The 1930s was a key decade of social and cultural change, marking the emergence of a mass democratic twentieth-century culture, in which both women and the working class had representation, from the hierarchical claws of the long nineteenth century. It’s a crucial decade for thinking intersectionally about the relationship between self-reflexive writing and class consciousness as a means of ‘Understanding Social Change through Autobiographical Narrative’. This week sees the publication of The 1930s: A Decade of Modern British Fiction, edited by myself (Nick Hubble), Luke Seaber and Elinor Taylor (Bloomsbury Academic, 2021).
This is the seventh volume of The Decades Series to be published; you can read about the previous two volumes in this post I wrote on ‘British Fiction of the 1950s and 1960s’ for the Bloomsbury Literary Studies Blog. One of the key ideas behind this collection was to move beyond a sepia-tinted version of the 1930s and look at those aspects of the decade’s literary culture which are relevant to us today in the 21st century.
Below is an extract from the draft version of my chapter, ‘You’re not in the market at Shielding, Joe’: Beyond the Myth of the ‘Thirties’, which sets out an alternate literary history of the 1930s to the old one presented in terms of the ‘Auden Generation’. Rather than see the 1930s as an isolated literary decade, this volume positions it as central to understanding British literary culture (and that of its constituent nations); arguing that it is the democratisation and politicisation of 1930s writing (rather than modernism) that is central to the subsequent fiction of the twentieth century.
The literary decade featured in this volume has recently expanded into ‘the long 1930s’ (Mellor and Salton-Cox 2015a, 2015b; Kohlmann and Taunton 2019b). This is a reaction to the dominant literary-critical reception of the decade established in the 1970s and 1980s (Hynes 1976; Bergonzi 1978; Cunningham 1988), which, by focusing on the specificities of the period, has functioned in effect to tie its unashamedly political writing to a particular set of not-to-be repeated circumstances which were superseded by the wartime defeat of fascism, the foundation of the welfare state, and the onset of postwar political consensus leading to prosperity from the mid-1950s onwards. This negative perception had already become well-established in the postwar decades: as discussed in the 1950s volume in this series, the overt political commitment of 1930s writing was unpopular and even embarrassing from the viewpoint of an apparently meritocratic society enjoying a decade of full employment (see Bentley et al 2019: 6–7; Hubble 2019: 19–20). While the return of mass unemployment and the rise of political conflict across the 1970s and 1980s made such commitment relevant again, it was within a tightly constrained critical and historical framework already in place. As Mellor and Salton-Cox note, the initial 1930s canon comprised of works of the male, public-school-educated ‘Auden Generation’ was not revised but added to while ‘leaving fairly intact the governing assumptions surrounding the period’s literary historiography – in particular the classic bookending of the period [between the Great Depression and the outbreak of the Second World War] according to a neat decade’ (2015b: 3). Thus, despite Lawrence & Wishart reprinting key works of proletarian literature, such as Lewis Jones’s Cwmardy (1937/1978a) and We Live (1939/1978b), Harold Heslop’s Last Cage Down (1935/1984) and John Sommerfield’s May Day (1936/1984), Virago reprinting novels by women, such as Naomi Mitchison’s The Corn King and the Spring Queen (1931/1983) and Storm Jameson’s Company Parade (1934/1982), and the publication of revisionist critical studies (Croft 1990; Caesar 1991; Montefiore 1996), the constricting parameters of the decade have remained in place until very recently.
This reception history depends on the 1930s being seen simultaneously, on the one hand, as just as a literary decade like any other decade covered in this series, and, on the other hand, as exceptional because of its political and historical circumstances. As a consequence of what Mellor and Salton-Cox describe as this reification of the decade into ‘the thirties’ – a contained, knowable topic, suitable for an undergraduate module and the occasional edited collection of essays – it becomes harder to argue for its pivotal role in twentieth-century British cultural history: ‘the 1930s saw a thoroughgoing renegotiation of the relationship between literary texts, writers, forms, audiences, and publics that transformed literary production in Britain’ (Mellor and Salton-Cox 2015b: 1). These developments, including especially the unprecedented quantity of working-class writing published and the emergence of a generation of ‘professional women writers’ (see Ewins), amount to what Christopher Hilliard describes as a broad process of cultural democratization that drove the immense social and political change that occurred across twentieth-century Britain. Hilliard’s central argument is that democratic cultural life is not best defined by ‘a widely shared corpus of texts and ideas [as] [f]ew actual societies would satisfy this test’ but rather by ‘a shared sense of entitlement to participate in cultural activities’ (Hilliard 2006: 5–6). From this perspective, the novelty, topicality and publicity surrounding ‘proletarian writing’ (147) in the depression years of the mid-1930s contested the common conception that writing was an elitist pursuit and paved the way to active mass participation in the ‘wide-ranging examination and revaluation of the everyday in literature and the arts’ that characterized postwar Britain (287). Explicitly acknowledging the centrality of 1930s concerns to cultural democratization would help undermine the normative assumptions that underpin much British history by highlighting the importance of ‘the long-term development of working-class, queer, anti-racist, and feminist political movements’ (Mellor and Salton-Cox 2015b: 3). Therefore, this chapter will take a different approach to many previous accounts of the decade by discussing 1930s contexts and concerns largely in relation to two lesser-known writers who personify aspects of this cultural democratization, Ethel Mannin and Harold Heslop, and by orientating these contexts and concerns towards the demands of an intersectional politics of the twenty-first century.
Both Mellor and Salton-Cox and Kohlmann and Taunton criticize the expansion of modernism, which has intensified over the last twenty-five years of the New Modernist Studies, into certainly the dominant period descriptor for the 1910s to the 1950s and, by implication, for pretty much the whole of the twentieth century; with the latter pair hoping that their A History of 1930s British Literature (2019) ‘demonstrates that subsuming the 1930s under an increasingly expansive (and increasingly) meaningless “modernism” label fails to capture central aspects of the decade’s literary and cultural field’ (2019b: 8). However, while it is undeniable that a focus on modernist signifiers, such as stream of consciousness or experimental form, excludes or marginalizes certain types of 1930s writing, the term is not so easy to dispense with because of the way it stands – in the work of writers from Katherine Mansfield to Virginia Woolf – for the attempt to break free from the traditional hierarchies and patriarchal order of the nineteenth century. Thus attempts to reconfigure modernism, such as Kristin Bluemel’s concept of ‘Intermodernism’, do not indirectly perpetuate conventional canonical hierarchy but seek to break down the binary oppositions around which that hierarchy is structured. As she points out, one way to circumvent the underpinning logic of modernist studies ‘that whatever is not modernism will function as modernism’s other’ (Bluemel 2009: 2) is to focus on the many writers who were operating in the space between that opposition by, for example, simultaneously pursuing aesthetic and political aims. Rather than accepting the binary logic of modernist studies, an intermodern approach would therefore lead to ‘reshaping the ways we think about relations between elite and common, experimental and popular, urban and rural, masculine and feminine, abstract and realistic’ (2009: 3). It was with this aim that I sought to rethink the seemingly antithetical opposition between the categories of proletarian literature and modernism in The Proletarian Answer to the Modernist Question (2017). Despite the playful socialist triumphalism of the title, the book examines case studies that show not just points of overlap but a shared project of intersubjective and intersectional – particularly in terms of class and gender – self-liberation; while writers such as Lewis Grassic Gibbon and John Sommerfield wrote modernist novels to convey socialist politics, a text such as Woolf’s introductory letter to Margaret Llewelyn Davies’s edited collection of the autobiographical experiences of members of the Women’s Co-operative Guild, Life as We have Known It (1931), ‘can itself be seen as a work of proletarian literature designed to hold open the possibility of readers developing a fuller consciousness’ (Hubble 2017: 167). I argue that the defining feature of these texts, whether ostensibly proletarian or modernist, is a ‘desire for a liberated future’ (Hubble 2017: 53). From this perspective, the expansion of modernism as a category of study simultaneously acknowledges and conceals the transformational impulse running through twentieth-century writing. The reason the radical popular and political components of this impulse remain obscured is because the democratization and politicization of self-reflexive and self-liberating writing that occurred from the end of the 1920s onwards is bracketed off within the hermetically sealed ‘thirties’ and considered as the exception to the norm. The argument of this chapter and volume is that rather than modernism, it is the democratization and politicization that characterized the 1930s, and subsequent decades, that is central to twentieth-century British fiction.
Mellor and Salton-Cox’s argument that the long 1930s run, if not until the Oil Crisis of 1973, at least from ‘a penumbra about 1926 to in, or around, 1950’ (2019b: 7) coincides with the position outlined in David Edgerton’s revisionist history, The Rise and Fall of the British Nation: A Twentieth-Century History (2019):
In the early 1950s there was little new rolling stock; there were barely more private cars and buses than in the late 1930s; the most modern public buildings from pubs to council buildings dated from the 1930s. In 1950 there were still about the same number of private telephones as there were business telephones. The number of TV owners was at 1930s levels, the newest cinemas were the great palaces of the 1930s. The schools, hospitals and employment exchanges of the 1950s were those of the 1930s. To cap it all the British diet was the 1930s diet set in aspic by a decade and a half of food control and rationing. (Edgerton 2019: 282–283)
However, not only was the British infrastructure of the early 1950s in fact built in the 1930s, but also the welfare provision of the time was a reworked version of the ‘elaborate system of welfare for the working class (that is, around 80 per cent of the population)’ created by the Conservative Party in the 1930s: ‘The United Kingdom went to war in September 1939 with a welfare state already in place’ (Edgerton 2019: 236–237). As Edgerton points out, the reality of this situation undermines the ‘whole historiography developed’ from the 1960s onwards, in works such as A.J.P. Taylor’s English History (1965) and Angus Calder’s The People’s War (1969), ‘claiming a wartime consensus around the need to create a welfare state, brought into being after 1945’ (Edgerton 2019: 236). This dominant trend in historiography, which Calder later partially repudiated in The Myth of the Blitz (1991), implicitly supported the construction of the literary myth of ‘the thirties’ by enabling the political literature of the decade, particularly documentary writing, to be portrayed as preparing the ground for the subsequent postwar consensus and welfare state. A different way to think about the 1930s and 1940s would be to see them jointly sharing political, policy and social differences from the preceding decades. Edgerton (2019) argues that the UK went from being ‘part of an Empire, not something which had an Empire’ to emerging in the late 1940s as ‘one of the new nations which arose from the dissolution of Empire’ (22, 26). The pound coming off the gold standard in 1931, as a result of the financial crisis triggered by the Great Depression, brought down interest rates and tariffs were introduced on most manufactured imports; conditions which supported the home market becoming important for British industry, leading to the expansion of Britain’s manufacturing capacity in time for the war when trade routes were largely cut off. Consequently, the free trade versus protection arguments of the Empire became superseded in the 1930s ‘as class became the central divide in politics, politics which was now national rather than imperial’ (Edgerton 2019: 33). For Edgerton, the defining feature of this emergent British state of the 1930s and 1940s was nationalism and the resultant ‘actual post-Second World War United Kingdom was in some ways better prefigured in the programme of the Tories and the British Union of Fascists (BUF) than that of the Liberals or the Labour Party’ (Edgerton 2019: xxxiv).
However, if the long 1930s, running into the 1950s, was the period in which a British nationalism developed, there was a shift within this period in the way that this Britishness became represented or embodied in the working class. In Classes and Cultures: England 1918-1951 (1998), Ross McKibbin situates this shift as occurring principally in England during the period of the Second World War: ‘In the 1930s the ruling definition of democracy was individualist and its proponents chiefly a modernized middle class; in the 1940s the ruling definition was social-democratic and its proponents chiefly the organized working class’ (533). McKibbin argues that working-class fortunes during the interwar period were mixed, with huge differences eventually developing between skilled workers in the South or the Midlands and the long-term unemployed in the North. Furthermore, there was a split in political allegiance: ‘Throughout the interwar years about half the working class voted Conservative, about half Labour’ (530). However, the War, with its restoration of the ‘old staple industries’, evened out disparities between North and South and ‘universalised a working-class political culture’ in support of the Labour Party (531). Considering the historical accounts of McKibbin and Edgerton side by side makes visible the ambiguity of the long 1930s and the nationalist British welfare state that emerged within it. On the one hand, the postwar welfare state was, as Edgerton argues, a continuation of the structures developed by the Tory governments of the 1930s. On the other hand, the wartime universalization of working-class political culture, as described by McKibbin, changed the signification of those welfare structures so that their popular meaning shifted from a 1930s fear of means-testing to a post-1945 pride in the idea of support from the cradle to the grave. This latter meaning held throughout the period of postwar prosperity and full employment, but once economic conditions changed following the 1973 oil crisis (Mellor and Salton-Cox’s implied end date for the longest ‘long 1930s’), the universalized working-class political culture fragmented and welfare state systems gradually resumed a more punitive dimension culminating in the despised Universal Credit scheme in operation since 2013. The point is not that Britain has returned to a modern-day equivalent of the 1930s means test, but that it has never moved beyond that system structurally, even if for many years that system signified what appeared to be a different set of values.
The idea of Britishness being represented or embodied in the working class is also ambiguous. As William Empson noted in Some Versions of Pastoral (1935), anticipating Roland Barthes’s (1957) concept of myth, the idea of the heroic ‘Worker’ was a myth, which could be used in different contexts to signify radically different meanings. Communist and Labour Party celebrations of the worker were no hindrance to the Conservative-dominated National Government also presenting images of the worker in posters as the ‘stringy but tough, vital but not over-strong, cockney type’ (Empson 1995: 20) that they presented themselves as the champion of. While the working-class vote did consolidate around Labour in 1945, the division of the interwar years returned from the 1970s onwards with large sections of the English (as opposed to the Scottish and Welsh) working class going on to vote for the Thatcher governments of the 1980s. As Raphael Samuel notes, Thatcherism was attractive to those whose sense of identity had been unsettled by progressive social change in Britain from the 1960s onwards because of the way it was able to articulate a reactionary version of history from below ‘which gave pride of place to those whom [Thatcher] called “ordinary people”’ (Samuel 1998: 346). A similar implied division between ‘ordinary people’ and ‘metropolitan elites’ went on to become one of a number of complex factors impacting the 2016 referendum on Britain’s EU membership, and has underlain attempts by Brexit-supporting politicians of both the political left and right to appeal to working-class voters. This convergence suggests that the constituent myths of the emergent British state of the 1930s and 1940s have merged with the passing of time.
In the 1930s, Empson argued that there was little point people complaining that the ‘Worker group of sentiments is misleading’ whether deployed by the National Government or as proletarian propaganda by the Communist Party; ‘what they ought to do is produce a rival myth’ (1995: 20). He suggested that a more sophisticated ‘Proletarian Literature’ was possible than one that simply expressed a supposedly working-class viewpoint. Such a literature would function similarly to pastoral by ‘putting the complex into the simple’ (25). For example, ‘in the manner in which Shakespeare brings lords and ladies together with simple men who unexpectedly turn out to have more sense than their betters’ (Hubble 2017: 6). In other words, one alternative to a literature rooted in the supposedly authentic experience of the worker would be a literature focusing on intersubjective relations between classes and – given the changes that occurred in the industrial workforce during the 1930s – genders. As I have argued in The Proletarian Answer to the Modernist Question, such a proletarian literature did exist during the long 1930s in novels such as D.H. Lawrence’s Lady Chatterley’s Lover (1928), Lewis Grassic Gibbon’s A Scots Quair (1932–34), Walter Greenwood’s Love on the Dole (1933), Naomi Mitchison’s We Have Been Warned (1935), Walter Brierley’s Means-Test Man (1935), and John Sommerfield’s May Day (1936). The work of some of these writers, and others such as Jack Common and James Hanley, led George Orwell to state ‘I believe we are passing into a classless period, and what we call proletarian literature is one of the signs of change’ (Orwell 2000a: 297). Such writing overlaid class consciousness with a self-reflexivity that revealed the limitations of the subject position of the writer, whether bourgeois or proletarian. The net result was a move away from the rigidities of Victorian class and gender roles, including from the ‘common proletarian way of life’ that had existed since the 1880s (Hobsbawm 1978: 281), into what Orwell later called ‘the naked democracy of the swimming-pools’ (Orwell 2000b: 297). Orwell’s idea in The Lion and the Unicorn (1941) that the germs of a new England were forming in the indeterminate social strata at the margins of longer established communities suggests that this fluidity offered a route from the cultural democratization of the 1930s to a liberated future beyond the seemingly intractable binary oppositions of the British State.
The rest of the chapter continues after this point by setting out an alternate literary history of the 1930s: first focusing on two key writers of the period who remain undeservingly neglected, Ethel Mannin (see the posts on this blog: ‘A Book for 1939 or 2019? Ethel Mannin’s Women and the Revolution’ and ‘Ethel Mannin’s Confessions and Impressions (1930/1937)’ and Harold Heslop (see ‘Text of My Working Class Studies Association Conference Paper on Heslop’); and then moving on to consider the challenge posed to the newly formed British State by the national turn of Welsh and Scottish writers.
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