Why I hate Downton Abbey

I know it’s the last series of Downton Abbey. It sells big in America where people like former vice-presidential nominee Sarah Palin things we live in stately homes.  Lots of people here watch it. It’s won sacksful of awards for best drama. I’ve never seen more than a clip of an episode, yet Downton Avenue has me reaching for my Kalashnikov.

There’s nothing down town about Downton Abbey. It’s a showcase of beautifully dressed people with impeccable manners showcasing all that was great about Great Britain. Let’s start at the top. Take away the gold frame from around the jug ear of Prince Charles, our future king, and perhaps someone can explain what particular skill set he, or his forebearers brought to the Industrial revolution, or to the modern world? There’s no answer to inherited land and inherited wealth. The people that own the land, like those portrayed in Downton Abbey, also owned the people on the land. Attend the right sort of schools. The right sort of University. Pull on a graduation robe and take the prizes of  public office and the trappings of power and the promise of yet more wealth. Look no further than our Prime minister and his Chancellor of Exchequer.  As Thomas Piketty, among others, have shown in the modern world wealth begets wealth, in spite of, not because of who owns it. Briton is a good place to be rich.

It’s not a good place to be poor. The antithesis of programmes such as Downton Abbey show mainly on channels 4 or 5 with the tagline ‘benefit’ attached. Type it into a search engine and see how many hits you get. Then add the Jeremy Kyle effect. There’s a Victorian cruelty to these programmes, a type of bear baiting, in which the working class are prodded and poked and made to dance and squeal for our master’s entertainment.  Upstairs, Downstairs, and while they are in the ascendency we’re downstairs where we belong, read the subtext, because we’re thick and left to ourselves would be primitive savages, what right wing commentators Charles Murray call a ‘feral underclass’. A recent poll at the Edinburgh Festival found the majority thought  Waynes and Waynettes and foul mouthed Vicky Pollard are not seen are representatives of Little Britain, but embodiments of the working class. But it fits a larger narrative.

To paraphrase R.H.Tawney (1913) what rich people call a problem of poverty is what poor people call a problem of riches.  A general post-second world war consensus and belief in a subsistence minimal under which no individual living in the UK should fall. The level at which national assistance or supplementary benefits were set as a monetary equivalent of a poverty line. Even then, in the 1950s, one in twenty household were said to be below it. And when Peter Townsend’s seminal work Poverty in the UK was published in 1979 seemed to be a call to arms. With empirical data, our Labour government would right a great wrong.

Yet, as Stewart Lansley and Joanna Mack show in Breadline Britain in 2012 three in twelve fell below the poverty line. And the problem of child poverty has been solved, by our Eton-educated betters, by re-categorising it as a problem of poor parenting that can be solved by parenting classes. A moral problem. A story many of us are familiar with.

I’ve got a mate that’s got cancer and I’ll expect will die this year. He’s been knocked off the sick, told he’s fit to work. He’s appealed that decision. But in the meantime has zero income. His housing benefit is no longer paid. Local authority housing employees send him threatening letters demanding increasingly larger sums of money. He’s been told by his medical consultant to eat a balanced diet and drink plenty of fluids. He’s a causality, one among the many. Classifiable in that old throwback to Victorian society and notions of the deserving and undeserving poor. The underserving poor where those thought able to work and not willing to work. Those like my mate.  And the place for them was prison –for vagrancy – or the poor house, cast in with the old and sick where they’d be made to work. George Orwell, The Road to Wigan Pier and Down and Out in Paris and London, trailing and documenting these spikes prior to the Second World War, showed what little work there was for the men (and it was mostly men), wasn’t worth the cost of administration or effort, but it had to be seen to have a salutary effect as not being a soft option. Language we are familiar with today.  Weighty matters such as how much salt should be added to the gruel and whether sugar was a luxury inmates would come to depend upon where debated at parish level. Scotland was the most frugal of nations here.

The privilege of being rich and owning land and the servants on the land as they do in Downton Abbey extends to a policing role of the morals of the lower classes. Sarah Waters gives a fictional account of this in her novel The Little Stranger set in a decaying aristocratic pile, Hundred Hall, just after the end of World War Two. Doctor Faraday who visits the Hall, in a professional capacity, recounts to Lady Ayres how her mother had worked as a nurse maid in the same house in which they were sitting. She wore an identical uniform to the other nurse maids and had to stand with her hands out each morning while the housekeeper examined her fingernails. How the former Lady Ayres would often come unannounced into the maids’ bedrooms and go through their boxes one by one.  Dr Pamela Cox in the BBC programme, Servants – the true story of life below stairs, shows that such experiences were not unusual. It really was an us-and-them world. In 1911, one and a half million worked as indoor servants. Cox suggests that few in Britain would have an ancestor that was not a servant. When I watch clips of Downton Abbey I don’t see the leading actors, I look for subterranean tunnels, damp basements and attic rooms. I look in vain for a serving class on their feet and at the beck and call of their masters for sixteen hours a day, six-and-a-half days a week. I look for servants that cringe at the behest of the master and mistress and are urged to make themselves invisible – until needed. I rejoice that those days are gone, but mourn the lesson of two world wars have been forgotten and they have returned under the guise of neoliberal orthodoxy and extended choice.

Linda Tirado, who works –among other jobs –as a waitress, in the introduction to Hand To Mouth, feels the need to remind readers, ‘I’m a human after all’ and most poor people start their day in debt and end their days in debt and in between isn’t much fun either.  Her chapter titles show where the fault line in the propaganda war against the rich has been lost and the poor routed and tagged with epithet worthless, subhuman, scrounger.

‘It Take Money to Make Money.’ This is not Thomas Piketty telling the reader that money flows from the poor to the rich at an increasing rate, but a working- mother’s view from the bottom rung, two jobs, living on fresh air and foodstamps. No matter which way you cut it, isn’t going to make any difference. Her car gets towed and she can’t afford to pay to get it out of the compound. You need money for that. More than she makes in a day. Martin Ford shows a different pattern. Waltmart is busiest at midnight when food stamps are first issued. Stores are least busy in the week before food stamps are issued. The end of the month is the end of the line for tens of millions.

‘We Do Not Have Babies For Welfare Money.’ What Tirado does not say is that she has the wrong kind of babies. Babies that are born poor, are likely to grown up to be poor as Robert Putman, Our Kids: The American Dream in Crisis, shows.  She admits this herself. ‘Poverty is Fucking Expensive.’ They don’t swear like that on Downton Abbey, but then again, perhaps they don’t need to. Tirado in her penultimate chapter sums up where the propaganda war has been won and lost, ‘Being Poor isn’t a Crime – It Just Feels Like It’. Let’s be as honest as Tirado, when you’re the servant of the rich you’re going to get screwed, whether you like it or not, and there’s nothing much you can do about it. Rich men hold all the trump cards and they have a big stick at their back. The propaganda war was lost a long time ago. Hunker down or rise up. Winners such as those in Downton Abbey write the history and talk about traditions. It leaves a sour taste, but I don’t have to watch it – not yet. But it’s hard to hold your tongue or listen to such claptrap getting cheered.

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Linda Tirado (2014) Hand To Mouth. The Truth About Being Poor in a Wealthy World.

linda tirado

I’ve been thinking of writing a book about poverty, and the cancerous growth of agencies as middlemen that add nothing but misery, leaving the rest of us to deal with the hidden costs. It’s too big a subject. You start getting lost in minutiae. What does it mean in a changing world, for example, to be working class? What does it mean to be poor? These are relative concepts. I once asked my former best mate Liam what the girl he got off with the night before was  like. He started off by telling me she was quite nice. Then he told me she wasn’t really that nice. By the time we got to the truth we were both howling with laughter. Well, I was. Linda Tirado tells us how it is.

She does a good definition of poverty, choosing ‘between the terrible option and the dreadful option’.  That could be choosing between paying your rent or eating. Walking to work when walking back will mean missing the start of the second split-shift of the day in the other job and getting sacked. For Linda Tirado Living Hand To Mouth is a metaphor for the way she lives, but one that can also be taken literally. Tirado was in an car wreck and her mouth was smashed up. It left her in constant pain and in need of dental treatment, which she couldn’t afford. It also left her the stigmata of a poor person’s teeth, which she covered up with her hand and made her unable to eat in public or, funnily enough, tell jokes, because we signal the punch-line by laughter and, with her teeth, she wasn’t willing to do that, show herself off, like a freak.

Another mark of the poor is polyester.   If you wear a uniform and its made of polyester, you can be pretty sure that you are poor. Check your wardrobe.

Tirado tells us that roughly one-third of Americans are like her and can be classified as the working poor. Poor people talk. Nobody listens. That’s not politics. That’s life. But she’s not talking about other people. She’s telling the reader about herself, her experiences. ‘I made a lot of poor financial decisions. None of them matter in the long term. I will never not be poor.’ Poor people play safe. We have that cigarette or that drink, things within our grasp. It’s easier that way. There’s no makeover show -discounting the lottery, which is a regressive tax anyway – no holiday from being poor.

‘We start the day with a deficit.’ But sometimes that deficit is not enough to get Food Stamps or help with the rent and it’s never enough to get Health Care. Tirado is good on being the wrong kind of poor. It is not a crime-yet. But on a daily basis the law favours the rich. The poor are always suspect.  She doesn’t want to overthrow the rich, but she just wants them to be more considerate of poorer people, which is a polite way of saying be fair guys. In other words she does want to overthrow the rich. She wants those to have bleak lives to have a bit more. I’m with her on that one.

‘Poverty,’ she says ‘is when a quarter is a miracle.

‘Poor is when a dollar is a miracle.

‘Broke is when five bucks is a miracle.

‘Working class is being broke, but doing so in a place that is not so run down.’

A miracle for me is if our political masters gave a shit. Change is a revolutionary idea.

http://unbound.co.uk/books/lily-poole