Dadabhai Naoroji (1825-1917) was the first Asian to sit in the House of Commons, a hugely important leader in India before Mahatma Gandhi, as well as being an anti-racist and anti-imperialist of global significance. Well worth learning more about his inspiring life via:
Well this short history overview (taken from http://cabiners.wum.land/Wum-Land-Development_intro_to_LID.pdf) is really rather good and covers much of the same stations as the show plus a few more that didn’t quite make the cut, due to lack of time rather than historical badassness. There is another excellent piece more specific to the Forest of Dean here https://cabiners.wum.land/history.html
450 to 1066 – Anglo-Saxon Charters grant land to ‘lay people’ (commoners), set-up the administrative areas that correspond closely to our modern parish boundaries. The earliest surviving charter of King Hlothhere of Kent was drawn up in AD 670.
1066-7 Norman invasion displaces Anglo-Saxon commons/ land ownership model. William the Bastard declares that all land, animals and people in the country belong to him personally. This was as alien to the Isle’s customs as the colonial land-grabs were to the First Nations of America. Still today, the monarch’s land monopoly remains, in theory and practise, a legal reality. Land is parcelled up and given as payment to Williams forces. We go from a country in which >90% of people owned land, to a country of landless serfs, themselves owned by foreign lords.
1066-70 The ‘Greenmen’ resist the Norman invasion. Wearing camouflage, they run guerilla warfare campaigns against the invaders who called them the ‘silvatici’ (the men of the woods).
1069–70 the ‘Harrying of the North’, William burnt down every building between York and Durham, and killed by starvation or sword over one hundred thousand people. Many of the largest land owners in this country still today proudly trace their family tree back to ancestors who were involved in this bloodbath.
1135 – 1154 Civil war during the reign of Stephen saw the strength of the regional lords/ barons rise relative to the Crown as they established political and judicial arenas other than those defined by the Crown- creating a degree of regionalisation. England’s population more than doubled during 12th and 13th centuries stressing the economically inefficient land monopolies.
1215 Barons forced King John to limit his own power by signing Magna Carta which restated certain ancient, customary rights. Some of which were pre-Norman, and likely echoed back to our ancient oral traditions, existing long before the Roman invasion.
1217 Charter of the Forest re-established rights for Freemen to access and make use of the Royal Forests without persecution.
1235 – Statute of Merton encouraged landowners to convert arable land into pasture, as demand for British wool increased. Displacing traditional peasant agriculturalists and farmers. Commons Act 1236 allowed lords to enclose common land. Wool was the backbone and driving force of the medieval English economy between the late thirteenth century and late fifteenth century the trade (a primary driver of enclosure) was called “the jewel in the realm” or ‘half the wealth of the kingdom’. Statutes of Westminster 1275/ 85/ 90- restrict subtenure/ sale of parcels of land (a threat to state land monopoly) other than to the direct heirs of the landlord. It was prompted by certain lords who were dissatisfied with increasing amount of subtenures. These restrictions gave rise to ‘livery and maintenance’ or ‘bastard feudalism’, i.e. the retention and control by the nobility of land, money, soldiers and servants via salaries, land sales and rent. In-effect, this was the start of modern wage-slavery, and still works today, to ensure the regions remain economically dependent on the core, via state subsidised and enforced land monopoly to restrict regional economic and thus political power.
Rising European merchant class capitalised on mass production of wool being facilitated by displacing agrarian communities.
British wool became very sought after in Europe. Increasing demand for British wool, led to more mass displacement of peasants–generating an landless ‘class’ of urban dependents.
Great Famine 1315 and the Black Death 1348 killed >1/3 of the population, forcing the landed classes to value the productive members of their society (the peasants) who grew all the food.
1337-1453, Hundred Year War vs France, financed by merchant capital to gain control of the Flemish wool industry and weavers.
1340-1380 purchasing power of rural labourers increased 40%.
1351/ 49 The Labourers Acts were the nobilities reaction to the rising bargaining power of peasants, they fixed wages to ‘preplague levels’, restricted free movement and price-fixed foods.
1377 John of Gaunt imposed a new tax, the Poll (head) Tax.
1381 Peasants Revolt : Kentish rebels joined by many townsfolk, entered London. They destroy gaols, burned down Savoy Palace (Gaunts home), plundered Lambeth Palace, burnt books and buildings in the Temple, killed anyone associated with the royal government. The following day, Richard met the rebels at Mile End and acceded their demands, including the abolition of serfdom & poll tax (the only promise not reneged soon after)
1400-1409 Owain Glynd r last native Prince of Wales (Tywysog Cymru) viewed as a de facto King, led the ‘Welsh Revolt’ rapidly gaining control of large areas of Wales. Eventually his forces were overrun by the English, but despite the large rewards offered, Glynd r was never betrayed. His death was recorded by his kinsman in the year 1415, it is said he joined the ranks of King Arthur, and awaits the call to return and liberate his people.
1450 – Jack Cade led an army of Kentish peasants (described by ‘Shakespeare’ as “the filth and scum of Kent”) the rebels persuaded first army dispatched to pack up & go home, skilfully evaded a second of 15,000 men led by Henry VI, defeated third army in battle, killing two of the king’s generals in the process.
1450–1451 John and William Merfold’s Uprising centred around Sussex, mostly comprised of artisans pillaging and killing local gentry and clergy. “[The rebels wished] as lollards and heretics, to hold everything in common.” – the King’s Indictment, 1451
1489 Depopulation Act ‘agaynst pullying doun of Tounes’, Kings introduce anti-enclosure acts, due to widespread clearances, and the depopulation of entire villages. There were to be 11 similar Acts & eight commissions of enquiry over next 150 years. Henry VIII legislates against early cloth factories & enclosures, a primary source of wealth for the emerging ‘middle class’ of land owners, but lacked the strength to fully implement his changes.
1515 Henry VIII orders all pasture be converted back to arable in an attempt to reign in fortunes being made by the merchants.
1536 to 1541 – Dissolution of the Monasteries by Henry VIII privatising church lands (then 1/5th of the land), generating even more landless people, wholly dependent on urban wage-slavery.
1549 Kett’s anti-enclosure rebels 16,000 strong, took Norwich. Kett was 57 years old and one of the areas wealthier farmers. Erection of Cottages Act 1588 “against erecting and maintaining of Cottages” by people with less than four acres of freehold land. Prevent people building homes, farming remaining common land There is a surprising amount of continuity, in ‘open field systems’ from the fourth millennium BC up until the Norman invasion. Communal land management originated centuries, perhaps millennia before the Anglo-Saxon era. In Anglo-Saxon land law or ‘folkland’, as it was called, land was held in allodial title by the group, individual ownership did occur but it was limited to ensure the needs of the group were met.
1607 the agrarian changes (depopulation, enclosure) in the Midlands had produced mass armed revolts of the peasantry.
1607 to 1636, Government pursued an active anti-enclosure policy. Charles I, the ‘Commoners’ King’ was ‘re-commoning’ lands enclosed by lords and merchants, just before Civil War.
1620 Sir Edward Coke ‘greatest of English judges’, and a keen opponent of enclosure, declared depopulation against the laws of the realm ‘the encloser who kept a shepherd and dog in place of a flourishing village community was hateful to God and man.’ Ethnically cleansing ‘peasants’ is a clear violation of our ancient Common Law of Tort which is ‘cause no injury, harm or loss’
1626–1632 The Western Rising was a series of riots in the Dean and other Forests against disafforestation of royal forests
“In 1633-4 we find a proposal that all inclosures made since James I. should be thrown back into arable on pain of forfeiture” Enclosers still prosecuted in the Star Chamber as late as 1639.
1638 in the Forest of Dean “The deer were to be disposed of, as demoralizing the inhabitants and injuring the young wood; the commissioners recommended ejecting the cottagers who had established themselves in the Forest, as often before, in defiance of authority, and who numbered upwards of 2,000, occupying 589 cottages, besides 1,798 small enclosures containing 1,385 acres. As to defraying the cost of executing the above works, the commissioners recommended the sale of about 440 acres of detached Crown land adjoining the Forest” Charles I gave a short break in enclosures, he’s then beheaded. Post civil war enclosures accelerated by a largely landowning Parliament, blighting our entire population to this present day.
1642-1651 English Civil War, old feudal v.s. merchant powers.
1649 mass-redistribution, Cromwell sells 1,677 Royalist Estates
1649 Gerrard Winstanley with a peasant army, called the ‘True Levellers’ (later diggers) declaim the Earth a Common Treasury. The Diggers print radical protestant literature, aimed at reforming the social order with an agrarian lifestyle based on the creation of small egalitarian, self-sufficient rural communities, an ecological interrelationship between humans and nature, “true freedom lies where a man receives his nourishment and preservation, and that is in the use of the Earth.”
1659, Forest riots ‘probably excited by the efforts which the Government had recently made for the re-afforesting of 18,000 acres; to effect which 400 cabins of poor people, living upon the waste, and destroying the wood and timber, were thrown down.’ English nationalist discourse in the mid-17th century spoke of throwing off the ‘Norman yoke’ – i.e. feudalism, land monopoly.
1671 Game Act made it illegal to hunt wild animals, considered a common right since time immemorial. Also illegal for farmers to protect crops from rabbits, other animals. Starvation or crime. Around now modern banking arrived in England from Holland leading to a century of boom and bust bubbles, expensive wars in which banking families made huge profits funding both sides.
1680 in the FOD “there were remaining about 30 cabins, in several parts of the Forest, inhabited by about 100 poor people, (The Crown) had taken care to demolish the said cabins, and the enclosures about them.” These were not the Forest “free miners”, although “they had been born in it, and never lived elsewhere,” but as “cabiners,” who had to work seven years in the pits before they could become “free.” Freedom=Slavery. Glorious Revolution of 1688 leading to the Bill of Rights 1689.
1700-1850 Parliamentary Enclosures, no longer held back by sections of the Church, nor the power of Monarchs- enclosures increase exponentially in speed and size, urban slums grow too.
By 1700 half all arable lands enclosed, by 1815 nearly all farm land was enclosed, hunting, grazing, gleaning rights all but lost.
From 1750 to 1820 desperate poachers were ‘hanged en-mass’
1790-1830 a third of rural population migrates to urban slums. Where they are put to work in factories, workhouses called by Blake the “Satanic Mills” of modernity, i.e. ‘Industrial Revolution’.
1788 Mr. Miles Hartland, assistant-deputy-surveyor stated to the Dean Forest Commissioners, “cottages and encroachments in the Forest have nearly doubled within the last forty years.”
1811 – 1816 Concerned that machines would replace their highskill labour, the Luddites smash machinery, threaten industrialist. Luddites were not anti technology, they were pro-workers rights. Early 1800’s Industrialist Robert Owen talks of a ‘moral rebirth’ and sets about improving the living conditions of his workers.
1800-1850 Highland Clearances led to the displacement of up to 500,000 Highland peasants and crofters, tens of thousands of which died in the early-mid the 19th century, to be replaced by sheep. A member of the British Aristocracy noted ‘It is time to make way for the grand-improvement of mutton over man.’
1808 Dean Forest Timber Act 1814-1816 11,000 acres enclosed
1831, Warren James with 100 Foresters, demolished enclosures at Park Hill, between Parkend and Bream. 50 unarmed Crown Officers were powerless to intervene. Soon a party of 50 soldiers arrived from Monmouth, but by now the number of Foresters had grown to around 2000 and the soldiers returned to barracks. squadron of heavily armed soldiers arrived from Doncaster and the day after, another 180 infantrymen from Plymouth James was sentenced to death, later transportation to Tasmania.
1845 – 1852 Irish Potato ‘Famine’, as British troops seized foods, to be exported at gun-point leaving the Irish population to starve.
1845 and 1849: 616 major landlords owned 95% of the British Isles and rented marginal lands to land-workers (peasants).
1849 Forest of Dean ‘a general feeling prevailed against the deer, on the ground of their demoralising influence as an inducement to poaching, and all were ordered to be destroyed, there being perhaps 150 bucks, 300 does. “if once men begin to poach, we can never reckon upon their working afterwards.” Mr. Nicholson’s statement before Lord Duncan’s Committee
1872 the British Government published ‘The Return of the Owners of Land’, only the second audit of land to have taken place in British history, the other being the Domesday book. After 2 years of gathering all the information the returns found that 1 million people owned freeholds, about 5% of the population. 10 Dukes owned over 100,000 acres each with the Duke of Sutherland owning 1,350,000 acres, 1/50th of the entire country. Return of Owners of Land, confirmed that 0.6 per cent of the population owned 98.5% of the land. Half of Britain was owned by 0.06% of the population. Findings still well hidden till this day.
Late 1800 industrialists build villages for workers, in anticipation of higher productivity. Strict, religious ‘rules’ concerning drinking, dancing, singing or fraternising with opposite sex were common.
Late 1800s – early 1900s land reforms start making headway, allotment acts, numerous attempts to introduce a land value tax- to return tax burden to large land owners. Landowners fear land may soon become a liability, so they sell >1/2million acres in a short space of time- though mostly to other large landowners.
1899 Commons Act permits district councils, national park authorities to manage commons for ‘exercise and recreation’.
1900-1946 ¼ of a billion Europeans die from war, famine or as a result of war. Enables land-grabbing on an unprecedented scale.
1920-47 Plotlands were the first chance for workers to own land and build dwellings on it – they lead to the invention of Planning Laws to prevent poor people building houses in the countryside.
1925 Law of Property Act s.193 gave the right of the public to “air and exercise” on Metropolitan commons, but not rural commons.
1925 Land registry begins, to-date about 50% of land registered.
1930’s ‘Green Revolution’, a euphemism for the petrochemical based agriculture of the (post-)war period, has succeeded only in finding and expanding new ‘markets’ for the petrochemical corporations who became incredibly wealthy and politically influential by selling fuel & chemical weapons during the wars. In fact, many of the insecticides and herbicides sprayed on our foods today are modified or sometimes even just ‘rebranded’ chemicals originally designed as weapons of war. Of course, the exact same chemical corporations also manufacture and sell pharmaceutical drugs, which make additional revenue ‘treating’ the ‘diseases of civilisation’ which so often result from exposure to these chemical. As the head of I.G. Farben infamously said… “we intend to make the human-body, our market place.” Currently more than 70 per cent of UK land is owned by fewer than two per cent of the population. Much of which is directly traceable to Guillaume (William) the Bastard/ Conqueror whose 22nd great-granddaughter sits upon the ‘English’ throne still today. Meanwhile, Britain’s 16.8 million homeowners account for barely 4 per cent of the land, about the same as that owned by the Forestry Commission. Today, Britain has the second most unequal distribution of land ownership on Earth, after Brazil.
1962 start of the European Union’s Common Agricultural Policy (CAP), largest political bribery structure ever conceived by man.
1981, The Foresters won an exemption from Forestry Act’s land sales. Then MP Paul Marland quickly changed his mind about supporting the sale saying… “Today’s Forester is of the same independent mind and rugged character as were his forefathers. It is our duty to preserve his ancient rights and traditions”. Take note!
1986 Inheritance taxes finish off remaining Anglo-Norman landed gentry, well, those not already in-bed with ‘globalist’ financiers.
1996, 500 ‘The Land is Ours’ activists occupied 13 acres of derelict land on the banks of the River Thames in Wandsworth.
In 1999, the British activist group ‘The Land is Ours’ celebrated the Digger movement’s 350th anniversary with a march and reoccupation of Saint George’s Hill, site of the first Digger colony. CROW Act 2000 recognised ‘freedom to roam’ on common land.
2008, first low-impact development granted planning permission to Tony Wrench & ‘that round-house’, after attempted eviction failed.
2009, nearly a hundred activists converged on a piece of derelict land at Kew Bridge in south west London to create an ‘eco-village’.
2010 HOOF successfully fought nationwide forest sell-off from public bodies bill, leading to the government backing down and setting up the Independent Panel of Forestry, which concluded that, “
2012 Wilderness Centre reopened in Spring, Yorkley Court’s ‘disorderly settlement’ begins in the Autumn of that year.
2012 “Runnymede Eco-Village started by ‘the Diggers 2012’ who are modelled after Gerald Winstanley’ Diggers of 1649. Successes of Low-impact development planning policy in Wales, under the ‘One Planet Development’ scheme -the flagship project is Lammas eco-village in Pembrokeshire. Oxford University produces a DNA map of Britian which reveals that “most people in Great Britian still live in the tribal teritories which existed over 1000 years ago.” Geneticist Professor Sir Walter Bodmer of Oxford University said: “What it shows is the extraordinary stability of the British population. Britain hasn’t changed much since 600AD.
I used to sing this song in shows a lot but it seems to have been nudged out. I’ve yet to hear anyone else sing or record it. Might pop that on the to do list… Taken from Roy Palmer’s excellent The Painful Plough.
Says the Master to me is it true as I’m told,
Your names on the book of the Union enrolled,
I can never allow that a workman of mine,
With wicked Disturbers of Peace should combine.
Said I to the Master it’s perfectly true,
That I’m in the Union I’ll stick to it too,
And if between Union and you I must choose,
I’ve plenty to win and little to lose.
For twenty years mostly my bread has been dry,
And to butter it now I will certainly try,
And though I respect you remember I pray,
No Master in England shall trample on me.
Says the Master to me in a word or two more,
We never have quarreled on matters before,
If you stick to the Union ‘ere long I’ll be bound,
You’ll come and ask me for more wages all round.
Now I cannot afford more than two bob a day,
And look at the taxes and rent that I pay,
And the crops are so injured by game as you see,
If it’s hard for you it’s hard for me.
Says I to the Master I do not see how,
Any need has arisen for quarreling now,
And though likely enough we shall ask for more wage,
I promise you we shall be first in a rage.
Mo mhallachd aig na caoraich mhòr
My curse upon the great sheep
Càit a bheil clann nan daoine còir
Where now are the children of the kindly folk
Dhealaich rium nuair bha mi òg
Who parted from me when I was young
Mus robh Dùthaich ‘IcAoidh na fàsach?
Before Sutherland became a desert?
Tha trì fichead bliadhna ‘s a trì
It has been sixty-three years
On dh’fhàg mi Dùthaich ‘IcAoidh
Since I left Sutherland
Cait bheil gillean òg mo chrìdh’
Where are all my beloved young men
‘S na nìonagan cho bòidheach?
And all the girls that were so pretty?
Shellar, tha thu nist nad uaigh
Sellar, you are in your grave
Gaoir nam bantrach na do chluais
The wailing of your widows in your ears
Am milleadh rinn thu air an t-sluagh
The destruction you wrought upon the people
Ron uiridh ‘n d’ fhuair thu d’ leòr dheth?
Up until last year, have you had your fill of it?
Chiad Dhiùc Chataibh, led chuid foill
First Duke of Sutherland, with your deceit
‘S led chuid càirdeis do na Goill
And your consorting with the Lowlanders
Gum b’ ann an Iutharn’ bha do thoill
You deserve to be in Hell
Gum b’ fheàrr Iùdas làmh rium
I’d rather consort with Judas
Bhan-Diùc Chataibh, bheil thu ad dhìth
Duchess of Sutherland, where are you now?
Càit a bheil do ghùnan sìod?
Where are your silk gowns?
An do chùm iad thu bhon oillt ‘s bhon strì
Did they save you from the hatred and fury
Tha an diugh am measg nan clàraibh?
Which today permeates the press?
Mo mhallachd aig na caoraich mhòr
My curse upon the great sheep
Càit a bheil clann nan daoine còir
Where now are the children of the kindly folk
Dhealaich rium nuair bha mi òg
Who parted from me when I was young
Mus robh Dùthaich ‘IcAoidh na fàsach?
The lovely Peter Beader (AKA Pete The Temp) has been doing a tonne of research recently for his new book ‘Stage Invasion: Poetry & The Spoken Word Renaissance‘ and his new show ‘Homer to Hip Hop: a History of Spoken Word‘.
He came across an essay about a political pageant from the 1930s which has an interesting overlap with the structure of our show. The published essay is behind an academic paywall here but the author Mick Wallis has kindly provided his private copy of the essay which you can download from here if you don’t have an academic login to download from the link above.
Taken from the essay, here is the structure of a pageant performed to thousands of people in a stadium in the late 1930s:
Music and the People
1. Feudal England. A canon from 1350; songs ‘that have lived in the peasant tradition for centuries, only lately collected because they were beginning to be forgotten’; a primitive fertility ritual dance; a Hebridean spinning song. (No dramatic action.)
2. The Massacre of the Innocents. Parts of two pageant-plays are performed, as if to the villagers: after the famous complaint from the Second Shepherds’ Play, Herod and the Innocents – ‘no doubt much of its popularity owed much to the memory of the massacres of their own people after the rising of 1381’; the song King Herod and the Cock in which ‘the invincible spirit’ wins against the oppressor; a choir of early Christians, following an introductory verse by Paul Robeson; and, since ‘the play’s not finished yet’
(i.e., of history) the Basque Lullaby.
3. Peasants in Revolt. A return to 1381: John Ball addresses the crowd; a signal arrives from him; the march on London, singing The Cutty Wren; Tyler’s meeting with Richard II, and murder (‘All words spoken in this scene, except for the commentary of the Speaker, are taken from authentic records’); all the men of the Mass Chorus (nine choirs) sing The German Peasants’ Song.
Interlude. ‘The ancient ritual carried on / And the forbidden message spoke’: members of the Woodcraft Folk ‘come on in small numbers, like conspirators, and perform the Stag-Dance’, part of the cult which was ‘the bond of unity between the harassed peasants’.
4. Soldiers of Freedom. Two Announcers briefly set the scene for 1649 (the episode is not concerned with celebrating Cromwell). ‘One king may be dead, but who still owns the land? Six Levellers and the actor-singer Parry Jones sit at tavern tables and sing; an Announcer recounts their talk as they remain in tableau; a group of dancers; some Diggers brought on in ropes by soldiers; an Announcer hails them in verse while the soldiers
order drinks; the Diggers sing Stand up Now.
5. Village Green to Concert Hall. Announcer’s verse reports the break-up of rural communities and the appropriation of their culture by bourgeois institutions; ‘A group of dancers enters and performs to the tunes from which The Beggar’s Opera was concocted. At the end of their dance, a proscenium arch appears over the platform, and a scene from the play is performed to the dancers as audience.
6. Changing Europe. 1792. French revolution, singing the Carmagnole, verses 1 and 2, dressed as French peasants of 1790
7. Prisoners. ‘Ludwig van Beethoven descends from rostrum’; ‘But who are these / In modern clothes appearing / Their haggard eyes / The brand of torture like a web of scorpions wearing?’; prisoners from the Nazi concentration camps enter and sing the Peat-Bog Soldiers’ Song.
8. Slaves. ‘Following this train of thought’, John Payne and his Negro Choir enter as slaves, singing a chain-gang song, a cotton-picking song, and some ‘songs of freedom, led by one of the foremost champions of freedom’, Paul Robeson’.
9. The People Advance. As Robeson’s Kneelin’ Low ends, the Mass Chorus sings the Chartist We’re Low and the Speaker takes up a prose narrative to take us forward to trade unionism – ‘To every trade its club, to every club its song’ – and ‘the Trades Unionists sit round a table and sing their song’ (unspecified), ‘the verse sung solo’; ‘the tide rose apace’, and in a few sentences taking in the Co-operative Movement, the Speaker takes us to the late 1880s – a crowd headed by William Morris enters, singing People of England; the Speaker relates the killing by the police of the demonstrator in Trafalgar Square in 1880, and William Morris gives his famous ‘Not one, not one, nor thousands must they slay’; the Chorus marches off to the Russian 1905 Funeral March, ‘that now commemorates all those who have fallen in the fight for freedom’.
The Speaker makes a summation in verse of the Pageant, and reflects on its meanings for us now:
And having present struggles and despairs
Sharp in our minds, remember too
The past whose urgent influence prepares
The issues of today, and know that you
By today’s action map the future’s road….
Never so needed was that single will
That unity of the people, to fulfil
The claim for freedom, and to ensure our peace…
It is time we answered, as they answer now
In Spain, in China, in every tortured land….
Let our song rise whose simple power
Can flood the boundaries that divide us still
And make our common hope, our single will.
Then a procession of groups: Christian Hymn; Levellers’ Song; Marseillaise; People of England; ‘Bandera Rossa’ ; German Solidarity Song; Chinese Student Song; Spanish National Anthem; (and now not representations but actual) veterans of the International Brigade led by Fred Copeman; the Negro Choir. Paul Robeson sings The Land of Freedom, ‘the great song of liberated Soviet humanity’, with the Acting Chorus (twelve choirs); Tom Mann, the Dean of Canterbury, and Fred Copeman speak briefly on the theme ‘Music and the People’ . Finally, all (audience included) sing the American Men Awake! the Day is Dawnin
This is a lovely old Germany song which may be super old, but as ever, no one really knows… Here is what wikipedia has to say, and below is Pete Seeger’s adaptation into English. Note that these words are slightly different to the version embedded above. You can hear another version here but for some reason it will not embed outside of YouTube.
Die gedanken sind frei, my thoughts freely flower
Die gedanken sind frei, my thoughts give me power
No scholar can map them, no hunter can trap them
No man can deny, die gedanken sind frei
I think as I please and this gives me pleasure
My conscience decrees, this right I must treasure
My thoughts will not cater to duke or dictator
No man can deny – die gedanken sind frei
Tyrants can take me and throw me in prison
My thoughts will burst forth like blossoms in season
Foundations may crumble and structures may tumble
But free men shall cry – die gedanken sind frei
Original German lyrics (with translation below)
Die Gedanken sind frei, wer kann sie erraten,
Sie fliegen vorbei wie nächtliche Schatten.
Kein Mensch kann sie wissen, kein Jäger sie schießen
Mit Pulver und Blei: Die Gedanken sind frei!
Ich denke was ich will und was mich beglücket,
Doch alles in der Still’, und wie es sich schicket.
Mein Wunsch und Begehren kann niemand verwehren,
Es bleibet dabei: Die Gedanken sind frei!
Und sperrt man mich ein im finsteren Kerker,
Das alles sind rein vergebliche Werke.
Denn meine Gedanken zerreißen die Schranken
Und Mauern entzwei: Die Gedanken sind frei!
Drum will ich auf immer den Sorgen entsagen
Und will mich auch nimmer mit Grillen mehr plagen.
Man kann ja im Herzen stets lachen und scherzen
Und denken dabei: Die Gedanken sind frei!
Ich liebe den Wein, mein Mädchen vor allen,
Sie tut mir allein am besten gefallen.
Ich sitz nicht alleine bei meinem Glas Weine,
Mein Mädchen dabei: Die Gedanken sind frei!
Thoughts are free, who can guess them?
They fly by like nocturnal shadows.
No person can know them, no hunter can shoot them
With powder and lead: Thoughts are free!
I think what I want, and what delights me,
Still always reticent, and as it is suitable.
My wish and desire, no one can deny me
And so it will always be: Thoughts are free!
And if I am thrown into the darkest dungeon,
All these are futile works,
Because my thoughts tear all gates
And walls apart: Thoughts are free!
So I will renounce my sorrows forever,
And never again will torture myself with whimsies.
In one’s heart, one can always laugh and joke
And think at the same time: Thoughts are free!
I love wine, and my girl even more,
Only her I like best of all.
I’m not alone with my glass of wine,
My girl is with me: Thoughts are free!
Blackstone Edge is the site of a famous Chartist gathering where Ernest Jones addressed 30,000 people on 2nd August 1846 – every year people still gather here to sing this song (and a few others!): https://www.youtube.com/watch?v=86orh7GOLcs – you can find more about this annual gathering here – http://blackstoneedgegathering.org.uk/?page_id=12
To the tune of ‘Battle of Hohenlinden’ –
O’er plains and cities far away,
All lorn and lost the morning lay,
When sunk the sun at break of day,
In smoke of mill and factory.
But waved the wind on Blackstone height
A standard of the broad sunlight,
And sung, that morn, with trumpet might,
A sounding song of Liberty.
And grew the glorious music higher,
When pouring with his heart on fire,
Old Yorkshire came, with Lancashire,
And all its noblest chivalry.
The men, who give,—not those, who take;
The hands, that bless,—yet hearts that break;
Those toilers for their foemen’s sake;
Our England’s true nobility!
So brave a host hath never met,
For truth shall be their bayonet,
Whose bloodless thrusts shall scatter yet
The force of false finality!
Though hunger stamped each forehead spare,
And eyes were dim with factory glare,
Loud swelled the nation’s battle prayer,
Of—death to class monopoly!
Then every eye grew keen and bright,
And every pulse was dancing light,
For every heart had felt its might
The might of labour’s chivalry.
And up to Heaven the descant ran,
With no cold roof ‘twixt God and man,
To dash back from its frowning span,
A church prayer’s listless blasphemy.
How distant cities quaked to hear,
When rolled from that high hill the cheer,
Of—Hope to slaves! to tyrants fear!
And God and man for liberty!
Most people have heard of the Tolpuddle Martyrs but how many know about the Ascott Martyrs? These were 16 indomitable women of a little known village in Oxfordshire.
In 1873, 16 women of Ascott-under-Wychwood were sent to prison for the part they played in the founding of the Agricultural Workers Union. The newspaper in 1873 printed the story under the heading, “Rioting in Chipping Norton”.
This is taken from Steve Wyler’s latest book called ‘In Our Hands’, not to be confused with the recent Landworkers’ Alliance film of the same name!
The above (from page 73) is a good example of how strong the connection was between the foundations of the coop movement and the desire of people to be free of hideous urban slum conditions and return to a rural agricultural existence.
This extract taken from ‘The Making Of The English Landscape’ by W.G. Hoskins is brutal and telling.
Someone shared this on social media yesterday and I just want to bookmark it here quickly as it looks like a gold mine.
I’m not sure yet how relevant it is to the current show but if we end up working with our Scottish and Irish friends, this looks like a good place to start exploring due to the way it is indexed.
The parent part of the site also has lots of interesting stuff on it. What I love about this so much is that it is still in super old HTML style which means it is so much easier to navigate and search than all this fancy, flashing, fancy pants and usually pointless web design which is currently the fashion!
I’ve just finished reading these three excellent booklets about enclosure and the open field system in East Yorkshire… Two were written in late 1950s and the third in the mid eighties. All were thoroughly researched, succinct and insightful.
Eight shillings a week
This dates from the winter of 1830, when starving farm-workers in the Southern Counties riotously demonstrated for a basic wage of a half a crown a day. They committed a breach of the peace but otherwise harmed no one, yet after the demonstrations three of them were hanged and over four hundred were transported. At that time a loaf of bread cost a shilling.
Come all you bold Britons where’re you may be,
I pray give attention and listen to me,
There once was good times but they’re gone by complete,
For a poor man now lives on eight shillings a week.
Such times in old England there never was seen,
As the present ones now but much better have been,
A poor man’s condemned and looked on as a thief.
And compelled to work hard on eight shillings a week.
Our venerable fathers remember the year,
When a man earned thee shillings a day and his beer,
He then could live well, keep his family all neat,
But now he must work for eight shillings a week
The nobs of old England of shameful renown,
Are striving to crush a poor man to the ground,
They’ll beat down his wages and starve him complete
And make him work hard for eight shillings a week.
A poor man to labour believe me ‘tis so,
To maintain his family is willing to go,
Either hedging or ditching, to plough or to reap,
But how does he live on eight shillings a week?
So now to conclude and finish my song,
May the times be much better before too long,
May each labouring man be able to keep,
His children and wife on twelve shillings a week.
Lovely track about the Swing Riots
In 1830, on November the 23rd, there was a riot in Owslebury. This was part of the wave of discontent among agricultural workers which had spread across southern England and expressed itself as the Swing Riots. A large mob formed and moved from farm to farm demanding money and threatening to destroy agricultural machinery. At Rosehill they assaulted Lord Northesk’s steward, Moses Stanbrook, wrecked a winnowing machine, and extorted £5. John Boyes, a local farmer, accompanied the mob demanding that farmers and landlords sign an undertaking which read “We, the undersigned, are willing to give 2s. per day to our married labourers, and 9s. per week to single men, in consideration of having our rent and tithes abated in proportion”. At Marwell Hall the lady of the house, Mrs. Alice Long, gave the mob £5 and signed John’s document. Eventually the mob retreated to Owslebury Down. Nine people had signed John Boyes’ document.
The rioters were tried in Winchester at the end of the year and several were executed. There was a good deal of sympathy for John Boyes and he was twice acquitted before eventually being found guilty and sentenced to be transported to Van Diemen’s Land for seven years. The trials were reported in The Times in December 1830 and January 1831. John Boyes did not complete his sentence. In 1835 the Home Secretary, Lord Melbourne, pardoned him and he returned home to his wife, Faith, and their children, in June of that year to continue farming in Owslebury. He died in Hensting in 1856.
The evolution of capitalism in England and resulting land grabs both here and abroad can be arguably simplified to sheep, slavery and fossil fuels…
I found this (long read) article an excellent overview of the abominable role slavery took in the founding of modern day economics.
More info at a folk song a week blog – https://afolksongaweek.wordpress.com/2013/08/10/week-103-petition-of-the-pigs-in-kent/
Original text in 1809 magazine can be found here
Petition of the Pigs in Kent
Ye owners of woodlands, with all due submission,
We humbly beg leave to present our petition,
That you will be pleas’d to recall your decree,
Which tells us that acorns no longer are free.
In Sussex and Surrey and Middlesex too,
Pigs may ramble at large without such ado;
And why, then, in Kent should pretences be found,
To drive us like culprits and thieves to the pound,
Since we, and our fathers, and others before ‘em,
Have rang’d in your woods, with all proper decorum?
No poachers are we, for no game we annoy
No hares we entrap, and no pheasants decoy;
Contented are we, if an acorn we find,
Nor wish for a feast of a daintier kind.
Besides, we are told (and perhaps not mistaken)
That you and your friends love a slice of good bacon;
But if of good bacon you all love a slice,
If pigs are to starve, how can bacon be nice?
For these and for other wise reasons of state,
We again our petition most humbly repeat,
Ye owners of woodlands, with all due submission,
We humbly beg leave to present our petition,
That you will repeal this severest of laws,
So your woods shall resound to our grunting applause.
Bill Finney was an ancestor of Duncan’s. His son (William) was born in Ireland and for a long time he thought that the Finneys were of Irish decent. Given that Finney is also an Irish surname. However further research revealed a long standing Staffordshire branch of Finney.
The Land Corporation of Ireland arose out of the 1879 – 1882 Land War, which saw the rise of Irish Nationalism and gave us the word “boycott”. From the summer of 1879 the Land League carried out various activities aimed at preventing the forced eviction of tenants who had fallen into arrears due to recession. These activities ranged from ostracism (the boycott), protests at the sale of leases, riots and, although not officially sanctioned, assassinations. One organiser Michael Boyton advocated that land grabbers (people who took the land of evicted tenants) should be “given the pill” ie. shot. By 1882 the Land League had been suppressed and the Reform Bills of 1884 & 1885 gave voting rights to tenants as well as the promise of reduced rents, though these did not always materialise. The Land Corporation of Ireland was set up to work land that had fallen idle due to evictions but due to the Land War it was nigh on impossible to recruit from the local population and so “caretaker” farmers were recruited from England through letters sent to local parishes. Bill Finney was one such farmer.
I come from Wootton, Staffordshire Bill Finney is my name
And I sought employment where I could you name it, I was game
I started down the Holly Bush serving in that drovers inn
And through talking with those droving lads my travels did begin
Come all you eager labouring lads keen for some work to do
The Land Corporation of Ireland has just the job for you
I tried my luck in the Potteries towns but my efforts came to nought
So I travelled up to Middlewich and worked there with the salt
T’was there I saw a letter requesting men to farm
For the Land Corporation of Ireland and I thought, “well what’s the harm?”
Come all etc.
We’ll pay you ten to fifteen bob to work some idle land
Where used to live a family evicted out of hand
You’ll have a house and garden and a free allowance of fuel
But don’t expect a social life your reception may be cruel
Come all etc.
So I went to Tipperary away from England’s shore
And I learned about the hardship caused by the old Land War
I learned about the ‘Boycott’ and the giving of the ‘Pill’
And of the broken promises caused by the Reform Bill
Come all etc.
And so I am a caretaker on land of sorrows shame
Don’t blame me for being English sir there’s Irish in my name
My name it is Bill Finney come drink with me a while
The Land Corporation of Ireland are the ones you should revile
Come all etc.
*** this website is now dead – luckily you can find an archived version of it here – https://web.archive.org/web/20170308111703/http://gerald-massey.org.uk/jones/c_poems_2.htm ***
Wow – this website is amazing – http://gerald-massey.org.uk/
I found it when looking for the full words of ‘Our Summons’ by Ernest Jones which took me to here – http://gerald-massey.org.uk/jones/c_poems_2.htm – he wrote most of his poetry in his own blood whilst in prison. What to say. Lost for words.
Men of the honest heart,
Men of the stalwart hand,
Men, willing to obey,
Thence able to command:
Men of the rights withheld,
Slaves of the power abused,
Machines cast to neglect,
When your freshness has been used.
Ye labourers in the vineyard,
We call you to your toil!
Though bleak may be the furrows,
The seed is in the soil.
‘Tis not to raise a palace,
Where Royalty may dwell,
Nor build for broken hearts
The petty parish hell;
‘Tis not to turn the engine,
‘Tis not the field to till,
That, for the meed you gain,
Might be a desert still!
‘Tis not to dig the grave,
Where the dying miner delves;
‘Tis not to toil for others
But to labour for yourselves.
And nobler coin will pay you,
Than Kings did e’er award
To the men, they hired to murder,
The brothers they should guard.
No glittering stars of knighthood,
Shall soil your simple vest—
But the better star of honour
Brave heart in honest breast.
No changing Norman titles,
To hide your English name—
But the better one of freemen,
With its blazoning of fame.
Up! Labourers in the vineyard!
Prepare ye for your toil!
For the sun shines on the furrows,
And the seed is in the soil.
Beautiful and achingly sad, I personally wonder if it needs another few verses, as I felt from The Cheviot The Stag and The Black Black Oil, that there were a number of defiant pockets of (mostly female) resistance to the Clearances which this song doesn’t touch on.
Hush, hush, time tae be sleepin
Hush, hush, dreams come a-creepin
Dreams o peace an o freedom
Sae smile in your sleep, bonnie baby
Once our valleys were ringin
Wi sounds o our children singin
But nou sheep bleat till the evenin
An shielings stand empty an broken
We stood, wi heads bowed in prayer
While factors laid our cottages bare
The flames fired the clear mountain air
An many lay dead in the mornin
Where was our fine Highland mettle,
Our men once sae fearless in battle?
They stand, cowed, huddled like cattle
Soon tae be shipped owre the ocean
No use pleading or praying
All hope gone, no hope of staying
Hush, hush, the anchor’s a-weighing
Don’t cry in your sleep, bonnie baby
Peggy Seeger just pointed us at this old poaching ballad called The Bold Poachers or The Oakham Poachers.
If you look at this page you can see how most versions have a poacher killing a keeper but in one, the keepers kill one of the poachers… https://mainlynorfolk.info/martin.carthy/songs/theboldpoachers.html
Digging into Roy Palmer’s Ballad History Of England, the first poaching song I come across again had the keepers killing a poacher… Which makes one wonder which is the ‘correct’ version of the The Bold Poachers or The Oakham Poachers!