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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Fitter, dumber, more productive

How the craze for Apple Watches, Fitbits and other wearable tech devices revives the old and discredited science of behaviourism.

When Tim Cook unveiled the latest operating system for the Apple Watch in June, he described the product in a remarkable way. This is no longer just a wrist-mounted gadget for checking your email and social media notifications; it is now “the ultimate device for a healthy life”.

With the watch’s fitness-tracking and heart rate-sensor features to the fore, Cook explained how its Activity and Workout apps have been retooled to provide greater “motivation”. A new Breathe app encourages the user to take time out during the day for deep breathing sessions. Oh yes, this watch has an app that notifies you when it’s time to breathe. The paradox is that if you have zero motivation and don’t know when to breathe in the first place, you probably won’t survive long enough to buy an Apple Watch.

The watch and its marketing are emblematic of how the tech trend is moving beyond mere fitness tracking into what might one call quality-of-life tracking and algorithmic hacking of the quality of consciousness. A couple of years ago I road-tested a brainwave-sensing headband, called the Muse, which promises to help you quiet your mind and achieve “focus” by concentrating on your breathing as it provides aural feedback over earphones, in the form of the sound of wind at a beach. I found it turned me, for a while, into a kind of placid zombie with no useful “focus” at all.

A newer product even aims to hack sleep – that productivity wasteland, which, according to the art historian and essayist Jonathan Crary’s book 24/7: Late Capitalism and the Ends of Sleep, is an affront to the foundations of capitalism. So buy an “intelligent sleep mask” called the Neuroon to analyse the quality of your sleep at night and help you perform more productively come morning. “Knowledge is power!” it promises. “Sleep analytics gathers your body’s sleep data and uses it to help you sleep smarter!” (But isn’t one of the great things about sleep that, while you’re asleep, you are perfectly stupid?)

The Neuroon will also help you enjoy technologically assisted “power naps” during the day to combat “lack of energy”, “fatigue”, “mental exhaustion” and “insomnia”. When it comes to quality of sleep, of course, numerous studies suggest that late-night smartphone use is very bad, but if you can’t stop yourself using your phone, at least you can now connect it to a sleep-enhancing gadget.

So comes a brand new wave of devices that encourage users to outsource not only their basic bodily functions but – as with the Apple Watch’s emphasis on providing “motivation” – their very willpower.  These are thrillingly innovative technologies and yet, in the way they encourage us to think about ourselves, they implicitly revive an old and discarded school of ­thinking in psychology. Are we all neo-­behaviourists now?

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The school of behaviourism arose in the early 20th century out of a virtuous scientific caution. Experimenters wished to avoid anthropomorphising animals such as rats and pigeons by attributing to them mental capacities for belief, reasoning, and so forth. This kind of description seemed woolly and impossible to verify.

The behaviourists discovered that the actions of laboratory animals could, in effect, be predicted and guided by careful “conditioning”, involving stimulus and reinforcement. They then applied Ockham’s razor: there was no reason, they argued, to believe in elaborate mental equipment in a small mammal or bird; at bottom, all behaviour was just a response to external stimulus. The idea that a rat had a complex mentality was an unnecessary hypothesis and so could be discarded. The psychologist John B Watson declared in 1913 that behaviour, and behaviour alone, should be the whole subject matter of psychology: to project “psychical” attributes on to animals, he and his followers thought, was not permissible.

The problem with Ockham’s razor, though, is that sometimes it is difficult to know when to stop cutting. And so more radical behaviourists sought to apply the same lesson to human beings. What you and I think of as thinking was, for radical behaviourists such as the Yale psychologist Clark L Hull, just another pattern of conditioned reflexes. A human being was merely a more complex knot of stimulus responses than a pigeon. Once perfected, some scientists believed, behaviourist science would supply a reliable method to “predict and control” the behaviour of human beings, and thus all social problems would be overcome.

It was a kind of optimistic, progressive version of Nineteen Eighty-Four. But it fell sharply from favour after the 1960s, and the subsequent “cognitive revolution” in psychology emphasised the causal role of conscious thinking. What became cognitive behavioural therapy, for instance, owed its impressive clinical success to focusing on a person’s cognition – the thoughts and the beliefs that radical behaviourism treated as mythical. As CBT’s name suggests, however, it mixes cognitive strategies (analyse one’s thoughts in order to break destructive patterns) with behavioural techniques (act a certain way so as to affect one’s feelings). And the deliberate conditioning of behaviour is still a valuable technique outside the therapy room.

The effective “behavioural modification programme” first publicised by Weight Watchers in the 1970s is based on reinforcement and support techniques suggested by the behaviourist school. Recent research suggests that clever conditioning – associating the taking of a medicine with a certain smell – can boost the body’s immune response later when a patient detects the smell, even without a dose of medicine.

Radical behaviourism that denies a subject’s consciousness and agency, however, is now completely dead as a science. Yet it is being smuggled back into the mainstream by the latest life-enhancing gadgets from Silicon Valley. The difference is that, now, we are encouraged to outsource the “prediction and control” of our own behaviour not to a benign team of psychological experts, but to algorithms.

It begins with measurement and analysis of bodily data using wearable instruments such as Fitbit wristbands, the first wave of which came under the rubric of the “quantified self”. (The Victorian polymath and founder of eugenics, Francis Galton, asked: “When shall we have anthropometric laboratories, where a man may, when he pleases, get himself and his children weighed, measured, and rightly photographed, and have their bodily faculties tested by the best methods known to modern science?” He has his answer: one may now wear such laboratories about one’s person.) But simply recording and hoarding data is of limited use. To adapt what Marx said about philosophers: the sensors only interpret the body, in various ways; the point is to change it.

And the new technology offers to help with precisely that, offering such externally applied “motivation” as the Apple Watch. So the reasoning, striving mind is vacated (perhaps with the help of a mindfulness app) and usurped by a cybernetic system to optimise the organism’s functioning. Electronic stimulus produces a physiological response, as in the behaviourist laboratory. The human being herself just needs to get out of the way. The customer of such devices is merely an opaquely functioning machine to be tinkered with. The desired outputs can be invoked by the correct inputs from a technological prosthesis. Our physical behaviour and even our moods are manipulated by algorithmic number-crunching in corporate data farms, and, as a result, we may dream of becoming fitter, happier and more productive.

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The broad current of behaviourism was not homogeneous in its theories, and nor are its modern technological avatars. The physiologist Ivan Pavlov induced dogs to salivate at the sound of a bell, which they had learned to associate with food. Here, stimulus (the bell) produces an involuntary response (salivation). This is called “classical conditioning”, and it is advertised as the scientific mechanism behind a new device called the Pavlok, a wristband that delivers mild electric shocks to the user in order, so it promises, to help break bad habits such as overeating or smoking.

The explicit behaviourist-revival sell here is interesting, though it is arguably predicated on the wrong kind of conditioning. In classical conditioning, the stimulus evokes the response; but the Pavlok’s painful electric shock is a stimulus that comes after a (voluntary) action. This is what the psychologist who became the best-known behaviourist theoretician, B F Skinner, called “operant conditioning”.

By associating certain actions with positive or negative reinforcement, an animal is led to change its behaviour. The user of a Pavlok treats herself, too, just like an animal, helplessly suffering the gadget’s painful negative reinforcement. “Pavlok associates a mild zap with your bad habit,” its marketing material promises, “training your brain to stop liking the habit.” The use of the word “brain” instead of “mind” here is revealing. The Pavlok user is encouraged to bypass her reflective faculties and perform pain-led conditioning directly on her grey matter, in order to get from it the behaviour that she prefers. And so modern behaviourist technologies act as though the cognitive revolution in psychology never happened, encouraging us to believe that thinking just gets in the way.

Technologically assisted attempts to defeat weakness of will or concentration are not new. In 1925 the inventor Hugo Gernsback announced, in the pages of his magazine Science and Invention, an invention called the Isolator. It was a metal, full-face hood, somewhat like a diving helmet, connected by a rubber hose to an oxygen tank. The Isolator, too, was designed to defeat distractions and assist mental focus.

The problem with modern life, Gernsback wrote, was that the ringing of a telephone or a doorbell “is sufficient, in nearly all cases, to stop the flow of thoughts”. Inside the Isolator, however, sounds are muffled, and the small eyeholes prevent you from seeing anything except what is directly in front of you. Gernsback provided a salutary photograph of himself wearing the Isolator while sitting at his desk, looking like one of the Cybermen from Doctor Who. “The author at work in his private study aided by the Isolator,” the caption reads. “Outside noises being eliminated, the worker can concentrate with ease upon the subject at hand.”

Modern anti-distraction tools such as computer software that disables your internet connection, or word processors that imitate an old-fashioned DOS screen, with nothing but green text on a black background, as well as the brain-measuring Muse headband – these are just the latest versions of what seems an age-old desire for technologically imposed calm. But what do we lose if we come to rely on such gadgets, unable to impose calm on ourselves? What do we become when we need machines to motivate us?

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It was B F Skinner who supplied what became the paradigmatic image of ­behaviourist science with his “Skinner Box”, formally known as an “operant conditioning chamber”. Skinner Boxes come in different flavours but a classic example is a box with an electrified floor and two levers. A rat is trapped in the box and must press the correct lever when a certain light comes on. If the rat gets it right, food is delivered. If the rat presses the wrong lever, it receives a painful electric shock through the booby-trapped floor. The rat soon learns to press the right lever all the time. But if the levers’ functions are changed unpredictably by the experimenters, the rat becomes confused, withdrawn and depressed.

Skinner Boxes have been used with success not only on rats but on birds and primates, too. So what, after all, are we doing if we sign up to technologically enhanced self-improvement through gadgets and apps? As we manipulate our screens for ­reassurance and encouragement, or wince at a painful failure to be better today than we were yesterday, we are treating ourselves similarly as objects to be improved through operant conditioning. We are climbing willingly into a virtual Skinner Box.

As Carl Cederström and André Spicer point out in their book The Wellness Syndrome, published last year: “Surrendering to an authoritarian agency, which is not just telling you what to do, but also handing out rewards and punishments to shape your behaviour more effectively, seems like undermining your own agency and autonomy.” What’s worse is that, increasingly, we will have no choice in the matter anyway. Gernsback’s Isolator was explicitly designed to improve the concentration of the “worker”, and so are its digital-age descendants. Corporate employee “wellness” programmes increasingly encourage or even mandate the use of fitness trackers and other behavioural gadgets in order to ensure an ideally efficient and compliant workforce.

There are many political reasons to resist the pitiless transfer of responsibility for well-being on to the individual in this way. And, in such cases, it is important to point out that the new idea is a repackaging of a controversial old idea, because that challenges its proponents to defend it explicitly. The Apple Watch and its cousins promise an utterly novel form of technologically enhanced self-mastery. But it is also merely the latest way in which modernity invites us to perform operant conditioning on ourselves, to cleanse away anxiety and dissatisfaction and become more streamlined citizen-consumers. Perhaps we will decide, after all, that tech-powered behaviourism is good. But we should know what we are arguing about. The rethinking should take place out in the open.

In 1987, three years before he died, B F Skinner published a scholarly paper entitled Whatever Happened to Psychology as the Science of Behaviour?, reiterating his now-unfashionable arguments against psychological talk about states of mind. For him, the “prediction and control” of behaviour was not merely a theoretical preference; it was a necessity for global social justice. “To feed the hungry and clothe the naked are ­remedial acts,” he wrote. “We can easily see what is wrong and what needs to be done. It is much harder to see and do something about the fact that world agriculture must feed and clothe billions of people, most of them yet unborn. It is not enough to advise people how to behave in ways that will make a future possible; they must be given effective reasons for behaving in those ways, and that means effective contingencies of reinforcement now.” In other words, mere arguments won’t equip the world to support an increasing population; strategies of behavioural control must be designed for the good of all.

Arguably, this authoritarian strand of behaviourist thinking is what morphed into the subtly reinforcing “choice architecture” of nudge politics, which seeks gently to compel citizens to do the right thing (eat healthy foods, sign up for pension plans) by altering the ways in which such alternatives are presented.

By contrast, the Apple Watch, the Pavlok and their ilk revive a behaviourism evacuated of all social concern and designed solely to optimise the individual customer. By ­using such devices, we voluntarily offer ourselves up to a denial of our voluntary selves, becoming atomised lab rats, to be manipulated electronically through the corporate cloud. It is perhaps no surprise that when the founder of American behaviourism, John B Watson, left academia in 1920, he went into a field that would come to profit very handsomely indeed from his skills of manipulation – advertising. Today’s neo-behaviourist technologies promise to usher in a world that is one giant Skinner Box in its own right: a world where thinking just gets in the way, and we all mechanically press levers for food pellets.

This article first appeared in the 18 August 2016 issue of the New Statesman, Corbyn’s revenge