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    Williams From Conclusion PDF

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    of 15
    CULTURE AND SOCIETY 1780-1950 C958) Raymond Williams nd Columbia University Press / New York ARS CULTURE AND SOCIETY 1780-1950 contzol was bound to be slow. It ie now becoming clear from all kinds of evidence, that a society ean, if it choose, train i members in almost any direction, ‘with only an ‘occasional failure. The flares will be interpreted in terms of virtue or of recidivism, according to circumstances, But what is imporeane is not that we are all malleable—any Culture and any civilization depend on this—but the nature and origin ofthe shaping process. The contributions of old democrat and now sezptc are alike irrelevant to this decisive qieston ;and the cheapjack has jumped inon the ivelevance {nd the general confusion. “The focal newspaper, of all things, stands as a most important piece of conling ‘evidence, For itis read by ie atleast as simple, atleast as poorly educated, asthe Fexders of the worst stip paper, Yetin method and Gtent itis still remarkably like the older journalism of minority reading, evento its faults, The deviges which are said to be necessary to reach the ordinary mind are not employed, yet ‘he paper is commonly read and understood. This (sa case whith “Beaute of afecal constancy imines the general problem. Produced for a known community on a Sass of Common interest and common knowledge, the local epape not governed By 2 "nan nepretn, Te contrast nth mor national newspepes which we produced fors market, interpreted by “mass criterss. The methods of the popular newspaper do'not rest on the fact that simple peogle read i for then the local paper would hardly be read Sr understood st al. They seston the fact that it and ite readers are organized in certain kinds of economic and social ‘elation, If we realize this we will ncentate our atention, not on man's natural goodness or bacnes, but on the nature fof the controlling sotial relations. The idea of the masses, fnd the technique of observing certin aspects of maar” behaviour—seletted aspects of a ‘public rather than the Balance of an actual community—formed the naturl ideology of those who sought to eottzol the new system and te roby He To the degree tat we eject this Rnd of exploitation, We shall reject its ideology, and seek a new efinition of communication. gua CONCLUSION Communication and Community dy eon ty el og ho igh? Hes 1 Sa sett oe Fen a aerial a ol ame, sad he mem el aun ee ae Ste ep ad pe, mental a sa be pos oral mans get pe of sey pe bie cote Sey a a cr a memes ons ea ed ree a Pre eepees erie ore Bi hen craigs ua i entered ad ri eprint sagrlipten ota iat iy aps of spi ely a gu Be pre lmpee el a eng beg he ee cee ess as eee eect Seguin, ae Oper Dats Slee & comic dos dt fe coon me serpees on com. we ea Firemen orig ens eee ea etcaneeratara ea gah hee eae by Segiet eeage, Coe pe ema ep ees oe ee ee ele eines epi ee oe spn rata bebe ey et ery shop ob emplerng + may nef ee et CULTURE AND SOCIETY 1780-1950 theory that a minority should reserve the inheritance of human knowledge to eel and deny i €0 the majority, is acasionlly ested, Bt (re say) nobody, or only afew bad people, can be found to muppart such theories We are all Scooerats nom, and such things are unthinkable. Asa matter of fet nate-communicaton has served and isin come places sl ering all the theories have mentioned, The whole theory of mastcommunicaton depends, een daly, on a minorty in some way exploiting a majority. We tte pot all democrsts now. ‘Yet ‘exploiting, of coure, iss tendentious word, What of the case where «minority is seeking to educate a majority, for that majority's uate good? Such minorities abound, seeking fo eluate majors in the viwues of cptalism, Communism, culture, contraception. Surely ete. mast” communication i necemary and urgent, to bring news of the good life and ofthe ways to get it andthe dangers to avoid fn geting i to the prediced sere, ignorant and mult plying massa? If workmen afeimpovershing themselves {nd others by restrictive practices; peasants are saving themselves and other by Adhering to outdated ayes if men and women ae growing up in ignorance, when so much i Known; if flies are breeding more children than can be fed suey, urgently, they must be told thi for thelr own od? Bethe objection, a8 a mater of fac, isnot to telling ‘anyone anything. Tein «question of how one tells them, ad how one wold expect be eld one Nor this ere» imate of politeness, of politeness beng the bet policy. ICs rally «mater of how one would Berl oneal lig tery flare oft many ofthe tems of ransmcion which I have listed ip not an aceident but the result ofa flute to understand commenicaton The failures diet an arrogant presceupation wth tansmision, which restson thessumnp- a ta he cmon ewes fae ban found snd eed only tobe applied But people wil (lam them, do you sup?) fens only Uf experonds td ts normally ouneven snd slow. A governing bod, ints impatience wil often be able to enforce, by any of & number of Kinds of pressure, an 314 concLusion apparent conformity. ‘This can on occasion be made sub- stantial by subsequent experince; such a fact isthe sharpest mptaton to any dominstive poligy—that evens wil ab anise what at Sr people would not actept As & mattet of politics, ths is perhaps tke most difcult contemporary issde. As 2 matter of communication, however, such «poise only substantiates what hs ready been suds it will be the experince that techs. I soc which aks the exper ence of democratic practice, 4 zelous reforming minor il often be forced to take ths kindof chance Yet even here thas great dangers; the process of lewmning Sepends so much on the conscious need fo learn, and suck a need ie rope imposed nye cis clear onthe other hand, chat even in contempo: democratic communities the dominaive aticade to com: ‘munication is atl paramount, Almost every lind of loader seems to be genuinely afraid of trusting the processes of majority discussion and decision, As matter of practice this is usualy whittled away tothe merest formulas or thi the rooted distrust ofthe majority, who are seen As mises ot ‘more politely a the publi, is evdendy responsible: Demo- Grate theary remaine theory, and this practeal septum breeds the theoretical scepesm which is again becoming, even in our own society dangerously marked. The cof Sequences are unsatisfactory from most points of view: Te people cannot have official democracy, they will have uae Bical democracy, in any of its Possible forms, from the fumed revolt or riot through the ‘unofical strike or temic: tion of labour, tothe quietest but move alarming formes general sullenness and’ withdrawal of interest, Paced with {his sec of facts, itis always postbie ofall back onthe other Jatt ofthe ‘mass interpretition; to see these symptoms a8 UFroving’ the unfitness of the masse they wil Lot, they Ail stl, they wil net take an interest—such isthe ature ofthat brite, the mob. Iam arguing, onthe contrary, tat these characteristic marks of ost civilization are not fers pretable inthis modes that they are, rather, symptoms of Esc faire sn communteaton. Ie is posible co oy shin ah to conclide that the answer lis in ebucatonal project the feeding of information, of a new publicity drive: But this 35 CULTURE AND SOCIETY 1780-1950 isto goon thinking of communication as transmission alone, cea), perhaps by new means, of the long dominative tifore The points very diffe fo seen practice, when a group ib clean that Rs eae fe right sad wagent nd that iE thc own good, and ungnty, people must be Bought revagoize is Ze the unessy symptoms ae, precisy, a reponse to a doninativeorgatzstion, In rev, in mex ot fa any strike, iia ponive response: the asertion of diferent tind tanned ‘The snwtr tats then finaly adopted wil depend on the balance of power. But often iis les form- Inte than thet a eooited, vague reaction ‘again the dominauive habit What T have called elles is the vious crample ofthis think it now a very prevalent feacton co fie dominaive kinds of mase-communistion People don't of cour, bee all they readin the news. papur, and this fen is just ae well But for one smal aren Efdisciminaiog revding, simone always the. product of Crining, there i huge sea of general suspicious disbele, trhih Geile on particle ocestns ft may be prophylacti, i's general habit eneebing. Inert and apathy have tips ten employed oy the governed a copay bate meapon agus! thelr governors. Some governing bodies trl acrpe thes at least sing quiet But nour om society, Tezaune of the oy we proce there is 20 large a degret of necessary common interest and mutual effort that any wridegprend withdrawal of interest, any general mood of di baler can quite certainly be dastrous The answer toi, Rowever, dos not lie in exhortation, Ie ies rather in con Teding the practice of democracy, which lone can sub Stantite the theory. It le in terms of communication, in Atopting» diferent attitude fo tanemision, one which wl avire tha is rigins are gentnely multe, that all the Stores have acest the soon channels This sn ecble unt it resized that a transmiesin i always a fering and that his fcr must determine ta mood: not fn atngt to domints, buy commune to aoe feception and response. Active reepton, and. iving response, depend in their turn on an effective community oF Experience and thee quality, se o2rsnly, depends on & ue CONCLUSION recognition of practical equality, The inequalities of many Kinds which sill divide ou community make efecive com: Tunicaton diffe or imponble, We lack genuine esr esoet ence (seo |saToraib] aT en tangas tmomentsoferisi: What we ae paying forts lickin every Kind of curency, i now eutiGenty evident We need & Common cultur not for the sake Of tn sbsbaction, at ‘tamu we shal or survive without ft have vefered to uals, but th some hesitation, for the word is nom commonly confusing, he there seem open eens lit pene opponent response is less a postive goal thaitan attack on inequality, whith has Been practclly emphasized in enact proporvon to equltaraniexs The only equality that i tinborta or tndled toocehable, equality of Pang Thequlty i the wanous tects of man incable aed en medomey ti the bate of any ch and complet he ey tae i nalty whch nes the forms, in pradice eecty, deperionalizey degrades in feng ots human bigs Gn sath paces sree F rut expletaton and fe crippling ot human enegy tat rnd, The mane, the dombeatiee mood, the rejescon of clare are ts Ya testament in haan theo ‘common cure i not tty leveh ao equ cultare ‘ee equality of being i always necessary to hpor common txperience will not be valued” A commen eultare can place faite extn on ei oan of civ is i the realty ofthe Gaim fo equality of opportunity, The thaim to such opportunity foo couse bated onthe die to become uneqhay but hs can scan any of a number of things A ceised inequality which will m pvcce deny the estential equality of tangy i not compatile with scuure "commen Such inequltien whch eunnot be eorded, have continually fo be defined, out of the common exper. nce. But there are many ineruaties which do not farm {hiscoenil equality and ceritin of theo are necesary, and need to be euourypeds Te point becomes praciel in tramples, andl woul suggest es. An inequality in other than pevonal propery tat fe te any ant ines 307 CULTURE AND SOCIETY 1780-1950 ownership of the means of hte and production—may be fund intble beau in pacte i may deny the bse cesses of equality of being. Inequality in a particular oat, howevel or unequal evlopmentsot knowledge sil and effore, may tot deny essential equality: a physicist wl be fla to lear from a better physicist, and will not, because he Ba good physicist think himself a better man than & good composer, a good chese-player, a good carpenter, « good runter. Nor inacommonculture, willhethinkhimselfabetter human being than a child an old woman, os riple who may lack the rerio (i elf inadequate) of useful servic. ‘The kind of respect for oneself and one's work, which is necessty continue a ali different mater fom claim fo inequality of being, euch az would entitle one to deny or dominate te being of nother. The inequalities which ar in- tolerable ae those which lend to such denial or domination Bvtsome stv re eter han other he objection returned, An insistence on equality may be, in practic, Genial of valu. T have followed the course of this objection trth some car, for is important indeed, Ts not s teacher {o dominate child so that he may learn? Some fact wl be Fight, and others wrongs the teacher must init on ther ktsction, whether or noe ts right to dominate, 1 agree, bot most good teaching in fac ina transmission ofthe sels of dscriination alongside ststements of the conclusions and udgements which have been received, and which have, Provisovaly to be used. This offering, alike of statement Erbe confirmed, and of the means of decision, isthe proper working of genceal commaniaton, A child il on farm the sls fe practises them; a texcher will oly be skilled ifhe ie aware ofthe process while offering the product. The Utmost emphasis on dstnetons of value inal the things thre man makes and does, is not an emphasis on inequality of being, ti rather, a common process of learning, which, indeed, will only ever be undeFaken ifthe primary con {eosion of equality of being, which slone can remove sich a proce from the dominate sphere, is mae. Nobody can Fine anybody else's cultural sancard, The most tht cm be done isto transmit the skill which ae not personal but general human property, and atthe sme time fo give open 318 conezusion acces to all that has been made andl done, You cannot stop 2 child reading’ horror comic, or 4 man reading 2 stip newopaper, by order (unless you attempt the indignity of ital ones oyr hm or ten by tune by eng im tat iy bad. You can only give him the opportuni of learning what has been generally and commonly Jearmed Shout reading, and se that he bas Sez foal that i aval Ale to be raid. In the end, and tightly, his choice wil in any seg be hr own ‘Aa sence fr rlue—for Standard, as we saj-—properly express itself inthe ort towards community of experience on which these standards an rest. Further, it his concern for values something more than dogma, he wl hold hinself open to learn other lucy in the shaping of a new common eiperince: The refusal of either course petulane timidity. Hone cannot believe in men, and in their common efor, ie is pechape only in Caricature that one cn believe in once Culture and Which Way of Life? We live in transitional society, and the idea of eulture, too often, has been identified with one or other of the forces which the transition contains. Culture is the product of the old leisured classes who seek now to defend ft against new and destructive forces. Culture is the inheritance of the new ising class, which contains the humanity of the Future; this class seeks, now, to free it from its restrictions. We say things like this to each other, and glower. The one good thing, it seems, is that all the contending parties are keen ‘enough on culture to want to be identified with it. But then, Weare none of us referees in this; we are all in the game, and playing in one or other direction. 1 want to say something about the idea of ‘working-class culture’, because this seems to me to be a key issue in our ‘own time, and one in which there is a considerable element ‘of misunderstanding. I have indicated already that we cannot fairly or usefully describe the bulk of the material produced by the new means of communication as ‘working-class culture’. For neither ia it by any means produced exclusively for this clas, nor, in any important degree, is it produced 319 CULTURE AND SOCIETY 1780-1950 by them To this negative defnition we must add another: tat "working-elee clture, in our toiery, is not to be ldestood athe small amount of proletarian” writing and 2M which est, The appearance of sich work haa been Grefuh, not only in te more self-conscious forms, but aso Invsuch ‘materia asthe poscAndustial ballads, whieh were worth colecting. We need to be aware ofthis work, butts torbe sean a5 a'vlusble dissident element rather than as 2 Culture The traditional popular cultore of England way if hot annihilated, a least ragmented and weskened by the Ghlocatons ofthe Indust Revolution, What iste with tris inthe new conditions has been neay made, i al ih quantty and narrow in range. IecxatsFeapect Dut eis in ao sense an alteratve culture. “The very point of an alternative is extremely diicul, in terms of theory If the major part of our culture, inthe enue of intellectual aad imaginative work, sto be called, asthe Marist call it, bourgeois it natal fo look for an alter= tive elturey and to cal proletarian, Yet i very dub Tul whether ‘bourgeois culttre’ io a soefel term. The body of intllectual an imaginative work which each generation fecrves a its tadtonl clere ie alway, and necessarily, Something more than the product ofa single aus. Leis not iy thata considerable part of ill have survived from sulh elec penods than the immediatly preeseting form SF sotetys so that, for instance Hterature philorophy and citer work surviving from before, sy, igeo, canner be taken as bourgets fs als tae even within a society in svisch pariclar clas fo dominant evigenty posse oun fer members of other claees to contribute to the fomimen stock, and for such costslbudons to be unafeted Ey or in opposition tothe idee and vahies of the dominant Los Then o'r wold vt uly po rtionate to the ares of language rather than tothe area EPa cas. Itis true that a dominant cl cn tou large extent Control ike ttinemieion and. dstebution ‘of the whole Sommoa inheritance; such control, where texts, needs to Senoted ava fact about that cla, I's tr ao that a rade lon fs always selective, and tht there will always be tendency for this proce of selction to be related to and sno coNcLUsION ren governed by the interests ofthe cass that is dominant, ‘These factors make it Hkely tat there will be qalicaiee changes in the traditional culture when there is‘ shift of class power, even before a newly aacentant class roaken ee own contributions, Points ofthis kind need to be strated but the particular stress given by describing our existent calture as bourgeois clture isin several ways misleading, Tecan, for example seriously mislead those who would now consider themselves as belonging tothe dominant cass If they are encouraged, even by thts opponent, to think ofthe existing eulture (im the natrow sense) no thelr pasiales Beducand legs, they wil deceive temelves and ot or they willbe encouriged to angue th if ther clas pon tion goes, the culture goes too that standards depend ox the restriction of a culture to the class which, since it hes produced i alone understands it. On the other hand thors tho believe themselves tobe representatives of ie class will if they secept the’ proposition of ‘bourgess, culture her beempted to nit «common hums heritance, oF, more inteligently, be perplexed ss to how, ad how much of thi bourgeois cltur fo be taken over The éstegoris are crade and mechanical in either position, Men who share a common language thare the inbertance of am intellectual and literary tedition whichis necenarly and constantly revalued with every shift in experience! ‘The Imanufactre of an ‘artis! “working-cast culture’ apposition to this common tradtion, merely fesbah. society in which the working class had bewome donne would, of course, produce new valuations and new com tributions, But the process would be extremely comples, bectuse of the complet of the inkeraacy ahd nothing i ao 0 be gained by diminhing the compen tt “The contrast between + minority and a popular culture cannot be absolute Tis not even « matter of levels for such 4 term implies distinct and discontinuous stages, an tae By ne means always the cas, In Russian society i the ain tent entry ee Ends phe the cers eal os discontinuous cultare within recent bistorys the i ached, it should be noted, by a substantia depice of rejection of 3a CULTURE AND SOCIETY 1780-1950 ven the eamiuwn lnyusage by the ruling minoriey. But tn English society there hus never been this degree of separe” tion, since English emerged asthe common language. There hha been marked unevenness of distribution, amounting at times to virtual exclusion ofthe majority, and there has been some unevenness of contribution, although in no period has this approached the restriction of contribution to members of any one cass, Further, since the beginning of the nine- teenth century i has been dificule for any observer to fel thatthe ce finale and inane orci be safely entrused to, o identified with, any existing socal or fconomic css, Tt ws in relation to thin tution tout the ‘ery ides of euture was, a8 we have seen, developed. Tre most difficult tisk confronting us, in any period shift of social power, isthe compli- {ted proces of revaluation of the inkerited tradition, The common language, becuse in iuelt itis so crucial to this matter, provides an excellent instance, It is clearly of vital Importance to a culture that its common language should not devine in strength, richness and Rexibity, that it should, farther, be adequate to express new experience and toclarifychange. Butalanguagelike English fill evolving, snd great harm can be done eo it By the imposition of cra categorie of clas. [tis obvious that since the development, ip the nineteenth century, ofthe new definition of ‘standard English, pardcular uss of the common language have been taken and abused for the purposes of cass distinction. Yet the dialect which is normally equated with standard English has no necessary superiority over other dialects, Cecain of the grammatical clarfcatons have a common importance, but not al even ofthese. On the other hand, certain selected sounds have been given cardinal authority which derives from no known law of language, but simply from the fact that they are habitually made by persons who, for other reasons, possess social and economic influence, The com. ere of 5 Kindo ay action i a xeon o “ood” or ‘corrector ‘pure’ English is merely a subterfuge Modern communications make forthe growth of wailormy, but the necesary selection and claigcation have been cow” duced, onthe’ whole, on grounds quite relevant to ye CONCLUSION I thought, for instance, that a double language, Iisa negative (I dont want none) i meee Els sliouge nallions of English-speaking persone use ie Seguariy: aon indeed a2 misunderstanding of the rule, whick thy meh be thought :oo ignorant to apprehend; bat asthe contr fon of shabie which has bes inthe language continously since Chaucer, The broad xy im euch wort ‘cla’ now taken asthe mark of an ‘edicated person's alshough il the eighteenth century it was mainly artic habit a as uch despised, Or ‘ain, which in the eighteenth cntury wan often mark of breeding, is now supposed to be'a mack of ulgritysin both eases the valuations the meres chance, The extrordinary smugness sbout aspirate, vowel sounds the choice of this or that synonyn (couch sla), whieh ha for to long been a normal element of middle-clss humour, 45 afterall nota concern for good English, but parochial (fhe curentconroveray about mat we ealed"U" and “noa-U" speech habits clery lustates this if an sapere notef maior socal difference, but ofthe long Sheng of drawing the lines between the upper and lower sceions oF the mide lass) Yew, while this i true, the matter is com Plitd by the fact tha ina socery where spatula lass And hence a parcular Ase of te commen, language ie dominant a large part of the literatures carrying a does 8 body of vital common experience, wil be atacted to the dominant language mode. At the vane time, a natoml leeratury as Rnglsh has never cesed to be. will, while centsining this relation, contain also elements of the whole culture and language. If we are to understand the proces ofa selective tradition, we shall not think of exclusive areas of elute Bu of deers of shifting atachient andes setion, which a crude theory ether of css or of stands iv incompetent to interprets A culture can never be reduced to its artifacts while ei tcing lived. Yet the temptation to attend only to external evidence i always strong, Tes argued for instance, at the working cas becoming ‘bourgeals, because tis dresing Tike the middle eas, living “in stmidetched ‘houses acquiring carp and wathing-machines and television seth But it ienot ‘bourgets to posses objets of uty, not 33 ‘man is not a desire to be that man, but to have the same | ray Which we are all, quite rightly, attentive. ‘The working 334 conctusion pretation, they rest, estentilly, onan external atiude alike to culture and to clas Ifwe think of cakure as ts sapoe tant todo, in terms ofa body of intelectual sad imaginatee vrocky we can see that withthe extension of educaton the distribution ofthis cultore is becoming more even, ad at the stme time, new work is being addressed toa pubic trier than a single class. Yetacaltreis not ony a body of intellectual and imaginative work itis alvo and eventally 4 whole way of life The bass of a distinction beemeey, bourgens and working-class cultre ts only secondacy in the feld of intlectual nd imaginative wore, aod ea bee itis complicated, a we have seen, by the common clements testing on « common language. The primary cstncton to be sought in the whole way of lier and here agin we rust not confine ourselves t0 such evidence 2» Rousing dress and motes of leisure. Industrial production tende plese fem in such matter bu the ial dtneton Fes ata diferent level. ‘The erucal csingushing clement in English life since the. Industral Revelutin ot language, not dress not leisure—for these indeed wil tend to uniformity. The crucial distinction i between alternative ideas of the nature of social relationship. "Bourgeois" is a signiseant term because it marks that version of social relationship which we wun ell iaieade ‘alam: that isto say, an iden of vocity aa etal area vithin which each individual i free t pursue ha ove development and hs own advantage asa neural ght. The course of recent history marked bya long fabarg teres from this idea init purest form, and the latest celenders vould seem toe earliest o have lost almost the entre eld Yet the interpretation tl dominant the exeron of ea power is thought necessary only in so far ast will protect Zncivual in this base ght to set thts own coun, Tag classical formula ofthe retreats thay in ert defied ware no individual bas sight o harm others. Baty characte ally, this harm has been primarily interpreted is seston to the individual pursuit=—no indvial huss sight o proene others from doing tis ind of hing. The reforming boargeais modification ofthis version of society is the iden of service, to which I shall return, Bat we CULTURE AND SOCIETY 1780-1950 both this iden and the individualist iden can be sharply contrast wich the ie that we propelyasrociat withthe working class: an idea which, mhether it ip called com- ‘nim, socaism or cooperation, regards society neither aa tetrad nora» protective; but ar the poiive mane for all Kinds of development, including individea development. Development’ and. advantage ste not individually but commonly interpreted, The provision of the means of life vill alike in production and distribution, be callectve and ‘mutual, Improverent fs sought, notin the opportunity £0 tccape ffom one't clam or io make s exeet but in the genera and controlled advance of all ‘The human fund is fegarded as in all rxpocts common, and freedom of sccest toit as a right constituted by ont’s humanity, yet such Access in watever kind, i common or it nothing. Not the individal, but the whole society, will move. “The dstincdon betwen thee erions of society has been blurred by two factors: the idea of eric, which the great achievement of the Victorian middle clas and is deeply Etherted by is succrwores und the complication of tie sworking-late idea by the fact that England's poston as an Itmpeialpomer has tended to limi ee sense of community to national (and, inthe context, imperialist) lines, Further, the verions are blurred by « misunderstanding ofthe nature of cas, Tne contending Vets, andthe actions which follow from them, are the property of that part of a group of people, similarly crewmtanced, which hs become conscious Fie poston and of it own altace to this postion, Class fesing is mode, rather than a uniform possesion ofall the individuals who thigh, objectively, be atigned to that clase ‘When we spe, for instance, of working dat ies, we do not mean that all working people possessor even approve af it We mean, rather that this the sential ides em todied in the organizations and institutions which that cass crs the wrung movement a a ony ther than all workingcats people as individuals. Te foolish fo interpret individuals in aid clase terms, becouse clase is 2 calletive mode and not a person, At the tame time, in the interpecttion of ideas and" institutions, me can” speak propery in class terms, It depends, t any tine, on which 336 coNneLuston kind of fact we are rena dismiss an individual Becaute of his clas, oF t0 juge a telatonsiin ‘ith teat solely in class term, sto reduce umaniy fo an chet Bit also, to pretend that there ate no collective mods i> cen he hac Je may now se what is properly meant by ‘working: clase culture’ Ie snot proletaean art, o councl housen os ticular use of languages ti rather, the base callers ides, and the institutions, manners, habits of though tod intentions which proceed from this Bourgeos Salsas Sly. he ta nc ex and the aan manners, habits of thought and intertons which seed from that. In our eulure ss. whole there's bots Creteee interaction between these ways of fe and an area wives coe roperly be described a amon to or underging th Te working class, because of ie postion, has'a0t tate the Industral Revolution, produce a culture inthe taneees sense. The culture which it hae produced, nd mht important to rezggins the cobective democrte ete ot whether nthe te olny the coperatine movement or & political party. Working-

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