The Connolly Archive - 'Labour in Irish History' (Chapter One, The Lessons Of History)
We continue our serialisation of James Connolly’s Labour in Irish History this month with Chapter One, ‘The Lessons of History’.
Connolly, in this chapter, elaborates on the necessity of this work as an as an attempt to provide an up to date and easily understood documentation of Irish history through the eyes of the working class and rural poor, with this serving as a counter-balance to the dominant version of history propagated by the English colonial system.
Connolly also targets the false divisions of religion, race, language, political reform and patriotism imposed by the English ruling-class on the populace “whose function is to avert the catastrophe of social revolution by engendering heat in such parts of the body politic as are the farthest removed from the seat of economic enquiry, and consequently of class consciousness on the part of the proletariat.”
“When questions of ‘class’ interests are eliminated from public controversy a victory is thereby gained for the possessing, conservative class, whose only hope of security lies in such elimination.”
The Connolly Archive
‘Labour in Irish History’
Chapter One - The Lessons of History
“What is History but a fable agreed upon.”
– Napoleon I
It is in itself a significant commentary upon the subordinate place allotted to labour in Irish politics that a writer should think it necessary to explain his purpose before setting out to detail for the benefit of his readers the position of the Irish workers in the past, and the lessons to be derived from a study of that position in guiding the movement of the working class today.
Were history what it ought to be, an accurate literary reflex of the times with which it professes to deal, the pages of history would be almost entirely engrossed with a recital of the wrongs and struggles of the labouring people, constituting, as they have ever done, the vast mass of mankind.
But history, in general treats the working class as the manipulator of politics treats the working man – that is to say, with contempt when he remained passive, and with derision, hatred and misrepresentation whenever he dares evince a desire to throw off the yoke of political or social servitude. Ireland is no exception to the rule. Irish history has ever been written by the master class – in the interests of the master class.
Whenever the social question cropped up in modern Irish history, whenever the question of labour and its wrongs figured in the writings or speeches of our modern Irish politicians, it was simply that they might be used as weapons in the warfare against a political adversary, and not at all because the person so using them was personally convinced that the subjection of labour was in itself a wrong.
This book is intended primarily to prove that contention. To prove it by a reference to the evidence – documentary and otherwise – adduced, illustrating the state of the Irish working class in the past, the almost total indifference of our Irish politicians to the sufferings of the mass of the people, and the true inwardness of many of the political agitations which have occupied the field in the eighteenth and nineteenth centuries.
Special attention is given to the period preceding the Union and evidence brought forward relative to the state of Ireland before and during the continuance of Grattan's Parliament; to the condition of the working people in the town and country, and the attitude towards labour taken up by politicians of all sides, whether patriot or ministerialist.
In other words, we propose to do what in us lies to repair the deliberate neglect of the social question by our historians; and to prepare the way in order that other and abler pens than our own may demonstrate to the reading public the manner in which economic conditions have controlled and dominated our Irish history.
But as a preliminary to this essay on our part it becomes necessary to recapitulate her some of the salient facts of history we have elsewhere insisted upon as essential to a thorough grasp of the ‘Irish Question’.
Politically, Ireland has been under the control of England for the past 700 years, during the greater part of which time the country has been the scene of constant wars against her rule upon the part of the native Irish. Until the year 1649, these wars were complicated by the fact the fact that they were directed against both the political and social order recognised by the English invader.
It may surprise many readers to learn that up to the date above-mentioned the basis of society in Ireland except within the Pale (a small strip of territory around the Capital city, Dublin), rested upon communal or tribal ownership of land. The Irish chief, although recognised in the courts of France, Spain, and Rome, as the peer of the reigning princes of Europe, in reality held his position upon the sufferance of his people, and as an administrator of the tribal affairs of his people, while the land or territory of the clan was entirely removed from his private jurisdiction.
In the parts of Ireland where for 400 years after the first conquest (so-called) the English governors could not penetrate except at the head of a powerful army, the social order which prevailed in England – feudalism – was unknown, and as this comprised the greater portion of the country, it gradually came to be understood that the war against the foreign oppressor was also a war against private property in land.
But with the forcible break up of the clan system in 1649, the social aspect of the Irish struggle sank out of sight, its place being usurped by the mere political expressions of the fight for freedom.
Such an event was, of course, inevitable in any case. Communal ownership of land would undoubtedly have given way to the privately owned system of capitalist-landlordism, even if Ireland had remained an independent country, but coming as it did in obedience to the pressure of armed force from without, instead of by the operation of economic forces within, the change has been bitterly and justly resented by the vast mass of the Irish people, many of whom still mix with their dreams of liberty longings for a return to the ancient system of land tenure – now organically impossible.
The dispersion of the clans, of course, put an end to the leadership of the chiefs, and in consequence, the Irish aristocracy being all of foreign or traitor origin, Irish patriotic movements fell entirely into the hands of the middle class, and became, for the most part, simply idealised expressions of middle-class interest.
Hence the spokesmen of the middle class, in the Press and on the platform, have consistently sought the emasculation of the Irish National movement, the distortion of Irish history, and, above all, the denial of all relation between the social rights of the Irish toilers and the political rights of the Irish nation.
It was hoped and intended by this means to create what is termed "a real National movement" – i.e. a movement in which each class would recognise the rights of other classes and laying aside their contentions, would unite in a national struggle against the common enemy – England. Needless to say, the only class deceived by such phrases was the working class.
When questions of ‘class’ interests are eliminated from public controversy a victory is thereby gained for the possessing, conservative class, whose only hope of security lies in such elimination. Like a fraudulent trustee, the bourgeois dreads nothing so much as an impartial and rigid inquiry into the validity of his title deeds. Hence the bourgeois press and politicians incessantly strive to inflame the working-class mind to fever heat upon questions outside the range of their own class interests.
War, religion, race, language, political reform, patriotism – apart from whatever intrinsic merits they may possess – all serve in the hands of the possessing class as counter-irritants, whose function it is to avert the catastrophe of social revolution by engendering heat in such parts of the body politic as are the farthest removed from the seat of economic enquiry, and consequently of class consciousness on the part of the proletariat.
The bourgeois Irishman has long been an adept at such manoeuvring, and has, it must be confessed, found in his working-class countrymen exceedingly pliable material.
During the last hundred years every generation in Ireland has witnessed an attempted rebellion against English rule. Every such conspiracy or rebellion has drawn the majority of its adherents from the lower orders in town and country; yet, under the inspiration of a few middle class doctrinaires, the social question has been rigorously excluded from the field of action to be covered by the rebellion if successful; in hopes that by such exclusion it would be possible to conciliate the upper classes and enlist them in the struggle for freedom.
The result has in nearly every case been the same. The workers, though furnishing the greatest proportion of recruits to the ranks of the revolutionists, and consequently of victims to the prison and the scaffold, could not be imbued en masse with the revolutionary fire necessary to seriously imperil a dominion rooted for 700 years in the heart of their country.
They were all anxious enough for freedom, but realising the enormous odds against them, and being explicitly told by their leaders that they must not expect any change in their condition of social subjection, even if successful, they as a body shrank from the contest, and left only the purest-minded and most chivalrous of their class to face the odds and glut the vengeance of the tyrant – a warning to those in all countries who neglect the vital truth that successful revolutions are not the product of our brains, but of ripe material conditions.
The upper class also turned a contemptuously deaf ear to the charming of the bourgeois patriot. They (the upper class) naturally clung to their property, landed and otherwise; under the protecting power of England they felt themselves secure in the possession thereof, but were by no means assured as to the fate which might befall it in a successful revolutionary uprising.
The landlord class, therefore remained resolutely loyal to England, and while the middle-class poets and romanticists were enthusing on the hope of a ‘union of class and creeds’, the aristocracy were pursuing their private interests against their tenants with a relentlessness which threatened to depopulate the country, and led even an English Conservative newspaper, the London Times, to declare that “the name of an Irish landlord stinks in the nostrils of Christendom”.
It is well to remember, as a warning against similar foolishness in future, that the generation of Irish landlords which had listened to the eloquent pleadings of Thomas Davis was the same as that which in the Famine years “exercised its rights with a rod of iron and renounced its duties with a front of brass”.
The lower middle class gave to the National cause in the past many unselfish patriots, but, on the whole, while willing and ready enough to please their humble fellow country-men, and to compound with their own conscience by shouting louder than all others their untiring devotion to the cause of freedom, they, as a class, unceasingly strove to divert the public mind upon the lines of constitutional agitation for such reforms as might remove irritating and unnecessary officialism, while leaving untouched the basis of national and economic subjection.
This policy enabled them to masquerade as patriots before the unthinking multitude, and at the same time lent greater force to their words when as ‘patriot leaders’ they cried down any serious revolutionary movement that might demand from them greater proofs of sincerity than could be furnished by the strength of their lungs, or greater sacrifices than would be suitable to their exchequer. ’48 and ’67, the Young Ireland and the Fenian Movements, furnish the classic illustrations of this policy on the part of the Irish middle class.
Such, then, is our view of Irish politics and Irish history. Subsequent chapters will place before our readers the facts upon which such a view is based.