The National Being · Chapter 6 (1/2)

VI

It is the business of the rural reformer to create the rural community. It is the antecedent to the creation of a rural civilization. We have to organize the community so that it can act as one body. It is not enough to organize farmers in a district for one purpose only⁠—in a credit society, a dairy society, a fruit society, a bacon factory, or in a cooperative store. All these may be and must be beginnings; but if they do not develop and absorb all rural business into their organization they will have little effect on character. No true social organism will have been created. If people unite as consumers to buy together they only come into contact on this one point; there is no general identity of interest. If cooperative societies are specialized for this purpose or that⁠—as in Great Britain or on the Continent⁠—to a large extent the limitation of objects prevents a true social organism from being formed. The latter has a tremendous effect on human character. The specialized society only develops economic efficiency. The evolution of humanity beyond its present level depends absolutely on its power to unite and create true social organisms. Life in its higher forms is only possible because of the union of myriads of tiny lives to form a larger being, which manifests will, intelligence, affection, and the spiritual powers. The life of the amoeba or any other unicellular organism is low compared with the life in more complex organisms, like the ant or bee. Man is the most highly developed living organism on the globe; yet his body is built up of innumerable cells, each of which might be described as a tiny life in itself. But they are built up in man into such a close association that what affects one part of the body affects all. The pain which the whole being feels if a part is wounded, if one cell in the human body is hurt, should prove that to the least intelligent. The nervous system binds all the tiny cells together, and they form in this totality a being infinitely higher, more powerful, than the cells which compose it. They are able to act together and achieve things impossible to the separated cells. Now humanity today is, to some extent, like the individual cells. It is trying to unite together to form a real organism, which will manifest higher qualities of life than the individual can manifest. But very few of the organisms created by society enable the individual to do this. The joint-stock companies or capitalist concerns which bring men together at this work or that do not yet make them feel their unity. Existence under a common government effects this still less. Our modern states have not yet succeeded in building up that true national life where all feel the identity of interest; where the true civic or social feeling is engendered and the individual bends all his efforts to the success of the community on which his own depends; where, in fact, the ancient Greek conception of citizenship is realized, and individuals are created who are ever conscious of the identity of interest between themselves and their race. In the old Greek civilizations this was possible because their States were small, indeed their ideal State contained no more citizens than could be affected by the voice of a single orator. Such small States, though they produced the highest quality of life within themselves, are no longer possible as political entities. We have to see whether we could not, within our widespread nationalities, create communities by economic means, where something of the same sense of solidarity of interest might be engendered and the same quality of life maintained. I am greatly ambitious for the rural community. But it is no use having mean ambitions. Unless people believe the result of their labors will result in their equaling or surpassing the best that has been done elsewhere, they will never get very far. We in Ireland are in quest of a civilization. It is a great adventure, the building up of a civilization⁠—the noblest which could be undertaken by any persons. It is at once the noblest and the most practical of all enterprises, and I can conceive of no greater exaltation for the spirit of man than the feeling that his race is acting nobly; and that all together are performing a service, not only to each other, but to humanity and those who come after them, and that their deeds will be remembered. It may seem a grotesque juxtaposition of things essentially different in character, to talk of national idealism and then of farming, but it is not so. They are inseparable. The national idealism which will not go out into the fields and deal with the fortunes of the working farmers is false idealism. Our conception of a civilization must include, nay, must begin with the life of the humblest, the life of the average man or manual worker, for if we neglect them we will build in sand. The neglected classes will wreck our civilization. The pioneers of a new social order must think first of the average man in field or factory, and so unite these and so inspire them that the noblest life will be possible through their companionship. If you will not offer people the noblest and best they will go in search of it. Unless the countryside can offer to young men and women some satisfactory food for soul as well as body, it will fail to attract or hold its population, and they will go to the already overcrowded towns; and the lessening of rural production will affect production in the cities and factories, and the problem of the unemployed will get still keener. The problem is not only an economic problem. It is a human one. Man does not live by cash alone, but by every gift of fellowship and brotherly feeling society offers him. The final urgings of men and women are towards humanity. Their desires are for the perfecting of their own life, and as Whitman says, where the best men and women are there the great city stands, though it is only a village. It is one of the illusions of modern materialistic thought to suppose that as high a quality of life is not possible in a village as in a great city, and it ought to be one of the aims of rural reformers to dissipate this fallacy, and to show that it is possible⁠—not indeed to concentrate wealth in country communities as in the cities⁠—but that it is possible to bring comfort enough to satisfy any reasonable person, and to create a society where there will be intellectual life and human interests. We will hear little then of the rural exodus. The country will retain and increase its population and productiveness. Like attracts like. Life draws life to itself. Intellect awakens intellect, and the country will hold its own tug for tug with the towns.

Now it may be said I have talked a long while round and round the rural community, but I have not suggested how it is to be created. I am coming to that. It really cannot be created. It is a natural growth when the right seed is planted. Cooperation is the seed. Let us consider Ireland. Twenty-five years ago there was not a single cooperative society in the country. Individualism was the mode of life. Every farmer manufactured and sold as seemed best in his eyes. It was generally the worst possible way he could have chosen. Then came Sir Horace Plunkett and his colleagues, preaching cooperation. A creamery was established here, an agricultural society there, and having planted the ideas it was some time before the economic expert could decide whether they were planted in fertile soil. But that question was decided many years ago. The cooperative society, started for whatever purpose originally, is an omnivorous feeder, and it exercises a magnetic influence on all agricultural activities; so that we now have societies which buy milk, manufacture and sell butter, deal in poultry and eggs, cure bacon, provide fertilizers, feeding-stuffs, seeds, and machinery for their members, and even cater for every requirement of the farmer’s household. This magnetic power of attracting and absorbing to themselves the various rural activities which the properly constituted cooperative societies have, makes them develop rapidly, until in the course of a decade or a generation there is created a real social organism, where the members buy together, manufacture together, market together, where finally their entire interests are bound up with the interests of the community. I believe in half a century the whole business of rural Ireland will be done cooperatively. This is not a wild surmise, for we see exactly the same process going on in Denmark, Germany, Italy, and every country where the cooperative seed was planted. Let us suppose that in a generation all the rural industries are organized on cooperative lines, what kind of a community should we expect to find as the result? How would its members live? What would be their relations to one another and their community? The agricultural scientist is making great discoveries. The mechanical engineer goes from one triumph to another. The chemist already could work wonders in our fields if there was a machinery for him to work through. We cannot foretell the developments in each branch, but we can see clearly that the organized community can lay hold of discoveries and inventions which the individual farmer cannot. It is little for the cooperative society to buy expensive threshing sets and let its members have the use of them, but the individual farmer would have to save a long time before he could raise several hundred pounds. The society is a better buyer than the individual. It can buy things the individual cannot buy. It is a better producer also. The plant for a creamery is beyond the individual farmer; but our organized farmers in Ireland, small though they are, find it no trouble to erect and equip a creamery with plant costing two thousand pounds. The organized rural community of the future will generate its own electricity at its central buildings, and run not only its factories and other enterprises by this power, but will supply light to the houses of its members and also mechanical power to run machinery on the farm. One of our Irish societies already supplies electric light for the town it works in. In the organized rural community the eggs, milk, poultry, pigs, cattle, grain, and wheat produced on the farm and not consumed, or required for further agricultural production, will automatically be delivered to the cooperative business centre of the district, where the manager of the dairy will turn the milk into butter or cheese, and the skim milk will be returned to feed the community’s pigs. The poultry and egg department will pack and dispatch the fowl and eggs to market. The mill will grind the corn and return it ground to the member, or there may be a cooperative bakery to which some of it may go. The pigs will be dealt with in the abattoir, sent as fresh pork to the market or be turned into bacon to feed the members. We may be certain that any intelligent rural community will try to feed itself first, and will only sell the surplus. It will realize that it will be unable to buy any food half as good as the food it produces. The community will hold in common all the best machinery too expensive for the members to buy individually. The agricultural laborers will gradually become skilled mechanics, able to direct threshers, binders, diggers, cultivators, and new implements we have no conception of now. They will be members of the society, sharing in its profits in proportion to their wages, even as the farmer will in proportion to his trade. The cooperative community will have its own carpenters, smiths, mechanics, employed in its workshop at repairs or in making those things which can profitably be made locally. There may be a laundry where the washing⁠—a heavy burden for the women⁠—will be done: for we may be sure that every scrap of power generated will be utilized. One happy invention after another will come to lighten the labor of life. There will be, of course, a village hall with a library and gymnasium, where the boys and girls will be made straight, athletic, and graceful. In the evenings, when the work of the day is done, if we went into the village hall we would find a dance going on or perhaps a concert. There might be a village choir or band. There would be a committee-room where the council of the community would meet once a week; for their enterprises would have grown, and the business of such a parish community might easily be over one hundred thousand pounds, and would require constant thought. There would be no slackness on the part of the council in attending, because their fortunes would depend on their communal enterprises, and they would have to consider reports from the managers and officials of the various departments. The cooperative community would be a busy place. In years when the society was exceptionally prosperous, and earned larger profits than usual on its trade, we should expect to find discussions in which all the members would join as to the use to be made of these profits: whether they should be altogether divided or what portion of them should be devoted to some public purpose. We may be certain that there would be animated discussions, because a real solidarity of feeling would have arisen and a pride in the work of the community engendered, and they would like to be able to outdo the good work done by the neighboring communities.

One might like to endow the village school with a chemical laboratory, another might want to decorate the village hall with reproductions of famous pictures, another might suggest removing all the hedges and planting the roadsides and lanes with gooseberry bushes, currant bushes, and fruit trees, as they do in some German communes today. There would be eloquent pleadings for this or that, for an intellectual heat would be engendered in this human hive, and there would be no more illiterates or ignoramuses. The teaching in the village school would be altered to suit the new social order, and the children of the community would, we may be certain, be instructed in everything necessary for the intelligent conduct of the communal business. The spirit of rivalry between one community and another, which exists today between neighboring creameries, would excite the imagination of the members, and the organized community would be as swift to act as the unorganized community is slow to act. Intelligence would be organized as well as business. The women would have their own associations, to promote domestic economy, care of the sick and the children. The girls would have their own industries of embroidery, crochet, lace, dressmaking, weaving, spinning, or whatever new industries the awakened intelligence of women may devise and lay hold of as the peculiar labor of their sex. The business of distribution of the produce and industries of the community would be carried on by great federations, which would attend to export and sale of the products of thousands of societies. Such communities would be real social organisms. The individual would be free to do as he willed, but he would find that communal activity would be infinitely more profitable than individual activity. We would then have a real democracy carrying on its own business, and bringing about reforms without pleading to, or begging of, the State, or intriguing with or imploring the aid of political middlemen to get this, that, or the other done for them. They would be self-respecting, because they would be self-helping above all things. The national councils and meetings of national federations would finally become the real Parliament of the nation; for wherever all the economic power is centered, there also is centered all the political power. And no politician would dare to interfere with the organized industry of a nation.