Eruditorum Press

Fucking around and finding out is a valid epistemology

50th anniversary countdown

Afterword

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Wow, letters in the title.  That feels so last month.

But, this being Doctor-Who-Boxing-Day, normal service has been resumed.  So, until I do my threatened anti-50, in which I count Doctor Who‘s political fails in minus numbers, we’re back to titles which utilise the alphabet.

I’m only half joking about the anti-50.  I had my doubts and worries all along about the whole concept of the anniversary countdown.  It seemed churlish to include bits of Doctor Who that I hate, of which there are plenty.  I mean, if you can’t be positive on the big birthday…  Besides, the whole concept of the Jubilee originates as an apocalyptic and insurrectionary notion in ancient Jewish resistance to Roman power, a carnival of the oppressed… so it’s supposed to be a radical celebration.  On the other hand, relentless positivity just isn’t what this blog does (as you’ll have noticed).  There’s plenty of writing out there (some of it very good) focusing solely on what’s great about the show.  From the standpoint of ‘social justice Who fandom’ (which, I’m delighted to learn from tumblr, is a thing), it makes no honest sense to just be panglossian about the series.  Anyone who has trudged through my whole countdown will have noticed that I increasingly allowed criticism to creep into the posts, as context.  But, ultimately, I came to praise the Doctor not to bury him.  And, while I stand by that, it always worried me a bit.

Another thing I regret about the 50 is the amount of stuff I had to leave out.  At several points during the project, I felt lost for ideas… then I would immediately find that I had too many ideas to fit into my diminishing numbers.  I ended up quite surprised by what I covered and what I didn’t cover.  I was totally going to do an entry for ‘The Krotons’, ‘Kinda’ and ‘Snakedance’, ‘Inferno’, ‘The Mutants’, ‘The Savages’, ‘Turn Left’, ‘The Next Doctor’, ‘The Ark in Space’, ‘The Face of Evil’, ‘The Brain of Morbius’, ‘Invasion of the Dinosaurs’, etc., etc., etc.  Somehow, they didn’t get in.  Somehow, I ended up talking about ‘The Underwater Menace’ rather than, say, ‘Genesis of the Daleks’.  Weird.  But I suppose that’s what happens when you commit yourself to a tight schedule in which you must, essentially, make up some (hopefully) passably coherent stuff, totally on the fly, two or three times a day.

This leads me to a clarification I desperately want to make: the countdown may be a list, but it definitely isn’t a ‘Top 50’.  It’s not a list of what I consider to be ‘the best’.  There is no hierarchy intended here at all, though I do consider some of the stories I wrote about to be superior to others.  Indeed, I repeatedly found myself writing about episodes that, on the whole, I don’t like, over episodes that I adore but which I had to sideline.  I’m broadly in sympathy with Lawrence Miles’ opinion, expressed in this much-misunderstood post, that ‘ranking’ lists are just not a worthwhile thing to do, and that Doctor Who really only makes sense in historical context. …

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What can I do but cheat?

Three moments, not in chronological order.

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Barbara Wright is in a junkyard.  She walks into a Police Box.  She’s in a large, brightly lit control room.

This can happen on screen because of the cut.  The material conditions of TV production, manifested as a splicing together of two recorded moments into the appearance of one fluid event, makes this possible.  We have “discovered television”.  We can put huge buildings inside small boxes.  We can put Narnia inside the wardrobe; Wonderland inside the rabbit hole.  The quintessential trait of British fantastic literature for kids – the eccentric relationship of impossible spaces – can be made visual.

Doctor Who‘s very nature as storytelling is utterly bound up with the limits of the material conditions of television production.  So much so that living on that limit became its raison d’etre.  Its development has always been inextricably connected with what can materially be done, and how it is done.  And what it has done has always developed what it wants to be able to do next.  As I’ve said elsewhere, ‘The Space Museum’ pushes the show onto a new track, politically speaking… and it does this partly because the aesthetics of the show – which stem from the limits and capabilities of material TV production – crunch up against an allegory about empire.  This sort of thing happens several times, but the first time it happens is that cut from the junkyard to the control room.  The kind of story that is told is fundamentally shaped by its material production.  Later, the kinds of stories that are being told demand new developments in how stories can be told.  The dialectic starts here.

This is analogous (I’ll go no further than that) to one aspect of how history itself works.  The productive forces determine (in the soft sense) the ideas and relations built upon them; then they come into conflict and new ideas arise that demand new developments in the productive forces. It’s fitting to find this analogy in the clockwork of a show that puts so much stress on history.  It does stress history, by the way, even when it moves away from ‘historicals’ and into SF.  Its mode of SF is essentially allegorical and utopian.  And that too is fitting, because of those eccentric and impossible spaces of British fantastic children’s literature upon which the show is so reliant.  In the post-war era, those spaces became gateways to newly-imagined social pasts, presents and futures.  Under the rubble, rabbit holes might lead to a New Jerusalem.

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The Doctor picks up a sharp rock.  Ian evidently suspects that the Doctor intends to do something brutally pragmatic and brain Za with it.  The Doctor claims he wanted to ask Za to draw a map back to the ship.

Either way, the Doctor saw a rock and decided to use it as a tool.  Given that this story is about ‘cavemen’ who are dying out because they’ve forgotten how to use their own technology, I think this is pretty big.…

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“Go on, tell them,” says Jacko to Sean. 

“Tell them what? I’ll tell them nothing. They’re not people like us, they’re just a bunch of sardines.”

The fish people in the water below do not like this.

“You heard me,” jeers Sean, “Cold-blooded fishes. You haven’t got a drop of good red blood in your body.”

They don’t like that either.  They’ve been surgically altered by the regime of Professor Zaroff, an old Nazi scientist who was employed by the Western powers before he disappeared (it’s implicit) and who is now running the underwater city of Atlantis (the Nazis were obsessed with Atlantis).  He has forcibly turned an army of his workers into fish, complete with gills and fins and big round eyes, so that they can do the underwater jobs.  (They just don’t make mad scientists like Zaroff any more.)

“A flatfish from Galway would have more guts in them than that bunch!” Sean continues.  Oh yeah, I forgot to say… Sean’s Irish, hence his “gift of the gab” (sigh).

The fish people start throwing things at him.

“All right, all right, all right,” laughs Sean, “Oh, calm down and listen. Listen, will you?”

The fish people decide to hear him out.  Presumably because he’s like them: a man captured and exploited by Zaroff’s regime.  He hasn’t been surgically mutilated, but he’s been put to work in the Atlantean mines.  (By now there should be no need for me to reiterate the connection between surgery and capital, the way the evisceration and infibulation of the human body expresses anxieties about life in capitalism, about how wage labour cuts into your bodily autonomy and your life and your physical freedom, dissecting your time and… oh look, I’m reiterating.)

“Look, you supply all the food for Atlantis, right?” asks Sean rhetorically, “It can’t be stored, right? It goes rotten in a couple of hours. That’s why Zaroff has you working like slaves night and day, right? Well, has it never occurred to your little fish brains to stop that supply of food? Feed yourselves but starve Atlantis, eh? What do you think would happen then? Well now is your chance. Will you do it, or will you stay fish slaves for the rest of your lives? You’re men, aren’t you? Well, start the blockade right now!”

Again, this is workplace agitation.  The jokes at the fish people’s expense are clearly rhetoric.  Sean whips them up.  But the power is theirs.

I won’t attempt to describe what comes next.  The fish people’s underwater strike is indescribable.  And that’s good.  It must be seen to be believed… and by that I don’t mean ‘believed’ in the sense of believing that there were actually fish people who actually swam around in Atlantis.  I mean ‘believed’ in the sense of believing that it ever actually got made and broadcast.  To us, now, it looks like a transmission from another planet.  Again, that’s good.  The planet we live on now is pretty boring compared this one.

It’s a relic of a lost time, when the spectacle could still express material relations of struggle, and express them materially. …

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“Not so much of that oatmeal, girl,” says Meg to one of the kitchen drudges, “It’s only pikemen we’re feeding, not horses.”

They’re in Irongron’s castle, somewhere in the century or so following the Norman Conquest.  Sarah is undercover, cooking Irongron’s stew.

“Don’t the guards on the gate get stew?” she asks, wanting to know in which pots to drop the Doctor’s knock-out potion.

“What, meat for those common creatures? I should say not. They’ll have oatmeal the same as the rest of us, and lusty enough they are on that. So you watch yourself if ever you take out that skillet.”

So class is, perhaps, a more fundamental division than gender, but gender oppression brings its own particular problems.

“I’m not afraid of men. They don’t own the world.”

Well, they kind-of do… but Sarah isn’t discussing actual property relations.  She’s talking about the way the world should work, with no one group ‘owning’ it.

“Why should women always have to cook and carry for them?” she demands.

“What else should we do?” asks Meg.

“Stand up for ourselves. Tell the men you’re tired of working for them like slaves.”

“We are slaves,” says Meg.

Wow.  No mincing words there.

“Then you should set yourselves free,” says Sarah.

None there either.

“Oh? And how should we do that?”

That’s a trickier question.  It always is.  But surely the first hurdle, before the plan, has to be the will.

“Don’t you want to be free?” she demands.  Essentially, this has become workplace agitation.

“Women will never be free while there are men in the world, girl,” says Meg, “We have our place.”

You still hear stuff like that today, albeit filtered through layers of code.

“What subservient poppycock!  You’re still living in the Middle Ages!”

Yeah.  We are, in many ways.  We’re meant to laugh at this outburst, but there’s no question in my mind that we’re also meant to be on Sarah’s side.

There are all sorts of problems with this story.  Sarah is – at least in conception – a stereotypical ‘wimmin’s libber’, all touchiness and naivety.  The Doctor is deliberately (more) sexist (than usual) in her presence, and we’re meant to think this is funny.  She’s made the butt of much sexist behaviour, apparently for our amusement.  For instance, there’s the bit quoted above about the “lusty” guards… it’s obviously supposed to be cute, even as it acknowledges the particular dangers faced by women in a class hierarchy.  And so on.  Someone wants to say this story is irredeemably broken by sexism?  I’m not going to argue.

But the fact remains, Sarah responds to a woman who is by demonstrably smarter than the men she serves –  and aware of the fact that she’s a slave – by saying “set yourselves free”.

It shines out amidst the crap.…

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“Don’t get any ambitious ideas,” says Castellan Spandrell to his prisoner.

“I just wanted to check it was the same staser,” says the Doctor, examing the weapon used to assassinate the President of the High Council of Time Lords. “You see that symbol at the end of the corridor?”

The Doctor indicates a huge Seal of Rassilon.

“What about it?” asks Spandrell.

“You try and hit it,” says the Doctor, handing Spandrell the staser.

“That’s the kind of vandalism we’re always running the Shabogans in for,” grumbles Spandrell.

Spandrell is, basically, the Chief of Police in the Time Lord Capitol.  As such, the Doctor is his prisoner, having been caught holding a rifle in a gallery near the spot where the President was gunned down.

We never see any Shabogans.   The reference is never explained.  It just seems to be part of a Gallifreyan policeman’s job to arrest people called ‘Shabogans’ for vandalism.  But let’s not pass over this too quickly.  There is regular crime here?  There are hooligans running around the corridors of the Capitol of the Time Lords of Gallifrey? 

Well, yes, of course.

The Time Lords are not just ‘aliens’.  They’re explicitly potrayed as the ruling class.  They have sycophantic TV presenters who interview them creepily (about process and personalities… just like Andrew Marr outside Number 10) when they congregate at elaborate government ceremonies.  They wear traditional robes and ornate, arcane bling at these state events.  They have the poshest of posh accents, like a great club of old Etonians and Oxbridge alumni… or like Oxbridge dons.  They have Academies and Colleges in the Capitol, populated by fussy, blithering, crusty old farts who reminisce about how many of these ceremones they’ve attended over the centuries.  They have Chancellors.  They have Cardinals and Chapters too.  One of them creates a nightmarescape for the Doctor which references Western colonialism (there is a khaki-wearing hunter who goes on safari and tracks the Doctor like big game) and the First World War.  They have a ‘Panopticon’, named after the surveillance-heavy prison designed by Jeremy Bentham, one of the founders of Liberalism.  They have a kind of police force, run by the Castellan, whose uniforms make them vaguely reminiscent of Swiss Guards.  They also have a President.  Their Presidents have names like kings or popes (Pandak III, for instance) and are chosen by a tiny electorate (just the other Time Lords, presumably) from a tiny pool of thoroughly respectable establishment types.  They also have a shadowy government organisation, complete with secret agents, called the CIA (Celestial Intervention Agency – yuk yuk).

Police.  Media commentators, edcuated at the same Academy as the other Time Lords, taught by the people they end up talking about on TV.  Great White Hunters.  Popes.  Kings.  Presidents.  Colleges.  Chapters.  Cardinals.  Chancellors.  The Time Lords are a concentrated synthesis of various Western power structures.  Oxbridge.  The Vatican.  Prisons.  Liberalism.  Conservatism.  The House of Lords.  The CIA.  Washington.

So, of course there are ‘Shabogans’.  There must be ‘Proles’ so that the rulers have someone to rule, so that the dirty jobs get done, so that the Time Toilets get cleaned.…

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“I know it sounds mad,” says Martha, “but when the Doctor became human, he took the alien part of himself and he stored it inside the watch. It’s not really a watch, it just looks like a watch.”

“And ‘alien’ means ‘not from abroad’, I take it,” enquires the frankly incredulous Joan.

“The man you call John Smith… he was born on another world.”

“A different species.”

“Yeah.”

Joan is a sensible woman from 1913 and she’s not having any of this nonsense.

“Then tell me,” she presses, “in this fairy tale, who are you?”

“Just a friend. I’m not… I mean, you haven’t got a rival, as much as I might… Just his friend.”

“And human, I take it?”

She humouring the deranged girl.  As John said earlier, it must be culture shock.  Someone from a less developed culture trying and failing to understand the scientific romances of an ordinary school teacher… an ordinary school teacher, by the way, with whom she is far too familiar.

“Human,” confirms Martha, “Don’t worry. And more than that: I just don’t follow him around. I’m training to be a doctor. Not an alien doctor, a proper doctor. A doctor of medicine.”

This is too much.  Aliens… that’s one thing.  But this?  Joan has tipped over from pitying disbelief into brusque irritation.  This is more than just silly, this is… indecent.

“Well that certainly is nonsense,” she snaps, “Women might train to be doctors, but hardly a skivvy and hardly one of your colour.”

Martha stops.

“Oh, do you think?”  She holds up her hand.  “Bones of the hand. Carpal bones, proximal row….” she indicates the areas she names as she goes along, “Scaphoid, lunate, triquetal, pisiform. Distal row. Trapezium, trapezoid, capitate, hamate. Then the metacarpal bones extending in three distinct phalanges. Proximal, middle, distal.”

She is as irritated as Joan.  The two face each other across a chasm.

“You read that in a book,” says Joan weakly.

“Yes,” snaps back Martha, triumph in her voice, “to pass my exams!”

I have issues with this story.  There’s the strain of bellicose liberalism, for a start.  Even as attitudes to war and empire are critiqued, the underlying assumptions valorize an ostensible ethical commitment to fighting for liberal values in the context of empire.  The story is, essentially, about anti-war cowardice leading to the assault of fanatical nihilism upon the heart of liberal England.  Run away from a fight with an unappeasable evil and you just defer your problems until that unappeasable evil comes to the English heartland (probably bringing Sharia law or something).  It shows most directly in the Doctor’s donning of a red poppy, when he voluntarily assimilates himself into an increasingly ugly and intolerant trend in British society: the implicit acceptance of imperial misadventures on behalf of neoliberalism, dressed up as ‘respect for the fallen’ and ‘help for heroes’ and all that dishonest guff.  It seems that the character of the Doctor is allowed to get involved in contemporary politics if he’s on the right side, the side of assumptions that ‘we’ supposedly all agree on. …

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“I have in my hand a piece of paper,” says Mr Stevens, CEO of Global Chemicals, echoing Chamberlain in unconscious admission that his promises of a profitable truce in the class war will turn out to be worthless, “which will mean a great deal to all of you. Wealth in our time!”

The ex-miners, crowded around the gates of the closed pit, are unimpressed.

“When the National Coal Board were forced to close the pit last year…” Stevens begins.

“It were a shame, that was!” heckles one of the workers, in Ignorant Yokel Speak.

“No, my friends,” says Stevens chummily, presenting himself as one of them, “we must not be bitter. We must face the facts.”

Note the ‘we’; the most abused word in political discourse.  As in ‘we’re all in this together’.

“Coal is a dying industry,” asserts Stevens.

The miners shout “Rubbish! Rubbish!”

When it happens in reality, the idea that the mines had to shut because they were unprofitable will be rubbish.  Mining was always subsidised.  

“Oil is our future now and the government agrees with me. They have not only given us the go-ahead for our plans, they have promised us money for future expansion!”  So the state is now subsidising a private company instead of nationalised coal and people’s jobs.  “I have it here in black and white!”

There is general cheering. This story represents the working class, via the conduit of Welshness, as idiots.  The feckless, changeable, easily-swayed mob – a trope that goes back a long way.

“Money for all of us! More jobs, more housing, more cars!”  The promise of returned prosperity in the depths of the 70s.

In terms of when it was made, this is an odd scene.  Miners were powerful and militant in 1973.  They were unionised and they were winning.  They weren’t sacked, helpless, grumbling no-hopers, stuck on the sidelines.

In terms of the future, however, this scene is actually prescient.  By the late-90s, British mining – together with so much manufacturing industry – had been deliberately destroyed by the Tories, partly from a pure ideological objection to the idea of powerful workers and unions, partly as revenge for the miners bringing down Heath in ’74 (the year after this story was broadcast).  Huge numbers of traditional working class jobs were annihilated by the Conservatives.  Working class communities were wrecked in the process.  In many ways, the sight of a crowd of workers, made redundant, closed out of their sold-off and shut-down workplace, listening to speeches about how coal is dead, being fraudulently told that their future lies in the trickle-down effect of private profit, is a sight that predicts the result of Thatcherism.

And when Stevens says “oil is the future” he’s only telling part of the truth.  The future he really has in mind is one of the corporation as pure post-industrial power structure.  Stevens is an administrator, a manipulator of executive practices, PR, lobbying, influence, delegated tasks, etc.  This is, in its way, strangely prescient of the outward features of neoliberalism… which was, after all, just getting started roundabout 1973.…

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The Doctor has refused Enlightenment.  Turlough is nonchalantly (rather too nonchalantly) picking at his fingernails when the White Guardian offers him a share.

“It’s a diamond,” he says, staring at the massive, glowing crystal, “The size!  It could buy a galaxy. I can have that?”

The White Guardian tells him he can.

“I would point out,” interjects the Black Guardian, “that under the terms of our agreement, it is mine… unless, of course, you wish to surrender something else in its place. The Doctor is in your debt for his life. Give me the Doctor, and you can have this,” he indicates the crystal, “the TARDIS, whatever you wish.”

Turlough is evidently extremely tempted.  He has to struggle with himself.  When he shoves it towards the Black Guardian, it couldn’t be more obvious that he is angry and disappointed with the choice he feels have has to make.

“Here,” he shouts petulantly, burying his face, “take it!”

Even so, he does make that choice.

The Black Guardian bursts into flames and vanishes, gurgling and screaming.

“Light destroys the dark,” comments the White Guardian.  “I think you will find your contract terminated,” he tells Turlough.

Turlough takes a smaller crystal from his trouser pocket.  It’s the one the Black Guardian gave him to seal their bargain.  It has turned back, charred by the same flames that consumed the Black Guardian.  Turlough drops it.

“I never wanted the agreement in the first place,” he mutters.

Tegan is sceptical.

“You believe him because he gave up Enlightenment for your sake,” she tells the Doctor.

“You’re missing the point,” the Doctor says, “Enlightenment was not the diamond. Enlightenment was the choice.”

Well, isn’t that twee.

Except that it’s a bit more grounded that it sounds.

Listen to the words everyone’s been using.  Diamond.  Buy.  Terms.  Agreement.  Contract.  Mine.  Debt.  This is the language of trade, of commerce, of business, of employment, of property, of value and wealth and commodification.  Turlough has been desperately trying to wriggle out of a contract, a job.  He was basically coerced into it and given a misleading description of what it entailed.  He responded by slacking off, dragging his feet, working to rule, fobbing off the boss with endless excuses.  The boss got sick of this and tried to sack him.  Then, Turlough was presented with an opportunity to take up an altogether more alluring contract.  This time, it was a straightforward deal: a dirty great jewel of immense value (Turlough immediately conceives of it in monetary terms) in exchange for a crude hit.  No illusions.  No lies.  Just kill this guy you know to be pretty decent in return for a big pay-off.

He started the story leaning over a chessboard, moving pieces around, deciding which pawn to sacrifice in the cause of winning the game.  He ends the story leaning over a table, staring at a prize, given the option to pick it up in exchange for sacrificing one piece.   And he can’t do it.

This refers to more than just Good vs.…

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“Is there anything the servants can get you Doctor?” asks Edward Grove over the deep, low tolling of the clock.  “It is such fun giving them little chores to do!” he chortles, using the voice of the butler, Mr Shaughnessy.

“No thank you,” says the Doctor icily.

“Very well,” says Edward, vocally turning to the servants, “You may leave, all of you.  Return to your duties.  I shall chime if I need anything.”

The clock is central to the organisation of time in capitalist society.  It regulates work.  Since work is life, it regulates life.  The chiming of the clock, like the jangling of the bell, is a summons to the servant, just as the factory worker must clock in and clock out at the right times.  The industrial revolution fundamentally changed how people perceived time, not only by drastically changing how long it took to do certain things, but also by subjecting the workforce to new schedules.  The organisation of labour in capitalist production centres also made time seem repetitious, on a permanent loop.  The same set tasks, over and over again, for hour after hour.  The clock is a heavily freighted symbol in any discussion of class.  The class war will centre upon the organisation and reorganisation of time.  Eight hours work, eight hours sleep, eight hours play – this was a demand of the workers’ union struggle… though, of course, this is a gendered issue.  For women, both integrated into the workforce and expected to perform unpaid domestic labour, it was always something of a joke.  In the life of a domestic servant, especially a female domestic servant, the idea of time separated from the demands of ‘the household’ was almost an oxymoron.

“No doubt I’ll need another death at some point,” says Edward, “when I’m feeling hungry.  I’ll let you know which one of you I’ll choose nearer the time.”

They thank him.  It is part of the sick joke of it all, this obligatory gratitude.

“You do need death, don’t you,” observes the Doctor.

Edward is a sentient house.  He is The Household (also the workplace, to servants) come alive.  He’s a haunting that has become a mind, inhabiting a building.  He was created by the constant looping and re-looping of a paradox.  The Doctor has realised that the paradox which forms the foundation of his structure was created by a death.  He now needs to feed on the deaths of his servants, the workers trapped inside the paradox.  They each take a turn dying for him every time his two hour span replays itself.  For them, even being murdered has become a chore, a duty, part of their employment.  A task to be performed for the master, upon orders, and upon a fixed schedule.

Edward insists that he is alive, but the Doctor dismisses this.  Edward isn’t a person, he is a pile of bricks and mortar, a loop of hours, a schedule.  He’s an era.  Well, he’s the Edwardian era.  He’s a system that has come alive. …

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Wow.  Single figures.  Okay, time for some fun.

“I’m asking you to help yourselves,” says the Doctor. 

Revolution isn’t about everyone suddenly becoming altruistic and angelic.  It is, as Marx saw it, “the movement of the immense majority, in the interest of the immense majority“.

“Nothing will change round here unless you change it,” says the Doctor.  Here is ‘freedom and necessity‘.  It must be done, but they can choose to do it or not to do it.

“What will we do with two guns against all those guards?” asks Veet.

“You can’t do anything, but there are fifty million people in this city. Think how the guards will react to that number.”

“It’s crazy talk,” says Goudry, “Rebellion? No one would support you.”  Capitalist realism.

“Given the chance to breathe clean air for a few hours, they might. Have you thought of that?”

The Company pumps a chemical fug into the air that makes people anxious and weak.  That’s how it works on Pluto.  Here we call it ideology, or hegemony.

The Doctor and Bisham discuss ways of knocking out the gas pumps.

“I was a B grade in Main Control,” says Mandrell, “The Doctor’s right. It could work.”

Until now, nobody has been more cynical.  But Mandrell has, in a sense, just been given the chance to breathe clean air.

The Doctor isn’t stinting on the revolutionary optimism.  He suggests taking over main control.  Mandrell thinks it could be done.

“What have we got to lose?” he asks.

“Only your claims,” says the Doctor.

Everyone is quite impressed by this.  It’s a sign of the times that we, the audience, are evidently expected to recognise and relish the reference.  The Doctor knows full well what he’s saying – and he’s not just punning.  Workers don’t usually have to wear chains these days, but they still have nothing compared to the Companies of this world.  They have their ‘claims’ of course – claims upon democracy and human rights, etc… But the Company never gives refunds unless forced to, so the workers’ ‘claims’ are essentially the same as ‘nothing’.

“Anything’s worth trying,” says Cordo, a man who was trying to kill himself that morning, but who is now frantic with revolutionary confidence, “If only we could win. Just think, if we could beat the Company!”

“There’s no ‘if’ about it, Cordo,” says the Doctor, “We will.”

There’s ‘the actuality of the revolution‘ for you.

Robert Holmes is often called a cynic… but he was at least as much a romantic.  This story is a full-on romantic political drama of revolution.  The cynical and self-seeking drop-outs turn strike-leaders.  The cowed and suicidally-miserable worker is transformed by revolution until he’s a whooping, gung-ho, gun-toting freedom fighter.  (Revolution changes people even as they change society – one reason why waiting until we’ve all changed ourselves for the better is functionally the same as accepting the status quo.  You change yourself by changing society, and vice versa.)  The workers collectively overthrow capitalism and set up a workers’ state in about a day. …

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