Written by Fleur O’Reilly
Utopias represent a better place to live, an ideal world where society is structured to ensure equality, justice, and harmony. There are traditionally four kinds of utopias: moral, political, ecological, and religious. Each type, though distinct in its approach, shares a common goal: envisioning a more just and equal society. The word “Utopia” derives from Thomas More’s 1516 eponymous book. The book is often interpreted as a search for a better England, both a critique of contemporary England and a projection of an ideal society onto the newly discovered lands of the Americas, which, at the time, were seen as vast, uncharted territories full of potential and possibility. The title Utopia is a play on words: the word is a compound of two different ancient Greek words- the word topia means place and the ‘u’ comes from the word eu, meaning happy. However, the ‘u’ sounds the same as the Greek word ou, meaning non-; therefore, the title can be translated as ‘happy place’ or ‘no such place’. This double meaning could have been read as a warning to those subscribing to this philosophy that the original may simply have been satirical. Despite this, the idea of a utopia has prevailed through historical thought and been ascribed to many ideals for a perfect society.
Throughout the sixteenth and seventeenth centuries, European settlers projected their utopian ideals onto the New World, hoping to construct societies free from the corruption and inequalities that they saw in Europe. The Americas was a new place where Europeans could project their ideal societies onto. Many early colonial ventures, such as the Puritan settlements in North America, were driven by religious visions of a more perfect society. However, these experiments often struggled with internal divisions, governance challenges, and external conflicts with indigenous populations, revealing the complexities of translating utopian ideals into functional communities.
The Industrial Revolution in Britain revived the dream of utopian societies, this time within the confines of an increasingly urbanised and industrialised nation. As factories sprang up across the country, factory owners and social reformers began to imagine new ways to improve the lives of workers. Factory owners and activists began to cradle the thought of workers’ rights, and they dreamt big: they had the money, so why not help those in their factories. Some factory owners attempted to create utopian villages, granting education and basic rights while still ensuring a clear hierarchy and economic stimulation. Although some were inspired by the philosophy of the time, and religious ideals, they equally saw economic benefit to the schemes, finding that workers were more inclined to work harder and produced more income for those in charge. Some sought to create industrial communities that balanced economic productivity with social welfare. These settlements, often referred to as “philanthropic villages,” aimed to provide workers with better living conditions, education, and leisure opportunities while maintaining a structured hierarchy that ensured continued economic growth and stability. These ‘utopias’, or philanthropic settlements, were created by the owners of factories who were inspired by modern ideals to aid those in their employment as well as the economic benefits. Whilst none still survive, they mark a change in workers’ rights and the lives of the children of these factories. The attempt at utopia’s represents a society’s attempt to utilise the advances created by the industrial revolution and the efforts of factory owners to try to use their influence and apply some contemporary strands of philosophy. They demonstrate that industrial Britain was not all a bad place and that some people attempted to better the lives of others. These proto-type communist societies exercised a vigorous hierarchy and could have pre-empted the failures of later attempts at socialist communities; rigour was a necessity. These were also examples of some of the first urban planning to take place in the UK and Europe, purposefully choosing to locate houses in certain areas and matching the number of inhabitants with facilities.
One of the most famous examples of such a settlement was New Lanark, founded in Scotland by David Dale and later transformed by his son-in-law, Robert Owen. Owen, a social reformer, sought to prove that industry and morality could coexist, implementing measures such as reduced working hours, education for children, and improved housing. His model influenced future developments in urban planning and workers’ rights, demonstrating that economic success and social welfare were not necessarily incompatible.
Another more recent example of a philanthropic venture is the village of Port Sunlight in Merseyside. Opened in 1888 by William Hesketh Lever, it was home to the Lever Brothers soap factory workers. However, Lever claims he was not inspired by improving the lives of his workers; rather, it was an effective business model, something he termed ‘prosperity-sharing’. Instead of distributing company profits directly to his employees, Lever ensured they had access to affordable and well-maintained housing, essential amenities, and welfare provisions. These measures provided security and comfort, allowing employees to thrive while also fostering loyalty and dedication to the company. Each house was equipped with its own kitchen, small garden space, and its own indoor bathroom. The houses were designed in the arts and crafts style to resemble Tudor mansions. The area was built to utilise its natural properties, including allotments. The village had a swimming pool, a church, social clubs, a pub, a shop, library, technical institute, and hospital: it was a liveable community. Lever did listen to the community; despite his staunch anti-alcohol stance, he permitted it after a referendum where eighty per cent voted to permit alcohol. Houses were allocated on family size rather than jobs, although when people lost their jobs, they lost their house as it came out of their wages. Lever was also a liberal politician in parliament and campaigned for better welfare and shorter working days.
However, there was a darker side. The soap business acquired its raw materials, namely palm oil, from the Belgian Congo. Lever initially aimed to turn a region of the Congo into another settlement resembling Port Sunlight. The company town of Leverville was meant to be a crowning achievement of his ‘moral capitalism’. However, Leverville found many workers were reluctant to join due to the harsh conditions of the job and the low wages accompanying them. This meant forced labour was employed. These conditions were known to many in the UK as ‘appeals made to protect African people from ‘the soap boilers of the world’.
The idea of utopias has undergone a profound shift since the start of the twentieth century, particularly in response to political and social upheavals. The failure of communism in Russia highlighted the challenges of implementing a fantasy society, while the devastation of two world wars reshaped visions of an ideal world. In post-war England, brutalist housing estates, such as the Barbican, emerged as a new form of social utopia, influenced by modernist principles and the need for rapid reconstruction. With their communal spaces, schools, and green areas, these estates sought to create self-sustaining communities that reflected the egalitarian ideals of early industrial utopias. However, as time passed, many of these developments fell into decline, plagued by poor maintenance and social issues, revealing the difficulties of translating utopian aspirations into lasting reality. Yet, amidst these challenges, one of the most successful utopian-inspired projects was the creation of the National Health Service in 1948, a system of universal healthcare that surpassed the dreams of many and became a cornerstone of modern British society.
Bibliography
Claeys G, ed. Introduction. In: Utopias of the British Enlightenment. Cambridge Texts in the History of Political Thought. Cambridge University Press; 1994.
Port Sunlight: Village Trust, History & Heritage. [online]
Retrospect Journal 