Ideological Divides

How Race and Class work to perpetuate the Power of the Wealthy in Contemporary Britain

Introduction

In this Liberation Letter I explore how the interaction of race and class in contemporary Britain works to maintain the power and privilege of the wealthy elite. It begins by defining ideology and explaining its role in shaping the individual’s worldviews and society's understanding of reality. I then examine the concept of class consciousness, discussing how the divergent interests of the wealthy and the working-class lead to class conflict, which is often obscured by the elite-controlled media. I then turn to an investigation the phenomenon of false consciousness, whereby subordinate classes internalise and accept ideologies that do not serve their interests, perpetuated through narratives like the Horatio Alger story in the United States and the Dick Whittington story in the United Kingdom. The Letter then explores the realities of class-based inequality and structural barriers to upward mobility, highlighting the close connection between race and class. It discusses how the legacy of colonialism and imperialism has contributed to racist attitudes among many working-class white people in England, and how Black and Brown and other non-white people may respond to racism by developing cultural nationalism. Finally, the Letter argues that the divisions created by both working-class racism and cultural nationalism ultimately benefits the wealthy capitalist class by preventing the development of a shared class consciousness and weakening the working class's ability to organise and fight for their common interests.

Ideology

An ideology is a set of beliefs and ideas that a person strongly believes in. These beliefs shape how they see and understand the world around them. When someone has an ideology, they often look to that ideology for guidance and to make sense of things. Ideologies are not just personal beliefs, though. They are shared by groups of people and become part of how society understands reality. In other words, ideologies are "social constructions" - they are created and maintained by society as a whole, not just by individuals. Ideologies serve an important purpose in society. They help to create order and structure by providing a framework for understanding the world. They also give moral legitimacy to certain ideas and actions. In other words, ideologies help to determine what is considered right or wrong, good or bad in a society. Without ideologies, the world would seem chaotic and hard to understand. People need ideologies to make sense of the raw information and experiences they encounter in life. Ideologies help to shape this raw stuff into a coherent understanding of social reality.

So, in summary, an ideology is a deeply held set of beliefs and ideas that shapes how individuals and society as a whole understand and make sense of the world. Ideologies provide order, structure, and moral guidance, and are an essential part of how we construct our social reality.

Class

Class consciousness is the recognition and understanding of one's position within a hierarchical social structure, particularly in relation to the ongoing struggle between different socioeconomic classes, as described by Marxist theory. Contrary to the libertarian notion of individualism, every person is inherently a part of a specific social class within society. Acknowledging one's true class allegiance allows for a clearer understanding of one's genuine class interests. For those belonging to the working class or even the petty bourgeoisie, their true interests often diverge from the narratives perpetuated by mainstream media. Every human being has basic needs, including food, water, shelter, clothing, healthcare, education, and other essentials required for a dignified existence. The wealthy elite has long enjoyed access to these necessities. The goal of the working class is to secure guaranteed access to these basic needs for all working people.

However, a complex dynamic emerges at this juncture. The wealthy have a vested interest in denying working people access to these essentials, as it serves to maintain a more compliant workforce. Moreover, the affluent recognise that ensuring universal access to these resources would require a redistribution of their wealth. Conversely, it is in the best interest of the working class to obtain these essential resources, as it leads to genuine liberation. This divergence of interests between the wealthy and the working class constitutes a class contradiction, which inevitably gives rise to class conflict.

Under the capitalist system, the wealthy elite controls a significant portion of the media, which they employ to create various distractions designed to obscure this class conflict from the public consciousness. These distractions manifest in the form of propaganda films, celebrity idolatry, biased news reporting, manipulated music, and an overemphasis on sports, among others. Recognising this reality is crucial. Once one becomes aware of these dynamics, it is impossible to disregard them, and one's perception of the world undergoes a profound transformation.

A social class may find itself embracing an ideology that runs counter to its own interests, a phenomenon known as "false consciousness" in Marxist theory. This occurs when a subordinate class internalises and accepts the dominant ideology of society, even though it may not serve their best interests. The dominant class exercises hegemony over society, shaping the cultural, political, and ideological landscape in ways that make their worldview appear natural, inevitable, or universally beneficial. This can lead subordinate classes to accept and even embrace ideologies that ultimately reinforce their own subordination.

Members of a subordinate class may have limited exposure to alternative ideologies that better reflect their interests, due to factors such as lack of education, limited media access, or the marginalisation of dissenting voices. In some cases, an ideology that appears to be against the long-term interests of a class may offer short-term benefits or concessions that make it more appealing. For example, a working-class person might support tax cuts for the wealthy if they believe it will lead to job creation or economic growth, even if the long-term effect is to increase inequality.

The dominant class may actively promote ideologies that divide subordinate classes along lines such as race, ethnicity, religion, or nationality, making it more difficult for them to recognise their shared economic interests and unite in opposition to the status quo. This divide and conquer strategy further entrenches false consciousness among the subordinate classes.

Popular Narratives

Members of a subordinate class may identify with or aspire to join the dominant class, leading them to adopt the ideologies associated with that class even if they are not currently in their interest. This aspirational identification is reinforced by media representations and cultural narratives that glamorise the lifestyles and values of the elite, such as the Horatio Alger story in the United States or the Dick Whittington story in the United Kingdom. These narratives promote the idea that anyone, regardless of their background, can achieve success and upward mobility through individual effort and determination, obscuring the systemic barriers and inequalities that make it difficult for many people to achieve upward mobility, no matter how hard they work.

Thus, false consciousness arises from a complex interplay of factors, including the hegemonic power of the dominant class, limited access to alternative ideologies, short-term benefits, divide and conquer strategies, and aspirational identification with the elite. These factors combine to create a situation in which subordinate classes may adopt ideologies that ultimately work against their own interests, perpetuating the existing social order and limiting the development of counter-hegemonic ideologies that challenge the status quo.

It is important to note that the adoption of ideologies opposed to one's class interests is not inevitable or universal, and that subordinate classes can and do develop counter-hegemonic ideologies that challenge the dominant worldview and advance their own interests. However, the concept of false consciousness highlights the complex ways in which ideology can shape social understanding and political allegiance, sometimes in counterintuitive ways.

The Horatio Alger story is a prime example of an aspirational narrative that can lead individuals from subordinate classes to adopt ideologies that may not align with their own interests.

Horatio Alger was a 19th-century American author who wrote numerous novels featuring rags-to-riches stories, in which impoverished young men were able to achieve success and upward mobility through hard work, determination, and a bit of luck. These stories became a powerful cultural touchstone in the United States, and the "Horatio Alger myth" came to represent the belief that anyone, regardless of their background, could achieve the American Dream through individual effort. The Horatio Alger story can be seen as an ideology that promotes individualism, meritocracy, and the idea that success is primarily a result of personal responsibility rather than structural factors such as class, race, or gender. For members of subordinate classes, this ideology can be appealing because it offers the hope of upward mobility and suggests that their current position in society is not fixed or predetermined.

However, by focusing on individual success stories, the Horatio Alger narrative can obscure the systemic barriers and inequalities that make it difficult for many people to achieve upward mobility, no matter how hard they work. In this sense, it can lead individuals to internalise an ideology that may not serve their best interests, as it can lead them to blame themselves for their struggles rather than recognising the role of structural factors in shaping their opportunities. In essence, the Horatio Alger story is an example of how aspirational narratives can be used to promote ideologies that maintain the status quo and legitimise existing class hierarchies, even as they offer the promise of individual advancement. By encouraging subordinate classes to identify with and aspire to the values and lifestyles of the dominant class, these narratives can help to perpetuate false consciousness and limit the development of counter-hegemonic ideologies that challenge the existing social order.

There is a British equivalent to the Horatio Alger story, known as the "Dick Whittington" story or the "rags-to-riches" narrative. Dick Whittington was a historical figure who lived in the 14th and 15th centuries and served as the Lord Mayor of London. However, his life story became the basis for a popular folklore tale that bears many similarities to the Horatio Alger story. In the Dick Whittington story, a poor boy from the countryside comes to London with nothing but his cat, seeking his fortune. Through a combination of hard work, wit, and good fortune, he is able to rise through the ranks of society, eventually becoming a wealthy merchant and the Lord Mayor of London.

Like the Horatio Alger story, the Dick Whittington narrative emphasises the idea that anyone, regardless of their background, can achieve success and upward mobility through individual effort and determination. It promotes values such as self-reliance, perseverance, and the belief in the possibility of social advancement.

The rags-to-riches theme has been a recurring one in British literature and popular culture, with other examples including the works of Charles Dickens, such as "Great Expectations" and "David Copperfield," which feature protagonists who rise from humble beginnings to achieve success and social status.

As with the Horatio Alger story, these British equivalents can be seen as promoting an ideology of individualism and meritocracy that may not always align with the realities of class-based inequality and structural barriers to upward mobility. They can contribute to the development of false consciousness by encouraging individuals to identify with and aspire to the values and lifestyles of the dominant class, even when doing so may not serve their own best interests.

Structural Barriers

When we talk about the realities of class-based inequality and structural barriers to upward mobility, we're discussing the ways in which a person's social and economic background can have a significant impact on their opportunities in life, and how difficult it can be for people to move up the socioeconomic ladder, despite their efforts. Class-based inequality refers to the unequal distribution of resources, opportunities, and power among different social classes. In simpler terms, it means that people from wealthier families often have access to better education, healthcare, and job prospects compared to those from poorer backgrounds.

Structural barriers are the systemic obstacles that make it challenging for people to improve their socioeconomic status, no matter how hard they work. These barriers are built into the very fabric of society and can include things like:

1. Unequal access to quality education

2. Discrimination based on race, gender, or social background

3. Lack of affordable housing in areas with better job opportunities

4. Limited access to healthcare and other essential services

5. Insufficient social support networks and resources

These structural barriers can create a cycle of poverty that is difficult to break, as people from disadvantaged backgrounds often lack the resources and opportunities necessary to move up the social ladder. In essence, the concept of class-based inequality and structural barriers highlights the fact that not everyone starts life on an equal footing, and that achieving upward mobility is not just a matter of individual effort. It requires addressing the systemic inequalities and obstacles that prevent people from reaching their full potential, regardless of their background.

Race

Race and class are closely connected, and together they can make social and economic inequality even worse. Throughout history and still today, non-white people have often been more likely to be poor or working class. They face extra barriers to moving up in society because of systemic racism and discrimination. This combination of race and class issues can sometimes lead to a situation where working-class people, who themselves are struggling economically and have limited opportunities, end up holding racist beliefs or acting in racist ways. There are a few reasons why this can happen: Sometimes when people are dealing with financial insecurity and social problems, they look for someone else to blame. They might start to believe that non-white people are their competition for limited resources like jobs, housing or social services. People in power may purposely promote ideas that pit different racial groups in the working class against each other. This can make working-class people see non-white people as the enemy, instead of realising that they're all facing the same economic barriers.

Segregation in neighbourhoods, schools, and social groups can prevent meaningful interactions and understanding between racial groups within the working class. Without real exposure to each other, stereotypes and racism can continue. Working-class people may feel very frustrated with their economic situation and the barriers holding them back. But instead of recognising the unfair systems that create those barriers, they might just take out that frustration on non-white people because they're an easier target.

England’s Imperial Past

England's history of colonialism and imperialism has had a significant impact on the development of racist attitudes among many working-class white people in the country. The British Empire, which at its peak controlled vast territories across the globe, was built on the notion of white supremacy and the belief that white British people were inherently superior to the peoples they colonised. This ideology of white supremacy was used to justify the exploitation and oppression of non-white populations in the colonies. It was deeply ingrained in British society and was reinforced through various institutions such as the education system, media, and popular culture.

Even as the British Empire declined and colonies gained independence, the legacy of this racist ideology persisted. Many working-class white people in England, facing economic hardship and limited opportunities, continued to cling to the notion of white superiority as a way to maintain a sense of pride and identity. This was particularly true in the post-World War II period, as increasing numbers of immigrants from former colonies came to the UK seeking work and a better life. Some working-class white people saw these immigrants as a threat to their jobs and way of life, and racist attitudes and discrimination towards these communities became widespread.

The idea that white British people were superior to the people they had once colonised became a way for some working-class white individuals to feel a sense of power and control, even as they struggled economically. This racist ideology was often passed down through generations, becoming entrenched in certain communities. Political and media discourse also played a role in perpetuating these racist attitudes. Some politicians and media outlets have stoked fears about immigration and promoted the idea that white British culture is under threat. This has helped to fuel racist attitudes among many working-class white people who feel left behind by economic changes and see immigrants and non-white people as the cause of their problems.

Cultural Nationalism as a Response to Racism

When non-white people experience racism and discrimination, it can be really hurtful and make them feel like their culture and identity aren't valued by society. One way they might respond to this is by developing a strong sense of cultural nationalism. This means they start to really celebrate and take pride in their own culture, skin colour, and heritage. There are a few reasons why people might do this. First, it can help them reclaim a positive sense of who they are. When you constantly hear negative stereotypes about your race, it can be hard to feel good about yourself. But by focusing on the great things about your culture, you can start to build up your self-esteem and feel proud of who you are. Second, celebrating your culture can bring non-white people together. When you're facing discrimination, it's really powerful to have a community of people who understand your experiences and support you. By bonding over shared cultural practices and history, non-white people can create a strong sense of solidarity. Third, taking pride in your race can be a way to fight back against the racism you face. It's a way of saying, "I know my culture is valuable and beautiful, no matter what anyone else says." This can give people the strength to keep going even in the face of challenges. Fourth, by showcasing the accomplishments and contributions of their culture, non-white people can challenge the stories that say their race is inferior. They can show that their culture has a rich history and has made important contributions to the world. Finally, a shared sense of cultural identity can bring people together to fight for their rights and push for a fairer society. It can be the basis for organising and working to make real changes.

Divide and Rule

Both the racism expressed by some members of the white working class and the cultural nationalism that emerges as a response among non-white groups can indeed make it more difficult to develop a shared sense of class consciousness and a common class identity. When working-class white people buy into racist ideologies, it creates divisions between them and working-class non-white people. Instead of recognising their shared economic struggles and the ways in which the system disadvantages all of them, they see non-white people as the enemy. This prevents them from joining together to fight for their common interests as a class.

On the other hand, when non-white people respond to racism by strongly emphasising their own cultural identity and separating themselves from white people, it can also make it harder to build class solidarity. While this cultural nationalism can be an important source of strength and resistance, it can sometimes make it difficult to see the ways in which their struggles are connected to those of working-class white people. In both cases, the focus on race can overshadow the shared experiences of economic exploitation and marginalisation that cut across racial lines. It can make it harder for working-class people to recognise the ways in which the capitalist system works to keep all of them down, regardless of their race. This is not to say that racism and cultural nationalism are equivalent - they emerge from very different histories and power dynamics. But they can both function to divide the working class and prevent the development of a united front against capitalist exploitation.

The divisions and lack of class consciousness that result from both working-class racism and cultural nationalism ultimately benefit the capitalist class. When the working class is divided along racial lines, they are less able to organise effectively and fight for their shared interests. Instead of directing their energy and anger towards the capitalist system that exploits them, they end up fighting each other. This weakens their collective bargaining power and makes it easier for the capitalist class to maintain control.

Moreover, when working-class people are focused on racial divisions, they are less likely to question the fundamental inequalities of the capitalist system. The capitalist class can use racism as a tool to divert attention away from their own privilege and power. They can present themselves as allies of working-class white people, promising to protect their interests against supposed threats from non-white people, while in reality continuing to exploit them economically.

Similarly, while cultural nationalism among non-white groups can be an important form of resistance, it can also sometimes play into the hands of the capitalist class by preventing the development of a broader class consciousness. If non-white people see their primary struggle as being against white supremacy rather than against capitalist exploitation, they may be less likely to form alliances with working-class white people who could be potential allies in the fight against economic inequality. This division within the working class can make it more difficult to build a united front against the capitalist system.

Furthermore, the capitalist class can use the spectre of racial division to maintain their power. By promoting the idea that the main conflict in society is between different racial groups, rather than between the wealthy elite and the working class, they can keep the working class divided and less able to challenge their economic dominance. This strategy has been used throughout history, from the slave plantations of the Americas to the factories of industrialising Europe, where racial and ethnic divisions were often encouraged by those in power to prevent workers from organizing together.

In this way, both working-class racism and cultural nationalism, while emerging from different histories and serving different purposes, can end up reinforcing the power of the capitalist class. By keeping the working class focused on racial divisions rather than their shared economic interests, these ideologies can make it harder to build the kind of broad-based, multiracial class consciousness that could pose a real challenge to capitalist inequality. Overcoming these divisions and recognizing the shared struggles of all working-class people, regardless of race, is thus a key task for those seeking to build a more just and equitable society.