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Orwell Essays Shooting An Elephant Orwell

"Shooting an Elephant"

Cover of first anthology publication

AuthorGeorge Orwell
CountryUnited Kingdom
Genre(s)Unknown whether fiction or non-fiction[1]
Published inNew Writing
Publication date1936

"Shooting an Elephant" is an essay by George Orwell, first published in the literary magazine New Writing in late 1936 and broadcast by the BBC Home Service on 12 October 1948.

The essay describes the experience of the English narrator, possibly Orwell himself, called upon to shoot an aggressiveelephant while working as a police officer in Burma. Because the locals expect him to do the job, he does so against his better judgment, his anguish increased by the elephant's slow and painful death. The story is regarded as a metaphor for British imperialism, and for Orwell's view that "when the white man turns tyrant it is his own freedom that he destroys."[2]

Orwell spent some of his life in Burma in a position akin to that of the narrator, but the degree to which his account is autobiographical is disputed, with no conclusive evidence to prove it to be fact or fiction.[3] After Orwell's death in 1950, the essay was republished several times, including in Shooting an Elephant and Other Essays (1950), Inside the Whale and Other Essays (1957), and Selected Writings (1958).

Context[edit]

Britain conquered Burma over a period of 62 years (1823–1886), during which three Anglo-Burmese wars took place, and incorporated it into its Indian Empire. It was administered as a province of India until 1937, when it became a separate, self-governing colony, attaining its independence on January 4, 1948. With a strong interest in the lives of the working class, Orwell—born in India to a middle-class family, but brought up in Britain—held the post of assistant superintendent in the British Indian Imperial Police in Burma from 1922 to 1927.

"Moulmein used to be full of elephants..." [employed to] haul logs in the timber firms. "Ordinary tamed elephants have been part of Burmese life for centuries,...the rare and revered white elephant, is believed in Buddhist legend to be a symbol of purity and power."[4] By the time Orwell moved to Moulmein, in 1926, "...he was most probably ambivalent about the colonial state of which he was a part. The Kipling-inspired romance of the Raj had been worn thin by the daily realities of his job in which,...he witnessed 'the dirty work of Empire at close quarters'."[4]:223 Orwell writes how he was trapped between his own resentment towards the Empire and the Burmese people's resentment towards him. As a member of the ruling power, he is cornered into doing what the "natives" expect of him: "He wears a mask, and his face grows to fit it." "[4]:224

Events[edit]

In Moulmein, the narrator—Orwell, writing in the first person—is a police officer during a period of intense anti-European sentiment. Although his intellectual sympathies lie with the Burmese, his official role makes him a symbol of the oppressive imperial power. As such, he is subjected to constant baiting and jeering by the local people.[2]

After receiving a call regarding a normally tame elephant's rampage, the narrator, armed with a .44 caliber Winchester rifle and riding on a pony, goes to the town where the elephant has been seen. Entering one of the poorest quarters, he receives conflicting reports and contemplates leaving, thinking the incident is a hoax. The narrator then sees a village woman chasing away children who are looking at the corpse of an Indian whom the elephant has trampled and killed. He sends an order to bring an elephant rifle and, followed by a group of roughly a few thousand people, heads toward the paddy field where the elephant has rested in its tracks.

Although he does not want to kill the elephant now that it seems peaceful, the narrator feels pressured by the demand of the crowd for the act to be carried out. After inquiring as to the elephant's behavior and delaying for some time, he shoots the elephant several times, wounding it but unable to kill it. The narrator then leaves the beast, unable to be in its presence as it continues to suffer. He later learns that it was stripped, nearly to the bone, within hours. His elderly colleagues agree that killing the elephant was the best thing to do, but the younger ones believe that it was worth more than the Indian it killed. The narrator then wonders if they will ever understand that he did it "solely to avoid looking a fool."[2]

Themes[edit]

Imperialism[edit]

An anti-imperialist writer, Orwell promotes the idea that, through imperialism, both conqueror and conquered are destroyed.[5] Orwell clearly states his displeasure with colonial Britain: "I had already made up my mind that imperialism was an evil thing... I was all for the Burmese and all against their oppressors, the British."[2] The narrator perceives that the conqueror is not in control, but it is rather the will of the people that governs his actions. As ruler, he notes that it is his duty to appear resolute, with his word being final.

I perceived in this moment that when the white man turns tyrant it is his own freedom that he destroys. He becomes a sort of hollow, posing dummy, the conventionalized figure of a sahib. For it is the condition of his rule that he shall spend his life in trying to impress the "natives," and so in every crisis he has got to do what the "natives" expect of him. He wears a mask, and his face grows to fit it. I had got to shoot the elephant. I had committed myself to doing it when I sent for the rifle. A sahib has got to act like a sahib; he has got to appear resolute, to know his own mind and do definite things. To come all that way, rifle in hand, with two thousand people marching at my heels, and then to trail feebly away, having done nothing — no, that was impossible. The crowd would laugh at me. And my whole life, every white man's life in the East, was one long struggle not to be laughed at.[2]

Although it is not the narrator's wish to shoot the elephant, and even though he holds a weapon far beyond the technological capabilities of the natives, his will is not his own and, due to their expectation, he realises that he must shoot the elephant; "I was only an absurd puppet pushed to and fro by the will of those yellow faces behind." Reflectively, the narrator realises that being forced to impose strict laws and to shoot the elephant—he states his feelings against the act, but submits after comprehending he "had got to shoot the elephant"—illustrates an inherent problem of hegemony: "when the white man turns tyrant it is his own freedom that he destroys."[2][6] By enforcing the strict British rule, he is forfeiting his freedom while concurrently oppressing the Burmese.[1]

Conqueror and conquered[edit]

The narrator's situation throughout the essay is one of little prospect or prominence. He comments on how, even though he is of the ruling class, he finds himself either largely ignored by the Burmese people or hated. He remarks in the first sentence, "I was hated by large numbers of people—the only time in my life that I have been important enough for this to happen to me." Only with the expectation of a killing do the locals find him "momentarily worth watching." He describes how, as a police officer, he was often a target for mockery from the locals, as was any European who provided an easy target.

In contrast to his description of the natives as "little beasts", the narrator labels the elephant as a "great beast", suggesting he holds it in higher esteem than the locals. This is somewhat paradoxical, however, as the narrator's own job is demeaning and forces him to see "the dirty work of the Empire at close quarters". The narrator singles out "Buddhist priests"—persons synonymous with peace and goodwill—to be "the worst of all" and comments on how he would gladly "drive a bayonet into a Buddhist priest's guts".

Having killed the elephant, the narrator considers how he was glad it killed the "coolie" as that gave him full legal backing. The essay finishes with him wondering if they will even understand his motive for having killed the elephant as he merely wished to salvage his pride.[7]

Conscience[edit]

The narrator's conscience plagues him greatly as he finds himself trapped between the "hatred of the empire [he] served" and his "rage against the evil-spirited little beasts who tried to make [his] job impossible."[7] He claims that he is "all for the Burmese and all against the British" and goes on to say that "feelings like these are the normal by-products of imperialism; ask any Anglo-Indian official, if you can catch him off duty." This creates a sense of empathy from the imperialists for the natives, but as they treat their conquerors badly, they start to feel less guilty and so treat them badly once more.[8]

Film adaptation[edit]

In 2015, "Shooting an Elephant" was adapted into a short film by director Juan Pablo Rothie and Academy Award nominated writer Alec Sokolow. The film was shot entirely on location in Nepal starring Barry Sloane as Eric Blair.[9]

Fact or fiction[edit]

The degree to which the story is fiction has been disputed. In his biography of Orwell, George Orwell: A Life, Bernard Crick cast doubt on the idea that Orwell himself actually shot an elephant. No independent account of Orwell's actions has been found and there was no official record of the incident, which was unusual considering the destruction of valuable property.

Peter Davison, the editor of Orwell's Complete Works, includes an interview with George Stuart, a contemporary of Orwell in Burma, who said that Orwell was transferred to Kathar as punishment for shooting an elephant. "An elephant was considered a valuable asset to any timber firm...and Orwell would have been severely reprimanded for such unnecessary slaughter. It was not long after the incident that he was transferred from Moulmein to a quiet post in Upper Burma called Katha."[4]:224–225 Davison also includes in the complete works a news item from the Rangoon Gazette, March 22, 1926 which describes a Major E. C. Kenny shooting an elephant in similar circumstances. When one biographer questioned Orwell's wife, Sonia Brownell, she replied, "Of course he shot a fucking a [sic] elephant. He said he did. Why do you always doubt his word!"[4]:225

See also[edit]

References[edit]

Further reading[edit]

A passport photo of Orwell, taken during his time in the Burmese police force.
  1. ^ abRunciman, David. Political Hypocrisy: The Mask of Power, from Hobbes to Orwell and Beyond. Princeton University Press, 2010, pp. 182–183.
  2. ^ abcdefOrwell, George. "Shooting an Elephant", The Literature Network, accessed April 17, 2011.
  3. ^George Orwell: A Life
  4. ^ abcdeLarkin, Emma (2005). Finding George Orwell in Burma (First American ed.). New York: The Penguin Press. ISBN 1-59420-052-1. 
  5. ^"Elements of Fiction and Total Effect in Shooting an Elephant by George Orwell (2004)". Retrieved 2011-10-08. 
  6. ^"Orwell still matters: Shooting an Elephant". rogalinski.com.pl – Journalist blog. July 22, 2011. Archived from the original on May 19, 2012. Retrieved 2011-10-02. 
  7. ^ ab"Staloysius: Shooting an Elephant analysis". Archived from the original on 2012-04-06. Retrieved 2011-10-08. 
  8. ^"Oppapers: Shooting an Elephant analysis". Retrieved 2011-10-10. 
  9. ^"Shooting an Elephant". IMDb. September 9, 2014. Retrieved February 21, 2015. 

British imperialism being a largely commercial concern, when Burma became a part of the empire in 1886 the exploitation of its forests accelerated. Since motorised transport was useless in such hilly terrain, the timber companies used elephants. These docile, intelligent creatures were worth their weight in gold, hauling logs, stacking them near streams, launching them on their way and sometimes even clearing log jams that the foresters could not shift.

In the 1920s a young would-be poet, an ex-Etonian named Eric Blair, arrived as a Burma Police recruit and was posted to several places, culminating in Moulmein. Here he was accused of killing a timber company elephant, the chief of police saying he was a disgrace to Eton. Blair resigned while back in England on leave, and published several books under his assumed name, George Orwell.

In 1936 these were followed by what he called a “sketch” describing how, and more importantly why, he had killed a runaway elephant during his time in Moulmein, today known as Mawlamyine. By this time Orwell was highly regarded, and many were reluctant to accept that he had indeed killed an elephant. Six years later, however, a cashiered Burma Police captain named Herbert Robinson published a memoir in which he reported young Eric Blair (whom he called “the poet”) as saying back in the 1920s that he wanted to kill an elephant.

All the same, doubt has persisted among Orwell’s biographers. Neither Bernard Crick nor DJ Taylor believe he killed an elephant, Crick suggesting that he was merely influenced by a fashionable genre that blurred the line between fiction and autobiography.

We have to decide, then, whether a) Blair did not shoot an elephant in Moulmein, or b) Shooting an Elephant is substantially a correct report. While interpretation a) asks us to regard Orwell’s “sketch” as essentially an essay, a vehicle for his hatred of the imperialist system he was employed to enforce, interpretation b) tallies with young Blair’s stated wish to kill an elephant. To me, Orwell’s description of the great creature’s heartbreakingly slow death suggests an acute awareness of wrongdoing, as do his repeated protests: “I had no intention of shooting the elephant… I did not in the least want to shoot him … I did not want to shoot the elephant.” Though Orwell shifts the blame on to the imperialist system, I think the poet did shoot the elephant. But read the sketch and decide for yourself.

• Gerry Abbott is the author of three books about Burma, and a contributor to George Orwell Studies. His latest book is From Bow to Burma.

Shooting an Elephant, by George Orwell

In Moulmein, in Lower Burma, I was hated by large numbers of people – the only time in my life that I have been important enough for this to happen to me. I was subdivisional police officer of the town, and in an aimless, petty kind of way anti- European feeling was very bitter. No one had the guts to raise a riot, but if a European woman went through the bazaars alone somebody would probably spit betel juice over her dress. As a police officer I was an obvious target and was baited whenever it seemed safe to do so. When a nimble Burman tripped me up on the football field and the referee (another Burman) looked the other way, the crowd yelled with hideous laughter. This happened more than once. In the end the sneering yellow faces of young men that met me everywhere, the insults hooted after me when I was at a safe distance, got badly on my nerves. The young Buddhist priests were the worst of all. There were several thousands of them in the town and none of them seemed to have anything to do except stand on street corners and jeer at Europeans.

All this was perplexing and upsetting. For at that time I had already made up my mind that imperialism was an evil thing and the sooner I chucked up my job and got out of it the better. Theoretically – and secretly, of course – I was all for the Burmese and all against their oppressors, the British. As for the job I was doing, I hated it more bitterly than I can perhaps make clear. In a job like that you see the dirty work of Empire at close quarters. The wretched prisoners huddling in the stinking cages of the lockups, the grey, cowed faces of the long-term convicts, the scarred buttocks of the men who had been flogged with bamboos – all these oppressed me with an intolerable sense of guilt. But I could get nothing into perspective. I was young and ill-educated and I had had to think out my problems in the utter silence that is imposed on every Englishman in the East. I did not even know that the British Empire is dying, still less did I know that it is a great deal better than the younger empires that are going to supplant it. All I knew was that I was stuck between my hatred of the empire I served and my rage against the evil-spirited little beasts who tried to make my job impossible. With one part of my mind I thought of the British Raj as an unbreakable tyranny, as something clamped down, in saecula saeculorum, upon the will of prostrate peoples; with another part I thought that the greatest joy in the world would be to drive a bayonet into a Buddhist priest’s guts. Feelings like these are the normal by-products of imperialism; ask any Anglo-Indian official, if you can catch him off duty.

'What can I do to help elephants?'

One day something happened which in a roundabout way was enlightening. It was a tiny incident in itself, but it gave me a better glimpse than I had had before of the real nature of imperialism – the real motives for which despotic governments act. Early one morning the sub-inspector at a police station the other end of the town rang me up on the phone and said that an elephant was ravaging the bazaar. Would I please come and do something about it? I did not know what I could do, but I wanted to see what was happening and I got on to a pony and started out. I took my rifle, an old .44 Winchester and much too small to kill an elephant, but I thought the noise might be useful in terrorem. Various Burmans stopped me on the way and told me about the elephant’s doings. It was not, of course, a wild elephant, but a tame one which had gone “must”. It had been chained up as tame elephants always are when their attack of “must” is due, but on the previous night it had broken its chain and escaped. Its mahout, the only person who could manage it when it was in that state, had set out in pursuit, but he had taken the wrong direction and was now 12 hours’ journey away, and in the morning the elephant had suddenly reappeared in the town. The Burmese population had no weapons and were quite helpless against it. It had already destroyed somebody’s bamboo hut, killed a cow and raided some fruit-stalls and devoured the stock; also it had met the municipal rubbish van, and, when the driver jumped out and took to his heels, had turned the van over and inflicted violences upon it.

An elephant was ravaging the bazaar. Would I please come and do something about it?

The Burmese sub-inspector and some Indian constables were waiting for me in the quarter where the elephant had been seen. It was a very poor quarter, a labyrinth of squalid bamboo huts, thatched with palm-leaf, winding all over a steep hillside. I remember that it was a cloudy stuffy morning at the beginning of the rains. We began questioning the people as to where the elephant had gone, and, as usual, failed to get any definite information. That is invariably the case in the East; a story always sounds clear enough at a distance, but the nearer you get to the scene of events the vaguer it becomes. Some of the people said that the elephant had gone in one direction, some said that he had gone in another, some professed not even to have heard of any elephant. I had almost made up my mind that the whole story was a pack of lies, when we heard yells a little distance away. There was a loud, scandalised cry of “Go away, child! Go away this instant!” and an old woman with a switch in her hand came round the corner of a hut, violently shooing away a crowd of naked children. Some more women followed, clicking their tongues and exclaiming; evidently there was something there that the children ought not to have seen. I rounded the hut and saw a man’s dead body sprawling in the mud. He was an Indian, a black Dravidian coolie, almost naked, and he could not have been dead many minutes. The people said that the elephant had come suddenly upon him round the corner of the hut, caught him with its trunk, put its foot on his back and ground him into the earth. This was the rainy season and the ground was soft, and his face had scored a trench a foot deep and a couple of yards long. He was lying on his belly with arms crucified and head sharply twisted to one side. His face was coated with mud, the eyes wide open, the teeth bared and grinning with an expression of unendurable agony. (Never tell me, by the way, that the dead look peaceful. Most of the corpses I have seen looked devilish.) The friction of the great beast’s foot had stripped the skin from his back as neatly as one skins a rabbit. As soon as I saw the dead man I sent an orderly to a friend’s house nearby to borrow an elephant rifle. I had already sent back the pony, not wanting it to go mad with fright and throw me if it smelled the elephant.

The orderly came back in a few minutes with a rifle and five cartridges, and meanwhile some Burmans had arrived and told us that the elephant was in the paddy fields below, only a few hundred yards away. As I started forward practically the whole population of the quarter flocked out of the houses and followed me. They had seen the rifle and were all shouting excitedly that I was going to shoot the elephant. They had not shown much interest in the elephant when he was merely ravaging their homes, but it was different now that he was going to be shot. It was a bit of fun to them, as it would be to an English crowd; besides, they wanted the meat. It made me vaguely uneasy. I had no intention of shooting the elephant – I had merely sent for the rifle to defend myself if necessary – and it is always unnerving to have a crowd following you. I marched down the hill, looking and feeling a fool, with the rifle over my shoulder and an ever-growing army of people jostling at my heels. At the bottom, when you got away from the huts, there was a metalled road and beyond that a miry waste of paddy fields a thousand yards across, not yet ploughed but soggy from the first rains and dotted with coarse grass. The elephant was standing 80 yards from the road, his left side towards us. He took not the slightest notice of the crowd’s approach. He was tearing up bunches of grass, beating them against his knees to clean them and stuffing them into his mouth.

It is a serious matter to shoot a working elephant – it is comparable to destroying a huge and costly piece of machinery

I had halted on the road. As soon as I saw the elephant I knew with perfect certainty that I ought not to shoot him. It is a serious matter to shoot a working elephant – it is comparable to destroying a huge and costly piece of machinery – and obviously one ought not to do it if it can possibly be avoided. And at that distance, peacefully eating, the elephant looked no more dangerous than a cow. I thought then and I think now that his attack of “must” was already passing off; in which case he would merely wander harmlessly about until the mahout came back and caught him. Moreover, I did not in the least want to shoot him. I decided that I would watch him for a little while to make sure that he did not turn savage again, and then go home.

But at that moment I glanced round at the crowd that had followed me. It was an immense crowd, 2,000 at the least and growing every minute. It blocked the road for a long distance on either side. I looked at the sea of yellow faces above the garish clothes – faces all happy and excited over this bit of fun, all certain that the elephant was going to be shot. They were watching me as they would watch a conjuror about to perform a trick. They did not like me, but with the magical rifle in my hands I was momentarily worth watching. And suddenly I realised that I should have to shoot the elephant after all. The people expected it of me and I had got to do it; I could feel their 2,000 wills pressing me forward, irresistibly. And it was at this moment, as I stood there with the rifle in my hands, that I first grasped the hollowness, the futility of the white man’s dominion in the East. Here was I, the white man with his gun, standing in front of the unarmed native crowd – seemingly the leading actor of the piece; but in reality I was only an absurd puppet pushed to and fro by the will of those yellow faces behind. I perceived in this moment that when the white man turns tyrant it is his own freedom that he destroys. He becomes a sort of hollow, posing dummy, the conventionalised figure of a sahib. For it is the condition of his rule that he shall spend his life in trying to impress the “natives,” and so in every crisis he has got to do what the “natives” expect of him. He wears a mask, and his face grows to fit it. I had got to shoot the elephant. I had committed myself to doing it when I sent for the rifle. A sahib has got to act like a sahib; he has got to appear resolute, to know his own mind and do definite things. To come all that way, rifle in hand, with 2,000 people marching at my heels, and then to trail feebly away, having done nothing – no, that was impossible. The crowd would laugh at me. And my whole life, every white man’s life in the East, was one long struggle not to be laughed at.

If the elephant charged and I missed him, I should have about as much chance as a toad under a steam-roller

But I did not want to shoot the elephant. I watched him beating his bunch of grass against his knees, with that preoccupied grandmotherly air that elephants have. It seemed to me that it would be murder to shoot him. At that age I was not squeamish about killing animals, but I had never shot an elephant and never wanted to. (Somehow it always seems worse to kill a large animal.) Besides, there was the beast’s owner to be considered. Alive, the elephant was worth at least £100; dead, he would only be worth the value of his tusks – £5, possibly. But I had got to act quickly. I turned to some experienced-looking Burmans who had been there when we arrived, and asked them how the elephant had been behaving. They all said the same thing: he took no notice of you if you left him alone, but he might charge if you went too close to him.

It was perfectly clear to me what I ought to do. I ought to walk up to within, say, 25 yards of the elephant and test his behaviour. If he charged I could shoot, if he took no notice of me it would be safe to leave him until the mahout came back. But also I knew that I was going to do no such thing. I was a poor shot with a rifle and the ground was soft mud into which one would sink at every step. If the elephant charged and I missed him, I should have about as much chance as a toad under a steam-roller. But even then I was not thinking particularly of my own skin, only of the watchful yellow faces behind. For at that moment, with the crowd watching me, I was not afraid in the ordinary sense, as I would have been if I had been alone. A white man mustn’t be frightened in front of “natives”; and so, in general, he isn’t frightened. The sole thought in my mind was that if anything went wrong those 2,000 Burmans would see me pursued, caught, trampled on and reduced to a grinning corpse like that Indian up the hill. And if that happened it was quite probable that some of them would laugh. That would never do. There was only one alternative. I shoved the cartridges into the magazine and lay down on the road to get a better aim.