*THE
WORKER*
Brisbane, January 26, 1895.
An
American Letter.
ED. WORKER, – In enclosing another year's subscription I feel sure you
will be glad to know how the Labour movement is progressing in
America. The conditions here are somewhat different from those which
exist in Australia and the depression is not likely to be of so long
continuance as among you, because all admit that here there is ample
capital in the market and commercial men say that it would be
utilised in the employment of workers, the tariff question were once
settled. Moreover very many are out of employment, and an increasing
number are turning their attention to economics with the unavoidable
result that the tide sets towards Socialism. The same thing is
noticeable in the universities, and I doubt not the time will come
when the citizens of the United States, having carefully studied the
subject in all its bearings, will adopt a more advanced social
economy than any other nation in the world. This time, however, is as
yet distant. Two great obstacles have to be overcome. One is the
strongly marked – individualism of the American. To profit oneself,
to amass money for oneself, and afterwards to expend that money in
ways – philanthropic it may be – but still in ways calculated to
concentrate public attention upon oneself – in one word to make
self the great man and leave
the masses where they were before. This character, common in all
lands, is yet more strongly marked in America than in any other, and
so long as this is the ideal there can be no general progress.
However, this character is no longer admired as it used to be if
remarks in the daily papers are to taken as any criterion. Another
obstacle of the opposite kind is the desire of the larger sections of
the community to overbear the smaller, thus menacing the liberty by
which Socialism must be interpermeated if it is not to be almost as
great an evil as Individualism itself. As the country is getting
older and its citizens more reflective, I think both these evils are
passing away.
* * *
The
law of America is very different from yours in respect of political
parties. Here a party is a corporate entity recognised by law as soon
as it has attained a prescribed number of adherents, and all
candidates for the legislature of for the executive (which also is
here elective) are nominated by the party – there are no
nominations by individuals. The number of parties is at present five.
Two of these, known as Republican and Democratic (a misnomer) are
factions of the Capitalistic party, and are here called the Boodle
parties. The other three, known as the Socialist Labour, the Populist
(or People's) and the Prohibitionist, are reform parties. Each of
these has held a national convention and issued a platform. The
Socialist platform is published in Boston Labor,
which states that it is one of your exchanges, so I suppose you have
a copy. It seems to me an excellent platform, but I notice that it
does not go so far as to demand the nationalisation of all
enterprises of production and distribution, but leave open the
question, on which Socialists are so much divided, whether these
should be owned by the State or by the workers for the time being
carrying each on, although the preamble states that “the machinery
of production must belong to the people in common.” It, however,
requires that the United States shall own the means of transportation
and communication (which
stated on a peculiar footing) and that each city shall own its own
tramways, waterworks, &c., and that public lands shall be
inalienable and land grants, the conditions of which have
not been complied with, are to
be revoked (!). At the end a clause is lugged in respecting capital
punishment – why. I do not know. The platform of the Populist and
Prohibitionist parties, as adopted in 1892, may be found in
Macpherson's Annual handbook of Politics for that year. Both set an
incomprehensible value on a large increase of money – not money's
worth, but coins and bank notes, or rather State notes – but
neither state to whom this additional money is to to be paid.
It
is generally conceded that these parties labour under some confusion
of thought on the subject of money, but what it exactly is I have
never been able to fathom. I understand one theory of the Populists
is that Government can, by enacting that a piece of paper or a silver
coin shall be a legal tender for one dollar, make it as valuable as
the weight of gold contained in a dollar. Happily the Socialists have
steered clear of all this jugglery. The populists ask for Government
ownership and the
Prohibitionists for Government control of
railroads, telegraphs, &c., and the Populists rather ambiguously
provide that “the powers of government shall be expanded, as in the
case of the postal service, as rapidly and as far as the good sense
of an intelligent people and the teachings of experience shall
justify.” Neither objects to the private ownership of land, except
by corporations or by alien absentees (the Populists say “aliens”
but probably mean alien absentees), but the Prohibitionists call for
its restriction. The Populists convention recommend but did not
include in the platform the adoption of the initiative and
referendum. The Prohibitionists further demand the prohibition of the
manufacture and sale of intoxicating liquors (whence their name),
female suffrage, taxes on property and not (except for reciprocity's
sake) on imports control of incorporated companies, reduction of
immigration, non-sectarian education and opposition to the loyalist
parties, as well as numerous minor reforms. The single taxers have
joined the Democratic Boodle party.
* * *
These three parties are now cutting the ground from
under one another's feet, each nominating a distinct set of
candidates, and an attempt is being made to bring them to work in
harmony. Already the Socialists and Populists have in some instances
nominated a joint “ticket.” Much is being done towards effecting
the fusion by Mr. Swift, of Boston. And now I must tell you something
about “Equity House” and Boston Common on sunday.
* * *
“Equity House' is a name which has been given to No.
20 Oak street, Boston. Here resides Mrs. Harding, an old lady, who is
said to have amassed some money by working as a milliner, and is now
expending it in doing good to the poor. This she does partly by alms,
partly by trying to find employment, and partly by assisting in what
I can only call a socialistic propaganda, although Mrs. Harding
insists that Equity House is not indentified with any “ist” or
any “ism.” At Equity House ever since its establishment, about 18
months ago, has resided Morrison I. Swift, who has already become
quite a personality in America. He is a born American, and I think a
Yankee – at least he has the characteristics of one – although
his relatives now live in California. Sociology is much studied now
at all the American colleges, but the John Hopkins University at
Baltimore is admitted to lead in this study, and at the John Hopkins
University Mr. Swift studied and obtained the degree of Doctor of
Philosophy. He then for some time lived in a “College Settlement”
in New York city, and then came to Equity House, Boston. I heard an
old Scotchman who preaches the Gospel on Boston Common say in his
discourse that he did not know Mr. Swift, but that judging from his
actions as reported in the newspapers he thought he was not in his
right mind. The remark was probably made for a purpose, but there
really is a great deal in Mr. Swift's public doings which to a steady
going Scotchman must seem in compatible with perfect sanity. An
American would recognise it as matter of policy – done to make a
racket. Mr. Swift is in fact a very shrewd man, and of very quiet
demeanour and deliberate speech, inclined rather to sarcasm than
eloquence. But I believe he is thoroughly sincere – an advanced
Socialist and a most devoted man. Personally I like him very much so
far as I have yet seen. He is just leaving for California.
* * *
The latest move at Equity House is to establish a daily
Labour paper, which shall gradually mould the trade unionists and
Populists into harmony with the Socialists. I explained to them how
the WORKER was founded, and suggested that it would be better to let
a Socialist weekly already existing develop into a daily, but Mr.
Swift and his coadjutors are not to be restrained, and insist upon
trying the experiment, which I and some others told them must result
in financial failure. The Socialists have already several weeklies,
as you know, and those in New York are contemplating a daily People.
I hope these dailies will all succeed.
* * *
Boston Common on Sunday is a singular sight. Near the
centre is a band stand with numerous benches in front, where the
public can without charge hear a band from about 3 to 6 p.m. Near
this band stand several orators hold forth. Close to it from 1.30 to
3 the inmates of Equity House and their friends and coadjutors preach
Socialism and a divine discontent. Mr. Swift sometimes preaches a
discontent not altogether divine. Then at the same stand from 6 the
Single-Taxers orate. A bit to one side, commencing about 6, are the
Social Economists, who, I think, are largely college men. Then still
further over, from say 12 to 3, the Gospel is preached by the old
Scotchman and his coadjutors, and from 3 the Socialist Labour party
take the same stand. Not infrequently the same orator will discourse
from the Equity House platform, and after wards from that of the
Socialists Labour Party. Women as well as men orate from these
platforms. On another side of the common numerous persons (singly,
not in groups) preach the gospel to small audiences.
* * *
On the whole, while Americans admit that they are behind
Australians in social development, and that their national traditions
are somewhat opposed to Socialism, it cannot be denied that the cause
is spreading, and the depression has given it a considerable impetus.
* * *
One very important point must not be omitted. The
American Federation of labour issued a provisional platform
containing a plank calling for the public ownership of all means of
production and distribution. I was present lately at a meeting of the
Massachusetts section when this plank was discussed fully and
rejected by a small majority. This has been represented in the daily
press as a rejection of Socialism. But the man who made the leading
speech against it called himself a Socialist, and several speakers
said the time might come when the plank would be appropriate. Their
decision was a postponement of State Socialism. With that form of
Socialism in which each body of workers owns the enterprise in which
they work, or at least exercise considerable control over its
management, they expressed their sympathy. This has always been my
own view often expressed. The workers must be educated into the
management of enterprise before they can control them through the
medium of the state, and the State as at present constituted would be
no better than a private employer, with which latter fact you in
Australia are familiar.
* * *
Lastly, as to the relation of religion with Socialism.
Rev. Bliss, an Episcopal clergyman, some years ago gave up his
pastorate because the congregation would not let him preach
Socialism. He then established an Episcopal (i.e. Anglican) church in
Boston, where regular services with sermons favouring Socialism were
preached, and in the evening a light supper was given for payment,
Mrs. Bliss acting as waitress, and a debate followed. Another
Episcopal clergyman joined Mr. Bliss, having first learned the trade
of a carpenter in order to be independent . These clergyman, I
understand, have suffered a complete financial failure. Mr. Bliss had
to send his wife and child to England. Mr. Bliss, however, partly
brought about his own failure by transferring his allegiance from the
Socialist labour party to the Populist Party, though he did this from
the best motives, believing that the Populist party was more
influential and therefore better able to obtain reforms. Many of the
Socialists look on him as you do on Mr. Drake, as a man who had a
great opportunity and sacrificed it. Still, whatever Mr. Bliss's
errors of judgement may be, he is an honest man, and his example is
not calculated to make the clergy more zealous in leading social
reforms. In plain English, a clergyman has to defer to his
congregation. A young man named Caeson, formerly of Equity House, has
lately established at Lynn (Mass.) a labour Church, in affiliation
with the Labour Churches recently established in England. I went
there once to hear him, and found that he had a crowded and
appreciative congregation wholly composed of working people. He uses
the hymn book put forward by the labour church in England, but a far
better one could be compiled from the lyrics which from time appear
in the WORKER.
Yours fraternally,
H. W. Boyd Mackay.
38 Winthrop street
Cambridge, Mass., U.S.A.