Grim up north: Harry Leslie Smith grew up in coal-mining Barnsley, Yorkshire. Photo: Getty
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“Hunger, filth, fear and death”: remembering life before the NHS

Harry Leslie Smith, a 91-year-old RAF veteran born into an impoverished mining family, recalls a Britain without a welfare state.

Over 90 years ago, I was born in Barnsley, Yorkshire, to a working-class family. Poverty was as natural to us as great wealth and power were to the aristocracy of that age. Like his father and grandfather before him, my dad, Albert, eked out a meagre existence as a miner, working hundreds of feet below the surface, smashing the rock face with a pickaxe, searching for coal.

Hard work and poor wages didn’t turn my dad into a radical. They did, however, make him an idealist, because he believed that a fair wage, education, trade unions and universal suffrage were the means to a prosperous democracy. He endured brutal working conditions but they never hardened his spirit against his family or his comrades in the pits. Instead, the harsh grind of work made his soul as gentle as a beast of burden that toiled in desolate fields for the profit of others.

My mother, Lillian, however, was made of sterner stuff. She understood that brass, not love, made the world go round. So when a midwife with a love of gin and carbolic soap delivered me safely on a cold winter’s night in February 1923 into my mum’s exhausted arms, I was swaddled in her rough-and-ready love, which toughened my skin with a harsh affection. I was the first son but I had two elder sisters who had already skinned their knees and elbows in the mad fight to stay alive in the days before the social safety network. Later on, our family would include two half-brothers, after my mother was compelled to look for a more secure provider than my dad during the Great Depression.

By the time I was weaned from my mother’s breast, I had begun to learn the cruel lessons that the world inflicted on its poor. At the age of seven, my eldest sister, Marion, contracted tuberculosis, which was a common and deadly disease for those who lived hand to mouth in early-20th-century Britain. Her illness was directly spawned from our poverty, which forced us to live in a series of fetid slums.

Despite being a full-time worker, my dad was always one pay packet away from destitution. Several times, my family did midnight flits and moved from one decre­pit single-bedroom tenement to the next. Yet we never seemed to move far from the town’s tip, a giant wasteland stacked with rotting rubbish, which became a playground for preschool children.

At the beginning of my life, affordable health care was out of reach for much of the population. A doctor’s visit could cost the equivalent of half a week’s wages, so most people relied on good fortune rather than medical advice to see them safely through an illness. But luck and guile went only so far and many lives were snatched away before they had a chance to start. The wages of the ordinary worker were at a mere subsistence level and therefore medicine or simple rest was out of the question for many people.

Unfortunately for my sister, luck was also in short supply in our household. Because my parents could neither afford to see a consultant nor send my sister to a sanatorium, Marion’s TB spread and infected her spine, leaving her an invalid.

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The 1926 General Strike, which began just as my sister started her slow and painful journey from life to death, was about more than wages to my dad and many others. It was called by the TUC in protest against mine owners who were using strong-arm tactics to force their workers to accept longer work hours for less take-home pay. At its start, it involved 1.7 million industrialised workers.

In essence, the strike was about the right of all people, regardless of their economic station, to live a dignified and meaningful life. My father joined it with enthusiasm, because he believed that all workers, from tram drivers to those who dug ore, deserved a living wage. But for my father the strike  was also about the belief that he might be able to right the wrongs done to him and his family; if only he had more money in his pay packet, he might have been able to afford decent health care for all of us.

Unfortunately, the General Strike was crushed by the government, which first bullied TUC members to return to their work stations. Eight months later, it did the same to the miners whose communities had been beggared by being on the pickets for so long. My dad and his workmates had to accept wage cuts.

I remember my sister’s pain and anguish during her final weeks of life in October 1926. I’d play beside her in our parlour, which was as squalid as an animal pen, while she lay on a wicker landau, tied down by ropes to prevent her from falling to the ground while unattended. When Marion’s care became too much for my mother to endure, she was sent to our neighbourhood workhouse, which had been imprisoning the indigent since the days of Charles Dickens.

The workhouse where Marion died was a large, brick building less than a mile from our living quarters. Since it had been designed as a prison for the poor, it had few windows and had a high wall surrounding it. When my sister left our house and was transported there on a cart pulled by an old horse, my mum and dad told my other sister and me to wave goodbye, because Marion was going to a better place than here.

The workhouse was not used only as a prison for those who had been ruined by poverty; it also had a primitive infirmary attached to it, where the poor could receive limited medical attention. Perhaps the only compassion the place allowed my parents was permission to visit their daughter to calm her fears of death.

My sister died behind the thick, limestone walls at the age of ten, and perhaps the only compassion the place allowed my parents was permission to visit their daughter to calm her fears of death. As we didn’t have the money to give her a proper burial, Marion was thrown into a communal grave for those too poor to matter. Since then, the pauper’s pit has been replaced by a dual carriageway.

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Some historians have called the decade of my birth “the Roaring Twenties” but for most it was a long death rattle. Wages were low, rents were high and there was little or no job protection as a result of a postwar recession that had gutted Britain’s industrial heartland. When the Great Depression struck Britain in the 1930s, it turned our cities and towns into a charnel house for the working class, because they had no economic reserves left to withstand prolonged joblessness and the ruling class believed that benefits led to fecklessness.

Even now, when I look back to those gaslight days of my boyhood and youth, all I can recollect is hunger, filth, fear and death. My mother called those terrible years for our family, our friends and our nation a time when “hard rain ate cold Yorkshire stone for its tea”.

I will never forget seeing as a teenager the faces of former soldiers who had been broken physically and mentally during the Great War and were living rough in the back alleys of Bradford. Their faces were haunted not by the brutality of the war but by the savagery of the peace. Nor will I forget as long as I shall live the screams that fell out of dosshouse windows from the dying and mentally ill, who were denied medicine and solace because they didn’t have the money to pay for medical services.

Like today, those tragedies were perpetuated by a coalition government preaching that the only cure for our economic troubles was a harsh austerity, which promised to right Britain’s finances through the sacrifice of its lowest-paid workers. When my dad got injured, the dole he received was ten shillings a week. My family, like millions of others, were reduced to beggary. In the 1930s, the government believed that private charities were more suitable for providing alms for those who had been ruined in the Great Depression.

Austerity in the 1930s was like a pogrom against Britain’s working class. It blighted so many lives through preventable ailments caused by malnutrition, as well as thwarting ordinary people’s aspirations for a decent life by denying them housing, full- time employment or a proper education.

As Britain’s and my family’s economic situation worsened in the 1930s, we upped sticks from Barnsley to Bradford in the hope that my father might find work. But there were too many adults out of work and jobs were scarce, so he never found full-time employment again. We lived in dosshouses. They were cheap, sad places filled with people broken financially and emotionally. Since we had no food, my mum had me indentured to a seedy off-licence located near our rooming house. At the age of seven, I became a barrow boy and delivered bottles of beer to the down-and-outs who populated our neighbourhood.

My family were nomads. We flitted from one dosshouse to the next, trying to keep ahead of the rent collector. We moved around the slums of Bradford and when we had outstayed our welcome there, we moved on to Sowerby Bridge, before ending up in Halifax. As I grew up, my schooling suffered; I had to work to keep my sister, my mum and half-brothers fed. At the age of ten, I was helping to deliver coal and by my teens, I started work as a grocer’s assistant. At 17, I had been promoted to store manager. However, at the age of 18, the Second World War intervened in whatever else I had planned for the rest of my life. I volunteered to join the RAF.

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My politics was forged in the slums of Yorkshire but it was in the summer of 1945, at the age of 22, that I finally felt able to exorcise the misery of my early days. In that long ago July, I was a member of the RAF stationed in Hamburg; a city left ruined and derelict by war. I had been a member of the air force since 1941 but my war had been good, because I had walked away from it without needing so much as a plaster for a shaving nick. At its end, my unit had been seconded to be part of the occupational forces charged with rebuilding a German society gutted by Hitler and our bombs.

It was in the palm of that ravaged city that I voted in Britain’s first general election since the war began. As I stood to cast my ballot in the heat of that summer, I joked with my mates, smoked Player’s cigarettes and stopped to look out towards a shattered German skyline. I realised then that this election was momentous because it meant that a common person, like me, had a chance of changing his future.

So it seemed only natural and right that I voted for a political party that saw health care, housing and education as basic human rights for all of its citizens and not just the well-to-do. When I marked my X on the ballot paper, I voted for all those who had died, like my sister, in the workhouse; for men like my father who had been broken beyond repair by the Great Depression; and for women like my mum who had been tortured by grief over a child lost through unjust poverty. And I voted for myself and my right to a fair and decent life.

I voted for Labour and the creation of the welfare state and the NHS, free for all its users. And now, nearly 70 years later, I fear for the future of my grandchildren’s generation, because Britain’s social welfare state is being dismantled brick by brick.

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My life didn’t really begin until the end of the Second World War. I fell in love with Friede, a German woman, whom I married and brought home to Halifax. My wife gave me emotional stability while the welfare state gave me economic stability. When I was demobbed, I didn’t have many prospects, except using my brawn over my brain. I took factory jobs while my wife and I studied at night school. But I am forever grateful for the foundation of the NHS, because it allowed my wife to receive first-rate treatment for the PTSD she acquired by having witnessed both the atrocities of the Nazis and the firebombing of Hamburg, which killed 50,000 people in three nights of intense RAF bombing in 1943.

My experiences of growing up in Britain before the NHS, when one’s health was determined by one’s wealth, and after 1948, when free health care was seen as a cornerstone for a healthy economy and democracy, convinced me that it was my duty to share my family experiences at this year’s Labour party conference. I agreed to speak about the NHS because I know there are few people left who can remember that brutal time before the welfare state, when life for many was short and cruel. I felt that I owed it to my sister Marion, whose life was cut short by extreme poverty and poor health care, along with all of those other victims of a society that protected the rich and condemned the poor to miserable lives. In many ways, making that speech freed me from the suffering of my youth. 

Harry Leslie Smith is the author of a memoir: “Harry’s Last Stand: How the World My Generation Built is Falling Down and What We Can Do to Save it” (Icon Books, £8.99) 

Harry Leslie Smith is a survivor of the Great Depression, a Second World War RAF veteran and an activist for the poor and for the preservation of social democracy. He has authored numerous books about Britain during the Great Depression, the Second World War, and post-war austerity. Join Harry on Twitter @Harryslaststand.

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The prophets of Trumpism

How the ideas of two pre-war intellectual refugees – the radical Herbert Marcuse and the reactionary Eric Voegelin – are influencing the new culture wars among Trump and his acolytes.

Even after Donald Trump’s more conciliatory address to Congress, American politics seems set to become a battle between the president’s joyless autocracy and a carnival of protest that could end up evoking the anti-war movements of the 1960s. There will be more draconian executive orders and more marches in pink hats. There may well be violence.

The intellectual battle that will be played out in the months and years to come, however, was foretold by two German refugees from Nazi persecution: Eric Voegelin, the doyen of Cold War reactionary conservatives, and Herbert Marcuse, the inspiration behind the revolutionary student activism of the 1960s. Voegelin argued that society needed an order that could be found only by reaching back to the past. Marcuse argued that refusal to accede to tyranny was essential to give birth to a revolutionary politics that would propel progress to a new kind of society. Marcuse the radical and Voegelin the reactionary could not seem further apart, and yet they share a common intellectual root in Germany in the 1920s, from which came a shared critique of modern society. Their ideas may well inspire some of the political conflicts to come.

The culture wars of the 1960s are very much alive for Trump’s acolytes. Steve Bannon, the former executive chairman of the alt-right website Breitbart News and Trump’s chief strategist, blames the counterculture of the 1960s – the drugs, the hippies, the liberal reforms – for America losing its way and, eventually, succumbing to economic crisis in 2008. Bannon set out his ideas in Generation Zero, a 2010 documentary which blamed the financial crash not on greedy, under-regulated bankers but on the moral and cultural malaise that started in the 1960s. He is still fighting people who might have been inspired by Marcuse. “The baby boomers are the most spoiled, most self-centred, most narcissistic generation the country has ever produced,” he told an interviewer in 2011.

Bannon’s thinking, set out in several speeches over the past few years, is that America’s working and middle classes have been betrayed by an elite in Washington, DC (the “Imperial City”, he calls it) which oversees insider deals so that the insiders can profit from global capitalism. Bannon wants to return America to traditions rooted in Judaeo-Christian values and to reassert national sovereignty. Most worryingly, on several occasions he has said that the crisis will only be resolved through the catharsis of conflict and national mobilisation through war.

America has always been a work in progress. Ronald Reagan and Barack Obama were very different presidents but they shared a belief that progress was America’s calling. The reactionary turn in US politics is not just a shift to the right but an attempt to displace progress as the common creed.

Instead, Bannon and his ilk want America to become a work in regress, as the historian Mark Lilla argues in his recent book on reactionary philosophy, The Shipwrecked Mind. Much of the new reactionary thinking echoes Voegelin’s idea that, in order to renew itself, a society must first go backwards to find where and how it lost its way.

 

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Eric Voegelin defies easy categorisation. Born in 1901 in Cologne and brought up in Vienna, he was brave and principled. After a visit to the United States in the 1920s, he wrote two books criticising Nazi racial politics, which got him sacked from his teaching position at the University of Vienna. When the Germans arrived in Austria following the Anschluss in 1938, Voegelin and his wife fled on a train as the Gestapo ransacked their apartment.

After a brief stay in Switzerland, he moved to America and in 1942 took up an academic post at Louisiana State University. He then embarked on a prolific career, the centrepiece of which was his sprawling, multi-volume work Order and History.

Voegelin’s philosophy gave expression to the dark and powerful forces that had shaped his life. He believed that modern society was prey to flawed utopianism – he called this “gnosticism” – in which an elite of prophets takes power, claiming special insight into how heaven could be created on Earth for a chosen people. Gnostic sects in the Middle Ages had their modern equivalents in the Nazi proclamation of a racially pure utopia and the Marxist promise of equality for all. Voegelin’s catchphrase was: “Don’t immanentise the eschaton!” (meaning: “Do not try to build heaven on Earth”).

Marxism and Nazism, Voegelin argued, were political versions of religion: we get rid of God only to reinstall him in the form of an elite of reformers with all the answers. In his recent bestselling book Homo Deus, Yuval Harari argues that we are entering a new stage of the process that Voegelin identified. We have become as powerful as gods, he argued, but now need to learn how to be wise and responsible gods.

Today Voegelin’s attack on overreaching perfectionism echoes in reactionary criticism of Obamacare and in the yearning for national certitude. Voegelin thought the role of philosophy was not to change the world, but to understand its underlying order and help us tune in to that, rather than being diverted by the lure of the false prophets of political religion.

He was influenced by the Viennese satirist Karl Kraus, who said that “origin is the goal”, by which he meant that the point of the future was to restore the ancient past. For Voegelin, order comes from a sense of harmony, of everything being in its place. This is a position that opens itself up to deeply conservative interpretations.

When, in his presidential inauguration address, Trump spoke of American “carnage”, he was echoing Voegelin’s account of decay and disorder. When he talked of “one people, one nation, one heart” he was evoking the kind of order that Voegelin spoke of. Trump and his acolytes see their mission as the need to restore a natural order, under which illegal immigrants and aliens are kept well away and white people can feel at home once more in a society where everyone signs up to Judaeo-Christian beliefs.

Nothing could be further from the ideas of Herbert Marcuse.

Born in 1898 in Berlin, Marcuse became a member of the celebrated Marxist Frankfurt School, which included Theodor Adorno, Max Horkheimer and, tangentially, Walter Benjamin. Marcuse emigrated to the United States in 1933 as Hitler came to power. By 1940, he had become a US citizen and, while Voegelin was starting work at Louisiana State, Marcuse was working as a researcher for the Office of Strategic Services, the precursor of the CIA. He continued working for the government after the war and resumed his academic career only in 1952. His best-known book, One-Dimensional Man, was published in 1964.

One of Marcuse’s big ideas was the “Great Refusal”: progress had to start with refusing to accept an unacceptable reality. One should say “no” to a world of alienating work, dominated by corporations and impersonal systems, which allow little room for people to explore their deeper sense of humanity. Marcuse saw the student and anti-war protests of the 1960s and 1970s, which adopted him as their intellectual mentor, as evidence that the Great Refusal was gaining momentum.

Trump has given the Great Refusal new life. The documentary film-maker Michael Moore has called for cities to become “regions of resistance” by offering sanctuary to immigrants threatened with deportation. Angela Davis, the once-jailed Black Panther revolutionary who was close to Marcuse, told the Women’s March in Washington that people had to be ready for “1,459 days of resistance: resistance on the ground, resistance on the job, resistance in our art and in our music”. In a lecture at the Free University of West Berlin published in 1970, Marcuse said demonstrations and protests were an essential first step towards a “liberation of consciousness” from the capitalist machine:

“The whole person must demonstrate his participation and his will to live . . . in a pacified, human world . . . it is . . . harmful . . . to preach defeatism and quietism, which can only play into the hands of those who run the system . . . We must resist if we still want to live as human beings, to work and be happy.”

The Great Refusal was a capacious idea capable of embracing anyone who wanted to say, “No, enough!” It could embrace trade unions and workers, African Americans and feminists, students and national liberation movements, those who were on the margins of society and those professionals – technicians, scientists, artists, intellectuals – who worked at its centres of power and who chose to refuse as an act of conscience.

As a new generation prepares to embark on a period of resistance, what lessons should they learn from the wave of protest that Marcuse once helped to inspire?

Protest is a way to bear witness, to make voices heard and to make it possible for people to bond. Yet the fire of protest can easily die out as the Occupy movement did, even if its embers are still glowing. The carnival-type atmosphere can be uplifting but fleeting. Creating common programmes to be taken forward by organisations demands hard work. The Arab spring showed how quickly a popular revolution can turn sour when a movement is not ready to take power.

Since the protests that Marcuse was involved in, no comparable movement of the left in the United States has mobilised such a broad support base. Instead, that period of resistance was followed, at the end of the 1970s, by a shift to the right in the US and the UK. It was reactionaries, not revolutionaries, who set off forward to the past.

Now we seem to be in for an intensifying cycle of conflict between the adherents of Marcuse and Voegelin: between the Marxist revolutionary and the mystic conservative; between resistance and order; between those who want to live among a cosmopolitan, urban multitude and those who want a society of provincial oneness and sameness; those who want change, innovation and creativity and those who crave simplicity, stability and authority.

That much is obvious. Yet what is striking is not how different Marcuse was from Voegelin, but how alike they were. The best way to respond to the rise of Trump might be to blend their ideas rather than set them against one another, to create a new intellectual and political combination. Indeed, they could be seen as different branches of the same intellectual tree.

Voegelin was influenced by the German- Jewish philosopher Hans Jonas, who studied with Martin Heidegger in Freiburg in the 1920s. Jonas joined the German Jewish Brigade, which fought against Hitler, before emigrating to the US, where he became a professor at the New School in New York. He was one of the foremost scholars of gnosticism, which became Voegelin’s focus. Towards the end of his life, Jonas took up a chair at the University of Munich named after Voegelin.

Voegelin did not study at Freiburg, but one of his closest friends was the social ­theorist Alfred Schütz, a student of Edmund Husserl’s who applied his phenomenological thinking to the sociology of ­everyday life. Marcuse studied with Husserl and Heidegger at Freiburg, at the same time as Jonas and Hannah Arendt. From that shared intellectual root have emerged some powerful ideas that could unite progressives and conservatives.

Only at moments of profound crisis – of the kind we are living through – do we see just how contingent, vulnerable and fragile our society is. Voegelin warned: “In an hour of crisis, when the order of society flounders and disintegrates, the fundamental problems of political existence in history are more apt to come into view than in periods of comparative stability.”

A crisis should be a time for profound reflection, yet leaders are more likely to resort to “magical operations” to divert people’s attention: moral condemnation, branding enemies as aggressors, threatening war. “The intellectual and moral corruption,” Voegelin wrote, “which expresses itself in the aggregate of such magical operations may pervade society with the weird ghostly atmosphere of a lunatic asylum, as we experience it in Western society.”

Welcome to the Trump White House.

 

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Voegelin is a timely reminder of how unconservative Donald Trump is and of how conservatives should be a vital part of the coalition against him. Conservatism comes in several strains: laissez-faire conservatives such as George Osborne want small government, free trade, low taxes and freedom of choice. Status quo conservatives such as Angela Merkel want stability and continuity, even if that entails sticking with social welfare programmes and liberal democracy. Authoritarian conservatives, however, are prepared to use the big state to engineer change.

One important question for the future is whether the laissez-faire and status quo conservatives will realign around the ascendant authoritarian camp promoted by Trump. Merkel is the world leader of the conservative-inspired opposition to the US president. But his most profound critic is Pope Francis, who uses language similar to Voegelin’s to condemn the “material and spiritual poverty” of capitalism, and the language of Marcuse to condemn the process of dehumanisation embarked upon by Bannon and Trump.

“As Christians and all people of goodwill, it is for us to live and act at this moment,” the Pope has said. “It is a grave responsib­ility, since certain present realities, unless ­effectively dealt with, are capable of ­setting off a process of dehumanisation which would then be hard to reverse.”

The challenge for progressives is to reframe resistance in terms that can appeal to conservatives: to use conservative ideas of character and spirituality for progressive ends. We will spend a great deal more time trying to conserve things. The swarm of legal challenges against Trump will hold him to the principles of the US constitution and the rule of law. Many of the young people attracted to Bernie Sanders and the Occupy movement yearned for the restoration of the American dream.

Building bridges with the conservative opposition is not merely a tactical manoeuvre to widen support. It has deeper roots in shared doubts about modernity which go back to Freiburg and the man both Marcuse and Jonas renounced in 1964 for supporting the Nazis: Martin Heidegger.

For Heidegger, modernity was a restless, disruptive force that displaced people from jobs, communities and old ways of life, and so left them searching for a sense of home, a place to come back to, where they could be at one with the world. Technology played a central role in this, Heidegger argued, providing not just tools for us to use, but an entire framework for our lives.

Marcuse, writing four decades before ­Facebook and Google, warned that we needed to resist a life in which we freely comply with our own subjugation by technical, bureaucratic systems that control our every thought and act; which make life rich but empty, busy but dead, and turn people into adjuncts of vast systems. We should “resist playing a game that was always rigged against true freedom”, he urged, using language that has been adopted by Trump.

Writing not far from what was to become Silicon Valley, Marcuse pointed to a much larger possibility: the technological bounty of capitalism could, in principle, free us from necessity and meet all human needs, but “. . . only if the vast capabilities of science and technology, of the scientific and artistic imagination, direct the construction of a sensuous environment; only if the world of work loses its alienating features and becomes a world of human relationships; only if productivity becomes creativity are the roots of domination dried up in individuals”.

Writing in the 1960s, when full employment was the norm and advanced society was enjoying a sense of plenty, Marcuse foreshadowed the debates we are having now about what it will mean to be human in an age of machines capable of rapid learning. Mark Zuckerberg’s argument in his recently published manifesto that Facebook creates an infrastructure for a co-operative and creative global civil society is a response to concerns that Marcuse raised.

 

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Just as Marcuse saw that capitalism was a union of contradictions – freedom created on the basis of exploitation, wealth generated by poverty – Voegelin thought modern society was self-defeating: it declined as it advanced. Giving everyone wages to buy stuff from the shops was not progress, he said, but a soulless distortion of the good life, an invitation to spiritual devastation. The gnosticism that Voegelin so hated, the effort to design a perfect society, was also the source of the technological and rational bureaucracy that Marcuse blamed for creating a one-dimensional society. Voegelin would have regarded the apostles of Silicon Valley as arch-gnostics, creating a rational order to the world with the insights gleaned from Big Data and artificial intelligence.

Marcuse and Voegelin point us in the same direction for a way forward. People need to be able to find a sense of meaning and purpose in their lives. Both would have seen Trump’s ascendancy as a symptom of a deeper failure in modern society, one that we feel inside ourselves. The problem for many of us is not that we do not have enough money, but that we do not have enough meaning.

For Voegelin, living well involves “opening our souls” to something higher than buy and sell, work and shop, calculate and trade, margins and profits. Once we detach ourselves from these temporary, Earthly measures of success, we might learn to accept that life is a mysterious, bubbling stream upon which we cannot impose a direction.

A true sense of order, Voegelin argues, comes from living with an open soul and a full spirit, not being part of a machine manufacturing false promises. If we cannot manage to create order from within, by returning to the life guided by the soul, we will find order imposed, more brutally, from without. Marcuse, likewise, thought that turning the Great Refusal into a creative movement required an inner renewal, a “liberation of consciousness” through aesthetics, art, fantasy, imagination and creativity. We can only escape the grip of the one-dimensional society, which reduces life to routines of buying and selling, by recognising that we are multidimensional people, full of potential to grow in different ways. It is not enough merely to resist reality; we have to escape it through leaps of imagination and see the world afresh.

Václav Havel, the leader of the Czech resistance to communist rule, called this “living in truth”. Havel’s most influential essay, “The Power of the Powerless”, written in 1978, is about how to avoid the slow spiritual death that comes from living in an oppressive regime that does not require you to believe in what it does, merely to go along with “living within a lie”.

The greengrocer who is the central figure and motif in Havel’s essay eventually snaps, and stops putting in his shop window an official sign that reads: “Workers of the world, unite!” Havel wrote: “In this revolt the greengrocer steps out of living within the lie. He rejects the ritual and breaks the rules of the game. He discovers once more his suppressed identity and dignity. His revolt is an attempt to live within the truth.”

Human beings by nature long to live in truth, even when put under pressure to live a lie. In language evocative of Voegelin and Marcuse, Havel writes: “In everyone there is some longing for humanity’s rightful dignity, for moral integrity, for free expression of being and a sense of transcendence over the world of existence.”

In communist Czechoslovakia that meant taking a wide and generous view of what counts as resistance as people sought their own ways to “live in truth”. Under President Trump, many Americans are finding they are living within a regime of lies, and they will be drawn back, time and again, to find ways, large and small, personal and political, to live in truth.

Resistance to Trump and Trumpism will succeed only if it mobilises both conservative and progressive forces opposed to authoritarianism, and it needs to stand for a better way to live in truth, with dignity.

Charles Leadbeater is the author of the ALT/Now manifesto, which is available to read at: banffcentre.ca

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution