An article by Past Tense on the first attempted general strike called by the Chartist movement for August 1839. It also compares the ideas of the strikes main proponent, William Benbow with other theorists on Mass and General Strikes.
August 12th 1839 was the date marked for the launch Chartist Grand National Holiday – effectively a General Strike to overthrow the ruling classes. In reality it didn’t really get going… there’s always time though folks…
William Benbow was a shoemaker and radical pamphleteer, publisher, propagandist and bookseller, originally from Cheshire, who in the 1830s ran radical bookshops/meeting places in Tehoebalds Road, Leicester Square and Fleet Street, in London.An activist of the National Union of the Working Classes; he later became a leading physical force Chartist. Both the NUWC and the Chartist movement became quickly divided between those who thought protest, petition and mass pressure for political reform would gain working men the vote, and those who felt the rich and powerful would always defeat peaceful campaigning, and only ‘physical force’ – mass strike, uprising and revolt – could do the job.
I’m not sure if Benbow was the first to think up the idea of a general strike, but in his classic pamphlet of 1832, The Grand National Holiday of the Productive Classes, he proposed that the producers of the wealth, being exploited by an idle and rich minority, should cease to work en masse, for a month. This would be enough to kickstart the process of depriving the rich of the fruits of the labour of the working classes, who would elect a congress to begin the process of re-ordering society in their own interests. The way Benbow writes about the Holiday, as a sacred and glorious festival, designed to usher in happiness and prosperity for all, carries echoes of the biblical Jubilee, when work was banned, debts were abolished and prisoners freed… Benbow was also a non-conformist preacher, but the Jubilee had transcended religious imagery in the early nineteenth century, as ultra-radicals like Thomas Spence and Robert Wedderburn revived the idea as a vehicle of almost millenarian communist significance. But mass stoppages of work were also part of a long tradition in working class culture. Benbow’s genius was to invest the theory of the strike with a cataclysmic and transformative aura.
It was at the Rotunda, the leading radical centre of the day, in Blackfriars Road, Southwark, that Benbow first publicly advocated his theory of the Grand National Holiday. Benbow argued that a month long General Strike would lead to an armed uprising and a change in the political system to the gain of working people. Benbow used the term “holiday” (holy day) because it would be a period “most sacred, for it is to be consecrated to promote the happiness and liberty”. Benbow argued that during this one month holiday the working class would have the opportunity “to legislate for all mankind; the constitution drawn up… that would place every human being on the same footing. Equal rights, equal enjoyments, equal toil, equal respect, equal share of production.”
Not only was no work to be done, but workers should make all effort to cripple the state and the financial system. Supporters of the Sacred Month should withdraw any savings they had in banks or other institutions. They were also required to abstain from all taxable articles such as drink and tobacco. Benbow’s proposals included addressing practical problems of how the mass of striking workers were to support themselves; first of all living on their saving (admittedly meagre), but then taking over parish funds and extorting money and goods from the rich to survive. but that He also suggested local committees should be set up to administer food distribution and keep order: these local committees would be the basis of elections to a national Convention – a working class government in effect.
The Chartists took the idea of the ‘Grand National Holiday’, although some preferred to called it the ‘Sacred Month’. After the first flush of enthusiasm of mass meetings and petitioning had given way to disillusion as Parliament rejected the first Chartist petition in July 1839, rioting had occurred across various parts of the country in response to the Commons vote, and a number of Chartist leaders were arrested and jailed. Benbow had been spreading the idea of the Grand National holiday abroad again, and it had been widely discussed in Chartist circles around the country. Workers in Wales, the north of England and the midlands were especially agitated, and many were prepared to take extra-ordinary steps.
The idea was passed around that August 12th would be the date when the ‘Sacred Month’ would begin. The Chartist Convention of summer 1839 adopted it as policy. But there were divisions – Chartism was not a homogenous movement; although united around some demands, tactics and even ultimate ends were often hotly debated. If some were openly planning insurrection, stockpiling pikes, staves and other weaponry, many more moderate elements shied away from violence, wither because they felt it was wrong in itself, or because they believed it would draw state repression and end in mass arrest and jailings. In the event the repression came anyway.
To some extent the Sacred Month, did begin, in that workers in a number of areas stayed away from work. On 12th August 1839 in many, mainly northern areas, the pubs were shut. The weekly Chartist newspaper The Northern Star for the 17th and 24th August 1839 reported meetings across the north, often with very large turnouts comprising a majority of the working population of particular areas, which then proceeded to march to surrounding locations to pull others out in support of the Sacred Month – flying pickets, in fact, always a useful tactic in large-scale strikes.
Even in areas where the strike did not take hold there was at least symbolic support. For instance, in London on 12th August, Chartists held a mass meeting on Kennington Common.
The response to the strike call was in reality very patchy, though, and there is no clear picture of how many workers stayed away from work. In some areas the strike lasted several days, though not the whole month. Despite Benbow’s idea of revolutionary local councils organising the expropriation of the rich, this was difficult, with an organised police force , now up and running, soldiers deployed around the country, and a government in reality more prepared for violence than the workers were.
Few workers had any savings, and if some had small plots of land to feed themselves, many had nothing. Without a mass will to seize the wealth from the start, a simple economic stoppage was up against it from the start.
The government had already begun to crack down on Chartism before the Grand National Holiday could get going, arresting 100s of activists including leading speakers, agitators and lecturers, and charging them with sedition. Benbow himself was nicked on August 4th, and spent eight months in orison awaiting trial. These arrests not only weakened the strike by taking crucial figures out of the picture, but the trials and supporting prisoners became an alternative focus, and the Convention in fact voted to suspend the Sacred Month just before it was to begin and replace if with a three day General Strike starting on 12th August.
So in the end, the Grand National Holiday, the Sacred Month, fizzled out. Many of the Chartists still at large began instead to plan insurrections. Armed revolt did break out in Newport, South Wales, in November 1839, and plots were also barely forestalled by the authorities in Yorkshire.
Though the Grand National Holiday failed to overthrow british capitalism in its infancy, the idea remained strong among the international working class. The theory of the General strike, as a method of overthrowing class society and introducing a more just and egalitarian economic and social order, was revived, most powerfully by the French syndicalists in the late 19th century. Some socialist historians have asserted that French radical workers were introduced to the idea by English workmen during meetings of the First International in the 1860s. So perhaps old Chartists influenced by William Benbow, or recalling 1839, passed this idea of to a new generation who picked it up and ran with it…
The text of Benbow’s ‘Grand National Holiday,
and Congress of the Productive Classes’ can be found here:
And a account of some aspects of Benbow’s life here
It’s not our intention here to go into detailed theoretical proposals for how a possible future General Strike might pan out differently. But one classic communist text we have read we did find useful. Initially it was interesting to us when looking at the British General Strike of 1926, and relating the theory of a General Strike as a method of initiating revolution. But it also can be helpful when looking at 1839.
Rosa Luxemburg, in her book, The Mass Strike (1905), made some critiques of how anarchists, syndicalists, and trade unionists of her time all saw the General Strike. She suggested that the idea of the anarchists and syndicalists of a political general strike pre-arranged with a political aim to overthrow capitalism was unlikely to succeed, but posited instead (based on an analysis of the 1905 Russian Revolution) that a mass strike, evolving more organically out of people’s immediate economic struggles in daily life, meshing together, constituted a new phase in the class struggle, not an abstract and artificial moment plucked from the air, but a historical development, emerging from below, not being imposed or ordained by any higher authority, or even she suggests by an external political radical structure like a socialist party.
Part of Luxemburg’s intent in writing The Mass Strike, it is true, was to discredit the existing theories of the General Strike as put forward mainly by anarchists and syndicalists, trends of radical thinking that she and other marxists were struggling to liquidate from the working class movement, as they saw it. But she was also engaged in a parallel battle against those within the Marxist camp who were attempting to steer it towards a reformist position, away from the idea of a revolutionary transformation of capitalism; as well as being critical of trade unionists mainly concerned with purely day to day economic gains at the expense of the bigger picture.
Theorists of the General Strike thus far had almost exclusively conceived of it as a road to revolution. Sixty years after the Chartist Grand National Holiday, the French syndicalists, organised in the CGT union confederation, developed theories in which the General Strike was central. They saw it as the supreme weapon for the workers to overthrow capitalism and take control of society in their own interests. One of the CGT’s founders and leading theorists, Fernand Pelloutier, wrote about the General Strike. Two examples showing how he and other revolutionary syndicalists saw this future strike:
[i]“ … Every one of them (the strikers) will remain in their neighborhoods and will take possession, first, of the small workshops and the bakeries, then of the bigger workshops, and finally, but only after the victory, of the large industrial plants….”
[/i]“ … Because the general strike is a revolution which is everywhere and nowhere, because it takes possession of the instruments of production in each neighborhood, in each street, in each building, so to speak, there can be no establishment of an “Insurrectionary Government” or a “dictatorship of the proletariat”; no focal point of the whole uprising or a center of resistance; instead, the free association of each group of bakers, in each bakery, of each group of locksmiths, in each locksmith’s shop: in a word, free production….”
The syndicalist line on the General Strike was very much to the fore when The Mass Strike was written. It attempts to dismiss the prevailing ideas of the potential of such a struggle : “It is just as impossible to ‘propagate’ the mass strike as an abstract means of struggle as it is to propagate the ‘revolution.’ ‘Revolution’ like ‘mass strike’ signifies nothing but an external form of the class struggle, which can have sense and meaning only in connection with definite political situations.”
You can’t create either by going round calling for it, in other words; it will emerge as and when needed and according to the conditions of the moment. It is not ONE predictable fixed open and close struggle, but an inter-connected web of movements events, themselves caused by local or specific economic conditions, though led and expressed by people with a political idea of the movement, at least as Luxemburg saw it.
Another nice quote: “It flows now like a broad billow over the whole kingdom, and now divides into a gigantic network of narrow streams; now it bubbles forth from under the ground like a fresh spring and now is completely lost under the earth. Political and economic strikes, mass strikes and partial strikes, demonstrative strikes and fighting strikes, general strikes of individual branches of industry and general strikes in individual towns, peaceful wage struggles and street massacres, barricade fighting – all these run through one another, run side by side, cross one another, flow in and over one another – it is a ceaselessly moving, changing sea of phenomena.”
Rosa saw it as not a method but THE form itself of workers struggle… A rallying idea of a period of class war lasting years or decades… It cannot be called at will by any organization even The Party! She goes further and almost says that it cannot be directed from above or outside, though she does say elsewhere that the socialists have to provide political leadership.
She does contrast the mass fighting strikes with one off ‘demonstration’ strikes – what the TUC or Unison calls today ‘days of action’ in other words.
Related to this, she says the successful mass strike arising in the way described above would not/must not be limited to the organized workers: “If the mass strike, or rather, mass strikes, and the mass struggle are to be successful they must become a real people’s movement, that is, the widest sections of the proletariat must be drawn into the fight.” The union structures must recognise the common interest of unionised and non-unionised workers, in other words (to their surprise many strike committees learnt this lesson in practice in 1926, as unorganised workers flocked to the struggle in thousands).
She suggests minority movements are pipe dreams; “a strategy of class struggle … which is based upon the idea of the finely stage-managed march out of the small, well-trained part of the proletariat is foredoomed to be a miserable fiasco.” Even though the Socialists are the leadership of the working class, she suggests, they can’t force things through on their own… (past tense would question that the working class needs an external leadership, here we do differ from auntie Rosa).
Later on she talks about trade unions getting to the point where preservation of the organization, its structure etc, becomes end in itself, or at least more important than taking risks, entering into all out struggles, or even any at all! Also how daily struggles over small issues often lead people to lose sight of wider class antagonism or larger connections… Interestingly she points out that TU bureaucracies become obsessed with the positive, membership numbers etc, and limited to their own union’s gains, ignoring negative developments, hostile to critics who point out the limitations to their activities. And how the development of professional bureaucracies increase the chance of divorce of officials etc from daily struggles… Nothing sharp-eyed folk have not also pointed out over the last hundred years, but she was among the first to diagnose it. (She also says the same ossification processes are dangers the Revolutionary Party needs to beware of… showing foresights to the developments of the communist parties and other left splinters over the following decades).
Rosa Luxemburg’s ideas are interesting… Without going into it too deeply, her assertion that a successful general strike would have to arise organically, meshing together from below rather than being ‘called’ by any committee or confederation, looks more realistic… In the case of 1839, some Chartists were attempting to crowbar a General Strike into existence, in conditions that may have doomed it from the start according to Luxemburg’s perceptions. Interestingly, viewed through her prism, the plug strikes of 1842 in the north of England probably had more ‘revolutionary potential’, arising from the immediate need of the workers involved, as they did, rather than the somewhat forced Grand National Holiday. However, it is also interesting to compare Benbow’s idea of local committees of working class activists taking on ordering food distribution and keeping order, with both the councils of action in the 1926 General Strike (and similar structures thrown up elsewhere, like the 1956 workers councils in the Hungarian uprising against Soviet domination, or in the 1978-9 Winter of Discontent in Britain). Benbow was early to spot how such structures would be necessary in a time of ‘dual power’, where capitalist state still exists but workers are powerful enough to begin to supersede it.
Though Rosa Luxemburg disagreed with Fernand Pelloutier, her vision, like that of Benbow, also suggests a revolution that is ‘everywhere and nowhere’, part of a tangled period of change and dual power… a future that remains open and in our hands…
The text of the Mass Strike can be found online at: http://www.marxists.org/archive/luxemburg/1906/mass-strike/
Original article can be found here