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Thursday, 20 November 2008

Social Policy: The Poor Laws

In contrast to the government’s fiscal policy, its social policy affecting the poor, the insane, factory and other workers and railway passengers was remarkably cautious. The ministry’s social legislation sought to tidy up the loose administrative ends of existing programmes rather than to advance new ones. Had it not been for the initiatives of Lord Ashley, the record of social legislation during the Peel administration would probably have been less than it was. In spite of its fundamentally cautious approach, the ministry encountered far more opposition for its social legislation than to its fiscal policy. This opposition was due to the controversial nature of the issues involved and partly to the growing disenchantment of some Conservative back-benchers with their leadership.

Poor Law policy exemplified the cautious approach of Peel’s government. There was general agreement in the cabinet that the new Poor Law[1] was a success. Since 1834, it had had the desired effect of implementing a more efficient system of poor relief and lowering poor rates. However, the law was unpopular in the countryside and was an issue in the 1841 election. Some Conservative MPs were pledged to a revision of the new system and in this they were joined by a group of like-minded radicals.

William Busfield Ferrand[2], the Conservative MP for Knaresborough was the most prominent of the anti-Poor Law MPs. He and his supporters objected to the new Poor Law on three general grounds. First, they claimed that to place the administration of the Poor Laws under a centralised body was an infringement of local rights. Secondly, they claimed that the Poor Law Commission lacked specific knowledge of local conditions and tended to adopt an inflexible approach to the problems of poor relief. Thirdly, they charged that the new Poor Law oppressed the poor, was inhumane and even unchristian. Practices such as discontinuing outdoor relief, separation of families, arbitrary punishment and bad food were cited as evidence. While there were some abuses under the new system, Ferrand was certainly overstating his case.

The government defended the new Poor Law with some rigour from Ferrand’s graphic attacks. It argued that the Poor Law Commission only guided policy to ensure certain standards of uniformity and that local management of poor relief was guaranteed by the system of elected Poor Law Guardians. This did not mean rigidity: Sir James Graham stated that it was a ‘plastic system’ that was capable of responding to local needs and conditions. In practice, he argued, however desirable the workhouse test was, ‘it would be cruel in the extreme if [it] was to be made the universal rule’. In fact, in 1841 of the 345,000 people in receipt of relief, only 65,467 were relieved in the workhouse. The government won the debate and the Poor Law Commission was extended for a further five years.

The only other Poor Law legislation of important was the Poor Law Amendment Act of 1844. It enacted a new law of bastardy, regulated more clearly the relations between pauper apprentices and their masters, altered the mode of voting for Guardians and their qualifications for office and sponsored district pauper schools. Sporadic anti-Poor Law opposition continued through the life of the government but it never weakened ministerial determination to maintain the new Poor Law system.


[1] D. Fraser (ed.) The New Poor Law in the Nineteenth Century, Macmillan, 1976 is a collection of excellent essays on the operation of the system. M.E. Rose The Relief of Poverty 1834-1914, Macmillan, 2nd ed., 1985 and P. Wood Poverty and the Workhouse in Victorian England, Alan Sutton, 1991 are the most useful books on the introduction and operation of the ‘new’ poor law.

[2] John Ward W.B. Ferrand ‘The Working Man’s Friend’ 1809-1889, Tuckwell Press, 2002, especially pages 29-40.

Monday, 17 November 2008

Peel and Church reform

Peel looked to the Established Church[1] to fulfil its national mission by developing Christian values among the urban masses. In that sense, he looked beyond simply economic solutions to the ‘condition of England’ question. There was growing concern for the spiritual life of the urban population during the 1830s and 1840s and there was clearly an urgent need for the church to extend its physical presence in towns and cities. Progress in this field was hampered by the growing power and assertiveness of the different Nonconformist churches who had adapted to the geographical shift of population away from rural areas with greater speed than the Established Church. In addition, Nonconformity remained concerned about the privileged position of the Church of England and this limited the room for manoeuvre by politicians. Some Conservative MPs were still demanding that public funds should be used for building new churches. Grants for this purpose had been given in 1818 and 1824 but Peel recognised this was no longer a viable political option as it would generate further damaging sectarian conflict. This was evident in Nonconformist antipathy towards the education clauses of Graham’s 1843 Factory Bill.

A Populous Parishes Act was passed in 1843 empowering the Ecclesiastical Commission to create new parishes and provide the necessary stipends (payment for the vicar or curate) out of Church funds but it was clear to Peel that the cost of building new churches would have to be covered by the more efficient use of the Church’s existing resources and charitable contributions. An impressive fund-raising campaign resulted in £25 million being spent on building and restoration work between 1840 and 1876 but this did little to stem the numerical slide of the Church of England in urban and increasingly rural areas. The 1851 Religious Census showed that the Church of England could no longer claim to be the ‘national’ church. It remained strongest in the counties round London and in eastern England, but in some northern and western areas and in Wales chapel-goers were in the majority[2].


[1] For the development of religion in the Victorian period see Owen Chadwick The Victorian Church, two volumes, 1970, 1972 for the standard reading with A. D. Gilbert Religion and Society in Industrial England, Longman, 1976 for a different interpretation. G. Kitson Clark Churchmen and the Condition of England, London, 1973 is an important study of the ‘social’ role of the church. K. S. Inglis Churches and the Working Classes in Victorian England, Routledge, 1963 remains perhaps the best study.

[2] On the issue of working class ‘indifference’ and antagonism towards the churches see H. McLeod Religion and the Working Class in Nineteenth Century Britain, Macmillan, 1984 for a brief bibliographical study.   On the position of the Church of England see B. I. Coleman The  Church of England in the Mid-Nineteenth Century: A Social Geography,  The Historical Association, 1980 and ‘Religion in the Victorian City’, History Today, August, 1980.