that ‘When thy sons to fetters are confined—‘ then ‘Freedom’s fame finds wings on every wind.’” (pp. 309-310) Such was the comfort which came to Hal as he was briefly imprisoned on behalf of the cause.
Fortunately, though, the protagonist does have sufficient weakness to make things interesting. I particularly liked this line: “Like every one who has not suffered much, he was repelled by a condition of perpetual suffering in another.” (p. 256) At another point, “…he might be struggling against temptation, he might be in the toils of it, and only half aware of it. He was a man, and therefore blind; he was a dreamer, and it would be like him to idealize this girl, calling her naïve and primitive, thinking that she had no wiles.” (p. 599)
Though King Coal covers issues that were largely settled a century ago, both this novel and recent events remind us that the relevance of organized labor is not entirely behind us as some of my more conservative friends believe. When I picked it up, I expected to read some quaint story of society’s ills long past and feel good about all that had changed. Instead, I was reminded of my own failings, as well as those of society. Even after all these years, Upton Sinclair’s work does its job.