The Road to Wigan Pier
by George Orwell
1937



THE road from Mandalay to Wigan is a long one and the reasons for taking it are not immediately clear.

In the earlier chapters of this book I have given a rather fragmentary account of various things I saw in the coal areas of Lancashire and Yorkshire. I went there partly because I wanted to see what mass-unemployment is like at its worst, partly in order to see the most typical section of the English working class at close quarters. This was necessary to me as part of my approach to Socialism, for before you can be sure whether you are genuinely in favour of Socialism, you have got to decide whether things at present are tolerable or not tolerable, and you have got to take up a definite attitude on the terribly difficult issue of class. Here I shall have to digress and explain how my own attitude towards the class question was developed. Obviously this involves writing a certain amount of autobiography, and I would not do it if I did not think that I am sufficiently typical of my class, or rather sub-caste, to have a certain symptomatic importance.

I was born into what you might describe as the lower-upper-middle class. The upper-middle class, which had its heyday in the eighties and nineties, with Kipling as its poet laureate, was a sort of mound of wreckage left behind when the tide of Victorian prosperity receded. Or perhaps it would be better to change the metaphor and describe it not as a mound but as a layer—the layer of society lying between £2000 and £300 a year: my own family was not far from the bottom. You notice that I define it in terms of money, because that is always the quickest way of making yourself understood. Nevertheless, the essential point about the English class-system is that it is not entirely explicable in terms of money. Roughly speaking it is a money-stratification, but it is also interpenetrated by a sort of shadowy caste-system; rather like a jerrybuilt modem bungalow haunted by medieval ghosts. Hence the fact that the upper-middle class extends or extended to incomes as low as £300 a year—to incomes, that is, much lower than those of merely middle-class people with no social pretensions. Probably there are countries where you can predict a man’s opinions from his income, but it is never quite safe to do so in England; you have always got to take his traditions into consideration as well. A naval officer and his grocer very likely have the same income, but they are not equivalent persons and they would only be on the same side in very large issues such as a war or a general strike—possibly not even then.

Of course it is obvious now that the upper-middle class is done for. In every country town in Southern England, not to mention the dreary wastes of Kensington and Earl’s Court, those who knew it in the days of its glory are dying, vaguely embittered by a world which has not behaved as it ought. I never open one of Kipling’s books or go into one of the huge dull shops which were once the favourite haunt of the upper-middle class, without thinking ‘Change and decay in all around I see’. But before the war the upper-middle class, though already none too prosperous, still felt sure of itself. Before the war you were either a gentleman or not a gentleman, and if you were a gentleman you struggled to behave as such, whatever your income might be. Between those with £400 a year and those with £2000 or even £1000 a year there was a great gulf fixed, but it was a gulf which those with £400 a year did their best to ignore. Probably the distinguishing mark of the upper-middle class was that its traditions were not to any extent commercial, but mainly military, official, and professional.

People in this class owned no land, but they felt that they were landowners in the sight of God and kept up a semi-aristocratic outlook by going into the professions and the fighting services rather than into trade. Small boys used to count the plum stones on their plates and foretell their destiny by chanting, ‘Army, Navy, Church, Medicine, Law’; and even of these ‘Medicine’ was faintly inferior to the others and only put in for the sake of symmetry. To belong to this class when you were at the £400 a year level was a queer business, for it meant that your gentility was almost purely theoretical. You lived, so to speak, at two levels simultaneously. Theoretically you knew all about servants and how to tip them, although in practice you had one, at most, two resident servants. Theoretically you knew how to wear your clothes and how to order a dinner, although in practice you could never afford to go to a decent tailor or a decent restaurant. Theoretically you knew how to shoot and ride, although in practice you had no horses to ride and not an inch of ground to shoot over. It was this that explained the attraction of India (more recently Kenya, Nigeria, etc.) for the lower-upper-middle class. The people who went there as soldiers and officials did not go there to make money, for a soldier or an official does not want money; they went there because in India, with cheap horses, free shooting, and hordes of black servants, it was so easy to play at being a gentleman.

In the kind of shabby-genteel family that I am talking about there is far more consciousness of poverty than in any working-class family above the level of the dole. Rent and clothes and school-bills are an unending nightmare, and every luxury, even a glass of beer, is an unwarrantable extravagance. Practically the whole family income goes in keeping up appearances. It is obvious that people of this kind are in an anomalous position, and one might be tempted to write them off as mere exceptions and therefore unimportant. Actually, however, they are or were fairly numerous. Most clergymen and schoolmasters, for instance, nearly all Anglo-Indian officials, a sprinkling of soldiers and sailors, and a fair number of professional men and artists, fall into this category. But the real importance of this class is that they are the shock-absorbers of the bourgeoisie. The real bourgeoisie, those in the £2000 a year class and over, have their money as a thick layer of padding between themselves and the class they plunder; in so far as they are aware of the Lower Orders at all they are aware of them as employees, servants, and tradesmen. But it is quite different for the poor devils lower down who are struggling to live genteel lives on what are virtually working-class incomes. These last are forced into close and, in a sense, intimate contact with the working class, and I suspect it is from them that the traditional upper-class attitude towards ‘common’ people is derived.

And what is this attitude? An attitude of sniggering superiority punctuated by bursts of vicious hatred. Look at any number of Punch during the. past thirty years. You will find it everywhere taken for granted that a working-class person, as such, is a figure of fun, except at odd moments when he shows signs of being too prosperous, whereupon he ceases to be a figure of fun and becomes a demon. It is no use wasting breath in denouncing this attitude. It is better to consider how it has arisen, and to do that one has got to realize what the working classes look like to those who live among them but have different habits and traditions.

A shabby genteel family is in much the same position as a family of ‘poor whites’ living in a street where everyone else is a Negro. In such circumstances you have got to cling to your gentility because it is the only thing you have; and meanwhile you are hated for your stuck-up-ness and for the accent and manners which stamp you as one of the boss class. I was very young, not much more than six, when I first became aware of class-distinctions. Before that age my chief heroes had generally been working-class people, because they always seemed to do such interesting things, such as being fishermen and blacksmiths and bricklayers. I remember the farm hands on a farm in Cornwall who used to let me ride on the drill when they were sowing turnips and would sometimes catch the ewes and milk them to give me a drink; and the workmen building the new house next door, who let me play with the wet mortar and from whom I first learned the word ‘b—’; and the plumber up the road with whose children I used to go out bird-nesting. But it was not long before I was forbidden to play with the plumber’s children; they were ‘common’ and I was told to keep away from them. This was snobbish, if you like, but it was also necessary, for middle-class people can-not afford to let their children grow up with vulgar accents. So, very early, the working class ceased to be a race of friendly and wonderful beings and became a race of enemies. We realized that they hated us, but we could never understand why, and naturally we set it down to pure, vicious malignity. To me in my early boyhood, to nearly all children of families like mine, ‘common’ people seemed almost sub-human. They had coarse faces, hideous accents, and gross manners, they hated everyone who was not like themselves, and if they got half a chance they would insult you in brutal ways. That was our view of them, and though it was false it was understandable. For one must remember that before the war there was much more overt class-hatred in England than there is now. In those days you were quite likely to be insulted simply for looking like a member of the upper classes; nowadays, on the other hand, you are more likely to be fawned upon. Anyone over thirty can remember the time when it was impossible for a well-dressed person to walk through a slum street without being hooted at. Whole quarters of big towns were considered unsafe because of’ hooligans’ (now almost an extinct type), and the London gutter-boy everywhere, with his loud voice and lack of intellectual scruples, could make life a misery for people who considered it beneath their dignity to answer back. A recurrent terror of my holidays, when I was a small boy, was the gangs of ‘cads’ who were liable to set upon you five or ten to one. In term time, on the other hand, it was we who were in the majority and the ‘cads’ who were oppressed; I remember a couple of savage mass-battles in the cold winter of 1916-17. And this tradition of open hostility between upper and lower class had apparently been the same for at least a century past. A typical joke in Punch in the sixties is a picture of a small, nervous-looking gentleman riding through a slum street and a crowd of street-boys closing in on him with shouts ‘’Ere comes a swell! Let’s frighten ’is ’oss!’ Just fancy the street boys trying to frighten his horse now! They would be much likelier to hang round him in vague hopes of a tip. During the past dozen years the English working class have grown servile with a rather horrifying rapidity. It was bound to happen, for the frightful weapon of unemployment has cowed them. Before the war their economic position was comparatively strong, for though there was no dole to fall back upon, there was not much unemployment, and the power of the boss class was not so obvious as it is now. A man did not see ruin staring him in the face every time he cheeked a ‘toff’, and naturally he did cheek a ‘toff’ whenever it seemed safe to do so. G. J. Renier, in his book on Oscar Wilde, points out that the strange, obscene burst of popular fury which followed the Wilde trial was essentially social in character. The ‘London mob’ had caught a member of the upper classes on the hop, and they took care to keep him hopping. All this was natural and even proper. If you treat people as the English working class have been treated during the past two centuries, you must expect them to resent it. On the other hand the children of shabby-genteel families could not be blamed if they grew up with a hatred of the working class, typified for them by prowling gangs of ‘cads’.

But there was another and more serious difficulty. Here you come to the real secret of class distinctions in the West—the real reason why a European of bourgeois upbringing, even when he calls himself a Communist, cannot without a hard effort think of a working man as his equal. It is summed up in four frightful words which people nowadays are chary of uttering, but which were bandied about quite freely in my childhood. The words were: The lower classes smell.

That was what we were taught—the lower classes smell. And here, obviously, you are at an impassable barrier. For no feeling of like or dislike is quite so fundamental as a physical feeling. Race-hatred, religious hatred, differences of education, of temperament, of intellect, even differences of moral code, can be got over; but physical repulsion cannot. You can have an affection for a murderer or a sodomite, but you cannot have an affection for a man whose breath stinks—habitually stinks, I mean. However well you may wish him, however much you may admire his mind and character, if his breath stinks he is horrible and in your heart of hearts you will hate him. It may not greatly matter if the average middle-class person is brought up to believe that the working classes are ignorant, lazy, drunken, boorish, and dishonest; it is when he is brought up to believe that they are dirty that the harm is done. And in my childhood we were brought up to believe that they were dirty. Very early in life you acquired the idea that there was something subtly repulsive about a working-class body; you would not get nearer to it than you could help. You watched a great sweaty navvy walking down the road with his pick over his shoulder; you looked at his discoloured shirt and his corduroy trousers stiff with the dirt of a decade; you thought of those nests and layers of greasy rags below, and, under all, the unwashed body, brown all over (that was how I used to imagine it), with its strong, bacon-like reek. You watched a tramp taking off his boots in a ditch—ugh! It did not seriously occur to you that the tramp might not enjoy having black feet. And even ‘lower-class’ people whom you knew to be quite clean—servants, for instance—were faintly unappetizing. The smell of their sweat, the very texture of their skins, were mysteriously different from yours.

Everyone who has grown up pronouncing his aitches and in a house with a bathroom and one servant is likely to have grown up with these feelings; hence the chasmic, impassable quality of class-distinctions in the West. It is queer how seldom this is admitted. At the moment I can think of only one book where it is set forth without humbug, and that is Mr Somerset Maugham’s On a Chinese Screen. Mr Maugham describes a high Chinese official arriving at a wayside inn and blustering and calling everybody names in order to impress upon them that he is a supreme dignitary and they are only worms. Five minutes later, having asserted his dignity in the way he thinks proper, he is eating his dinner in perfect amity with the baggage coolies. As an official he feels that he has got to make his presence felt, but he has no feeling that the coolies are of different clay from himself. I have observed countless similar scenes in Burma. Among Mongolians—among all Asiatics, for all I know—there is a sort of natural equality, an easy intimacy between man and man, which is simply unthinkable in the West. Mr Maugham adds:

In the West we are divided from our fellows by our sense of smell. The working man is our master, inclined to rule us with an iron hand, but it cannot be denied that he stinks: none can wonder at it, for a bath in the dawn when you have to hurry to your work before the factory bell rings is no pleasant thing, nor does heavy labour tend to sweetness; and you do not change your linen more than you can help when the week’s washing must be done by a sharp-tongued wife. I do not blame the working man because he stinks, but stink he does. It makes social intercourse difficult to persons of sensitive nostril. The matutinal tub divides the classes more effectually than birth, wealth, or education.

Meanwhile, do the ‘lower classes’ smell? Of course, as a whole, they are dirtier than the upper classes. They are bound to be, considering the circumstances in which they live, for even at this late date less than half the houses in England have bathrooms. Besides, the habit of washing yourself all over every day is a very recent one in Europe, and the working classes are generally more conservative than the bourgeoisie. But the English are growing visibly cleaner, and we may hope that in a hundred years they will be almost as clean as the Japanese. It is a pity that those who idealize the working class so often think it necessary to praise every working-class characteristic and therefore to pretend that dirtiness is somehow meritorious in itself. Here, curiously enough, the Socialist and the sentimental democratic Catholic of the type of Chesterton sometimes join hands; both will tell you that dirtiness is healthy and ‘natural’ and cleanliness is a mere fad or at best a luxury.[5] They seem not to see that they are merely giving colour to the notion that working-class people are dirty from choice and not from necessity. Actually, people who have access to a bath will generally use it. But the essential thing is that middle-class people believe that the working class are dirty—you see from the passage quoted above that Mr Maugham himself believes it—and, what is worse, that they are somehow inherently dirty. As a child, one of the most dreadful things I could imagine was to drink out of a bottle after a navvy. Once when I was thirteen, I was in a train coming from a market town, and the third-class carriage was packed full of shepherds and pig-men who had been selling their beasts. Somebody produced a quart bottle of beer and passed it round; it travelled from mouth to mouth to mouth, everyone taking a swig. I cannot describe the horror I felt as that bottle worked its way towards me. If I drank from it after all those lower-class male mouths I felt certain I should vomit; on the other hand, if they offered it to me I dared not refuse for fear of offending them—you see here how the middle-class squeamishness works both ways. Nowadays, thank God, I have no feelings of that kind. A working man’s body, as such, is no more repulsive to me than a millionaire’s. I still don’t like drinking out of a cup or bottle after another person—another man, I mean; with women I don’t mind—but at least the question of class does not enter. It was rubbing shoulders with the tramps that cured me of it. Tramps are not really very dirty as English people go, but they have the name for being dirty, and when you have shared a bed with a tramp and drunk tea out of the same snuff-tin, you feel that you have seen the worst and the worst has no terrors for you.

I have dwelt on these subjects because they are vitally important. To get rid of class-distinctions you have got to start by understanding how one class appears when seen through the eyes of another. It is useless to say that the middle classes are ‘snobbish’ and leave it at that. You get no further if you do not realize that snobbishness is bound up with a species of idealism. It derives from the early training in which a middle-class child is taught almost simultaneously to wash his neck, to be ready to die for his country, and to despise the ‘lower classes’.

Here I shall be accused of being behind the times, for I was a child before and during the war and it may be claimed that children nowadays are brought up with more enlightened notions. It is probably true that class-feeling is for the moment a very little less bitter than it was. The working class are submissive where they used to be openly hostile, and the post-war manufacture of cheap clothes and the general softening of manners have toned down the surface differences between class and class. But undoubtedly the essential feeling is still there. Every middle-class person has a dormant class-prejudice which needs only a small thing to arouse it; and if he is over forty he probably has a firm conviction that his own class has been sacrificed to the class below. Suggest to the average unthinking person of gentle birth who is struggling to keep up appearances on four or five hundred a year that he is a member of an exploiting parasite class, and he will think you are mad. In perfect sincerity he will point out to you a dozen ways in which he is worse-off than a working man. In his eyes the workers are not a submerged race of slaves, they are a sinister flood creeping upwards to engulf himself and his friends and his family and to sweep all culture and all decency out of existence. Hence that queer watchful anxiety lest the working class shall grow too prosperous. In a number of Punch soon after the war, when coal was still fetching high prices, there is a picture of four or five miners with grim, sinister faces riding in a cheap motor-car. A friend they are passing calls out and asks them where they have borrowed it. They answer, ‘We’ve bought the thing!’ This, you see, is ‘good enough for Punch’; for miners to buy a motor-car, even one car between four or five of them, is a monstrosity, a sort of crime against nature. That was the attitude of a dozen years ago, and I see no evidence of any fundamental change. The notion that the working class have been absurdly pampered, hopelessly demoralized by doles, old age pensions, free education, etc., is still widely held; it has merely been a little shaken, perhaps, by the recent recognition that unemployment does exist. For quantities of middle-class people, probably for a large majority of those over fifty, the typical working man still rides to the Labour Exchange on a motor-bike and keeps coal in his bath-tub: ‘And, if you’ll believe it, my dear, they actually get married on the dole!’

The reason why class-hatred seems to be diminishing is that nowadays it tends not to get into print, partly owing to the mealy-mouthed habits of our time, partly because newspapers and even books now have to appeal to a working-class public. As a rule you can best study it in private conversations. But if you want some printed examples, it is worth having a look at the obiter dicta of the late Professor Saintsbury. Saintsbury was a very learned man and along certain lines a judicious literary critic, but when he talked of political or economic matters he only differed from the rest of his class by the fact that he was too thick-skinned and had been born too early to see any reason for pretending to common decency. According to Saintsbury, unemployment insurance was simply ‘contributing to the support of lazy ne’er-do-weels’, and the whole trade union movement was no more than a kind of organized mendicancy:

‘Pauper’ is almost actionable now, is it not, when used as a word? though to be paupers, in the sense of being wholly or partly supported at the expense of other people, is the ardent, and to a considerable extent achieved, aspiration of a large proportion of our population, and of an entire political party.

(Second Scrap Book)

It is to be noticed, however, that Saintsbury recognizes that unemployment is bound to exist, and, in fact, thinks that it ought to exist, so long as the unemployed are made to suffer as much as possible:

Is not ‘casual’ labour the very secret and safety-valve of a safe and sound labour-system generally?

... In a complicated industrial and commercial state constant employment at regular wages is impossible; while dole-supported unemployment, at anything like the wages of employment, is demoralizing to begin with and ruinous at its more or less quickly arriving end.

(Last Scrap Book)

What exactly is to happen to the ‘casual labourers’ when no casual labour happens to be available is not made clear. Presumably (Saintsbury speaks approvingly of ‘good Poor Laws’) they are to go into the work-house or sleep in the streets. As to the notion that every human being ought as a matter of course to have the chance of earning at least a tolerable livelihood, Saintsbury dismisses it with contempt:

Even the ‘right to live’ ... extends no further than the right to protection against murder. Charity certainly will, morality possibly may, and public utility perhaps ought to add to this protection supererogatory provision for continuance of life; but it is questionable whether strict justice demands it.

As for the insane doctrine that being born in a country gives some right to the possession of the soil of that country, it hardly requires notice.

(Last Scrap Book)

It is worth reflecting for a moment upon the beautiful implications of this last passage. The interest of passages like these (and they are scattered all through Saintsbury’s work) lies in their having been printed at all. Most people are a little shy of putting that kind of thing on paper. But what Saintsbury is saying here is what any little worm with a fairly safe five hundred a year thinks, and therefore in a way one must admire him for saying it. It takes a lot of guts to be openly such a skunk as that.

This is the outlook of a confessed reactionary. But how about the middle-class person whose views are not reactionary but ‘advanced’? Beneath his revolutionary mask, is he really so different from the other?

A middle-class person embraces Socialism and perhaps even joins the Communist Party. How much real difference does it make? Obviously, living within the framework of capitalist society, he has got to go on earning his living, and one cannot blame him if he clings to his bourgeois economic status. But is there any change in his tastes, his habits, his manners, his imaginative background—his ‘ideology’, in Communist jargon? Is there any change in him except that he now votes Labour, or, when possible, Communist at the elections? It is noticeable that he still habitually associates with his own class; he is vastly more at home with a member of his own class, who thinks him a dangerous Bolshie, than with a member of the working class who supposedly agrees with him; his tastes in food, wine, clothes, books, pictures, music, ballet, are still recognizably bourgeois tastes; most significant of all, he invariably marries into his own class. Look at any bourgeois Socialist. Look at Comrade X, member of the C.P.G.B. and author of Marxism for Infants. Comrade X, it so happens, is an old Etonian. He would be ready to die on the barricades, in theory anyway, but you notice that he still leaves his bottom waistcoat button undone. He idealizes the proletariat, but it is remarkable how little his habits resemble theirs. Perhaps once, out of sheer bravado, he has smoked a cigar with the band on, but it would be almost physically impossible for him to put pieces of cheese into his mouth on the point of his knife, or to sit indoors with his cap on, or even to drink his tea out of the saucer. I have known numbers of bourgeois Socialists, I have listened by the hour to their tirades against their own class, and yet never, not even once, have I met one who had picked up proletarian table-manners. Yet, after all, why not? Why should a man who thinks all virtue resides in the proletariat still take such pains to drink his soup silently? It can only be because in his heart he feels that proletarian manners are disgusting. So you see he is still responding to the training of his childhood, when he was taught to hate, fear, and despise the working class.



5. According to Chesterton, dirtiness is merely a kind of ‘discomfort’ and therefore ranks as self-mortification. Unfortunately, the discomfort of dirtiness is chiefly suffered by other people. It is not really very uncomfortable to be dirty—not nearly so uncomfortable as having a cold bath on a winter morning. [back]







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