University of Glasgow 1972 Rectorial Address by Jimmy Reid

Imagine, if you will, a world where a university rector’s address is not just a tedious drone of big words and meaningless jargon, but a rallying cry for social change.

That’s right, you’ve stepped into the 1972 University of Glasgow Rectorial Address, delivered by none other than Jimmy Reid. You’ll find this isn’t your typical sleepy academia fare.

Reid, a trade unionist turned university rector, doesn’t just challenge the establishment, but lampoons the capitalist system itself – a daring move, indeed. He navigates the murky waters of alienation, ethics, and the profit-driven establishment.

Intriguing? Absolutely. But it’s the ripple effects of this unorthodox address that’ll have you hooked. Brace yourself, because we’re just getting started.

Background

To truly grasp the intensity and resonance of Jimmy Reid’s ‘rat race speech’, it’s crucial to delve into the life of the man himself, a lifelong communist and ardent advocate for social justice, shaped by his roots in a working-class shipbuilding community.

Born amidst blind economic forces beyond his control, Reid emerged as a beacon of despair and hopelessness, using his voice to challenge the status quo and advocate for greater social justice.

His speech at the University of Glasgow in 1972 spotlighted the stark realities of a society caught in the throes of automation and technology, questioning whether full employment could alleviate the dehumanizing rat race. This speech, lauded as the greatest since President Lincoln’s Gettysburg Address, emphasized that the concept of education must evolve beyond mere vocational training to encompass a broader humanistic approach.

Reid’s passionate commitment to social justice was rooted in his personal experiences and amplified through his leadership of the ongoing UCS work-in.

In memory of his legacy, the Jimmy Reid Foundation continues to champion social justice in Scotland, reflecting the enduring resonance of his message.

Key Takeaways

Here are 4 key takeaways from Jimmy Reid’s University of Glasgow Rectorial Address focus on the dignity of work, societal values, collective responsibility, and the pursuit of education for social change:

• Jimmy Reid was a lifelong communist and advocate for social justice.
• The speech was delivered during the UCS work-in and reflected the socio-economic challenges of the time.
• Reid’s speech offered a critique of capitalism and emphasized the need for greater social justice.
• The public reaction to Reid’s speech was significant and it had a profound international impact.

Story

Reid’s discourse sheds light on societal alienation, critiquing the relentless pursuit of material success that erodes community bonds and personal fulfillment.

He advocates for a shift from individualism to community, emphasizing dignity and mutual support over material gain, towards a more inclusive and empathetic society.

Join us in exploring Reid’s powerful critique and hopeful vision, a call to mend the fabric of society for a future rooted in human values and connection.

The Problem of Alienation

In his discourse, Reid addresses the pervasive sense of alienation experienced by individuals across different segments of society, identifying it as a profound disconnect that has seeped into the essence of modern existence. This alienation, characterized by feelings of isolation, disillusionment, and a lack of fulfillment, is not just a personal ordeal but a symptom of deeper societal issues.

He challenges his listeners to confront this reality, urging them to view alienation not as a series of individual maladies but as a collective ailment that demands a systemic solution. Reid’s narrative paints a vivid picture of a society where disconnection and discontent have become commonplace, pointing to the need for a critical examination of the structures that perpetuate these feelings.

Reid’s portrayal of alienation as a widespread phenomenon strikes at the heart of contemporary societal challenges, prompting a reevaluation of the values and systems that contribute to this state of detachment. By highlighting the manifestations of alienation in various forms of antisocial behavior and withdrawal, Reid calls for a compassionate and empathetic response.

His message is a clarion call to acknowledge and address the root causes of alienation, advocating for a shift in perspective that recognizes the interconnectedness of individual well-being and societal health.

A Critique of Economic and Social Priorities

Reid delves into the societal obsession with material success and the relentless pursuit of individual achievement, critiquing the profound impact this has on communal ties and personal contentment. Through vivid anecdotes, he lays bare the consequences of a culture that elevates wealth and status above all else, leading to a devaluation of human connection and a fraying of community bonds.

Reid challenges the notion of the “well-adjusted” individual in such a society, suggesting that those who thrive under these conditions may be the ones most in need of introspection and a reassessment of their values. His critique is a penetrating analysis of the misplaced priorities that dominate contemporary life, highlighting the irony of success in a system that often undermines genuine happiness and fulfillment.

By questioning the societal benchmarks of success, Reid invites his audience to reflect on the deeper meaning of well-being and the importance of nurturing relationships and community engagement. His critique serves as a wake-up call, urging a collective rethinking of the values that shape our lives and decisions.

Through his examination of economic and social priorities, Reid advocates for a recalibration of societal norms, emphasizing the need for a culture that values human relationships and mutual support over the superficial trappings of success.

Vision for Change

In his concluding appeal, Reid calls for a radical departure from the competitive ethos that defines the “rat race,” urging the students of Glasgow University and the wider community to envision and work towards a more meaningful and equitable existence.

He champions the idea of collective action as a powerful vehicle for societal transformation, advocating for a reimagining of economic and political structures to prioritize human welfare and dignity above profit. Reid’s vision for change is not just an idealistic dream but a practical call to arms, encouraging individuals to engage in efforts that foster a more compassionate and inclusive society.

Reid’s message embodies a hopeful perspective on the potential for change, asserting that through unity and shared purpose, it is possible to create a society that aligns more closely with our deepest human values. His emphasis on the importance of rejecting materialistic values in favor of a life rich in relationships and communal well-being is a guiding principle for those seeking to make a difference.

By advocating for a shift towards systems that value people over profits, Reid’s vision for change serves as an inspirational blueprint for building a more just and humane world.

Learnings

In Jimmy Reid’s University of Glasgow Rectorial Address, there are 3 key learnings. Let’s explore these:

Embracing Community and Solidarity

The emphasis on community and solidarity offers a vision for a society where social connections and collective well-being are prioritized:

• Fostering Social Connections: Highlights the critical importance of cultivating strong community bonds and fostering a sense of solidarity to combat feelings of isolation and alienation.
• Valuing Every Individual: Advocates for a societal shift towards recognizing and appreciating the inherent worth of each person, promoting cooperative and communal values over competitive individualism.
• Active Participation in Society: Encourages individuals to take an active role in their communities and in the decision-making processes that affect society, emphasizing the importance of engaged citizenship in creating a more inclusive and democratic community.

This perspective underscores the necessity of nurturing community connections and embracing a collective approach to building a more cohesive and supportive society.

Reevaluating Success and Achievement

Reid’s insights challenge traditional notions of success, advocating for a broader, more inclusive understanding of what it means to achieve:

• Redefining Success: Proposes an alternative definition of success that encompasses ethical behavior, community involvement, and personal fulfillment, beyond mere financial or professional accomplishment.
• The Importance of Non-Material Values: Stresses the significance of qualities such as compassion, empathy, and altruism, arguing that these non-material values are indispensable for the well-being of society.
• Education for Life: Suggests that the purpose of education should extend beyond vocational training to foster holistic development, enabling individuals to lead lives that are meaningful and actively engaged with their communities.

Reid’s call to reevaluate the criteria for success and achievement encourages a shift towards a more compassionate, community-oriented, and fulfilled way of living.

Advancing Economic and Social Justice

The vision for economic and social justice outlined in Reid’s speech calls for systemic changes to prioritize equity and human dignity:

• Prioritizing Human Well-being: Urges that human well-being be placed at the forefront of economic and political decision-making, with policies and practices designed to support the common good.
• Combating Inequality: Highlights the urgency of addressing economic and social disparities, advocating for reforms that ensure a more equitable distribution of resources and opportunities.
• Building a Participatory Democracy: Envisions a society characterized by active and meaningful participation of its citizens in shaping their collective future, promoting a governance model that is genuinely responsive and accountable to the needs of all community members.

Reid’s advocacy for economic and social justice emphasizes the importance of creating systems that prioritize equity, participation, and the well-being of every individual, fostering a society that is both fair and inclusive.

Jimmy Reid’s University of Glasgow Rectorial Speech

ALIENATION is the precise and correctly applied word for describing the major social problem in Britain today. People feel alienated by society. In some intellectual circles it is treated almost as a new phenomenon. It has, however, been with us for years. What I believe to be true is that today it is more widespread, more pervasive than ever before. Let me right at the outset define what I mean by alienation. It is the very of men who feel themselves the victims of blind economic forces beyond their control. It is the frustration of ordinary people excluded from the processes of decision making. The feeling of despair and hopelessness that pervades people who feel with justification that they have no real say in shaping of determining their own destinies.

Many may not have rationalised it. May not even understand, may not be able to articulate it, But they feel it. It therefore conditions and colours their social attitudes, Alienation expresses itself in different ways by diferent people. It is to be found in what our courts often describe as the criminal antisocial behaviour of a section of the community. It is expressed by those young people who want to opt out of society, by drop outs, the so-called maladjusted, those who seek to escape permanently from the reality of society through Intoxicants and narcotics. Of course it would be wrong, to say it was the sole reason for these things. But it is a much greater factor in all of them than is generally recognised.

Society and its prevailing sense of values leads to another form of alienation. It alienates some from humanity. I partially de-humanises some people, makes them insensitive, ruthless in their handling of fellows human beings, self-centred and grasping. The irony is, they are often considered normal and well adjusted. It is my sincere contention that anyone who can be totally adjused to our society & in greater need of psychiatric analysis and treatment than anyone else. They remind one of the character in the novel, “Catch 22”, the father Major Major. He was farmer inthe American Mid-West. He hated suggestions for things like medicare,social services, unemployment benefits or civil rights. He was, however, an enthusiast for the agircultral policies that paid farmers for not bringing their fields under cultivation. From the money he got for not growing alfalfa. He bought more land in order not to grow alfalfa. He became rich. Pilgrims came from all over the state to sit at his feet and learn how to be a successful non-grower of alfalfa. His philosophy was simple. The poor didn’t work hard enough and so they were poor. He believed that the good Lord gave him two strong hands to grab as much as he could for himself. He is a comic figure. But think–have you not met his like here in Britain? Here in Scotland? I have.

It is easy and tempting to hate such people. However it is wrong. They are as much products of society and a consequence ofthat society, human alienation, as the poor drop out. They are losers. They have lost esential elements of our common humanity. Man is a social being.

Real fulfillment for any perosn lies in service to his fellow men and women.

The big challenge to our civilization is not OZ, a mahazine I haven’t even sen let alone read. Nor it is permissiveness, although I agree our society is too permissive. Any society which, for example, permits over one milion people to be un-employed is far too permissive for my liking. Nor is it moral laxity in the narrow sense that this word is ‘generally employed—although in a sense here we come nearer to the problem. It does involve morality, ethics, ‘and our concept of human values. The challenge we face is that of rooting out anything and everything that distorts and devalues human relations. Let me give to examples from contemporary experience to illustrate the point.

Recently on television I saw an advertisement. The scene is a banquet. A gentleman is on his feet proposing a toast. His speech is full of phrases like “this full bodied specimen”. Sitting beside him is a young buxom woman. The image she projects is not pompous but foolish. She is visibly preening herself, believing that she is the object of this bloke’s eulogy. Then he concludes—”and now I give…” then a brand name of what used to be described as Empire sherry. The woman is shattered, hurt and embarrassed. Then the laughter, Derisive and cruel laughter. The real point, of course, is this: in this charade the viewers were obviously expected to identify not with the victim but with her tormentors.

The other illustration is the widespread, implicit acceptance of the concept and term, “the rat race”. The picture it conjures up is one where we are scurrying around scrambling for position, trampling on others, back-stabbing, all in pursuit of personal success. Even genuinely intended friendly advice can sometimes take the form of someone saying to you, “Listen, you look after number one” Or as they say in London, “Bang the bell, Jack, I’m on the bus”

To the students I address this appeal. Reject these attitudes. Reject the values and false morality that underline these attitudes,

          A rat race is for rats, We’re not rats, We’re human beings.

Reject the insidious pressures in society that would blunt your critical faculties to all that is happening around you, that would caution silence in the face of injustice lest you jeopardise your chances of promotion and self-advancement. This is how it starts and before you know where you are, you’re a fully paid-up member of the rat-pack. The price is too high, I entails the loss of your dignity and human Spirit, Or as Christ put it, “What doth it profit a man he gain the whole world and suffer the loss of his soul?”

Profit is the sole criterion used by the establishment to evaluate economic activity. From the rat race to lame ducks. The vocabulary in vogue is a give-away. It is more reminiscent of & human menagerie than human society. The power structures that have inevitably emerged from this approach threaten and undermine our hard won democratic rights. The whole process is towards the centralisation and concentration of power in newer and fewer hand.

The facts are there for all who want to see. Giant monopoly companies and Consortia dominate almost every branch of our economy. The men who weild effective control within these giants exercise a power over their fellow men which is frightening and is a negation of democracy

Government by the people for the people becomes meaningless unless it includes major evonomic decision making by the people for the people.

This is not simply ann economic matter. In essence it is an ethical and moral question, for whoever takes the important economic decisions in society ipso facto determines the social priorities of that society.

From the Olympian heights of an executive suite, in an atmosphere where your success is judged by the extent to which you can maximise profits, the overwhelming tendeney must be to see people as units of production, as indices in your accountants’ books. To appreciate fully the inhumanity of this situation, you have to see the hurt and despair in the eyes of a man suddenly told he is redundant without provision made for suitable alternative employment. With the prospect in the West fof Scotland, if he is in his late forties or fifties, of spending the rest of his life in the Labour Exchange. Someone, somewhere has decided he is unwanted, un-needed, and is to be thrown on the industrial scrap heap, From the very depth of my being, I challenge the right fof any man of any group of men, in business or in government, to tell fellow human being that he or she is expendable,

The concentration of power in the economic field is matched by the centralisation of decision making in the political institutions of society. The power of Parliament has undoubtedly been eroded over past decades with more and more authority being invested in the Executive. The power of local authorities has been and is being systematically undermined. The only justification I can see for local government is as a counter-balance to the centralised character of national government.

Local government is to be re-structured. What an opportunity, one would think, for de-centralsing as much power as possible back to local communities. Instead the proposals are for centralising local government. It is once again a blue-print for bureaucracy, not democracy. If these proposals are implemented, in a few years when asked “Where do you come from?”, I can reply: “The Western Region”. It even sounds like a hospital board.

It stretches from Oban to Girvan and eastwards to include most of the Glasgow conurbation. As in other matters, I must ask the politicians who favour these proposals where and how in your calculations did you Quantify the value of a community? Of community life? Of a sense of belonging? Of the feeling of identifcation? These are rhetorical questions. I know the answers. Such human considerations do not feature in their thought processes.

Everything that is proposed from the establishment calculated to minimise the role of the people, to miniaturise man. I can understand how Attractive this prospect must be to those at the top. Those of us who refuse to be pawns in their power game can be picked up by their bureaucratic tweezers and dropped in a filing cabinet under “M” for malcontent or maladjusted. When you think of some of the high flats around us, it can hardly be an accident that they get as near as one could get to an architectural representation of a filing cabinet.

If modern technology requires greater and larger productive units, let us make our wealth-producing resourees and potential subject to public control and to social responsibility. Let us gear our soviety to social need, not personal greed. Given such creative reorientation of society, there is no doubt in my mind that in a few years we could eradicate in our country the scourge of poverty, the underprivileged, slums, and insecurity.

Even this is not enough. To measure social progress purely by material advance is not enough. Our aim must be the enrichment of the whole quality of life. It requires social and cultural or if you wish, a spiritual transformation of our country. A necessary part of this must be the restructuring of the institutions of government and, where necessary, the evolution of additional structures so as to involve the people in the decision making processes of our society. The so-called experts will tell you that this would be cumbersome or marginally inefficient, I am prepared to sacrifice a margin of efficiency for the value of the people’s participation. Anyway, in the longer term, I reject this argument

To unleash the latent potential of our people requires that we give them responsibility. The untapped resources of the North Sea are as nothing compared to the un-tapped resources of our people. I am convinced that the great mass of our people go through life without even a glimmer of what they could have contributed to their fellow human beings. This is a personal tragedy. It is a social crime. The flowering of each individual’s personality and talents is the pre-condition for every one’s development.

In this context education has a vital role to play If automation and technology is accompanied as it must be with full employment, then the leisure time available to man wil be enormously increased. If that is so, then our whole concept of education must change. The whole object must be to equip and educate people for life, not solely for work or a profession. The creative use of leisure, in communion with, and in service to our fellow human beings can and must become an important element in self-fulfiment. Universities must be in the forefront of development, must meet social needs and not lag behind them. It is my earnest desire that this great University of Glasgow should be in the vanguard: initiating changes and setting the example for others to follow. Part of our educational process: must be the involvement of all sections of the University on the governing bodies, The case for student representation is unanswerable. It is inevitable.

My conclusion is to re-affirm what I hope and certainly intend to be, the spirit permeating this address, which is an affirmation of faith in humanity. All that is good in man’s heritage involves recognition of our common humanity, an unashamed acknowledgement that man i good by nature. Burns expressed it in a poem that technically was not his best, yet captured the spirit.

In “Why should we idly waste our prime…”
“The golden age, we’ll then revive, each man will be a brother,

In harmony we all shall live and share the earth together, In virtue trained, enlightened youth shall love each fellow creature, ‘And time shall surely prove the truth that man is good by nature,”

It is my belief that all the factors to make a practical reality of such a world are maturing now. I would like to think that our generation took mankind some way along the road towards this goal. It’s a goal worth fighting for.

Conclusion

Like a lighthouse guiding ships in a storm, Reid’s Rectorial Address continues to illuminate the path to a more equitable society. His critique on capitalism, rooted in a deep empathy for the human condition, remains a resonating echo in the halls of academia and beyond.

His call for ethical governance remains as urgent as it was in 1972, underscoring the timeless relevance of his message. Through his words, Reid continues to inspire a nuanced understanding of societal structures.

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Speech Collection