Posts Tagged ‘Shopkeepers’

Fabian Pamphlet on Future of Industrial Democracy: Part 3

November 11, 2017

William McCarthy, The Future of Industrial Democracy (1988).

Chapter 4: Summary and Conclusions

This, the pamphlet’s final chapters, runs as follows

This pamphlet has concerned itself with the change required in Labour’s policies for extending the frontiers of industrial democracy. It has been suggested that the objectives in People at Work need to be given concrete expression in an enabling statute which provides for the creation of elective joint councils at establishment level in all private firms employing more than 500 workers. In the case of multi-establishment firms joint councils will be needed at both establishment and enterprise level. Similar arrangements should be introduced into the public sector.

The primary condition for the establishment of joint councils would be an affirmative ballot of the workers concerned. Employers would be entitled to “trigger” such a ballot in association with recognised unions. In the absence of employer agreement recognised unions would be able to invoke the ballot procedure unilaterally. Where there were union members, but no recognition had been granted, a union with members would still be entitled to trigger a ballot covering the workers it wished to represent. Where no union members existed a given proportion of the labour force, say 10 per cent, would also be free to demand a ballot.

In all cases there would need to be a majority of the workers affected voting in favour of a joint council under the terms of the enabling Act. Such a vote would be legally binding on the employers; and there would be suitable sanctions to secure enforcement. Worker representatives would emerge by means of a universal secret ballot. Recognised trade unions would be given certain prescribed rights of nomination. Where unions had members, but were denied recognition, appropriate unions would also have the right to make nominations. This need not prevent a given number of workers from enjoying analogous right to make nominations.

Statutory joint councils would have the right to be informed about a wide variety of subjects which would be specified in the enabling Act-eg intended redundancies, closures and reductions in labour demand. Management would also be under a more general obligation to provide worker representatives with a full picture of the economic and financial position of the firm-including cost structures, profit margins, productivity ratios, manpower needs and the use of contract labour. Information could only be refused on limited and specified grounds of commercial confidentiality in parts of the public sector somewhat different criteria of confidentiality would be specified in the Act.)

Councils would have a similar right to be consulted on all decisions likely to have a significant impact on the labour force-using words similar to those set out in the EC draft Fifth Directive. This would be complemented by an obligation to consult the joint council on a number of specified subjects-such as manpower plans, changes in working practices, health and safety matters, etc. There would be a right to propose alternatives and a limited right of delay. Worker representatives would be under an obligation to present management proposals to their constituents for their consideration. The statute would stress that one of the main objects of consultation would be to raise efficiency and improve industrial performance.

The workers’ side of a joint council would have a right to complain to a special court if any of their statutory rights were ignored or denied by an employer. This would be empowered to make orders against a defaulting firm as a final resort.

The most radical changes in established Labour party policy that are recommended in this pamphlet concern the need to modify the principles of single channel representation, as these were expressed and applied to worker directors in the majority report of the Bullock Committee on Industrial Democracy. It is argued that if Labour is to establish a positive and convincing case for industrial democracy in present day Britain it must be prepared to urge its introduction over the widest possible area. To help retain the justifiability of single channel representation at board-room level Bullock understandably felt the need to confine his proposals to a fraction of the labour force. It is suggested that this degree of selectivity would not be acceptable today.

There should also be a limited area of joint decision taking or co-determination covering such matters as works rules, health and safety policies, the administration of pension schemes and training. Joint councils should also be given rights to develop and monitor equal opportunities policies and administer various government subsidies. They could also be linked to a Labour government’s regional or industrial planning process. They should provide the final internal appeal stage in cases of unfair dismissal and discrimination.

Labour should place much more emphasis on the positive case for industrial democracy. They should focus on the extent to which workers need to feel that they have some degree of influence over their work situation. Above all, Labour should stress the well-established links between participation and improvements in industrial efficiency and performance. They must emphasise that the development and extension of industrial democracy would produce substantial benefits for the community as a whole, quite apart from its impact on working people.

By stressing these aspects of the argument, it would be possible to attack the credibility and naivety of Thatcherite assumption concerning the need to ‘liberate’ British managers from all forms of regulation and responsibility-irrespective of the effects on workers in their employ. It should also make it more difficult for Labour’s opponents to misrepresent the negative case for participation as a mere cover for union restriction and control.

My Conclusions

The pamphlet makes a strong case for the establishment of joint councils below boardroom level, which would extend workplace to democracy to a greater proportion of the work force than recommended by the Bullock report. It shows how arguments for control of the means of production by the workers themselves have been around ever since Gerard Winstanley and the Diggers in the 17th century. He also shows, as have other advocates for worker’s control, that such schemes give a greater sense of workplace satisfaction and actually raise productivity and efficiency, as well as giving workers’ greater rights and powers over the terms and conditions of employment.

This is in very stark contrast to the current condition of the British economy, created through the Thatcherite dogmas of deregulation, privatisation and the destruction of unions and worker’s rights. British productivity is extremely poor. I think it’s possibly one of the lowest in Europe. Wages have been stagnant, creating mass poverty. This means that seven million now live in ‘food insecure’ households, hundreds of thousands are only keeping body and soul together through food banks, three million children subsist in poverty. And the system of benefit sanctions has killed 700 people.

This is the state of Thatcherite capitalism: it isn’t working.

As for the proposals themselves, they offer workers to become partners with industry, and contrary to Thatcherite scaremongering that ‘Labour wants to nationalise everything’, G.D.H. Cole, the great theorist of Guild Socialism recognised not only the need for a private sector, but he also said that Socialists should ally with small businessmen against the threat of the monopoly capitalists.

Thatcher promoted her entirely spurious credentials as a woman of the working class by stressing her background as the daughter of a shopkeeper. It’s petty bourgeois, rather than working class. But nevertheless, it was effective propaganda, and a large part of the electorate bought it.

But the Tories have never favoured Britain’s small businesses – the Arkwrights and Grenvilles that mind our corner shops. They have always sacrificed them to the demands of the big businessmen, who manipulate and exploit them. For the examples of the big supermarket chains exploiting the farmers, who supply them, see the relevant chapter in George Monbiot’s Corporate State.

Coles’ support for industrial democracy was thus part of a recognition to preserve some private enterprise, and protect its most vulnerable members, while at the same time socialising the big monopolies and extending industrial democracy to the private sector, in order to create a truly democratic society.

This is another point that needs stressing: without workers’ control, democracy in general is incomplete and under severe threat. The corporatism introduced by Thatcher and Ronald Reagan, and extended by subsequent neoliberal administrations, including those of Blair and Clinton, has severely undermined democracy in both America and Britain. In America, where politicians do the will of their political donors in big business, rather than their constituents, Harvard has downgraded the countries’ status from a democracy to partial oligarchy. Britain is more or less the same. 75 per cent or so of MPs are millionaires, often occupying seats on boards of multiple companies. Big business sponsors party political conferences and events, even to the point of loaning personnel. As a result, as Monbiot has pointed out, we live in a Corporate State, that acts according to the dictates of industry, not the needs of the British public.

This needs to be stopped. The links between big business and political parties need to be heavily restricted, if not severed altogether. And ordinary workers given more power to participate in decision-making in their firms.


The Victorian Ancestors of Alf Garnett and the ‘Thatcherite Workers’

February 24, 2016

John Stevenson, in his chapter ‘From Philanthropy to Fabianism’ in Fabian Essays in Socialist Thought, ed. by Ben Pimlott, (London: Heinemann Educational 1984) remarks on how the improvement of living and working conditions by municipal councils in Victorian and Edwardian England were often opposed, not so much by the upper classes, but by the lower middle and upper working classes. These parts of the lower classes were bitterly opposed to further rises in the rates, and so bitterly criticised the sections of the working classes below them.
He writes

Although growing national wealth meant that rateable values were increasing, providing greater funds for local government, there was already evidence that rate-payers, particularly at the lower end of the scale where they included some of the better paid workmen, self-employed artisans, shopkeepers and other sections of the lower middle class, were often opposed to demands for greater expenditure through the rates. Often, the most damning indictments of the poor came not from the rich, but from the ‘shopocracy’ and ‘respectable’ sections of the working class. (p. 25)(My emphasis). This is the ‘aristocracy of labour’, whose emergence Marx believed had interrupted the increasing impoverishment and radicalisation of the working classes, holding up the emergence of Socialism and the coming revolution.

Alternatively, you can see here the emergence of working class Conservatism, the ‘Alf Garnett’s and ‘Thatcherite workers’ that hated and continue to hate the people below them, despising them as the undeserving poor and all too eager to find ways to stop any expenditure on them. Maggie Thatcher was very definitely a member of the ‘shopocracy’, and it was the central plank in her claim to be somehow ‘working class’, even though she wasn’t. It’s roughly the strata of society that reads the middle-market tabloids, the Daily Mail and the Express. And its roughly the kind of people New Labour targeted as the ‘swing voters’ they need to get into power by taking over elements of Conservatism – the worship of Maggie Thatcher and the free market as universal panacea, welfare cuts and conditionality, all while loudly talking about ‘aspiration’. Well, very many people have aspirations, and they’ve seen them blocked by the Thatcherite attitudes espoused by very many individuals in this section of society. It’s time these class attitudes were tackled and removed, for the good of everyone.

The French Revolutionary Sansculottes, Their Attitudes, Ideology and Continuing Relevance

April 22, 2014

French Revolution Book

I have found this description of the Sansculottes, the radical Parisian republicans, in D.G. Wright, Revolution and Terror in France 1789-1795 (London: Longman 1974). They weren’t working class, but a mixture of people from across the working and middle classes, including wage-earners and prosperous businessmen. The majority of them were tradesmen, shopkeepers, craftsmen, small masters, compagnons and journeymen. Their membership reflected the structure of Parisian industry, which largely consisted of small workshops employing four and fourteen workers. Despite containing many members of the middle class, the Sansculottes believed strongly in manual work and direct democracy.

The ideal sans culotte, depicted in popular prints, wore his hair long, smoked a pipe and dressed simply: cotton trousers (rather than the knee-breeches, culottes, of the aristocracy and bourgeoisie), a short jacket and the bonnet rouge (the Phrygian cap of the freed slave in ancient times). Powdered wigs, scent, knee-breeches, buckled shoes, flowered waistcoats, bows and lorgnettes were dismissed as foppish and frivolous trappings of privilege, with overtones of sexual deviancy. Equally dismissed were the manners and deferent behaviour of the ancient regime: the good sans culotte took his hat off to nobody, used the familiar ‘tu’ rather than ‘vous’ and ‘citoyen’ rather than ‘monsieur’, and swore in the colourful Parisian slang of the Pere Duchesne. He tended to judge people by their appearance: those who wore fancy clothes, spoke in ‘posh’ tones, looked haughty, or failed to offer the fraternal kiss of liberty. Those who seemed to despise the honest working man were in trouble. A music dealer was arrested as a suspect for observing, at a sectional meeting, ‘It was disgusting to see a cobbler acting as president, particularly a cobbler who was badly dressed’.

‘Aristocrat’ and ‘moderate’ became interchangeable terms for those who opposed in any way the outlook and aspirations of the sans culottes or appeared to look down on them or ridicule them; they were also applied to those who seemed indifferent and lacking in the open enthusiasm of the good revolutionary. ‘Aristocrat’ could include those who refused to buy biens nationaux or to cultivate land or sell it at a fair price, or failed to find employment for labourers and journeymen, or refused to subscribe generously to patriotic loans, or to those dealt in gold rather than republican assignats or speculated on the Bourse or in joint stock companies. As the revolutionary crisis deepened in 1793, ‘aristocrat’ increasingly came to mean bourgeois property owner; in May an orator in the Section du Mail declared: ‘Aristocrats are the rich wealthy merchants, monopolists, middlemen, bankers, trading clerks, quibbling lawyers and citizens who own anything.’ Wealth always raised sans culotte suspicion, unless offset by outstanding political virtue. Hoarders and monopolists were seen as hand-in-glove with large merchants, bankers and economic liberals in a plot to starve the people and crush the Revolution; for sans culottes were ultra sensitive to the problem of food supply and the price of bread, while they lived in constant fear of plots and betrayal. Hunger, as well as democratic politics and puritanical moral views, was a cement holding the disparate sans culotte groups together. Hence pillage could be justified as ‘egalitarian’ and ‘revolutionary’ in that it fed the people and struck at the machinations of hoarders and speculators, the visible vanguard of counter-revolution. Sans culottes always tended to advocated immediate and violent political solutions to economic problems and, with brutal simplicity, assumed that spilling blood would provide bread.

Despite the fact that many sans culottes were small property owners, there existed a deep-rooted egalitarianism. They believed in the ‘right to live’ (‘droit a l’existence’) and in ‘the equality of the benefits of society (l’egalite des jouissances). A family should have enough to live on in modest comfort, especially sufficient bread of good quality flour. No rich man should have the power of life and death over his fellow men by his ability to monopolise food and other basic necessities. thus food prices and distribution should be controlled by law, while the government should take stern action against hoarders and speculators. Some of the more radical sans culotte committees demanded taxation of the rich, limitation of rents, restriction of the activities of large financiers, government-assisted workshops and allowances for widows, orphans and disabled soldiers. (pp. 52-4).

‘He was a fervent believer in direct democracy, a concept which stemmed ultimately from Rousseau and the Social Contract and filtered down into the sections through the revolutionary press, broadsheets and speeches, revolutionary songs and Jacobin Club pamphlets and propaganda. Authority could not be delegated, for the true basis of government was the people, sitting permanently in their evening sectional meetings, where they discussed laws and decrees. Deputies should be delegates rather than representatives and be constantly and immediately answerable to societies populaires. The latter had the right to scrutinise the laws of the Assembly, administer justice and the police, and help to run the war effort. Thus the sans culottes saw themselves and the ‘nation’ as synonymous. (pp. 54-5).

We don’t need the murderous bloodthirstiness of the sans culottes, some of whom took their children to public executions as part of their political education, and, as time wore on, became increasingly nationalistic and chauvinistic, to the point where they insisted on Parisian French as they only indicator of political reliability, and were hostile and suspicious of other languages spoken in France, such as the Breton Celtic tongue, and even other French dialects. And I don’t share their radical atheism and hatred of Christianity and Roman Catholicism. However, we do need a revival of other parts of their attitude and values: the radical egalitarianism, which despises and revolted against any attempt to sneer at someone because of their occupation as a worker or manual tradesman. Owen Jones in Chavs points to the way Kenneth Clarke once heckled John Prescott with the cry of ‘Here, barman’, because Prescott had once been a ship’s steward. And this government is indeed that of ‘Aristocrats … wealthy merchants, monopolists, middlemen, bankers, trading clerks, quibbling lawyers’ and the owners of vast property and industry. And monopolists, bankers and economic liberals are pursuing policies that penalise and push into grinding poverty the poorest and weakest sections of the society for their own profit.

Instead of a government by them, which benefits the rich alone, we desperately need instead a government of real egalitarians, that is not afraid to pursue policies that include the ‘taxation of the rich, limitation of rents, restriction of the activities of large financiers, government-assisted workshops and allowances for widows, orphans and disabled soldiers’ and more. Regardless of one’s attitude to religion, it’s about time we returned and revived their radical egalitarianism against a radically unequal, illiberal and thoroughly oppressive regime.


David Cameron: He personifies the Sansculotte statement ‘Aristocrats are the rich wealthy merchants, monopolists, middlemen, bankers, trading clerks, quibbling lawyers and citizens who own anything.’