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Source ISBN: 9780008220563

Ebook Edition © August 2016 ISBN 9780008219758

Version: 2017-05-03

Praise for Hillbilly Elegy:

‘A beautifully and powerfully written memoir, Hillbilly Elegy is shocking, heartbreaking, gut-wrenching and hysterically funny. It’s also a profoundly important book, one that opens a window on a part of America usually hidden from view and offers genuine hope in the form of hard-hitting honesty. Hillbilly Elegy announces the arrival of a gifted and utterly original new writer and should be required reading for everyone who cares about what’s really happening in America’ AMY CHUA, New York Times bestselling author of The Battle Hymn of the Tiger Mother

‘Powerful and highly readable account of the plight of the poor white Americans in Kentucky’ Books of the Year, Financial Times

‘Essential reading for all yankophiles, politicians and anyone interested in how Donald Trump won over the rust belt to arrive at the White House’ Books of the Year, Sunday Times

‘Vance’s vivid portrayal of blue-collar America has made it a bestseller in that country, though the political disaffection he describes will also resonate with British readers’ Mail on Sunday

‘The most important recent book about America’ Economist

‘The memoir gripping America … Vividly articulates the despair and disillusionment of blue-collar America’ Sunday Times

‘A tough-edged elegy for “white trash” hillbilly America’ DAVID AARONOVITCH, The Times

‘I bought this to try to better understand Trump’s appeal to those white working-class people who feel left behind, but the memoir is so much more than that … It’s an important social history/commentary but also a gripping, unputdownable page-turner’ INDIA KNIGHT, Evening Standard

‘A beautiful memoir but it is equally a work of cultural criticism about white working-class America … [Vance] offers a compelling explanation for why it’s so hard for someone who grew up the way he did to make it … a riveting book’ Wall Street Journal

‘Quietly thoughtful, poignant … while the political timeliness of Hillbilly Elegy is undeniable, Vance truly shines when he takes us with him “down the holler” into an America we thought we knew – until we realized how little of it we truly understood’ Huffington Post

‘[A] compassionate, discerning sociological analysis … Combining thoughtful inquiry with firsthand experience, Mr. Vance has inadvertently provided a civilized reference guide for an uncivilized election, and he’s done so in a vocabulary intelligible to both Democrats and Republicans. Imagine that’ JENNIFER SENIOR, New York Times

‘[Vance’s] description of the culture he grew up in is essential reading for this moment in history’ DAVID BROOKS, New York Times

‘[A] frank, unsentimental, harrowing memoir … a superb book’ New York Post

‘[An] understated, engaging debut … An unusually timely and deeply affecting view of a social class whose health and economic problems are making headlines in this election year’ Kirkus Reviews

‘Both heartbreaking and heartwarming, this memoir is akin to investigative journalism … A quick and engaging read, this book is well suited to anyone interested in a study of modern America, as Vance’s assertions about Appalachia are far more reaching’ Library Journal

‘Couldn’t have been better timed … a harrowing portrait of much that has gone wrong in America over the past two generations … an honest look at the dysfunction that afflicts too many working-class Americans’ National Review

‘Vance compellingly describes the terrible toll that alcoholism, drug abuse, and an unrelenting code of honor took on his family, neither excusing the behavior nor condemning it … The portrait that emerges is a complex one … Unerringly forthright, remarkably insightful, and refreshingly focused, Hillbilly Elegy is the cry of a community in crisis’ Booklist

‘To understand the rage and disaffection of America’s working-class whites, look to Greater Appalachia. In Hillbilly Elegy, J. D. Vance confronts us with the economic and spiritual travails of this forgotten corner of our country. Here we find women and men who dearly love their country, yet who feel powerless as their way of life is devastated. Never before have I read a memoir so powerful, and so necessary’ REIHAN SALAM, National Review

‘Elites tend to see our social crisis in terms of “stagnation” or “inequality”. J. D. Vance writes powerfully about the real people who are kept out of sight by academic abstractions’ PETER THIEL, entrepreneur, investor, and author of Zero to One

Dedication

For Mamaw and Papaw, my very own hillbilly terminators

Contents

Cover

Title Page

Praise

Dedication

Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Conclusion

Notes

Acknowledgments

About the Author

About the Publisher

Introduction

My name is J.D. Vance, and I think I should start with a confession: I find the existence of the book you hold in your hands somewhat absurd. It says right there on the cover that it’s a memoir, but I’m thirty-one years old, and I’ll be the first to admit that I’ve accomplished nothing great in my life, certainly nothing that would justify a complete stranger paying money to read about it. The coolest thing I’ve done, at least on paper, is graduate from Yale Law School, something thirteen-year-old J.D. Vance would have considered ludicrous. But about two hundred people do the same thing every year, and trust me, you don’t want to read about most of their lives. I am not a senator, a governor, or a former cabinet secretary. I haven’t started a billion-dollar company or a world-changing nonprofit. I have a nice job, a happy marriage, a comfortable home, and two lively dogs.

So I didn’t write this book because I’ve accomplished something extraordinary. I wrote this book because I’ve achieved something quite ordinary, which doesn’t happen to most kids who grow up like me. You see, I grew up poor, in the Rust Belt, in an Ohio steel town that has been hemorrhaging jobs and hope for as long as I can remember. I have, to put it mildly, a complex relationship with my parents, one of whom has struggled with addiction for nearly my entire life. My grandparents, neither of whom graduated from high school, raised me, and few members of even my extended family attended college. The statistics tell you that kids like me face a grim future—that if they’re lucky, they’ll manage to avoid welfare; and if they’re unlucky, they’ll die of a heroin overdose, as happened to dozens in my small hometown just last year.

I was one of those kids with a grim future. I almost failed out of high school. I nearly gave in to the deep anger and resentment harbored by everyone around me. Today people look at me, at my job and my Ivy League credentials, and assume that I’m some sort of genius, that only a truly extraordinary person could have made it to where I am today. With all due respect to those people, I think that theory is a load of bullshit. Whatever talents I have, I almost squandered until a handful of loving people rescued me.

That is the real story of my life, and that is why I wrote this book. I want people to know what it feels like to nearly give up on yourself and why you might do it. I want people to understand what happens in the lives of the poor and the psychological impact that spiritual and material poverty has on their children. I want people to understand the American Dream as my family and I encountered it. I want people to understand how upward mobility really feels. And I want people to understand something I learned only recently: that for those of us lucky enough to live the American Dream, the demons of the life we left behind continue to chase us.

There is an ethnic component lurking in the background of my story. In our race-conscious society, our vocabulary often extends no further than the color of someone’s skin—“black people,” “Asians,” “white privilege.” Sometimes these broad categories are useful, but to understand my story, you have to delve into the details. I may be white, but I do not identify with the WASPs of the Northeast. Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty is the family tradition—their ancestors were day laborers in the Southern slave economy, sharecroppers after that, coal miners after that, and machinists and millworkers during more recent times. Americans call them hillbillies, rednecks, or white trash. I call them neighbors, friends, and family.

The Scots-Irish are one of the most distinctive subgroups in America. As one observer noted, “In traveling across America, the Scots-Irish have consistently blown my mind as far and away the most persistent and unchanging regional subculture in the country. Their family structures, religion and politics, and social lives all remain unchanged compared to the wholesale abandonment of tradition that’s occurred nearly everywhere else.”1 This distinctive embrace of cultural tradition comes along with many good traits—an intense sense of loyalty, a fierce dedication to family and country—but also many bad ones. We do not like outsiders or people who are different from us, whether the difference lies in how they look, how they act, or, most important, how they talk. To understand me, you must understand that I am a Scots-Irish hillbilly at heart.

If ethnicity is one side of the coin, then geography is the other. When the first wave of Scots-Irish immigrants landed in the New World in the eighteenth century, they were deeply attracted to the Appalachian Mountains. This region is admittedly huge—stretching from Alabama to Georgia in the South to Ohio to parts of New York in the North—but the culture of Greater Appalachia is remarkably cohesive. My family, from the hills of eastern Kentucky, describe themselves as hillbillies, but Hank Williams, Jr.—born in Louisiana and an Alabama resident—also identified himself as one in his rural white anthem “A Country Boy Can Survive.” It was Greater Appalachia’s political reorientation from Democrat to Republican that redefined American politics after Nixon. And it is in Greater Appalachia where the fortunes of working-class whites seem dimmest. From low social mobility to poverty to divorce and drug addiction, my home is a hub of misery.

It is unsurprising, then, that we’re a pessimistic bunch. What is more surprising is that, as surveys have found, working-class whites are the most pessimistic group in America. More pessimistic than Latino immigrants, many of whom suffer unthinkable poverty. More pessimistic than black Americans, whose material prospects continue to lag behind those of whites. While reality permits some degree of cynicism, the fact that hillbillies like me are more down about the future than many other groups—some of whom are clearly more destitute than we are—suggests that something else is going on.

Indeed it is. We’re more socially isolated than ever, and we pass that isolation down to our children. Our religion has changed—built around churches heavy on emotional rhetoric but light on the kind of social support necessary to enable poor kids to do well. Many of us have dropped out of the labor force or have chosen not to relocate for better opportunities. Our men suffer from a peculiar crisis of masculinity in which some of the very traits that our culture inculcates make it difficult to succeed in a changing world.

When I mention the plight of my community, I am often met with an explanation that goes something like this: “Of course the prospects for working-class whites have worsened, J.D., but you’re putting the chicken before the egg. They’re divorcing more, marrying less, and experiencing less happiness because their economic opportunities have declined. If they only had better access to jobs, other parts of their lives would improve as well.”

I once held this opinion myself, and I very desperately wanted to believe it during my youth. It makes sense. Not having a job is stressful, and not having enough money to live on is even more so. As the manufacturing center of the industrial Midwest has hollowed out, the white working class has lost both its economic security and the stable home and family life that comes with it.

But experience can be a difficult teacher, and it taught me that this story of economic insecurity is, at best, incomplete. A few years ago, during the summer before I enrolled at Yale Law School, I was looking for full-time work in order to finance my move to New Haven, Connecticut. A family friend suggested that I work for him in a medium-sized floor tile distribution business near my hometown. Floor tile is extraordinarily heavy: Each piece weighs anywhere from three to six pounds, and it’s usually packaged in cartons of eight to twelve pieces. My primary duty was to lift the floor tile onto a shipping pallet and prepare that pallet for departure. It wasn’t easy, but it paid thirteen dollars an hour and I needed the money, so I took the job and collected as many overtime shifts and extra hours as I could.

The tile business employed about a dozen people, and most employees had worked there for many years. One guy worked two full-time jobs, but not because he had to: His second job at the tile business allowed him to pursue his dream of piloting an airplane. Thirteen dollars an hour was good money for a single guy in our hometown—a decent apartment costs about five hundred dollars a month—and the tile business offered steady raises. Every employee who worked there for a few years earned at least sixteen dollars an hour in a down economy, which provided an annual income of thirty-two thousand—well above the poverty line even for a family. Despite this relatively stable situation, the managers found it impossible to fill my warehouse position with a long-term employee. By the time I left, three guys worked in the warehouse; at twenty-six, I was by far the oldest.

One guy, I’ll call him Bob, joined the tile warehouse just a few months before I did. Bob was nineteen with a pregnant girlfriend. The manager kindly offered the girlfriend a clerical position answering phones. Both of them were terrible workers. The girlfriend missed about every third day of work and never gave advance notice. Though warned to change her habits repeatedly, the girlfriend lasted no more than a few months. Bob missed work about once a week, and he was chronically late. On top of that, he often took three or four daily bathroom breaks, each over half an hour. It became so bad that, by the end of my tenure, another employee and I made a game of it: We’d set a timer when he went to the bathroom and shout the major milestones through the warehouse—“Thirty-five minutes!” “Forty-five minutes!” “One hour!”

Eventually, Bob, too, was fired. When it happened, he lashed out at his manager: “How could you do this to me? Don’t you know I’ve got a pregnant girlfriend?” And he was not alone: At least two other people, including Bob’s cousin, lost their jobs or quit during my short time at the tile warehouse.

You can’t ignore stories like this when you talk about equal opportunity. Nobel-winning economists worry about the decline of the industrial Midwest and the hollowing out of the economic core of working whites. What they mean is that manufacturing jobs have gone overseas and middle-class jobs are harder to come by for people without college degrees. Fair enough—I worry about those things, too. But this book is about something else: what goes on in the lives of real people when the industrial economy goes south. It’s about reacting to bad circumstances in the worst way possible. It’s about a culture that increasingly encourages social decay instead of counteracting it.

The problems that I saw at the tile warehouse run far deeper than macroeconomic trends and policy. Too many young men immune to hard work. Good jobs impossible to fill for any length of time. And a young man with every reason to work—a wife-to-be to support and a baby on the way—carelessly tossing aside a good job with excellent health insurance. More troublingly, when it was all over, he thought something had been done to him. There is a lack of agency here—a feeling that you have little control over your life and a willingness to blame everyone but yourself. This is distinct from the larger economic landscape of modern America.

It’s worth noting that although I focus on the group of people I know—working-class whites with ties to Appalachia—I’m not arguing that we deserve more sympathy than other folks. This is not a story about why white people have more to complain about than black people or any other group. That said, I do hope that readers of this book will be able to take from it an appreciation of how class and family affect the poor without filtering their views through a racial prism. To many analysts, terms like “welfare queen” conjure unfair images of the lazy black mom living on the dole. Readers of this book will realize quickly that there is little relationship between that specter and my argument: I have known many welfare queens; some were my neighbors, and all were white.

This book is not an academic study. In the past few years, William Julius Wilson, Charles Murray, Robert Putnam, and Raj Chetty have authored compelling, well-researched tracts demonstrating that upward mobility fell off in the 1970s and never really recovered, that some regions have fared much worse than others (shocker: Appalachia and the Rust Belt score poorly), and that many of the phenomena I saw in my own life exist across society. I may quibble with some of their conclusions, but they have demonstrated convincingly that America has a problem. Though I will use data, and though I do sometimes rely on academic studies to make a point, my primary aim is not to convince you of a documented problem. My primary aim is to tell a true story about what that problem feels like when you were born with it hanging around your neck.

I cannot tell that story without appealing to the cast of characters who made up my life. So this book is not just a personal memoir but a family one—a history of opportunity and upward mobility viewed through the eyes of a group of hillbillies from Appalachia. Two generations ago, my grandparents were dirt-poor and in love. They got married and moved north in the hope of escaping the dreadful poverty around them. Their grandchild (me) graduated from one of the finest educational institutions in the world. That’s the short version. The long version exists in the pages that follow.

Though I sometimes change the names of people to protect their privacy, this story is, to the best of my recollection, a fully accurate portrait of the world I’ve witnessed. There are no composite characters and no narrative shortcuts. Where possible, I corroborated the details with documentation—report cards, handwritten letters, notes on photographs—but I am sure this story is as fallible as any human memory. Indeed, when I asked my sister to read an earlier draft, that draft ignited a thirty-minute conversation about whether I had misplaced an event chronologically. I left my version in, not because I suspect my sister’s memory is faulty (in fact, I imagine hers is better than mine), but because I think there is something to learn in how I’ve organized the events in my own mind.

Nor am I an unbiased observer. Nearly every person you will read about is deeply flawed. Some have tried to murder other people, and a few were successful. Some have abused their children, physically or emotionally. Many abused (and still abuse) drugs. But I love these people, even those to whom I avoid speaking for my own sanity. And if I leave you with the impression that there are bad people in my life, then I am sorry, both to you and to the people so portrayed. For there are no villains in this story. There’s just a ragtag band of hillbillies struggling to find their way—both for their sake and, by the grace of God, for mine.

Chapter 1

Like most small children, I learned my home address so that if I got lost, I could tell a grown-up where to take me. In kindergarten, when the teacher asked me where I lived, I could recite the address without skipping a beat, even though my mother changed addresses frequently, for reasons I never understood as a child. Still, I always distinguished “my address” from “my home.” My address was where I spent most of my time with my mother and sister, wherever that might be. But my home never changed: my great-grandmother’s house, in the holler, in Jackson, Kentucky.

Jackson is a small town of about six thousand in the heart of southeastern Kentucky’s coal country. Calling it a town is a bit charitable: There’s a courthouse, a few restaurants—almost all of them fast-food chains—and a few other shops and stores. Most of the people live in the mountains surrounding Kentucky Highway 15, in trailer parks, in government-subsidized housing, in small farmhouses, and in mountain homesteads like the one that served as the backdrop for the fondest memories of my childhood.

Jacksonians say hello to everyone, willingly skip their favorite pastimes to dig a stranger’s car out of the snow, and—without exception—stop their cars, get out, and stand at attention every time a funeral motorcade drives past. It was that latter practice that made me aware of something special about Jackson and its people. Why, I’d ask my grandma—whom we all called Mamaw—did everyone stop for the passing hearse? “Because, honey, we’re hill people. And we respect our dead.”

My grandparents left Jackson in the late 1940s and raised their family in Middletown, Ohio, where I later grew up. But until I was twelve, I spent my summers and much of the rest of my time back in Jackson. I’d visit along with Mamaw, who wanted to see friends and family, ever conscious that time was shortening the list of her favorite people. And as time wore on, we made our trips for one reason above all: to take care of Mamaw’s mother, whom we called Mamaw Blanton (to distinguish her, though somewhat confusingly, from Mamaw). We stayed with Mamaw Blanton in the house where she’d lived since before her husband left to fight the Japanese in the Pacific.

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