As a food business, farming will justify itself as a business if it raises food in sufficient quantity and distributes it under such conditions as will enable every family to have enough food for its reasonable needs. There could not be a food trust if we were to raise such overwhelming quantities of all kinds of food as to make manipulation and exploitation impossible. The farmer who limits his planting plays into the hands of the speculators.
And then, perhaps, we shall witness a revival of the small flour-milling business. It was an evil day when the village flour mill disappeared. Cooperative farming will become so developed that we shall see associations of farmers with their own packing houses in which their own hogs will be turned into ham and bacon, and with their own flour mills in which their grain will be turned into commercial foodstuffs.
Why a steer raised in Texas should be brought to Chicago and then served in Boston is a question that cannot be answered as long as all the steers the city needs could be raised near Boston. The centralization of food manufacturing industries, entailing enormous costs for transportation and organization, is too wasteful long to continue in a developed community.
We shall have as great a development in farming during the next twenty years as we have had in manufacturing during the last twenty.
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CHAPTER XV
WHY CHARITY?
Why should there by any necessity for almsgiving in a civilized community? It is not the charitable mind to which I object. Heaven forbid that we should ever grow cold toward a fellow creature in need. Human sympathy is too fine for the cool, calculating attitude to take its place. One can name very few great advances that did not have human sympathy behind them. It is in order to help people that every notable service is undertaken.
The trouble is that we have been using this great, fine motive force for ends too small. If human sympathy prompts us to feed the hungry, why should it not give the larger desire—to make hunger in our midst impossible? If we have sympathy enough for people to help them out of their troubles, surely we ought to have sympathy enough to keep them out.
It is easy to give; it is harder to make giving unnecessary. To make the giving unnecessary we must look beyond the individual to the cause of his misery—not hesitating, of course, to relieve him in the meantime, but not stopping with mere temporary relief. The difficulty seems to be in getting to look beyond to the causes. More people can be moved to help a poor family than can be moved to give their minds toward the removal of poverty altogether.
I have no patience with professional charity, or with any sort of commercialized humanitarianism. The moment human helpfulness is systematized, organized, commercialized, and professionalized, the heart of it is extinguished, and it becomes a cold and clammy thing.
Real human helpfulness is never card-catalogued or advertised. There are more orphan children being cared for in the private homes of people who love them than in the institutions. There are more old people being sheltered by friends than you can find in the old people's homes. There is more aid by loans from family to family than by the loan societies. That is, human society on a humane basis looks out for itself. It is a grave question how far we ought to countenance the commercialization of the natural instinct of charity.
Professional charity is not only cold but it hurts more than it helps. It degrades the recipients and drugs their self-respect. Akin to it is sentimental idealism. The idea went abroad not so many years ago that "service" was something that we should expect to have done for us. Untold numbers of people became the recipients of well-meant "social service." Whole sections of our population were coddled into a state of expectant, child-like helplessness. There grew up a regular profession of doing things for people, which gave an outlet for a laudable desire for service, but which contributed nothing whatever to the self-reliance of the people nor to the correction of the conditions out of which the supposed need for such service grew.
Worse than this encouragement of childish wistfulness, instead of training for self-reliance and self-sufficiency, was the creation of a feeling of resentment which nearly always overtakes the objects of charity. People often complain of the "ingratitude" of those whom they help. Nothing is more natural. In the first place, precious little of our so-called charity is ever real charity, offered out of a heart full of interest and sympathy. In the second place, no person ever relishes being in a position where he is forced to take favors.
Such "social work" creates a strained relation—the recipient of bounty feels that he has been belittled in the taking, and it is a question whether the giver should not also feel that he has been belittled in the giving. Charity never led to a settled state of affairs. The charitable system that does not aim to make itself unnecessary is not performing service. It is simply making a job for itself and is an added item to the record of non-production.
Charity becomes unnecessary as those who seem to be unable to earn livings are taken out of the non-productive class and put into the productive. In a previous chapter I have set out how experiments in our shops have demonstrated that in sufficiently subdivided industry there are places which can be filled by the maimed, the halt, and the blind. Scientific industry need not be a monster devouring all who come near it. When it is, then it is not fulfilling its place in life. In and out of industry there must be jobs that take the full strength of a powerful man; there are other jobs, and plenty of them, that require more skill than the artisans of the Middle Ages ever had. The minute subdivision of industry permits a strong man or a skilled man always to use his strength or skill. In the old hand industry, a skilled man spent a good part of his time at unskilled work. That was a waste. But since in those days every task required both skilled and unskilled labour to be performed by the one man, there was little room for either the man who was too stupid ever to be skilled or the man who did not have the opportunity to learn a trade.
No mechanic working with only his hands can earn more than a bare sustenance. He cannot have a surplus. It has been taken for granted that, coming into old age, a mechanic must be supported by his children or, if he has no children, that he will be a public charge. All of that is quite unnecessary. The subdivision of industry opens places that can be filled by practically any one. There are more places in subdivision industry that can be filled by blind men than there are blind men. There are more places that can be filled by cripples than there are cripples. And in each of these places the man who short-sightedly might be considered as an object of charity can earn just as adequate a living as the keenest and most able-bodied. It is waste to put an able-bodied man in a job that might be just as well cared for by a cripple. It is a frightful waste to put the blind at weaving baskets. It is waste to have convicts breaking stone or picking hemp or doing any sort of petty, useless task.
A well-conducted jail should not only be self-supporting, but a man in jail ought to be able to support his family or, if he has no family, he should be able to accumulate a sum of money sufficient to put him on his feet when he gets out of jail. I am not advocating convict labour or the farming out of men practically as slaves. Such a plan is too detestable for words. We have greatly overdone the prison business, anyway; we begin at the wrong end. But as long as we have prisons they can be fitted into, the general scheme of production so neatly that a prison may become a productive unit working for the relief of the public and the benefit of the prisoners. I know that there are laws—foolish laws passed by unthinking men—that restrict the industrial activities of prisons. Those laws were passed mostly at the behest of what is called Labour. They are not for the benefit of the workingman. Increasing the charges upon a community does not benefit any one in the community. If the idea of service be kept in mind, then there is always in every community more work to do than there are men who can do it.
Industry organized for service removes the need for philanthropy. Philanthropy, no matter how noble its motive, does not make for self-reliance. We must have self-reliance. A community is the better for being discontented, for being dissatisfied with what it has. I do not mean the petty, daily, nagging, gnawing sort of discontent, but a broad, courageous sort of discontent which believes that everything which is done can and ought to be eventually done better. Industry organized for service—and the workingman as well as the leader must serve—can pay wages sufficiently large to permit every family to be both self-reliant and self-supporting. A philanthropy that spends its time and money in helping the world to do more for itself is far better than the sort which merely gives and thus encourages idleness. Philanthropy, like everything else, ought to be productive, and I believe that it can be. I have personally been experimenting with a trade school and a hospital to discover if such institutions, which are commonly regarded as benevolent, cannot be made to stand on their own feet. I have found that they can be.
I am not in sympathy with the trade school as it is commonly organized—the boys get only a smattering of knowledge and they do not learn how to use that knowledge. The trade school should not be a cross between a technical college and a school; it should be a means of teaching boys to be productive. If they are put at useless tasks—at making articles and then throwing them away—they cannot have the interest or acquire the knowledge which is their right. And during the period of schooling the boy is not productive; the schools—unless by charity—make no provision for the support of the boy. Many boys need support; they must work at the first thing which comes to hand. They have no chance to pick and choose.
When the boy thus enters life untrained, he but adds to the already great scarcity of competent labour. Modern industry requires a degree of ability and skill which neither early quitting of school nor long continuance at school provides. It is true that, in order to retain the interest of the boy and train him in handicraft, manual training departments have been introduced in the more progressive school systems, but even these are confessedly makeshifts because they only cater to, without satisfying, the normal boy's creative instincts.
To meet this condition—to fulfill the boy's educational possibilities and at the same time begin his industrial training along constructive lines—the Henry Ford Trade School was incorporated in 1916. We do not use the word philanthropy in connection with this effort. It grew out of a desire to aid the boy whose circumstances compelled him to leave school early. This desire to aid fitted in conveniently with the necessity of providing trained tool-makers in the shops. From the beginning we have held to three cardinal principles: first, that the boy was to be kept a boy and not changed into a premature working-man; second, that the academic training was to go hand in hand with the industrial instruction; third, that the boy was to be given a sense of pride and responsibility in his work by being trained on articles which were to be used. He works on objects of recognized industrial worth. The school is incorporated as a private school and is open to boys between the ages of twelve and eighteen. It is organized on the basis of scholarships and each boy is awarded an annual cash scholarship of four hundred dollars at his entrance. This is gradually increased to a maximum of six hundred dollars if his record is satisfactory.
A record of the class and shop work is kept and also of the industry the boy displays in each. It is the marks in industry which are used in making subsequent adjustments of his scholarship. In addition to his scholarship each boy is given a small amount each month which must be deposited in his savings account. This thrift fund must be left in the bank as long as the boy remains in the school unless he is given permission by the authorities to use it for an emergency.
One by one the problems of managing the school are being solved and better ways of accomplishing its objects are being discovered. At the beginning it was the custom to give the boy one third of the day in class work and two thirds in shop work. This daily adjustment was found to be a hindrance to progress, and now the boy takes his training in blocks of weeks—one week in the class and two weeks in the shop. Classes are continuous, the various groups taking their weeks in turn.
The best instructors obtainable are on the staff, and the text-book is the Ford plant. It offers more resources for practical education than most universities. The arithmetic lessons come in concrete shop problems. No longer is the boy's mind tortured with the mysterious A who can row four miles while B is rowing two. The actual processes and actual conditions are exhibited to him—he is taught to observe. Cities are no longer black specks on maps and continents are not just pages of a book. The shop shipments to Singapore, the shop receipts of material from Africa and South America are shown to him, and the world becomes an inhabited planet instead of a coloured globe on the teacher's desk. In physics and chemistry the industrial plant provides a laboratory in which theory becomes practice and the lesson becomes actual experience. Suppose the action of a pump is being taught. The teacher explains the parts and their functions, answers questions, and then they all troop away to the engine rooms to see a great pump. The school has a regular factory workshop with the finest equipment. The boys work up from one machine to the next. They work solely on parts or articles needed by the company, but our needs are so vast that this list comprehends nearly everything. The inspected work is purchased by the Ford Motor Company, and, of course, the work that does not pass inspection is a loss to the school.
The boys who have progressed furthest do fine micrometer work, and they do every operation with a clear understanding of the purposes and principles involved. They repair their own machines; they learn how to take care of themselves around machinery; they study pattern-making and in clean, well-lighted rooms with their instructors they lay the foundation for successful careers.
When they graduate, places are always open for them in the shops at good wages. The social and moral well-being of the boys is given an unobtrusive care. The supervision is not of authority but of friendly interest. The home conditions of every boy are pretty well known, and his tendencies are observed. And no attempt is made to coddle him. No attempt is made to render him namby-pamby. One day when two boys came to the point of a fight, they were not lectured on the wickedness of fighting. They were counseled to make up their differences in a better way, but when, boy-like, they preferred the more primitive mode of settlement, they were given gloves and made to fight it out in a corner of the shop. The only prohibition laid upon them was that they were to finish it there, and not to be caught fighting outside the shop. The result was a short encounter and—friendship.
