Month: January 2021

‘The weakness of the dangerous classes’: attitudes to poverty are at the heart of my teaching this term

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This week I will begin teaching my third year module at Northampton which focuses on the Whitechapel Murders and East End society in the 1880s. 

It is going to be different this year: with a full national lockdown in place all of my classes will be remote, online. The way we do this at Northampton University is to host online teaching sessions – live, not recorded (although there is always plenty of pre-recorded content for students to access before and after sessions). So I will be in my ‘virtual classroom’ with my normal seminar group, who will all be tuning in from their homes.

It isn’t ideal, it makes discussion harder, but not impossible. There are the inevitable tech problems, and issues with WiFI and simply having a suitable space to study. I’m lucky, I have a home office and a decent chair and desk; some of my students are using the kitchen table in their parental home, with parents trying to use the internet to work, while their younger siblings are home schooled. 

But this is a national (an international) emergency and needs must. As Tony Soprano would say, ‘what a ya gonna do?’ 

This week we will start by looking at the East End through the maps of Charles Booth, who mapped poverty in the capital in the 1880s and 1890s. He famously colour coded individual streets according to their levels of wealth or deprivation: black or dark blue for the ‘worst’ parts, red or yellow for the ‘best’. Much of Whitechapel, Stepney, and Bethnal Green was black or blue. There were red streets – signifying commercial or middle class relative affluence – but these tended to be along the main thoroughfares (like Commercial Road/Street or the High Street). The very heart of the ‘abyss’ (as the American writer jack London later termed it) was very dark and here poverty was endemic. 

Charles Booth undertook his investigation into poverty as a result of what he thought were spurious claims, by the socialist leader Henry Hyndman, that poverty was rife in the capital. In fact he discovered the situation was much worse than even Hyndman had alleged. 

Alongside Booth’s maps my students will study contemporary accounts of poverty and the very many views of the ‘the poor’ expressed by (mostly) middle-class ‘well-to-do’ (to borrow a phrase from Booth) commentators. 

These are revealing because they show us what some middle class people felt about the inhabitants of the East End; it reveals their prejudices, their fears, and how these all came together to shape their thoughts about what could be done about poverty. For example, one report – in the Pall Mall Gazette from January 1888 – of an interview with the Rev. G. S. Reaney is illuminating. Reaney had run the Stepney Congregational Church in the East End for six years by 1888, and was leaving the church for pastures new.  He was both ‘hopeful and hopeless’ about the people he was leaving behind. 

One section of the populace, the native Londoners of the East End, he described as ‘a hopeless class’. He had no idea how they managed to survive the poverty that engulfed them. ‘I imagine they eat a great deal less than we think necessary’, he told the Gazette as he continued packing up his effects to move. ‘I think they occupy very little house room’ and ‘by constant flitting [i.e. moving at night when they were in rent arrears] they escape a good deal of rent’. 

‘They have so little character’, he continued, and were ‘the most drunken and dissolute class of people’. In fact, ‘were it not for their physical and mental feebleness they would form a dangerous class’. 

This gets to the heart of one of the themes I explore with my students: the threat posed by endemic poverty in the late nineteenth century, as seen by the wealthy and elite. Should a state intervene to help these people out of poverty, help give them the ability to support themselves, educate them, pay they better? Or was it hopeless to even try? Would the provision of state support undermine their independence, and help create a dependence culture? 

These continue to be questions we ask today. 

The Rev. Reaney – a Christian man we must assume – suggested that while the ‘hopeless class’ of the East End was possibly beyond saving we might take away their children (following the example of the ‘splendid’ Dr Barnado) and provide them with an education, preferably a long way from the slums of the East End.

Reaney, not surprisingly, had more faith in religion to change society than in politics. Socialism was on everyone’s lips in the 1880s, Marx was in London and the waves of central European immigrants that arrived in the East End brought radical political beliefs with them. These are also things we discuss in the module. 

Perhaps this year, with everyone suffering in so many ways under this pandemic, the struggles of ordinary people in the 1880s will chime more loudly than they normally would. Hopefully, our discussions and debates, albeit fractured by the difficulties of the online platform, will be even more focused and interesting than they usually are. 

[from The Pall Mall Gazette, Wednesday 4 January 1888]

A light fingered minister is caught in the act

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The reverend William Ogborne was an unexpected occupant of a police court dock when he appeared before Mr Tyrwhitt in early January 1861. The self-declared Wesleyan minister pleaded not guilty to a charge of theft, even when it seemed perfectly clear that he had been caught red-handed. 

Miss Alice Coker was taking tea at the Café Reche, Piccadilly in the early hours of Thursday 3 January, and had a small silver wreath with her, which she had placed on the table. At one point she called the waiter over and asked him to look after it for her while she left for a moment (perhaps to ‘powder her nose’). 

When she returned and made ready to leave the café the wreath was gone. Looking around she noticed that the older man that had been sitting at a nearby table, dressed a like a cleric, had also vanished. Her suspicions fell on him instantly!

A policeman was called and, armed with a description, PC Luke Jeffery (49C) set off in pursuit. He quickly found Ogborne who was carrying a small rug under his arm, and asked him if he had seen the young lady’s wreath. He said he hadn’t.

PC Jeffery searched the rug but there was nothing there. He then asked Ogborne to remove his hat, which he did. And there it was, concealed inside! 

The minister was arrested and he and Miss Coker attended Marlborough Street Police court later that morning. 

In court Ogborne protested his innocence: he had overhead an altercation in the café between ‘some foreigners and others’, and he intervened to try and ‘throw oil on troubled waters’. There had been harsh words and ‘talk of swords and pistols’, and ‘a challenge’. In trying to defuse a potential duel he had accidentally knocked the small silver wreath into his hat and hadn’t noticed it as he set it upon his head and left. 

The magistrate was surprised that a clergyman should be in such an establishment at 3 in the morning (which begs the question of what sort of young lady Miss Coker was to be there, tout seul, herself). He was equally confused as to why Ogborne had not admitted to having the wreath in his hat when the policeman had searched his rug. The minister simply said he’d gone in for some refreshment and as for the wreath, he had forgotten all about it.

Mr Trywhitt was probably quite conflicted; superficially here was a ‘respectable’ man (a Wesleyan minister) who swore he was innocent but had been found in very suspicious circumstances.  Had Ogborne not been a religious person he would undoubtedly have been remanded while the theft was investigated. As it was the magistrate bailed him (set at £5) to reappear before him in a week’s time, and confiscated the wreath. Ogborne, who gave an address in St Albans (at Verulam Road, for those of you curious to know where) presumably left as quickly as he could. 

A week later all the parties were back with the addition of a lawyer for Mr Ogborne (a Mr Lewis) and a new witness for the prosecution. PC Jeffrey presented a young woman (no name given, just an address in Pimlico – like Miss Coker) who confirmed the prosecution’s version of events. She agreed there had been an altercation as the minister described but said she saw Ogborne take the wreath while it was happening, and so benefitting from the distraction. 

Mr Lewis told the court that there were a number of persons present – gentleman from St Albans – who would show that this was ‘one of those extraordinary circumstances in a man’s lifetime’. 

The court must have been on tenterhooks…

Mr Tyrwitt was told that Ogborne had come to London to stay with a friend in Pimlico but had arrived to find there was no bed available. He headed to the Haymarket to find one (odd, since the Haymarket was associated with beds, but not ones you always slept in…). Having secured a birth for the night he went for refreshments.

This explained why he was in the café, his lawyer now explained the supposed theft. 

During the mini-riot in the café he noticed the wreath and hid for safe keeping, aiming to return it to the young lady as the earliest opportunity. No one could doubt this, why would such a man steal such a trifle? He would happily produce 20 gentleman who would vouch for his client’s ‘irreproachable character’. He then proceeded to introduce a number of highly respectable members of St Albans ‘society’ (members of the corporation, a hat manufacturer, a clerk to the magistrates) all of who did exactly that. 

Mr Tyrwitt agreed with Lewis that it was unlikely that any jury would convict a man of Ogborne’s ‘character’ and that character in this ‘was everything’. But he clearly had his doubts about him and probably suspected him of stealing the wreath, although there was no obvious motive. in the end he let him go with a warning to be more careful in future. I

t probably goes without saying to conclude that had William Ogborne been a member of the working class, and not able to find respectable character witnesses to excuse his behaviour, he would have either have sent him to face trial by jury or (and this is more likely given the disputed evidence) summarily sent him to prison for a month or so at hard labour. 

Justice, as they say, isn’t always equal, or fair (then, or now). 

[from Morning Chronicle Friday 4 January 1861; Morning Chronicle Friday 11 January 1861]

A servant so drunk she could hardly stand up

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We are now, thanks to Downton Abbey and (previously) Upstairs Downstairs  pretty familiar with the dynamics of master/servant relationships in the Victorian period. Even if those dramas might distort realities in some respects they offer us a view of a world that ceased to exist about a 100 years ago. 

For the most part, above stairs at least, servants were deferential and obedient, and households ran fairly smoothly.  Of course these dramas focus on the ‘big house’ scenario where a hierarchy of servants  – from butler to scullery maid – have clearly defined roles to perform ‘above stairs’. 

In reality very many households in the 1800s had just one or two servants to help them with their daily lives, and relationships here might have been a little different to those depicted in TV and film dramas. 

Madeline Brett was not your typical well-behaved servant. She had joined Mrs Mary Jane Snell’s service on 23 December 1880, just before Christmas. This should have been an opportunity for young Madeline. At just 18 she now had a position in a house on Bonchurch Lane, North Kensington. In 1890 this area was marked as mostly pink to red on Charles Booth’s poverty maps, so ‘fairly comfortable’, to ‘Middle class: well-to do’. 

It seems Madeline liked a drink, and this was soon very obvious to her mistress. 

A few days after Christmas, on 29 December, Madeline broke a bottle she was trying to place on the table. Her speech was slurred and she could hardly walk. Mrs Snell was shocked, but she said nothing. It seems the servant had a temper and her mistress was already a little afraid of her. 

However, when Madeline announced she was going to wash the china Mrs Snell begged her not to, afraid that she would break it all. This provoked the servant who pulled on a coat and went out of the front door to fetch a passing milk boy. She told him to go and get a policeman to arrest her mistress!

When the constable arrived she ranted at him and the officer was forced to subdue her; Mrs Snell then dismissed her from her service and asked her to leave. But instead of collecting her things Madeline simply stormed out returning some hours later, even more intoxicated than she had been earlier. 

Mrs Snell was in her drawing room when Madeline entered carry a watering can. At first she demanded her mistress take the can upstairs, then fell over, got up, made her way to the small kitchen, and collapsed again. Mrs Snell told her to go to bed but the girl refused. Clutching some paper she said she was going to light the gas. 

When Mrs Snell investigated she found pieces of burnt paper all over the house where Madeline had tried, and failed, to ignite the gas lighting. When Mrs Snell upbraided her employee Madeline ran out into the street, shouting and knocking at doors until a policeman quickly arrived and arrested her for being drunk and disorderly . 

She appeared at Hammersmith Police court on 30 December where she pleaded not guilty and accused her employer of unreasonable conduct. The magistrate remanded her and she was up again three days later when Mrs Snell appeared to give her evidence. Madeline continued to protest her innocence – it ‘was a false charge’ she insisted, ‘she was drunk for the want of drink’ she told Mr Paget. 

The justice not surprisingly chose to believe Mrs Snell over her servant. Madeline was sentenced to 21 days in prison with hard labour. She took this badly, fighting with the gaoler and police as they led her away, and issuing a stream of threats to her – now former – mistress as she went.    

[from Lloyd’s Illustrated Newspaper, Sunday 2 January 1881]