I loved the opening line of Charlotte Bronte’s Shirley (1849):
Of late years, an abundant shower of curates has fallen upon the north of England: they lie very thick on the hills… (1)
But it was all downhill from there for over a hundred pages. That’s a long way to wade through a book, but my interest was piqued enough to keep going and in the end I was glad. Mostly because of the soppy romantic bits, which I got quite caught up in, in spite of my better judgment.
You can tell this is a bit of tribute to Charlotte Bronte’s family, Branwell, Emily and Anne all died as she was writing this — I can’t even imagine how terrible that must have been. Shirley’s character and romance reminded me of Wuthering Heights, though I confess it is forever and a day since I read — and quite disliked — that book. So I suppose Caroline is more Anne’s style, and I am sad I haven’t read her yet. I will amend it.
It was a curious read, curious to feel an affinity in most things with the heroines and the narration (after that first dragging 100 pages and despite all the colons). They are lively and strong and say what they think and think deeply, though in very different styles. They love woods and wilds and hidden places and poetry and are kind and hate polite company without taste or understanding. But over and over again I stumbled over the ways that the hierarchies of their time’s beliefs around gender and class had deformed them. Charlotte Bronte does more in this novel than the others to explore the broader contours of society, the conflicts of the times, it sets her characters against their context, and that makes it harder for me to bear them.
There is such a gulf between us, it is the clear gulf between rich and poor, between rulers and ruled. I am afraid I have mostly pulled out the quotes that illustrate this — and the casual attitudes of Empire. It is a fascinating glimpse into those who celebrated the early heroism of capitalism — if only it were tinged with the paternal care that characterised (possibly, I myself am dubious) aristocracy at its best — but that’s what women are for in this novel.
Moore ever wanted to push on: ‘Forward’ was the device stamped upon his soul; but poverty curbed him: sometimes (figuratively) he foamed at the mouth when the reins were drawn very tight.
In this state of feeling, it is not to be expected that he would deliberate much as to whether his advance was or was not prejudicial to others. Not being a native, nor for any length of time a resident in the neighborhood, he did not sufficiently care when the new inventions threw the old work-people out of employ: he never asked himself where those to whom he no longer paid weekly wags found daily bread…(27)
I think the most revealing sentence is this one describing a conversation between the heiress Shirley Keeldar and Caroline about Shirley’s project of charity amongst the workers. Her goal is to reduce the danger to mill-owner Robert Moore through relieving the poverty of the unemployed enough to relieve their desperation. They have been shooting mill-owners, burning things down, destroying things. The novel is set in 1811-1812, the height of the Luddite rebellion against the new machines being introduced into Yorkshire mills, making employment even harder to come by though almost everyone is out of work. The war against Napoleon and a ban on exportation of cloth to the continent meant that cloth is piling up, and mass unemployment had brought starvation. Shirley is happy to do good works, but let the beneficiaries once challenge her and she will remind them of their place — this despite the fact that in the novel their plea is always work enough for them to feed their families honorably. Such demands and violence against machinery hardly seems such a terrible thing when people’s children are starving.
Yet here we have Shirley, as is right and proper, declaiming:
‘For, after all, if political incendiaries come here to kindle conflagration in the neighbourhood and my property is attacked, I shall defend it like a tigress—I know I shall. Let me listen to Mercy as long as she is near me: her voice once drowned by the shout of ruffian defiance, and I shall be full of impulse to resist and quell. If once the poor gather and rise in the form of a mob, I shall turn against them as an aristocrat: if they bully me, I must defy; if they attack, I must resist,– and I will …. If once they they violently wrong me or mine, and then presume to dictate to us, I shall quite forget pity for their wretchedness and respect for their poverty, in scorn of their ignorance and wrath at their insolence. (271-272)
Thus, while Caroline and Shirley converse kindly and happily with the best of the workers, they must know to yield to their privilege. Workers must accept their lower position, be grateful for friendships and petition for charity rather than demand respect or work or food for their starving children.
If they come together in groups of more than one or two, they become the mob.
Yet even this seems a relatively liberal attitude in comparison with some of the novel’s beloved characters:
Mrs Pryor, walking near, wondered how her daughter could be so much at ease with a ‘man of the people.’ … She felt as if a great gulf lay between her caste and his; and that to cross it, or meet him half-way, would be to degrade herself. She gently asked Caroline—‘Are you not afraid, my dear, to converse with that person so unreservedly? He may presume, and become troublesomely garrulous.’ (453)
I found the references to class so revealing, the fear of working men’s rioting so deep and combined with such anger at their presumption. This is the birth of capitalism we are watching, of industrialisation as well as the early resistance against it. Like now, the risings are also always blamed on outsiders, rabble-rousers leading good men who know their place astray. The connection with religion is telling here too, for they are all dissenters — which also somehow connects to their ranting and their alcoholism. There is an amazing scene where the procession of schoolchildren from the Church of England charity school meets with a procession of dissenters and immediately there is a fight — the battle of Royd-lane. The Church of England sends them running, and all is well with the world.
A few other curiosities. This interesting aside explaining the strange presence of a thing called the ‘Jew-basket’:
willow repositories, of the capacity of a good-sized family clothes-basket, dedicated to the purpose of conveying from house to house a monster collection of pincushions, needles, books, card-racks, work-bags, articles of infant wear, &c. &c. &c., made by the willing or reluctant hands of the Christian ladies of a parish, and sold perforce to the heathenish gentlemen thereof, at prices unblushingly exorbitant. The proceeds of such compulsory sales as applied to the conversion of the Jews, the seeking out of the ten missing tribes, or to the regeneration of the interesting coloured population of the globe. (114)
What better things for decent folk to spend their money on.
Another aside on the Irish (never a good thing in these novels)
That British love of decency will work miracles: the poverty which reduces an Irish girl to rags is impotent to rob the English girl of the neat wardrobe she knows necessary to her self-respect. (303)
One aside that actually called me on my own love of tudor wood paneling and my sadness that it has been stripped from so many old buildings, because while it seems beautiful and mellow, it is actually:
very execrable and inhuman. Whoever, having the bowels of humanity, has seen servants scrubbing at these polished wooden walls with bees-waxed clothes on warm May day must allow that they are ‘tolerable and not to be endured;’ (201)
Finally there is the bizarre romance between Shirley and Louis Moore, pupil and student, all about how Shirley needs to find a master, but it has to be someone she can respect as truly above her. The only good thing about this ‘need’ is that it is not based on rank (though obviously a certain breeding has to come into it) and there is Louis, a tutor only but in himself a masterful man. There are an equally bizarre few chapters containing all this stuff he has written down in a notebook about how he treasures all of her moods and her wildness and wants her to tease him so his taming of her is more sweet and blah blah. Then they play all these weird word games. He tells her of he and Robert’s plans to emigrate should Robert lose his gamble on the war ending in time to save the mill. They talk of his finding a wife among the Indians, she says:
‘…The savage is sordid” I think,–that is, I hope—you would neither of you share your hearth with that to which you could not give your heart.’ (631)
Ugh. There is more of course. Indians are beneath even Yorkshire workmen and dissenters. But here we have emigration as escape for failed mill owners. Romantic ideas of frontier and new lands to conquer.
And for all this I enjoyed the novel, and parts of it were most touching. It particularly struck me how terrible the lot of women was during these times, when marriage was all there was. There is a long section where Caroline almost dies, essentially of a broken heart and depression at a future empty of love or usefulness. As part of her trying to pick herself up out of this, she visits two known ‘old maids’ mocked and disliked for their ugliness and solitary state. She finds unknown depths to them… The tragedy of intelligent and bright women facing an uncertain future given a lack of dowry.
I picked this up off a shelf at the farm in an attempt to move beyond my usual reading just as I was doing with farming — though possibly I should have read Lee Child instead. Completed in all its length amidst the delights of Gloucestershire rather than Yorkshire, it was still a good companion read.
Street Value is a brilliant little book from Rosten Woo and Meredith TenHoor. It is beautifully illustrated and innovative in form, with copious drawings, photographs, maps and plans that charts the history of Fulton Street Mall in Brooklyn decade by decade. It brings together quotes from business owners and customers, memories, narratives and photo essays to try and understand the history of this single street in a way that I love.
At the same time, it evokes a history of many such streets across the country by unpacking the narratives of abandonment, racial change, redevelopment and above all, highlighting the ways that racism has shaped urban spaces through some of the most honest and revealing interviews I have ever read. This street continued to make money through thick and thin where almost all other malls failed. Yet from the moment white flight really took hold and it became a shopping destination of choice for communities of colour, it has been seen as a ‘problem’ by the city and planning agencies who have continuously worked to ‘redevelop’ and ‘revitalise’ a space that needed neither redevelopment nor revitalisation in order to bring the white folks back. But let the book speak for itself.
By 1960, most of the larger department stores that had come of age with A&S, such as Loeser’s and Namm’s, were already finding it hard to compete with a new generation of discount retailers. …
The owners of Fulton Street’s largest stores perceived the problem differently. To them, the clearest indicator and proximate cause for worry was this: white people were making up a smaller and smaller percentage of the street’s shoppers. (55)
You have the influential Chicago School: Park & Burgess’s basic theory held that racial succession was, if not a cause, then a very accurate indicator that depressed property values, and abandonment would soon follow.
The concept of blight proved a powerful, though unsubstantiated, explanatory mechanism. The declaration of blight on Fulton Street was unique because the objective indicators of economic health so clearly contradicted the theory of blight. The shoppers may have come from Bed-Stuy, but business was good. Foot traffic was brisk and retail rents could compete with the best in the city. (59)
‘Preventative renewal imagined two rivals: Manhattan on the one hand, and the suburbs on the other’ (60). They simply couldn’t imagine a street that succeeded and yet was neither. So they unsuccessfully tried to become one or the other.
The Fulton Arcade was a preemptive strike against the perceived decline of the Central Business District. Designed to compete with the charms of the suburban strip, it would attract would-be suburban shoppers by constructing a proxy of a regional shopping mall… (62)
The pedestrian was to rescue the commercial life of the street; the planners only had to remove this figure’s natural enemies: the elements and the automobile. But an important contradiction haunted the scheme: the street was already a commercial success. Pedestrians already thronged Fulton street. Why was preventive renewal so necessary? … By their logic [planners], black shoppers were poor and poor shoppers had no place in the Central Business District of Brooklyn. (63)
They still kept trying. So no one with any experience of downtown revitalisation efforts will be surprised at their next steps:
Urban design could make the street look like a mall, but it couldn’t make it act like a mall. To create the impression of safety, cleanliness and order…had to invent a new form of government: the Business Improvement District. (73)
By the 1990s:
Pedestrianization had failed to bring white middle-class shoppers back to the area. Instead, it helped the mall flourish as a nationally significant locus of consumer culture. The culture’s significance, however, continued to remain invisible to the mainstream, no matter how many hit singles mentioned the mall or how many dollars were spent on the street.
Planners continued to view the street as a problem to be solved rather than as a resource to draw from (89).
The following quotes are from an interview with Richard Rosen, then a member of the Urban Design Group working on the Fulton Mall, before becoming Chief Executive Officer of the Urban Land Institute. They studied the street in 1968 and found that the number shopping there
was always around 400,000 a day. We did find it was the fourth biggest shopping center in the United States, and that the retail sales were hugely dramatic, in spite of the fact that Max Schulman, the president of J.W. Mays Department Stores, wasn’t very comfortable with who his customers were. (127)
You guys can’t imagine this because you’re younger, but this was a white America not used to multicultural activity. They wanted to be sire that they covered their white base so they went to Kings Plaza and Roosevelt Field. A&S moved further and further out.
Thus is wasn’t the lack of sales or of people that caused stores to leave, but the prejudices of the owners, their identification with a white base. ‘A cultural thing’ as Rosen says. He is astonishingly open in this interview:
well, yeah, we probably were sort of racist in our thinking at that time to think blacks were synonymous with poor. When I started to work at the Urban Land Institute in 1992 we used to tongue-in-cheek say to staff, the worst word you can use is ‘urban.’ Urban was such a bad word. It was a code word for poor and minority. And now urban is a hot word. Urban Outfitters. Urban this, urban that. I mean it’s just changed (131)
And then so revealing for the work of planners and those working on downtown ‘revitalisation’:
I think that Downtown Brooklyn happened in spite of what we did at Fulton Mall. It’s all about safety, and the perception of safety and the reality of safety. And in the 60s, one of the things that was happening with the perception of safety was that it wasn’t. Department store owners were saying that they’d rather be in a mall because in a mall you can control it, and how are you going to control Fulton Mall?
Part of the idea was to make it clean. We had people dressed up in uniforms, and it was all to create a perception of safety. But I don’t think we saw it in those days quite like you might in retrospect. I never conceptualized that the reasons that people liked malls was because they were safe and they didn’t like Fulton Street because they didn’t know if it was safe, and there’s a lot of people walking along that don’t look like you do and you’re afraid and you don’t want to be there.
You heard from Jonathan Barnett who had the perception that the economy in Brooklyn was going down. He was wrong, it was going up. We had a perception that we had to save the economy by renovating the mall, and that’s because the department store owners were saying they were going to move out. And why were they going to move out? They weren’t moving out because they weren’t selling things. They were making lots of money. They were moving out because they perceived it wasn’t safe and their clientele was not who they wanted it to be (132).
Always always always the use of the word ‘people’ in these quotes assumes white people. It’s so extraordinary and yet explains so much about American society. In an interview with Mike Weiss, former executive director of the Fulton Mall Improvement Association and the MetroTech Business Improvement District from 2003 to 2007, he says of the mall—already a vibrant and profitable mall for people of colour:
The vision would be to assist in managing change, which is always inevitable, and try to build the district into more of a kind of vibrant 24-hour diverse, multi-use district. There are constituencies that don’t yet shop on the mall that we believe could, including the college community that exists in Downtown Brooklyn (154).
Sherwood Anderson published Poor White in 1920, but it feels as though it is from an earlier era (and describes one sure enough). I haven’t read anything else by him, haven’t read Winesburg, Ohio though it is the one on all the lists of American classics…It centers on this guy:
Hugh McVey was born in a little hole of a town stuck on a mud bank on the western shore of the Mississippi River in the State of Missouri. It was a miserable place in which to be born.
In his fourteenth year and when the boy was on the point of sinking into the sort of animal-like stupor in which his father had lived, something happened to him.
It’s all too easy sinking into animal-like stupor, lying on a riverbank. He gets a job at a railroad station, stays with the station master there and falls under the influence of the station master’s wife, who has grand ideas:
When Sarah grew into young womanhood and went about among the young people in the new country, she heard much talk of mortgages and of the difficulty of making ends meet, but every one spoke of the hard conditions as temporary. In every mind the future was bright with promise. Throughout the whole Mid-American country, in Ohio, Northern Indiana and Illinois, Wisconsin and Iowa a hopeful spirit prevailed. In every breast hope fought a successful war with poverty and discouragement. Optimism got into the blood of the children and later led to the same kind of hopeful courageous development of the whole western country. The sons and daughters of these hardy people no doubt had their minds too steadily fixed on the problem of the paying off of mortgages and getting on in the world, but there was courage in them. If they, with the frugal and sometimes niggardly New Englanders from whom they were sprung, have given modern American life a too material flavor, they have at least created a land in which a less determinedly materialistic people may in their turn live in comfort.
This is a book of broad generalisations, of sweeping statements, of attempts to plumb the broad changes in the white American psyche during the rise of the industrial age. We learned about it in school as the gilded age, the time of the robber barons and railroad giants. It describes a man who I struggle to imagine now, though I’d never deny the possibility of his existence. Someone so isolated from his fellow men he doesn’t know how to talk to them, doesn’t know the birds and the bees, doesn’t know anything we might read in books or papers, doesn’t understand relationships of any kind. He wanders in a sad isolation, wondering at the strange human beings around him.
This was part of my Chicago reading, what the city meant for this great metropolis, how it connected to the people of the countryside and the towns that filled it. Here is what this simple lad up from riverbank animal-like stupor thought of his few hours in the big city:
In the spring of the first year of his wandering he passed through the city of Chicago and spent two hours there, going in and out at the same railroad station.
He was not tempted to become a city man. The huge commercial city at the foot of Lake Michigan, because of its commanding position in the very center of a vast farming empire, had already become gigantic. He never forgot the two hours he spent standing in the station in the heart of the city and walking in the street adjoining the station. It was evening when he came into the roaring, clanging place. On the long wide plains west of the city he saw farmers at work with their spring plowing as the train went flying along. Presently the farms grew small and the whole prairie dotted with towns. In these the train did not stop but ran into a crowded network of streets filled with multitudes of people. When he got into the big dark station Hugh saw thousands of people rushing about like disturbed insects. Unnumbered thousands of people were going out of the city at the end of their day of work and trains waited to take them to towns on the prairies. They came in droves, hurrying along like distraught cattle, over a bridge and into the station. The in-bound crowds that had alighted from through trains coming from cities of the East and West climbed up a stairway to the street, and those that were out-bound tried to descend by the same stairway and at the same time. The result was a whirling churning mass of humanity. Every one pushed and crowded his way along. Men swore, women grew angry, and children cried. Near the doorway that opened into the street a long line of cab drivers shouted and roared.
Hugh looked at the people who were whirled along past him, and shivered with the nameless fear of multitudes, common to country boys in the city…. They came in waves as water washes along a beach during a storm. Hugh had a feeling that if he were by some chance to get caught in the crowd he would be swept away into some unknown and terrible place.
Hugh doesn’t understand it, flees it. But this is a time when small towns have their hopes and dreams of greatness too. This book is as much a biography of their change as it of the inventor Hugh, who builds machines, helps create the new age, makes a fortune. This is what they were for a while, before the industrial age:
In even the smallest of the towns, inhabited only by farm laborers, a quaint interesting civilization was being developed. Men worked hard but were much in the open air and had time to think. Their minds reached out toward the solution of the mystery of existence. The schoolmaster and the country lawyer read Tom Paine’s “Age of Reason” and Bellamy’s “Looking Backward.” They discussed these books with their fellows. There was a feeling, ill expressed, that America had something real and spiritual to offer to the rest of the world. Workmen talked to each other of the new tricks of their trades, and after hours of discussion of some new way to cultivate corn, shape a horseshoe or build a barn, spoke of God and his intent concerning man. Long drawn out discussions of religious beliefs and the political destiny of America were carried on.
Genocide is half way completed, swathes of land are clear and ripe for development.
In all the towns of mid-western America it was a time of waiting. The country having been cleared and the Indians driven away into a vast distant place spoken of vaguely as the West, the Civil War having been fought and won, and there being no great national problems that touched closely their lives, the minds of men were turned in upon themselves. The soul and its destiny was spoken of openly on the streets… Every one had something to say. Even Charley Mook, who dug ditches, who stuttered so that not a half dozen people in town could understand him, expressed his opinion.
There is such a curious commentary on the need for homogeneity, for safety, for sameness and security so that people can open up and become philosophers:
Within the invisible circle and under the great roof every one knew his neighbor and was known to him. Strangers did not come and go swiftly and mysteriously and there was no constant and confusing roar of machinery and of new projects afoot. For the moment mankind seemed about to take time to try to understand itself.
There is a similar prejudice against foreigners, who are just even more strange strangers I suppose:
Like the other people of Bidwell, Hugh did not like to see foreigners about. He did not understand them and when he saw them going about the streets in groups, was a little afraid. It was a man’s duty, he thought, to look as much as possible like all his fellow men, to lose himself in the crowds, and these fellows did not look like other men. They loved color, and as they talked they made rapid gestures with their hands.
And in this white utopia still aware of hard work and just how hard life can be tied to the soil and struggle, still moving on rural time not city time, still not convinced in the universal belief that profit is the only thing that matters — in this brief time, philosophy begins to flourish:
The judge, an ex-politician from the city of New York who had been involved in some affair that made it uncomfortable for him to return to live in that city, grew prophetic and philosophic after he came to live in Bidwell. In spite of the doubt every one felt concerning his past, he was something of a scholar and a reader of books, and won respect by his apparent wisdom. “Well, there’s going to be a new war here,” he said. “It won’t be like the Civil War, just shooting off guns and killing peoples’ bodies. At first it’s going to be a war between individuals to see to what class a man must belong; then it is going to be a long, silent war between classes, between those who have and those who can’t get. It’ll be the worst war of all.”
This is just one of the men, some of the thoughts burgeoning. But it is already doomed to a short life by progress itself. I haven’t read such sweeping statements as this book contains since Victor Hugo, but the action sections aren’t nearly as good.
I still find myself fascinated by this very particular casting of myth:
A new force that was being born into American life and into life everywhere all over the world was feeding on the old dying individualistic life. The new force stirred and aroused the people. It met a need that was universal. It was meant to seal men together, to wipe out national lines, to walk under seas and fly through the air, to change the entire face of the world in which men lived. Already the giant that was to be king in the place of old kings was calling his servants and his armies to serve him. He used the methods of old kings and promised his followers booty and gain. Everywhere he went unchallenged, surveying the land, raising a new class of men to positions of power. Railroads had already been pushed out across the plains; great coal fields from which was to be taken food to warm the blood in the body of the giant were being opened up; iron fields were being discovered; the roar and clatter of the breathing of the terrible new thing, half hideous, half beautiful in its possibilities, that was for so long to drown the voices and confuse the thinking of men, was heard not only in the towns but even in lonely farm houses, where its willing servants, the newspapers and magazines, had begun to circulate in ever increasing numbers. At the town of Gibsonville, near Bidwell, Ohio, and at Lima and Finley, Ohio, oil and gas fields were discovered. At Cleveland, Ohio, a precise, definite-minded man named Rockefeller bought and sold oil. From the first he served the new thing well and he soon found others to serve with him. The Morgans, Fricks, Goulds, Carnegies, Vanderbilts, servants of the new king, princes of the new faith, merchants all, a new kind of rulers of men, defied the world-old law of class that puts the merchant below the craftsman, and added to the confusion of men by taking on the air of creators. They were merchants glorified and dealt in giant things, in the lives of men and in mines, forests, oil and gas fields, factories, and railroads.
And all over the country, in the towns, the farm houses, and the growing cities of the new country, people stirred and awakened. Thought and poetry died or passed as a heritage to feeble fawning men who also became servants of the new order.
Ah, the passing of poetry. The passing of men of true greatness, rather than men made by their publicists and their ability to make money. It didn’t have to be like this, for there is the special kind of man like Hugh, the inventor who does not care for money:
All men lead their lives behind a wall of misunderstanding they themselves have built, and most men die in silence and unnoticed behind the walls. Now and then a man, cut off from his fellows by the peculiarities of his nature, becomes absorbed in doing something that is impersonal, useful, and beautiful. Word of his activities is carried over the walls. His name is shouted and is carried by the wind into the tiny inclosure in which other men live and in which they are for the most part absorbed in doing some petty task for the furtherance of their own comfort. Men and women stop their complaining about the unfairness and inequality of life and wonder about the man whose name they have heard.
There is everything such men achieve — Anderson signals a moment when the invention of new machinery lightens the terrible burden of toil and allows men to philosophise:
Hugh’s machine took all of the heavier part of the work away. It cut the corn near the ground and bound it into bundles that fell upon a platform. Two men followed the machine, one to drive the horses and the other to place the bundles of stalks against the shocks and to bind the completed shocks. The men went along smoking their pipes and talking. The horses stopped and the driver stared out over the prairies. His arms did not ache with weariness and he had time to think. The wonder and mystery of the wide open places got a little into his blood. At night when the work was done and the cattle fed and made comfortable in the barns, he did not go at once to bed but sometimes went out of his house and stood for a moment under the stars.
This is the moment we perhaps could have clung to. Instead money rather than dreams and the stars became what mattered. This is the fuel for the move of America’s centre from the countryside to the city, a new breed of mice rather than men:
Modern men and women who live in industrial cities are like mice that have come out of the fields to live in houses that do not belong to them. They live within the dark walls of the houses where only a dim light penetrates, and so many have come that they grow thin and haggard with the constant toil of getting food and warmth. Behind the walls the mice scamper about in droves, and there is much squealing and chattering. Now and then a bold mouse stands upon his hind legs and addresses the others. He declares he will force his way through the walls and conquer the gods who have built the house. “I will kill them,” he declares. “The mice shall rule. You shall live in the light and the warmth. There shall be food for all and no one shall go hungry.”
The little mice, gathered in the darkness out of sight in the great houses, squeal with delight. After a time when nothing happens they become sad and depressed. Their minds go back to the time when they lived in the fields, but they do not go out of the walls of the houses, because long living in droves has made them afraid of the silence of long nights and the emptiness of skies. In the houses giant children are being reared. When the children fight and scream in the houses and in the streets, the dark spaces between the walls rumble with strange and appalling noises.
It is the passing of the craftsman, content to do his work well, to earn enough to live on. This is embodied by Joe the old harness maker, mocked and eventually pushed into the corner by his young apprentice Jim, who tells him:
“Can’t you understand what you’re up against? The factories are bound to win. For why? Look here, there can’t any one but some old moss-back who has worked around horses all his life tell the difference between hand- and machine-sewed harness. The machine-made can be sold cheaper. It looks all right and the factories are able to put on a lot of do-dads. That catches the young fellows. It’s good business. Quick sales and profits, that’s the story.”
The arrival of the heavy-handed metaphor of Joe killing Jim in a frenzy without making any change in the system or with the remotest change for the better in his own system doesn’t come as much surprise.
There is not much depth in any of the men, just a whole lot of confusion and isolation, with a dash of poetry perhaps. There are some truly egregious imaginings of women, especially in an attempt to enter the interior emotions of Clara:
There was something back of her desire for a man. She wanted something more than caresses. There was a creative impulse in her that could not function until she had been made love to by a man. The man she wanted was but an instrument she sought in order that she might fulfill herself. Several times during those evenings in the presence of the two men, who talked only of making money out of the products of another man’s mind, she almost forced her mind out into a concrete thought concerning women, and then it became again befogged.
She has a deep friendship with a woman in the big city before returning to her hometown — and it’s curious this friendship with Kate Chancellor who is clearly a lesbian, encouraging Clara to think herself equal of any man, to face life without one. Clearly, she failed, though it doesn’t seem to be for lack of trying. The descriptions of Clara are confusing, in that she doesn’t seem at all worth the effort.
Clara grew tired of thinking, and listened to the talk. The name of Hugh McVey played through the persistent conversation like a refrain. It became fixed in her mind. The inventor was not married. By the social system under which she lived that and that only made him a possibility for her purposes.
Ah, you can see this is trying to be a critique of the social system. It notes that:
She was very hungry for love, but might have got that from another woman. Kate Chancellor would have loved her.
This all reaffirms the ‘natural’ need for a man, for children. How this is strangely tied in to the changing times (I don’t think this means anything more, but maybe it does)
The woman at the window, like every one else in her town and in all the towns of the mid-western country, became touched with the idea of the romance of industry.
That and procreation. The romance of industry and the myth of the great man, not interest in his actual ideas or any sense of who he actually is, or the benefits that could come to others through his work. It is all very sad.
Her father was a schemer; he had even schemed to get her married, perhaps to further his own plans. In reality his schemes were so ineffective that she did not need to be angry with him. There was but one man of them all who was not a schemer. Hugh was what she wanted to be. He was a creative force. In his hands dead inanimate things became creative forces. He was what she wanted not herself but perhaps a son, to be. The thought, at last definitely expressed, startled Clara, and she arose from the chair by the window and prepared to go to bed. Something within her body ached, but she did not allow herself to pursue further the thoughts she had been having.
See? All about procreation. No wonder poor Kate had no chance, with just an ability to talk and think and laugh. To fight. She is a curious figure and I begin to wonder if this post shouldn’t have been all about her instead. But she is too much a caricature, even if a surprising one to find here.
I found the myths rather fascinating, however, all in all. And there are moments I liked. So I will end with one of them:
He looked at the towns and wanted light and color to play over them as they played over the stones, and when that did not happen, his mind, filled with strange new hungers engendered by the disease of thinking, made up words over which lights played. “The gods have scattered towns over the flat lands,” his mind had said, as he sat in the smoking car of the train, and the phrase came back to him later, as he sat in the darkness on the log with his head held in his hands. It was a good phrase and lights could play over it as they played over the colored stones…
There was no visit to Bertrand Goldberg’s Marina City for me this Christmas… Chicago was amazing in terms of spending time with family and getting acquainted with my baby nephew Eli for the first time. He is pretty awesome. Plans to get on a train and into the city went nowhere though, between holidays and stomach flu — so I read and read some more.
Rare time with family more than made up for missing the splendid corn cobs. Still, I have a bit more to say about Bertrand Goldberg, looking at his own words and reflections on what his architecture meant and hoped to achieve. There were two provocative essays of his in Dans la Ville, and I rather thought I would do a post on each.
Twenty-five years ago I designed Marina City in Chicago. At 588 feet (65 stories),these apartment towers were the highest concrete buildings in the world and also the highest apartment buildings. At $10 per square foot, they were the most economical in the United States. They were the first American mixed-use urban complex to include housing and possibly the first in the western world since the 14th century. They were a technological advance that was designed for a world which believed its urban problems could be solved with technology and facts.
It is interesting that he zeroes in here on the fundamental shift in power at different scales and the amount of power accruing to city governments in the U.S., so discussed in urban planning and geography. By the 1980s this was a hot topic, though I don’t think it was quite the same when Marina City was built:
The struggle between fact and faith in architecture has been most important in the world cities of the 20th century. Major cities have become city states, much as they were in the 14th century before the development of nation-states. Cities throughout the world again have assumed every power of government except the right to coin money and declare war, and the control of urban power has been under the political groups: bureaucracies and the rich who form the decision-making groups.
I quite love this analysis of all that has gone wrong with this — the distance between cities as they are lived, and professional knowledge and the demands of capitalism.
While government programs for urban development are quantitative and “factual, ” they are not facts as our cities know them through daily living. The conflict between the political rhetoric of government and the capitalistic realism of the private sector has been illustrated in the failures of architectural planning during the past 100 years of effort to “save the city.” (192)
This has meant the city has not been saved. It has meant the hollowing out of the urban core. Goldberg sets out most liberally to try and reverse this trend, to understand how cities are lived, how they improve lives, what practically can be done. This is the best that could have been done, perhaps, without a deeper challenge to capitalism and racism as they are made concrete in the city’s form.
We now must ask a question of our architects: can our almost deliberate urban deterioration be turned? Is there a realistic way toward urban rejuvenation which can shape us, our governments, and our human condition? Amidst the failure of our planners, does the architect know how to make a plan for the possible city, to give us a community we can pay for? A plan which can house both our density and humanism at the same time? I believe yes.
We also must ask a question of our governments about the spiritual destiny of cities: can we, through government action, stop the decay of humanistic values in our cities? Can we self-consciously restore the city as a center of community and the mystery of human warmth and spirit? I believe yes, but not yet. There will be a long delay. These values can be restored only when governments believe in humanism and believe that the city can be its shelter. Perhaps the architects first must believe, as Vitruvius warned, that they must know more about government than the king. Perhaps then the architects can teach the king. (193)
What Were Our Cities For?
Our cities, especially our failed cities, were planned in the early 19th century, and urban housing was shaped by the Industrial Revolution. These physical plans, now more than 100 years old, were conceived for a society different from the social change we are promising for the year 2000. Early American cities and their housing were not intended for attractive living, but rather for storing people on their upward trip to riches. In Europe, cities served to trap and store a service population for the elite. Today, within our inheritance of this deteriorated housing, we continue to hope to deliver our social promise for the 21st century. But deliverance is more likely to come from a totally new environment structured for a new society, and it is the shape of a new urban environment that we must now examine. (193)
So what is this new environment, what should it look like? With Marina City, Goldberg sought to create ‘A new form for Urban regeneration’, to imagine and build way of stopping white flight to the suburbs and preserving the necessary density in the city for a feeling of community. In this period when all the literature was promoting the suburban ideal and dispersal of families and homes and zoning to separate residential from commercial, Goldberg was instead promoting their concentration in the name of humanism. He lists the issues created by suburbanisation and lack of density — separating housing from work from culture from activities and entertainment, problems of sprawl and high transport costs.
It is clear that our concept of necessary population density must change to match our needs. But what do we need ? What must our city provide? Briefly, three urgently needed changes must be provided: (1) restore the city ‘s middle income population; (2) reduce the cost of housing in urban centers; (3) provide housing and living environment for new family types. These combined points must be enhanced with the magic element of concern for life that we call humanism.
On the relationship between architecture and density and community, he writes:
More recently we have come to understand density in the same way as the physicist understands the quantities of elements which create fission or fusion in molecular structure. Density is that number of people which creates the human fission or fusion we call communication, which in turn establishes community.
When the sociologist talks about community, does he also include the concept of humanism. Perhaps even faith? Faith in human spirit seldom comes without being reflected from another person. Community gives us that reflection of ourselves which we seem to need for survival. The poetry of our life is in community, and the city in its best form has sheltered and celebrated community.
Can the architect who designs for the facts or urbanism also design for the making of community? I do not believe these questions can be answered by architecture alone. Not until the people and governments training our architects believe in the need for community – believe that urban community is as important as urban economics – can architects once again design cities as the centers of our civilization. When the design of a community is as important as the design of a column, the architect will be able to form these new communities.
‘The poetry of our life is in community, and the city in its best form has sheltered and celebrated community.’ How beautiful that is.
I don’t think it is community exactly that is designed, but rather spaces that foster community. Marina City was Bertrand Goldberg’s attempt to build community through design, and built to cluster housing, employment, culture and entertainment all together:
Marina City was the first modern complex in which the combined tenants provided 24-hour use of the facilities, seven days a week, on an urban site. It was the first to reduce the cost of modern living by providing broader use of its services throughout both commercial and domestic living patterns. Marina City also exercised an internal taxation system, and for the first time in America it privately absorbed the cost of supplying some of the social amenities normally provided by the municipal government. Recreation, health care, low cost housing, and access to jobs were supplied within the rent for apartments. (194)
It is also clearly a response to the lure of the suburbs with their lower taxes, their homeowner associations and increasingly privatised nature allowing middle-class people more amenities and better control over them. Goldberg is right that there is much more to this than any architect can control, and could any one person do better to build a utopian project in partnership with a union? What is more depressing, is how this perhaps fed into the increasingly privatised nature of development, the rise of gated communities, the increasing levels of segregation by class and race. As interesting is the question of how the residents interact with and feel part of the city around them if everything they need can be found without ever going outside, catching a train, interacting with many people who are not their neighbours.
But despite the quote from Churchill, I agree with this analysis of city and architect, making it all the more important to juxtapose the ideal with the reality created in terms of community.
The nature of the city is to be densely populated – it is the work of the architect to make it beautiful by making it possible to create community. Churchill said it best : ” We shape our buildings and our buildings shape us.” (197)
Towns no longer fulfil this function. They are ineffectual; they use up our bodies, they thwart our souls.
The lack of order to be found everywhere in them offends us; their degradation wounds our self-esteem and humiliates our sense of dignity.
They are not worthy of the age; they are no longer worthy of us. (Prologue – xxi)
I should have read Le Corbusier (1887-1965) long ago. I thought I knew more or less what he was about, but not at all. Not until I read his words did I understand just how fiercely he declared war against most of what I love about cities, just how pathological a paradigm he created. I see him, now, in all of the great horrible, alien city centres I have known built upon destruction. David Harvey and Neil Smith argue rightly I think, that capitalism needs to constantly tear down and rebuild to keep expanding, so Le Corbusier can’t get all of the credit or blame. But I think his writings shaped urban renewal and regeneration in very fundamental ways, coming when they did, perfectly and emphatically justifying the destruction of all that had come before to build anew. Idealism perfectly suited to profit.
In this I think he is much like Friedman and Hayek (this trio together almost makes me like Hayek), creators of theory and ideology perfectly suited to justify the needs of capital expansion and the dubious moral and technical ground of business men. Thus cast aloft as victorious.
This is true of Le Corbusier, despite the fact he was the product of a slightly earlier age:
I think back twenty years, when I was a student; the road belonged to us then; we sang in it and argued in it, while the horse-‘bus swept calmly along…
— or perhaps that explains everything, perhaps because he was imagining something not yet seen and the pathologies are much more obvious to modern eyes. Except that planners still seem to mobilise many of them. I have tried here to summarise what I think they are, here are the 10 pathologies unrolled in Planning the City of Tomorrow (with two other revealing points):
1. Men are the pitiless masters of the pitiless universe.
Not the rapture of the shining coachwork under the gleaming lights, but the rapture of power. The simple and ingenuous pleasure of being in the centre of so much power, so much speed. We are a part of it. We are part of that race whose dawn is just awakening. We have confidence in this new society, which will in the end arrive at a magnificent expression of its power. We believe in it.
Its power is like a torrent swollen by storms; a destructive fury. The city is crumbling, it cannot last much longer; its time is past. It is too old. The torrent can no longer keep to its bed. It is a kind of cataclysm. It is something abnormal, and the disequilibrium grows day by day. (xxiii)
Natural forces, torrents and storms, power and more power, rahr.
My scheme is brutal, because town existence and life itself are brutal: life is pitiless, it must defend itself, hemmed in as it is on all sides by death. to overcome death, constant activity is necessary. (298)
Our cities themselves are in a struggle to the death:
And these great cities challenge one another, for the mad urge for supremacy is the very law of evolution itself to which we are subjected. (87-88)
2. Where the past is not quite dead, we must kill it. Gloriously.
Decorative art is dead. Modern town planning comes to birth with a new architecture. By this immense step in evolution, so brutal and so overwhelming, we burn our bridges and break with the past. (xxv)
In these cases the only right of individual sensibility is to embody the collective will…a mathematical medium which must be deeply important to us, since it provides for the multitude a single outlook and a unanimous sensibility. With a cold and clear accountancy the + and — of an epoch are established. A way of thinking, of general application, arises. (52)
Our world, like a charnel-house, is strewn with the detritus of dead epochs. The great task incumbent on us is that of making a proper environment for our existence, and clearing away from our cities the dead bones that putrefy in them. We must construct cities for to-day. (244)
3. All the things must be straight:
Man walks in a straight line because he has a goal and knows where he is going; he has made up his mind to reach some particular place and he goes straight to it.
He has this whole things about ‘The pack-donkey’s way and man’s way’, the wandering, idiotic path taken by the pack-donkey which defines our towns. He has a go at Camille Sitte — what he calls ‘a most wilful piece of work’ in its celebration of the picturesque and the curved line.
The circulation of traffic demands the straight line; it is the proper thing for the heart of the city. The curve is ruinous, difficult, dangerous; it is a paralyzing thing.
The straight line enters into all human history, into all human aim, into every human act.
We must have the courage to view the rectilinear cities of America with admiration. (10)
He continues, drawing interesting political parallels between the political and the material:
The winding road is the result of happy-go-lucky heedlessness, of looseness, lack of concentration and animality.
The straight road is a reaction, an action, a positive deed, the result of self-mastery. It is sane and noble.
What becomes of a heedless people and their winding roads?
It is in this way that cities sink to nothing and that ruling classes are overthrown. (12)
It’s true that those on the other side of this battle tend to champion curves, variety, mystery, and all too often urban revolution. May we heedless people win in the end.
Check out this definition of culture as well, I think this is still operating in many a mindset actually, it is helpful to see it written down, to see it tied to a physical manifestation such as a straight line, a straight road:
Cities can be seen emerging from the jumble of their streets, striving towards straight lines, and taking them as far as possible. When man begins to draw straight lines he bears witness that he has gained control of himself and that he has reached a condition of order. Culture is an orthogonal state of mind. Straight lines are not deliberately created. They are arrived at when man is strong enough, determined enough, sufficiently equipped and sufficiently enlightened to desire and to be able to trace straight lines. (37)
4. We Must Have Order and Exactness — all the Rest is Terror.
Whereas in walking through a city our minds can estimate the value or the uselessness of the suggested general development in the future, and can appreciate a co-ordinated and noble plan, our eyes, on the contrary…can only see cell after cell; and the sight of these provides a jagged, loose, diversified, multiplied and nerve-wracking spectacle; the sky is seen against a ragged outline and each house suggests, even by its very shape, some different order of thing. …
This is the critical point to which our analysis of the city brings us; the spectacle of individualism run riot, fatal and inevitable. A weariness arising out of chaos! There is, and there will be, no common standard until such time as a new age of discipline, wisdom and unanimity in the sphere of art, is born. (71)
It is almost impossible for me to find an ounce of empathy with this viewpoint. I feel it borders on actual pathology, obsessive-compulsive and horrifying. I cannot imagine viewing the world through this lens that fears everything I love:
The house, the street, the town, are points to which human energy is directed: they should be ordered, otherwise they counteract the fundamental principles round which we revolve; if they are not ordered, they oppose themselves to us, they thwart us, as the nature all around us thwarts us, though we have striven with it, and with it begin each day a new struggle. (15)
When man is free, his tendency is towards pure geometry. It is then that he achieves what we call order.
Order is indispensable to him, otherwise his actions would be without coherences and could lead nowhere. (22)
But the details of this development [of the city] involve the growth of individual cells (houses), each of which is an individual thing; this tends to a lack of coherence, and is a grave menace. (70)
This is life and death stuff to him, and only order can save us:
We struggle against chance, against disorder, against a policy of drift and against the idleness which brings death; we strive for order, which can be achieved only by appealing to what is the fundamental basis on which our minds can work: geometry. (93)
Especially regarding Paris, I don’t think he cares much for individual human beings:
Paris is a dangerous magma of human beings gathered from every quarter by conquest, growth and immigration; she is the eternal gipsy encampment from all the world’s great roads; Paris is the seat of a power and the home of a spirit which could enlighten the world; she digs and hacks through her undergrowth, and out of these evils she is tending towards an ordered system of straight lines and right angles; this reorganization is necessary to her vitality, health and permanence; this clearing process is indispensable to the expression of her spirit, which is fundamentally limpid and beautiful. (25)
and New York, he really hates New York:
New York is exciting and upsetting. So are the Alps; so is a tempest; so is a battle. New York is not beautiful, and if it stimulates our practical activities, it also wounds our sense of happiness. (60)
5. Geometry contains the only soul we have
…we shall come to consider as more important than the mechanism of the city, what we may call the soul of the city. The soul of the city is that part of which is of no value from the practical side of existence: it is, quite simply, its poetry, a feeling which in itself is absolute, though it is so definitely a part of ourselves. (58)
The power of Le Corbusier is here perhaps, the truth that there is indeed a poetry to geometry and clean lines.
The forms we are discussing are the eternal forms of pure geometry and these will enshrine in a rhythm which will in the end be our own, going far beyond the confines of formulae and charged with poetry, the implacable mechanism which will pulsate within it. (65)
6. Speed, we need more speed.
A city made for speed is made for success. (epigraph chapter XII)
Roads are not meant to connect people, as Cullen argues, but to separate them, to provide space for infrastructure and to facilitate the movement of cars:
The modern street in the true sense of the word is a new type of organism, a sort of stretched out workshop, a home for many complicated and delicate organs, such as gas, water and electric mains. (167)
And while he likes high speed trains connecting one city to another, Le Corbusier really hates the idea of public transportation on other scales:
The tramway has no right to exist in the heart of the modern city. (169)
7. We must rebuild the centre — but first, we must destroy
The centres of our towns are in a state of mortal sickness, their boundaries are gnawed at as though by vermin.
His words stand alone really, and my heart mourns the empty and soulless centres of too many cities, razed to the ground and recreated along these lines.
How to create a zone free for development is the second problem of town planning.
Therefore my settled opinion, which is quite a dispassionate one, is that the centres of our great cities must be pulled down and rebuilt, and that the wretched existing belts of suburbs must be abolished and carried further out… (96)
BUSINESS INEVITABLY GRAVITATES TOWARDS THE CENTRES OF GREAT CITIES (114 – yes, those are his capital letters yelling at you in the greatest factual error of the century)
Therefore the existing centres must come down. To save itself, every great city must rebuild its centre.
WE MUST BUILD ON A CLEAR SITE. The city of to-day is dying because it is not constructed geometrically. To build on a clear site is to replace the “accidental” lay-out of the ground, the only one that exists to-day, by the formal lay-out. Otherwise nothing can save us. And the consequence of geometrical plans is Repetition and Mass-production. (220)
8. Scientists can know everything, plan everything, see everything, and solve everything.
Statistics are the Pegasus of the town planner. They are tedious things, meticulous, passionless and impassive. All the same they are a jumping-off ground for poetry…(107)
Science has given us the machine. The machine gives us unlimited power. And we in our turn can perform miracles by its means. (150)
… no one is going to make a politician out of me.
Economic and social progress can only be the result of technical problems which have found a proper solution. (301)
9. We don’t need skilled craftsmen, we have mass production.
The mason dates…from time immemorial! He bangs away with feet and hammer. He smashes up everything round him, and the plant entrusted to him falls to pieces in a few months. The spirit of the mason must be disciplined by making him part of the severe and exact machinery of the industrialized builder’s yard. (176)
Down with skilled craftsmen and pleasure in workmanship and individuality in anything.
10. The best planners are regal, imperious and infinitely powerful, while democracy is just crazy and dangerous
And finally, that magnificent legacy left by a monarch to his people: the work of Haussmann under Napoleon III.
In order that our enthusiasm may not be tainted with cowardice and that possible support may be emboldened, it is essential, if we are to make a strong assault on compromise and democratic stagnation, to describe clearly the equipment which our forerunners have bequeathed us. (141)
The final plate of the book is a painting: ‘Louis XIV Commanding the Building of the Invalides’, its caption: Homage to a great town planner.
This despot conceived immense projects and realized them. Over all the country his noble works still fill us with admiration. He was capable of saying, “We wish it,” or “Such is our pleasure.”
Servants are Always Sulking
Nothing says more than Le Corbusiers addressing his reader as one of a class that has servants as a matter of course — this helps explain his views on democracy.
And once we get on to the subject of servants, we begin to see ho really free we are! One day a week we have to do for ourselves. If you like company of an evening, your servants sulk and there is domestic crisis. …
As for food, you maid goes to the local store and wastes a lot of time, and everything is very expensive. (214)
He goes on to talk about sulky servants coming on night shift, sulky servants asked to do a little extra polishing…sulky servants everywhere, except I am not quite sure where they are supposed to live.
What an opportunity for Capital!
He admits he is no good at sums, and no economist volunteered for the job of costing this out, but
The moral is that we must not say, “but . . . what immense sums would have to be sunk in all this expropriation and reconstruction,” but rather, “What an opportunity for capital for almost incredible amounts would be created by such an attempt at revaluation!” (295)
That about sums up one of the principal reasons this kind of thinking and this version of planning has become so ubiquitous. It also deeply disturbs me just how well this discourse sits alongside and uses so many of the same clusters of ideas as those of white supremacy, colonial mastery, misogyny and many another evil. They all seem to spring from the same well.
You put all of this together, and what do you get as the ideal town?
His attempt to find soul and poetry through an architecture of mastery here create the landscape of my greatest fears, and one with elements that are eerily too familiar.
We leave to monsieur Le Corbusier his style that suits factories as well as it does hospitals. And the prisons of the future: is he not already building churches? I do not know what this individual–ugly of countenance and hideous in his conceptions of the world–is repressing to make him want thus to crush humanity under ignoble heaps of reinforced concrete, a noble material that ought to permit an aerial articulation of space superior to Flamboyant Gothic. His power of cretinization is vast. A model by Corbusier is the only image that brings to my mind the idea of immediate suicide. With him moreover and remaining joy will fade. And love–passion–liberty. (35)
‘Formulary for a New Urbanism’ Gilles Ivain (aka Ivan Chtcheglov) Internationale situationniste no 1 (June 1958)
I enjoyed Henry Fuller’s The Cliff-Dwellers (1893), though mostly because it satisfies many of my fascinations with the intertwining of the physical city, capitalism and social mores. Also, I am going to visit my brother in Chicago for Christmas! So there will be more upcoming about this amazing city. Fuller’s writing is pleasant enough though, it might be enjoyable if you loved none of those things. ‘The work has been called the first American novel about modern city life’, and is centered on the Clifton Building modeled on the 1891 Burnham and Root Monadnock Building.*
Welcome to 1890s Chicago:
It is a wild tract full of sudden falls, unexpected rises, precipitous dislocations. The high and the low are met together. The big and the little alternate in a rapid and illogical succession. Its perilous trails are followed successfully by but few — by a lineman, perhaps, who is balanced on a cornice, by a roofer astride some dizzy gable, by a youth here and there whose early apprehension of the main chance and the multiplication table has stood him in good stead. This country is a treeless country — if we overlook the ” forest of chimneys ” comprised in a bird’s-eye view of any great city, and if we are unable to detect any botanical analogies in the lofty articulated iron funnels whose ramifying cables reach out wherever they can, to fasten wherever they may. It is a shrubless country — if we give no heed to the gnarled carpentry of the awkward frame-works which carry the telegraph, and which are set askew on such dizzy corners as the course of the wires may compel. It is an arid country — if we overlook the numberless tanks that squat on the high angles of alley walls, or if we fail to see the little pools of tar and gravel that ooze and shimmer in the summer sun on the roofs of old-fashioned buildings of the humbler sort. It is an airless country — if by air we mean the mere combination of oxygen and nitrogen which is commonly indicated by that name. For here the medium of sight, sound, light, and life becomes largely carbonaceous, and the remoter peaks of this mighty yet unprepossessing landscape loom up grandly, but vaguely, through swathing mists of coal-smoke.
From such conditions as these — along with the Tacoma, the Monadnock, and a great host of other modern monsters — towers the Clifton. From the beer-hall in its basement to the barber-shop just under its roof the Clifton stands full eighteen stories tall. Its hundreds of windows glitter with multitudinous letterings in gold and in silver, and on summer afternoons its awnings flutter score on score in the tepid breezes that sometimes come up from Indiana. Four ladder-like constructions which rise skyward stage by stage promote the agility of the clambering hordes that swarm within it, and ten elevators — devices unknown to the real, aboriginal inhabitants — ameliorate the daily cliff-climbing for the frail of physique and the pressed for time.
The tribe inhabiting the Clifton is large and rather heterogeneous. All told, it numbers about four thousand souls. It includes bankers, capitalists, lawyers, “promoters”; brokers in bonds, stocks, pork, oil, mortgages; real-estate people and railroad people and insurance people — life, fire, marine, accident; a host of principals, agents, middlemen, clerks, cashiers, stenographers, and errand-boys; and the necessary force of engineers, janitors, scrub-women, and elevator-hands.
All these thousands gather daily around their own great camp-fire. This fire heats the four big boilers under the pavement of the court which lies just behind, and it sends aloft a vast plume of smoke to mingle with those of other like communities that are settled round about. These same thousands may also gather in installments — at their tribal feast, for the Clifton has its own lunch-counter just off one corner of the grand court, as well as a restaurant several floors higher up. The members of the tribe may also smoke the pipe of peace among themselves whenever so minded, for the Clifton has its own cigar-stand just within the principal entrance. Newspapers and periodicals, too, are sold at the same place. The warriors may also communicate their messages, hostile or friendly, to chiefs more or less remote ; for there is a telegraph office in the corridor and a squad of messenger- boys in wait close by.
In a word, the Clifton aims to be complete within itself, and it will be unnecessary for us to go afield either far or frequently during the present simple succession of brief episodes in the lives of the Cliff-dwellers.
There’s so much there – the excitement of the new and previously unimagined height of steel and stone, this complete world that human beings have created for themselves. It is the essence of the city boiled down in a way, almost so much so that the rest of the city is superfluous — yet this is entirely built and run with the wealth generated by the city’s building and growing through the destruction of the countryside and the cultures it once nurtured. It is the conversion of the natural world into the human and mechanical, a new kind of landscape.
So that possibly explains what the fuck is going on with the whole tribe thing, the peace-pipe, the campfire — it’s as though by taking the land (destroying it, recreating it in steel and brick) through the murder of its the original inhabitants, these early immigrant Europeans tried to take over some of their souls, some of their rights to the ground they are getting rich on by re-enacting the rituals they associated with Native Americans. Re-enacting them, but in their own vernacular — the material rewards of unbridled capitalism and the cafes and cigar-shops of the buildings in which all was planned, financed, and brought to fruition. The title itself recalls the beautiful Native American buildings high in the American Southwests’ cliffs, I find it an extraordinary and strange appropriation.
There are only white people in this novel, you can be sure of that. Though they are graded.
Back to buildings, this was the view from the top:
A clear day came ; he conducted them up to the roof-observatory and showed them the city, and they numbered the towers thereof.
The old people tiptoed gingerly around the parapet, while Ogden waved his hand over the prospect — the mouth of the river with its elevators and its sprawling miles of railway track; the weakish blue of the lake, with the coming and going of schooners and propellers, and the “cribs” that stood on the faint horizon — “that’s where our water comes from,” George explained; the tower of the water-works itself, and the dull and distant green of Lincoln Park ; the towering bulk of other great sky-scrapers and the grimy spindling of a thousand surrounding chimneys; the lumber-laden brigs that were tugged slowly through the drawbridges, while long strings of drays and buggies and street-cars accumulated during the wait. (211)
This is a book with characters who made early financial successes (and those neither ethically nor legally), but mostly about complete failure. There is plenty of failure here. Only optimism abounds, and a curious portrait of the Chicago ‘native’:
Ogden smiled. He saw that he was face to face with a true daughter of the West; she had never seen him before, and she might never see him again, yet she was talking to him with perfect friendliness and confidence. Equally, he was sure, was she a true daughter of Chicago; she had the one infallible local trait — she would rather talk to a stranger about her own town than about any other subject.
When it’s the ladies doing it, you smile. But when it’s arrogant men?
George felt his heart give an indignant throb. He seemed to see before him the spokesman of a community where prosperity had drugged patriotism into unconsciousness, and where the bare scaffoldings of materialism felt themselves quite independent of the graces and draperies of culture. It seemed hardly possible that one short month could make his native New England appear so small, so provincial, so left-behind.
“You’ve got to have snap, go. You’ve got to have a big new country behind you. How much do you suppose people in Iowa and Kansas and Minnesota think about Down East? Not a great deal. It’s Chicago they’re looking to. This town looms up before them and shuts out Boston and New York and the whole seaboard from the sight and the thoughts of the West and the Northwest and the New Northwest and the Far West and all the other Wests yet to be invented. They read our papers, they come here to buy and to enjoy themselves.” He turned his thumb towards the ceiling, and gave it an upward thrust that sent it through the six ceilings above it. ” If you’d go up on our roof and hear them talking — ”
” Oh, well,” said George ; ” hadn’t we better get something to eat?”
” And what kind of a town is it that’s wanted,” pursued McDowell, as he pulled down the cover of his desk, ” to take up a big national enterprise and put it through with a rush? A big town, of course, but one that has grown big so fast that it hasn’t had time to grow old. One with lots of youth and plenty of momentum. Young enough to be confident and enthusiastic, and to have no cliques and sets full of bickerings and jealousies. A town that will all pull one way. What’s New York ?” he asked, flourishing his towel from the corner where the wash-stand stood. ” It ain’t a city at all; it’s like London — it’s a province. Father Knickerbocker is too old, and too big and logy, and too all-fired selfish. We are the people, right here…” (88-89)
I’m rather fascinated by it all because it feels so alien, so horrible, so particular to a time and a place, yet it has resulted in these cities I know, walk through, even love.
I am sad that the gross materiality of this world should still exist, as well as its xenophobia — though anti-immigrant sentiment points in a different direction now. It brings into the view the conflicting levels of racisms:
During the enforced leisure of his first weeks he had gone several times to the City Hall, and had ascended in the elevator to the reading-room of the public library. On one of these occasions a heavy and sudden down-pour had filled the room with readers and had closed all the windows. The down-pour without seemed but a trifle compared with the confused cataract of conflicting nationalities within, and the fumes of incense that the united throng caused to rise upon the altar of learning stunned him with a sudden and sickening surprise — the bogs of Kilkenny, the dung-heaps of the Black Forest, the miry ways of Transylvania and Little Russia had all contributed to it.
The universal brotherhood of man appeared before him, and it smelt of mortality — no partial, exclusive mortality, but a mortality comprehensive, universal, condensed and averaged up from the grand totality of items.
In a human maelstrom, of which such a scene was but a simple transitory eddy, it was grateful to regain one’s bearings in some degree, and to get an opportunity for meeting one or two familiar drops. (55-56)
There’s a complete aside further on that sheds some further light on the subject?
“Oh, well,” began George, with the air proper to a launching out into a broad and easy generalization, ” aren’t we New England Puritans the cream of the Anglo-Saxon race ? And why does the Anglo-Saxon race rule the globe except because the individual Anglo-Saxon can rule himself?” (225)
Because it’s all mixed up with race and class and East v West (or dead centre, but this was still a couple decades before Arizona even became a state, so Chicago could still think of itself as the West I suppose. But California was sitting there, state since 1850)
“Why are things so horrible in this country?” demanded Mrs. Floyd, plaintively.
“Because there’s no standard of manners — no resident country gentry to provide it. Our own rank country folks have never had such a check, and this horrible rout of foreign peasantry has just escaped from it. What little culture we have in the country generally we find principally in a few large cities, and they have become so large that the small element that works for a bettering is completely swamped.”
He looked almost pityingly on his brother. “This is no town for a gentleman,” he felt obliged to acknowledge. “What an awful thing,” he admitted further, ” to have only one life to live, and to be obliged to live it in such a place as this!” (237-238)
And of course, for anyone obsessed with real estate and the building of cities and how that enters discourse and culture and also props up capitalism, this is a gold mine. Like this new speculative development built in the marsh:
Occasionally it did dry up and stay so for several weeks. Then, on bright Sunday afternoons, folly and credulity, in the shape of young married couples who knew nothing about real estate, but who vaguely understood that it was a “good investment,” would come out and would go over the ground — or try to. They were welcomed with a cynical effrontery by the young fellow whom McDowell paid fifty dollars a month to hold the office there. He had an insinuating manner, and frequently sold a lot with the open effect of perpetrating a good joke.
McDowell sometimes joked about his customers, but never about his lands. He shed upon them the transfiguring light of the imagination, which is so useful and necessary in the environs of Chicago. Land generally — that is, subdivided and recorded land — he regarded as a serious thing, if not indeed as a high and holy thing, and his view of his own landed possessions — mortgaged though they might be, and so partly unpaid for — was not only serious but idealistic. He was able to ignore the pools whose rising and falling befouled the supports of his sidewalks with a green slime ; and the tufts of reeds and rushes which appeared here and there spread themselves out before his gaze in the similitude of a turfy lawn. He was a poet — as every real-estate man should be. (104)
There are also these descriptions of this great city in a state of existence I can barely imagine knowing the city today, like this progression from centre to suburb in the industrial and not-too-pretty 1890s:
He had reached the point where he felt it would be a relief to cut away from town and everything in it … only so many miles of flimsy and shabby shanties and back views of sheds and stables; of grimy, cindered switch-yards, with the long flanks of freight-houses and interminable strings of loaded or empty cars; of dingy viaducts and groggy lamp-posts and dilapidated fences whose scanty remains called to remembrance lotions and tonics that had long passed their vogue; of groups of Sunday loungers before saloons, and gangs of unclassifiable foreigners picking up bits of coal along the tracks ; of muddy crossings over roads whose bordering ditches were filled with flocks of geese; of wide prairies cut up by endless tracks, dotted with pools of water, and rustling with the dead grasses of last summer; then suburbs new and old — some in the fresh promise of sidewalks and trees and nothing else, others unkempt, shabby, gone to seed ; then a high passage over a marshy plain, a range of low wooded hills, emancipation from the dubious body known as the Cook County Commissioners — and Hinsdale. (176-177)
I love this too — a summer custom even then recognised as brought from country to city, older times to new and now of course changed, but people still sit out on their stoops:
The spring trailed along slowly, with all its discomforts of latitude and locality, and then came the long, fresh evenings of early June, when domesticity brings out its rugs and druggets, and invites its friends and neighbors to sit with it on its front steps. The Brainards had these appendages to local housekeeping — lingering reminders of a quick growth from village to city. Theirs was a large rug made of two breadths of Brussels carpeting and surrounded on all four sides with a narrow border of pink and blue flowers on a moss-colored background. This rug covered the greater part of the long flight of lime-stone steps. In the beautiful coolness of these fresh June evenings Abbie frequently sat there on the topmost step, under the jig-saw lace-work of the balcony-like canopy over the front door, while her mother occupied a carpet camp-chair within the vestibule and languidly allowed the long twilight to overtake her neglected chess-board. (186)
So to end with a conversation that in many ways sums up the great arrogance, the narrowness and racism and a dash of misogyny, and the pride of city that defines this urban area and the people who live within it for Fuller:
” Can it be that there are really any such expectations here as these?” He addressed Fairchild exclusively — the oldest and most sedate of the circle.
“Why not?” returned Fairchild. “Does it seem unreasonable that the State which produced the two greatest figures of the greatest epoch in our history, and which has done most within the last ten years to check alien excesses and un-American ideas, should also be the State to give the country the final blend of the American character and its ultimate metropolis ?”
“And you personally — is this your own belief ?”
Fairchild leaned back his fine old head on the padded top of his chair and looked at his questioner with the kind of pity that has a faint tinge of weariness. His wife sat beside him silent, but with her hand on his, and when he answered she pressed it meaningly; for to the Chicagoan — even the middle-aged female Chicagoan — the name of the town, in its formal, ceremonial use, has a power that no other word in the language quite possesses. It is a shibboleth, as regards its pronunciation ; it is a trumpet-call, as regards its effect. It has all the electrifying and unifying power of a college yell.
“Chicago is Chicago,” he said. “It is the belief of all of us. It is inevitable; nothing can stop us now.” (248-249)
*Encyclopedia of the Chicago Literary Renaissance, By Jan Pinkerton, Randolph H. Hudson
Dr Barnardo has been both lionized and accused of a great deal over the decades, subject to innuendo, accusation and lawsuits while he was still alive, and a continuing source of interest to academics and historians. Because, quite frankly, he is fascinating, possibly terrible, and had a lasting impact on philanthropy in general, but more importantly a life-changing impact upon tens of thousands of poor children.
I never knew quite how many: 28,000 children alone he sent off to Canada (how many more did he send to South Africa, Australia and New Zealand, the territories of white Commonwealth?), at one point in time he was legal guardian to 87 middle and upperclass children, and in charge of 8,000 more. Many thousands more passed through his homes and shelters and villages. It is mind boggling.
Mostly that such a small island country should have had so many children in desperate need — and this book seems to follow Dr Barnardo in never once asking why that should be.
Mostly that one man should have been allowed this kind of power over tens of thousands of children.
So much has been written about Barnardo around subjects of Victorian philanthropy and slumming, sex, his use of photography, the role of missionaries in the East End. I used to teach a really interesting chapter from Seth Koven’s Sexual and Social Politics in Victorian London, which I really need to reread in its entirety.
This is a very different kind of book, written by his secretary for the last seven years of his life — he knew him well, looked up to him, and shared his world view for the most part. It developed from several papers written by him in reply to requests as to what sort of man Barnardo was. I could imagine he did field a lot of those requests.
Above all reading it, it is hard to believe it was finished in 1942. It belongs entirely to an earlier age almost as far removed from WWI as it is from WWII — but in that gives more of a window to Dr Barnardo through the lens of the period he lived in.
The introduction from Christopher Fry is the same, he writes:
Almost as soon as he set foot in London he began to draw out from their dark holes-and-corners a race of wild, unloved, and outcast children, a race which had skulked and suffered there for generations while the life of the city went on around them. (7)
I almost threw the book against the wall. Another race? What, are they dead that they do not form part of London’s life? They must have been a ubiquitous presence, these children, shaping the city and people’s experience of it as hard as they might have tried not to see them.
Dr Barnardo – a secretary’s impressions
But back to Dr Barnardo — born in Dublin 1845, he came to London in 1866 to study medicine with a goal of becoming a medical missionary to China. For some reason (I don’t even think Williams is indulging in irony here) he didn’t get on so well with his fellow students. They all thought him a bit odd, a “queer fellow” and always preaching.
His first year in London saw a great cholera outbreak, which he celebrated for turning people’s eyes toward the Lord. Williams writes:
He had personally undertaken the circulation of Bibles in East London, and in three months he had sold in the open streets, in public-houses and in market-places thirty thousand copies of the Scriptures. (65)
Whatever else he was, he was a man to be reckoned with. One who put selling bibles over more useful interventions. On one occasion he had two ribs broken when he was beaten after trying to sell bibles in the wrong place to the wrong people. It didn’t stop him. Williams writes:
As soon as I entered the Doctor’s room, I realized that I was in the presence of a man of commanding personality. He was short of stature, only five feet five inches in height, sturdily built, with a very fine head and shoulders. One could not fail to notice the firm chin, and the keen grey eyes that seemed to have the power of reading one’s thoughts. His massive forehead also arrested attention, and gave some indication of the marvelous brain behind it. He was quick and alert in his movements, and bore an unmistakable air of authority. (15)
The working conditions under him will be familiar to anyone who knows similarly driven people in the charity field, but with much less regulation.
That was my first impression of Dr Barnardo–a man who wanted half-an-hour’s work done in twenty minutes. (16)
It is a portrait of a man who pushes himself harder than he pushes his staff, beginning early in the morning in Surbiton trying to deal with a level of correspondence that I cannot honestly imagine — ‘where an amanuensis attended him daily, so that he could get a certain amount of work done before leaving for Stepney.’ Once at work he sat at two large tables in L-configuration covered with baskets of letters, and worked late into the night, often midnight or beyond, dictating letters. But this is after his work back in Stepney, where:
A special staff of clerks used to come on duty each evening, and to enable the Doctor to continue his dictation without interruption, and to avoid delay in transcription, pages of shorthand notes would be rushed up to the typing room by a waiting messenger as fast as they were taken down from the Doctor’s lips… (26)
Williams writes of His ‘magnetic personality’ (32), that ‘he seemed to cast a spell over those who worked with him’ (33) and this (again, this sounds so familiar):
There were times when I got very tired of these long hours, but I was always conscious of the fact that however much the Doctor required of his staff, he was giving far more himself, and I was loath to complain. (33)
Beyond all question, Dr Barnardo was an autocrat. He knew it, and acknowledged it, but hoped he was “a benevolent autocrat.” (35)
He was also often quite deaf. Not that those things are necessarily connected, but he doesn’t strike me as a great listener.
There’s a nice awkward section about the women who worked for him as well, a little kindly misogyny thrown in:
Dr Barnardo employed a large number of women; some in administrative work; a number as clerks; others as superintendents, nurses, cottage mothers, etc. No one could have won the wholehearted devotion of these women helpers more than he did, or have made fuller use of their abilities. Some had a record of many years service, and he valued their help; yet he frequently declared in his humorous way that being “a poor ignorant male, a stupid common-sense kind of creature,” women completely mystified him, and he found them utterly inexplicable. (37-38)
Ah, women and the ways that they operate without common sense. He was inexplicably married — for convenience and to further the work really, his wife rarely appears in these pages. There are, of course, rumours of pedophilia, but at least at the last stage of his life, it honestly seems hard to see how he could have managed it surrounded by such a beehive of workers waiting upon his direction at all hours.
A missionary to East London instead of China
Reading this you get a sense of East London as foreign and in need of Christian redemption as the furthest reaches of what Europeans held (wrongly) as the civilised world. He became involved in the Ragged Schools in 1866, and Williams describes what he states is the well-known story of how Dr Barnardo came into his work through his encounter with his first ‘street arab’. (There is so much to be unpacked in that term alone). The little boy asked him if he could stay over night as he had nowhere else to go. Barnardo, so the story goes, didn’t believe there were homeless children — so he bribed Jim Jarvis with coffee and place to sleep to show him where other children hid away to sleep. Bob’s your uncle, the Dr Barnardo we know today began to emerge.
He just happened to be at a dinner with Lord Shaftesbury soon afterwards — he convinced him to come along and see for himself the state of these children, and they agreed something must be done.
Dr Barnardo’s rescue operation started in a donkey stable, moved to Bale Street and expanded to Hope Place in Stepney. In 1870 he expanded to Stepney Causeway — and although the building was demolished, Williams states that the door now sits in entrance hall of Barnardo Headquarters. I wonder if it’s still there?
Describing the early days, Barnardo wrote:
“Many a happy hour was spent in whitewashing walls and ceilings, scrubbing floors, and otherwise putting the place into a suitable condition for the reception of my first family. Then I spent two whole nights upon the streets of London, cast my net upon the ‘right side of the ship,’ and brought to shore twenty-five homeless lads all willing and eager to accept such help as I could give them.” (74)
His language is, of course highly biblical. Williams describes his forays, and again you think to yourself, he might as well have been on a mission in China given how they describe these neighbourhoods in their own city — resulting from desperate poverty and inequality and exploitation.
It was customary for him to sally forth at midnight, clad in great coat and top hat, and carrying a dark lantern, to take his way through filthy, loathsome slums; down alleys where a policeman stood at the entrance and warned wayfarers not to proceed; into the communal kitchens of the common lodging-houses with which London abounded at that time, and where thieves, rogues and vagabonds of every kind gathered. (76)
It seems a waste of a policeman honestly. Still, the one nice thing about this book is that it allows some sense of resistance, and the irrepressible humour and bravery of the children themselves to occasionally peek through:
As a rule the help the Doctor offered was thankfully accepted, but it was not always so. Sometimes he found it difficult to persuade a homeless youngster, in spite of the sufferings and hardships of a street life, to yield up the freedom to which he had become accustomed, and which he had come to prize. (78)
East London – Dr Barnardo’s hunting grounds
His descriptions of East London and its people are quite infuriating:
We learn that people were ignorant and untaught. The streets were only dimly lit at night-time by feeble, flickering gas lamps, and were indescribably filthy. The gutters were filled with fetid water, and decaying cabbage leaves, potato parings and other refuse damned the gratings. The gin shops kept open until all hours of the night. (80)
And here is how he saw its inhabitants — wild animals seeking their own. As if people had multiple options, as though poverty were their choice.
A more unsavoury, ignorant and generally repellent rookery it would be hard to find. Street traders had made the street, with its many courts and alleys, their chosen home. The successful thief, resting in ill-gotten plenty, was neighbour to the luckless adventurer whom disease and famine had driven into his last earthly retreat, to die unheeded and unpitied by the great world without. Birds of a feather flocked together in this degraded colony. When a choked water pipe leading from the roof of a building was examined, it was found to be blocked up with empty purses which had been tossed on to the roof…People herded there whose chance of getting their daily bread each morning was more precarious than that of wild animals who picked up their sustenance in the open country. The lowest depths of all we seen in the precocious depravity of the juvenile population. (80)
It’s almost amusing then, when Dr Barnardo — recognising that lodging houses held many children — did not last one night when he himself attempted to stay in one as ‘research’. He dressed as a tramp, and one of ‘his boys’ took him to one, where he was apparently bitten so badly by insects it was three weeks before he was fit to be seen. It is reminiscent of Mary Higgs’ research, but she was hardier and much more thorough.
A little more on the subject though — Williams tells of the time (this is highly anecdotal as you might imagine) Barnardo was trying to rescue messenger boys (their souls really I believe) from a lodging house in Drury lane (and no, that’s not the East End, he really got around). He found out that they were relapsing because girls from the neighbouring lodging house were paying a bribe to the deputy to allow them in three nights a week for carousing. Dr Barnardo put a stop to that by convincing the boys it was immoral, and even to move into other lodgings. He of course blamed the dissoluteness of women — I can come up with a few rather more likely explanations, most of which involve pimps.
Anyway, on his return to original house to check after the souls of the boys, the girls found him there alone in the kitchen and beat him up. You almost rejoice that he was house-bound for a month. He writes:
“To anyone who may smile at this recital of my timidity I would say, ‘Have you ever been thrashed by a woman?’ For, if not, let me remark that few things can be more humbling and fear-begetting than a vigorous chastisement administered by female hands before an approving female audience. (85)
I agree with that statement, but he definitely needed some chastising.
From Stepney he expanded on an ever growing scale. Again the funny Victorian notions of sex and propriety emerge
When the Doctor began his work of rescue on behalf of destitute children, being a young unmarried man he confined his operations to boys (93)
But he soon opened a Village Home for Girls at Barkingside, a number of youth’s labour homes beginning in 1881 (training ‘camps’, probably most problematic). He started a boarding out system, first instituted 1886, where children were sent into the country to live with families until they were 12 or 13, then brought back to London to begin apprenticeships/training. Again, looking at the scale of these operations, the heart quails. For every child given to a good home, I feel fear even at this late date for those children put into the complete power of strangers.
The Uses and Abuses of Empire
Even before this he had begun to send children to Canada, Australia, New Zealand, South Africa — it was 1882 when the first party of 51 boys sailed to Canada.
Everything is here: the power of the wealthy to control the bodies and the futures of the poor, the role of the colonies to soak up those the ruling classes did not want to help or even look at, the land stolen from indigenous peoples in order to provide these children a new start and a new hope based on their citizenship and the colour of their skin. Those children sent into uncertain futures, entirely at the mercy of their new families.
Just to recap: 28,000 boys in total sent by Dr Barnardo to Canada. The book mentions in passing the many other societies then started up to do the same thing, but not as rigorously or as well.
A different kind of migrant crisis. It hurts my heart.
They had to do some work to set the ground to justify all of this, and it is hardly surprising that they did not look too closely at the causes of poverty. The book mentions that children were bought and sold and traded, beaten, made to work, to beg after being made as pitiful and hopeless looking as possible, to thieve… They needed saving. Having read multiple other accounts of poverty, I don’t doubt many did, but it is curious to me why it was able to take this form.
Also curious, though I suppose Victorian morality makes it less curious, is that nowhere is there any mention of sex work even when talking about the buying and borrowing of children, where others like Flora Tristan note that sexual exploitation was often the primary motive.
Speaking of Flora Tristan, who described gin palaces in great fury, it is also curious that Dr Barnardo managed to buy what he describes as one of the most notorious Gin Palaces and Music Halls in Limehouse — the Edinburgh Castle. Dr Barnardo wrote of it:
Here was a powerful force for evil, with seductive charms that some of us can scarcely estimate the force of. I remember well coming to the old place when around the wall, in the intervals between each window, were niches, and in every niche was an indecent statue. On the platform or stage in front a number of girls engaged in dances. In the middle of the room was a bar for the sale of drink. There was a door that led out to the tea-gardens, where all kinds of evil practices went on. Almost every one of the houses overlooking this place were houses of evil character. There were one or two exceptions, bit nearly all were full of persons of infamous life. (90)
They turned it into a hall, churchly entertainment centre, and held ‘waif suppers’ there, you can read a lot more on The Children’s Homes website.
Stepney Causeway, and his provision for children
I liked the descriptions of what his complex on Stepney Causeway was once like, it is all long gone now of course and I think probably better so.
A large building had been erected in Bower Street, which runs parallel to Stepney Causeway, and this building was linked up by a bridge with the Causeway premises. The Doctor’s Board Room was situated on the first floor of the Bower Street building, and had a fine bay-window overlooking a large paved yard. This yard, with a small extension under a couple of railway arches, was the only playground for four hundred boys…They played cricket and football within its narrow confines, with special rules to fit the circumstances.
It was in the yard at Stepney that they went through their daily physical exercises and drill under the supervision of a retired army instructor. It was there that the Medical Officer would sometimes conduct an open-air inspection of eyes, ears and teeth; and if a boy in the Hospital passed away, the little funeral cortege would cross the yard on its way to the chapel where the funeral service would be held. (28)
At the top of the building was a photographic studio where every child was photographed on admission and again on leaving. Some striking contrasts were obtained in this way. (30)
Those photographs — definitely one of the things that most got him into trouble. That and his habit of taking children from their parents and families with impunity. There was one lawsuit as he sent many of these children to Canada. It is tan ugly side to this work, and his world view that seemed to hold axiomatic that poverty was the fault of the parents, and he had to save children from both. This book recounts only stories of criminal, abusive and gin-sodden relations who would pawn the good clothes given to their children (though boots or bread, a hard choice) for whom there might have been a case the child needed to be removed for their own wellbeing. Yet clearly many more must have simply been poor and desperate. There is little to no thought to conditions or opportunities for these families as a whole. Much of me revolts in an enormous ‘how dare he’.
The enormous and ugly class prejudice is most obvious when Williams discusses Barnardo’s guardianship over boys who were not poor. He writes:
There was one special feature of the Doctor’s work which impressed me very much. He was frequently approached by parents or guardians of young people of the middle and upper classes for advice and assistance in difficult cases; boys and girls addicted to dishonest habits or tainted by the bad example of servants, or who, through lack of proper management, had become uncontrollable and defiant.
Never the bad example of upper class parents, or abuse or alienation, oh no. He blames servants. It’s quite extraordinary.
There is, finally, a quaint sentimentality that pervades all, this will give you a sense of it:
Children turned to him instinctively as though they understood his love…”Boys and girls have always been fond of me,” he wrote on one occasion, “and I need not say I have always been very fond of them. I don’t quite know what it is that makes children so attractive to me; but although I have had many who have been crippled and sadly deformed, and some who have been afflicted with dreadful disorders, I think I may say of a truth I have never seen a really ugly child!” (47)
There are several stories of helping crippled children that have a polished and well practiced air to them, which is quite distasteful. There are many stories of his relationships, but then you read this:
In his later years Dr Barnardo had nearly eight thousand children in his charge, and one could not help being deeply impressed by the personal interest he took in each member of his great family. (50)
and you have to question them. I confess after reading this I am less interested in the character of Dr Barnardo himself, or the charges often raised against him. Instead I question the position he was allowed to fill, the sentimentality and prejudice that made it possible, the sources of the conditions that justified a means that would never be acceptable today. This is vastly different than the work of say Father Potter, who also took in boys and helped raise them. As always for us now suspicions are raised, but in his case it is also clear why it was that he could not see a boy asleep in the street and not give him a home. That makes sense to me without being in a position to much judge any ulterior motives (and I like to hope there were not) — unlike the wholesale removal of tens of thousands of children from either the streets or their own homes and families. Their repatriation across the world to further build empire.
There is so much to think about here, and the impact this one man alone and the organisations he set into motion were able to inflict on so many kids. Never even imagined here are the gaps left in the community, the holes in the hearts and the homes left by those children as they were shipped off abroad. The trauma of those events. The ways they facilitated the maintenance of an illusion of a prosperous society and eradicated the elements that might call this illusion to account, while also consolidating the empire.
How dare they, I think again.
[Williams, A. E. (1953) Barnardo of Stepney: The Father of Nobody’s Children. Liverpool: Guild Books.]
We started in Bakewell, beautiful Bakewell with pies that taste the way you always dreamed pies should taste, and the tarts are quite nice as well.
We climbed up and up, past some grandstanding llamas and into some beautiful woods, here we are off our planned route and well into our several-mile accidental diversion:
I loved most the Carlton Pastures, with Bronze Age tumuli dotting their great expanses, the dead overlooking the views from the hill tops.
We continued to pass an inordinate amount of sheep clustered ominously under the trees — it did indeed rain.
Finally to Chatsworth itself — a great change from glorious rolling hills and the grounding of farms and livestock, or the evocative tumuli of ancestors who lived very different lives, much harder lives than we do. Here it sits, a great square presence on the river Derwent. It is meant to look like wealth and power, and look like wealth and power it does.
Here it is from above, looking down from the pastures. You have to remember that this is a landscape sculpted and shaped to accentuate its great romantic sweeps and, of course, the wealth and power of its owners. First by gardener Capability Brown, and then by Joseph Paxton, an immense amount of money and labour have been expended to create a landscape that tries demurely to appear natural as though no such thing took place. This is one of that plural noun hatred of gardens that I have expended venom on before. Funny how many of them are in the Peak District, Keddleston Hall is just around the corner, vying with this one. I did want to see how it sat within its landscape, and the walk was worth it.
Of course the Duke of Devonshire trumped almost everyone by the removal of the local village that once sat along the Derwent. He rebuilt it with the help of Joseph Paxton (who built the Crystal Palace in my own patch, who also built a remarkable conservatory for the Duke, demolished in 1920). Rumour has it that the Duke himself sat with a pattern book and picked out a different pattern for each of the homes there.
It bothered Mark and I that it was this picturesque, and undoubtedly the homes were of better quality than those that had been lost and lives thus improved. But in the end this seemed to add insult to injury, because these lives were thus put on display when ancestral homes were moved at a whim and the Duke able to show off his philanthropy and his taste to his friends, his dependents become showpieces.
We left that place, set off into a misting kind of rain that helped erase the ugliness of unchecked power and massive gaudy aristocratic bling. We headed to see the Ball Cross Iron Age hillfort, which sat overlooking the valley though the view is now obscured by trees.
A great walk all in all, whatever your feelings about Dukes and things, and Bakewell is very well served by public transport.
And did I mention that steak and stilton pie? I dream of it still…from the Bakewell Pudding Shop.
I’ve said before, it is so hard to believe that a significant part of what we call now the industrial revolution started in these beautiful valleys and hills — and for that reason the Derwent Valley is now a UNESCO World Heritage site. A copy of the book that was published based on the application to UNESCO was sitting on our shelf in the cottage — not the most gripping of styles but the content was quite fascinating none the less. Especially as one of these opening quotes is undoubtedly true:
The Arkwright system substituted capital for labour, machines for skill, factory for home, and mill discipline for family work routines. (15)
— David Jeremy, 1981.
This is where so much that now shapes modernity started, as strange as it seems in such beautiful surroundings. Cromford Mill was the world’s first successful water-powered cotton spinning mill, built between 1771 and 1790 by Richard Arkwright.
It was expanding on the technologies to be found down the road in Derby. In 1721 the opening of Lombe’s Silk Mill:
brought to England technology developed in Italy which enabled silk to be thrown on machines driven by water power. This important step towards full scale factory production did not on its own trigger rapid or widespread economic investment in mechanised production, but its influence on the later developments in the cotton industry which took place a few miles to the north, at Cromford, is now widely recognised. (15)
We spent more time in the country and at Arkwright’s showcase Masson Mill so didn’t explore too much this larger central complex, but it is impressive:
It was always more than buildings or machinery however, but also a whole new organisation of work, method of management, and also control over labour. Cromford became essentially a company town, with mill workers living in the housing that Arkwright built, shopping in his stores, and we heard, spending company scrip.
Cromford was relatively remote and sparsely populated, and Arkwright could only obtain the young people he required for his labour force if he provided homes for their parents. In Cromford, there emerged a new kind of industrial community which was copied and developed in the other Derwent Vallet settlements (15)
This system in its entirety was soon copied, and several other mills used ‘pauper labour’, building dormitories for large numbers of children. It is curious being outside this complex as it is so obviously built for security, with thick high walls, gates and no windows at ground level — so these copies emerged through industrial espionage or after the patents on the system had expired by 1785.
Arkwright’s associates Jedediah Strutt, Thomas Evans, and Peter Nightingale all became themselves mill owners — by 1788 there were over 200 Arkwright type mills established in Great Britain. For the first time I heard of ‘Traitor Slater’ or Samuel Slater, who apprenticed with Strutts in Milford and took technologies with him to US to found a new cotton weaving industry there along these lines. Johann Gottfried Brugelman pursuded a number of workers to move to Ratingen and installed the system in Germany.
Capital and technology crossing borders, expanding across the world. Somehow it is so poignant to see it here move so quickly, become so complete. This story embodies Marx’s theories about technology and competition, as Arkwright’s system composed of machinery and power transmission, the buildings, the production systems and labour management were all taken on in their entirety and then efforts made to improve on them.
New Lanark’s initial buildings developed with exactly this system, and Owens did not start working to change it along more philanthropic lines until 1799 — I’ve only just realised we went there while I had stopped blogging for a while, but it is an amazing place.
As the mill system outgrew the Derwent Valley, with its steep hills and limited room for expansion both in terms of space and labour, mill owners looked to move their operations. Cotton’s new centre moved to Manchester, leaving these mills preserved (sometimes falling down).
The money that was made here was evidenced by Arkwright’s private residence — Willersley Castle c 1790 — we only caught a glimpse of it through trees and had a laugh at its sign: Afternoon tea available all day!
Also St Mary’s Church, built 1797, his private — and very large — chapel:
He (in partnership with others) built the Cromford Canal in the early 1790s. Originally intended as a through route between the mills and Manchester, it was soon replaced by the Cromford and High Peak Railway built between 1824 and 1830s.
I so love canals, I am glad they have brought back this one, and are looking to connect it once again to the canal network.
This is Leawood pumphouse 1849, which housed a steam pumping engine to increase supply of water to the canal:
We also walked down (well, up and up and up some more first) to Lea Bridge and Smedley’s (formerly Nightingale’s) Mill. It was built in 1783 by Peter Nightingale — Arkwright’s financier and landlord in Cromford — and Benjamin Pearson, a formerly trusted employee. It was built in anticipation of the patents expiring, and must have been the source of no small amount of social tension and generated a lawsuit. In 1818 John Smedley took over. Smedley’s is still running and much expanded, newer building having surrounded the old mill which they say still remains at the core. They continue to be a major employer in the area.
Florence Nightingale was one of these Nightingale’s, Peter being her great-uncle, and she spent quite a lot of time here, so there is a community hall named after her.
More on the inside of the mills with the obscene amount of amazing photographs from Masson Mill, built by Arkwright as a showpiece and consolidating everything he had learned from the earlier buildings and operations. But later.
Just communities, just cities, Just connections between country and city. Also, the weird and wonderful.