Category Archives: 2000’s

Good article on Scottish land reform progress

Just two communities bid for right to buy neglected land in five years

Jamie Mann from The Ferret in fine form: https://theferret.scot/communities-bid-right-to-buy-neglected-land-5-years/

Just two communities have applied to take neglected land into public ownership since the Scottish Government launched the initiative more than five years ago, The Ferret has found.

Since 2018, communities have been able to bid for the compulsory purchase of land that is abandoned, neglected or detrimental to the local environment or area, meaning that ministers can force owners to sell, even if they have no plans to do so.

Local communities can apply for the right to buy neglected land and property including greenspaces, woodlands, retail and industrial units, churches, halls, lochs, bridges, canals and foreshores.

However, just two groups have attempted to do so, and neither were successful, according to official data. Community ownership campaigners said the initiative set “too high a bar” for applicants to get past. An overhaul is needed to make it work for communities, they argued.

Read the rest on their website here – https://theferret.scot/communities-bid-right-to-buy-neglected-land-5-years/

(2015) The Ballad of Hawkwood by Robin Grey

C F
There is a fine gent christened Ru Litherland
C F
Mulch, sow and then reap
C C
There is a fine gent christened Ru Litherland
C C
And he has green fingers on both of his hands
C Em7 C F C G C
I’ll be good to the land and the land will be good to me

With a coop of comrades he dreamed a bold dream
To grow food for his kinsfolk as nature decreed.

By the edge the forest they spied a fine patch
And to grow fruit and veg there a plan they did hatch.

But the men of the hour dreamed of buildings not plants
A development would far more there profits enhance.

Our ancestors fought for this fair forest land
So now against the law was the businessman’s plan.

After twelve months had past did the council relent
Now we’ll work the earth as our ancestors meant.

Now if you pass by here you might hear a tune:
Mulch, sow and then reap
Now if you pass by here you might hear a tune,
The melody is old and the words will be soon.
I’ll be good to the land and the land will be good to me

Whitewashed Hope – Indigenous World Views

Open source post which we found useful and important – https://bit.ly/IndigenousWorldViews – see also Braiding Sweetgrass

A message from 10+ Indigenous leaders and organizations
Regenerative Agriculture & Permaculture offer narrow solutions to the climate crisis

Introduction

Regenerative agriculture and permaculture claim to be the solutions to our ecological crises. While they both borrow practices from Indigenous cultures, critically, they leave out our worldviews and continue the pattern of erasing our history and contributions to the modern world.

While the practices ‘sustainable farming’ promote are important, they do not encompass the deep cultural and relational changes needed to realize our collective healing.

Where is ‘Nature’?

Regen Ag & Permaculture often talk about what’s happening ‘in nature’: “In nature, soil is always covered.” “In nature, there are no monocultures.” Nature is viewed as separate, outside, ideal, perfect. Human beings must practice “biomimicry” (the mimicking of life) because we exist outside of the life of Nature.

Indigenous peoples speak of our role AS Nature. (Actually, Indigenous languages often don’t have a word for Nature, only a name for Earth and our Universe.) As cells and organs of Earth, we strive to fulfill our roles as her caregivers and caretakers. We often describe ourselves as “weavers”, strengthening the bonds between all beings.

Death Doesn’t Mean Dead

Regen Ag & Permaculture often maintain the “dead” worldview of Western culture and science: Rocks, mountains, soil, water, wind, and light all start as “dead”. (E.g., “Let’s bring life back to the soil!” — implying soil, without microbes, is dead.) This worldview believes that life only happens when these elements are brought together in some specific and special way.

Indigenous cultures view the Earth as a communion of beings and not objects: All matter and energy is alive and conscious. Mountains, stones, water, and air are relatives and ancestors. Earth is a living being whose body we are all a part of. Life does not only occur when these elements are brought together; Life always is. No “thing” is ever dead; Life forms and transforms.

From Judgemental to Relational

Regen Ag & Permaculture maintain overly simplistic binaries through subscribing to good and bad. Tilling is bad; not tilling is good. Mulch is good; not mulching is bad. We must do only the ‘good’ things to reach the idealized, 99.9% biomimicked farm/garden, though we will never be as pure or good “as Nature”, because we are separate from her.

Indigenous cultures often share the view that there is no good, bad, or ideal—it is not our role to judge. Our role is to tend, care, and weave to maintain relationships of balance. We give ourselves to the land: Our breath and hands uplift her gardens, binding our life force together. No one is tainted by our touch, and we have the ability to heal as much as any other lifeform.

Our Words Shape Us

Regen Ag & Permaculture use English as their preferred language no matter the geography or culture: You must first learn English to learn from the godFATHERS of this movement. The English language judges and objectifies, including words most Indigenous languages do not: ‘natural, criminal, waste, dead, wild, pure…’ English also utilizes language like “things” and “its” when referring to “non-living, subhuman entities”.

Among Indigenous cultures, every language emerges from and is therefore intricately tied to place. Inuit people have dozens of words for snow and her movement; Polynesian languages have dozens of words for water’s ripples. To know a place, you must speak her language. There is no one-size-fits-all, and no words for non-living or sub-human beings, because all life has equal value.

People are land. Holistic includes History.

Regen Ag and Permaculture claim to be holistic in approach. When regenerating a landscape, ‘everything’ is considered: soil health, water cycles, local ‘wildlife’, income & profit. ‘Everything’, however, tends to EXCLUDE history: Why were Indigenous homelands steal-able and why were our peoples & lands rape-able? Why were our cultures erased? Why does our knowledge need to be validated by ‘Science’? Why are we still excluded from your ‘healing’ of our land? 

Among Indigenous cultures, people belong to land rather than land belonging to people. Healing of land MUST include healing of people and vice versa. Recognizing and processing the emotional traumas held in our bodies as descendants of assaulted, enslaved, and displaced peoples is necessary to the healing of land. Returning our rights to care for, harvest from, and relate to the land that birthed us is part of this recognition.

Composting

Regen Ag & Permaculture often share the environmentalist message that the world is dying and we must “save” it. Humans are toxic, but if we try, we can create a “new Nature” of harmony, though one that is not as harmonious as the “old Nature” that existed before humanity. Towards this mission, we must put Nature first and sacrifice ourselves for “the cause”.

Indigenous cultures often see Earth as going through cycles of continuous transition. We currently find ourselves in a cycle of great decomposition. Like in any process of composting there is discomfort and a knowing that death always brings us into rebirth. Within this great cycle, we all have a role to play. Recognizing and healing all of our own traumas IS healing Earth’s traumas, because we are ONE.

Where to go from here?

Making up only 6.2% of our global population, Indigenous peoples steward 80% of Earth’s biodiversity while managing over 25% of her land. Indigenous worldviews are the bedrocks that our agricultural practices & lifeways arise from. We invite you to ground your daily practices in these ancestral ways, as we jointly work towards collective healing.

  • Learn whose lands you live on (native-land.ca), their history, and how you can support their causes and cultural revitalization.
  • Watch @gatherfilm and Aluna documentary.
  • Amplify the voices and stories of Indigenous peoples and organizations.
  • Follow, support, donate to, and learn from the contributors to this post.
  • Help republish this open-source post: https://bit.ly/IndigenousWorldViews

Contributors

(1987) Beds Are Burning by Midnight Oil

An Aboriginal land rights song written by Australia rock band in the 80’s, not my cup of tea to be honest but documented here for completeness sake! https://en.wikipedia.org/wiki/Beds_Are_Burning

Out where the river broke
The blood-wood and the desert oak
Holden wrecks and boiling diesels
Steam in forty-five degrees

The time has come
To say fair’s fair
To pay the rent
To pay our share

The time has come
A fact’s a fact
It belongs to them
Let’s give it back

How can we dance
When our earth is turning
How do we sleep
While our beds are burning

How can we dance
When our earth is turning
How do we sleep
While our beds are burning

The time has come
To say fair’s fair
To pay the rent
Now to pay our share

Four wheels scare the cockatoos
From Kintore East to Yuendemu
The western desert lives and breathes
In forty-five degrees

The time has come
To say fair’s fair
To pay the rent
To pay our share

The time has come
A fact’s a fact
It belongs to them
Let’s give it back

How can we dance
When our earth is turning
How do we sleep
While our beds are burning
How can we dance
When our earth is turning

How do we sleep
While our beds are burning
The time has come
To say fair’s fair
To pay the rent now
To pay our share

The time has come
A fact’s a fact
It belongs to them
We’re gonna give it back

How can we dance
When our earth is turning
How do we sleep
While our beds are burning

The Book of Trespass by Nick Hayes

I was doing a little updating of this site recently and realised that I hadn’t posted about Nick’s remarkable book yet. Nick is a dear friend and I had the joy of arguing with him on the finer details of an early manuscript as well as accompanying him on one of the book’s trespasses. Well that is not quite true, I was on the train with him and then decided not to go along as his description of the landowner freaked me out too much to want to risk it.

If you are on this website, you’ve probably already read it, but if not, please acquire it at your soonest convenience and pause your life until you’ve had the change to drink it down.

This book is basically the spiritual companion to our show.

(1400s) The Bitter Withy

The Bitter Withy was a popular carol carried in the oral tradition for many generations, believed to date back to the 15th century. In it some haughty young lords are drowned by a young Jesus after they mock him for being poor:

As it fell out on a bright holiday
Small hail from the sky did fall;
Our Saviour asked his mother dear
If he might go and play at ball.

“At ball? At ball? My own dear son?
It’s time that you were gone;
Don’t let me hear of any complaints
At night when you come home.”

So up the hill and down the hill
Our sweet young Saviour ran
Until he met three rich lords’,
“Good morning to each one.”

“Good morn, good morn, good morn,” said they,
“Good morning,” then said he,
“And which of you three rich young lords
Will play at ball with me?”

“We are all lords’ and ladies’ sons
Born in a bower and hall,
And you are nothing but a poor maid’s child
Born in an ox’s stall.”

Sweet Jesus turned him round about,
He did neither laugh nor smile,
But the tears came trickling from his eyes
Like water from the sky.

“If you’re all lords’ and ladies’ sons
Born in your bower and hall,
I’ll make you believe in your latter end
I’m an angel above you all”

So he made him a bridge of the beams of the sun
And over the water ran he;
The rich young lords chased after him
And drowned they were all three.

So up the hill and down the hill
Three rich young mothers ran
Saying, “Mary mild, fetch home your child
For ours he’s drowned each one.”

“Oh I’ve been down in yonder town
Far as the holy well,
I took away three sinful souls
And dipped them deep in hell.”

Then Mary mild, she took her child
And laid him across her knee
And with a handful of withy twigs
She gave him slashes three.

“Oh bitter withy, oh bitter withy
You’ve caused me to smart.
And the withy shall be the very first tree
To perish at the heart.”


(1300s) The Cutty Wren

This song is traditionally thought to date back to the 1300s and have been sung by participants of the Peasants’ Revolt in 1381. Worth noting that wikipedia and academia are both are keen to point out that there is no evidence of this, but people in the trad folk tradition are equally quick to point out in return that academics historically often have little idea about the oral tradition.

In A.L.Lloyd’s excellent Folk Song In England he states:

(The song) is often thought of as an amiable nursery piece yet when it was recorded from an old shepherd of Adderbury West, near Banbury, he banged the floor with his stick on the accented notes and stamped violently at the end of the verses, saying that to stamp was the right way and reminded of old times.

What memories of ancient defiance are preserved in this kind of performance it would be hard to say , but we do know that the wren-hunting song was attached to pagan midwinter ritual of the kind that the Church and authority fulminated vainly against- particularly in the rebellious perdio at the end of the Middle Ages when adherence to the forms of the Old Religion was taken to be evidence of subversion, and its partisans were violently persectuted in consequence.

In the sleeve notes of an Ian Campbell Folk Group record, A.L. Lloyd had this further explanation:

Some of the most ancient, most enduring and at the same time most mysterious English folk songs are those concerned with the attributes and sacrifice of monstrous animals. At the end of the 14th century, when peasant rebellion was in the air, the old magical song of the gigantically powerful bird (presented by a kind of folklore irony as a tiny wren) took on a tinge of new meaning. For here was the story of a great fowl so hard to seize, so difficult to dismember but so apt for sharing among the poor; and what did that suggest but a symbol of seignorial property?

Lyrics

“O where are you going?” said Milder to Maulder
“O we may not tell you,” said Festle to Foes
“We’re off to the woods,” said John the Red Nose

“What will you do there?” said Milder to Maulder
“O we may not tell you,” said Festle to Foes
“We’ll hunt the Cutty Wren,” said John the Red Nose

“How will you shoot her?” said Milder to Maulder
“O we may not tell you,” said Festle to Foes
“With bows and with arrows,” said John the Red Nose

“That will not do then,” said Milder to Maulder
“O what will do then?” said Festle to Foes
“Big guns and big cannons,” said John the Red Nose

“How will you bring her home?” said Milder to Maulder
“O we may not tell you,” said Festle to Foes
“On four strong men’s shoulders,” said John the Red Nose

“That will not do then,” said Milder to Maulder
“O what will do then?” said Festle to Foes
“Big carts and big waggons,” said John the Red Nose

“How will you cut her up?” said Milder to Maulder
“O we may not tell you,” said Festle to Foes
“With knives and with forks,” said John the Red Nose

“That will not do then,” said Milder to Maulder
“O what will do then?” said Festle to Foes
“Big hatches and cleavers,” said John the Red Nose

“Who’ll get the spare ribs?” said Milder to Maulder
“O we may not tell you,” said Festle to Foes
“We’ll give them all to the poor,” said John the Red Nose

Last Acre (12 mins)

Lovely short film about a plotlands settlement on the salt marshes of Lowsy Point near Barrow-in-Furness in northwest England. Watch via https://vimeo.com/wurstundgritz/acre or embedded below. Read Colin Ward’s Arcadia for All to learn more about the Plotlands.

Last Acre from Nick Jordan on Vimeo.

A History of Allotments in Sheffield by Margaret Boulton

This is a really great deep dive into local Sheffield history whilst at the same time providing lots of context which I imagine would make it still of interest to those further afield.

I drank it down and revelled in the geekery, for example, did you know that Mount Pleasant is the name for the part of each town or city where all the night soil (aka human poo) was taken every morning so farmers could transport it to their land for fertiliser?

Natives by Akala

Race and class in the ruins of empire

We are major Akala fans here in the herd and regularly send his various short youtube videos over to folks for homework.

I’m not going to write about this book here because The Guardian’s book review does all really good job of inspiring you to read it.

After you’ve read this, The Many Headed Hydra is a great companion book to dive deeper.

A lovely succint history overview (England and Forest of Dean)

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.

https://cabiners.wum.land/history.html

Panorama – The Money Farmers (30 mins)

2012 BBC Panorama revealing how millions of pounds of public money are paid out to businessmen and millionaire farmers in an abuse of the farming subsidy system. Investors tell us how they have been paid without having to do any farming at all. And Samantha also sets out to see if she can take advantage of the subsidy system and become rich from the loophole.

The programme also examines the rest of the subsidy system and hears criticism of large payments to wealthy individuals like the Queen and the Duke of Westminster simply on the basis of owning large amounts of land.

Rich landowners paid millions in farming subsidies

Six-figure subsidies meant to help struggling farmers are being paid out to some of Britain’s richest landowners, BBC Panorama has found.

Recipients of the EU subsidy include the Queen and the Duke of Westminster.

The programme requested details of the number of landowners claiming a slice of the £3.5bn subsidy in the UK.

The EU’s Agriculture Commissioner has called for a cap of about £250,000 for each farmer and measures to ensure that they are actively farming their land.

Privacy rules mean that the names of most recipients are not known, but anonymised details were given showing how many landowners across the UK received more than the cap proposed by Agriculture Commissioner Dacian Ciolos.

‘Honest farmers suffer’

The data from England, Northern Ireland, Wales and Scotland shows that 889 landowners received more than £250,000. Of those, 133 were given more than £500,000 and 47 of those were given more than £1m in subsidy.

Jack Thurston, who campaigns for reforms to the Common Agriculture Policy’s subsidy, said: “These are very wealthy people and if we’re in the business of handing out public money to farmers because they’re poor, these are not the kind of people that we’d be handing that money to.”

Mr Thurston said the system is flawed because it rewards large landowners based on the number of hectares they own, not on financial need.

Officials in Scotland and Wales said they would consider a cap, while Northern Ireland has endorsed a cap of £100,000. But the Department of Food and Rural Affairs (Defra) for England is against the proposal.

In a statement, Defra said charities that are also large landowners, such as the National Trust, would be harmed if the subsidy requirements were changed.

In a statement, it also said: “Successive UK government have been opposed to capping payments. This is because to avoid losing subsidies, bigger farms would restructure and the only gainers would be lawyers.”

EU Agriculture Commissioner Mr Ciolos said the system needs to change: “I am very frustrated because this means millions of very honest farmers have to suffer because some speculators who use this opportunity with the Common Agricultural Policy became more rich only because they have some hectares.”

The National Farmers Union has also defended the current subsidy system, saying some payouts to wealthy landowners are “unavoidable”.

Peter Kendall, NFU president, said it still remains the best possible system for farmers: “It is one of those side effects of the system we have at present. I want money to go to active farmers who are producing food, and that should matter whether you’re producing on two acres, or two thousand acres.

(From http://www.bbc.co.uk/news/uk-17225652)

(1960) Freedom Come All Ye by Hamish Henderson

I was told about Hamish Henderson a few weeks ago and just spent a delightful hour making friends with his best known song ‘Freedom Come All Ye’.

There have been a few translations into English but I didn’t really like any of them so I’ve written my own, building on unattributed previous efforts. It’s such a shame that ‘down’ and ‘bloom’, and ‘more’ and ‘bare’ don’t rhyme in my southern English accent!

Hamish Henderson – Freedom Come All Ye

Original scots:

Roch the wind in the clear day’s dawin
Blaws the cloods heilster-gowdie owre the bay
But there’s mair nor a roch wind blawin
Thro the Great Glen o the warld the day

It’s a thocht that wad gar oor rottans
Aa thae rogues that gang gallus fresh an gay
Tak the road an seek ither loanins
Wi thair ill-ploys tae sport an play

Nae mair will our bonnie callants
Merch tae war when oor braggarts crousely craw
Nor wee weans frae pitheid an clachan
Mourn the ships sailin doun the Broomielaw

Broken faimlies in lands we’ve hairriet
Will curse ‘Scotlan the Brave’ nae mair, nae mair
Black an white ane-til-ither mairriet
Mak the vile barracks o thair maisters bare

Sae come aa ye at hame wi freedom
Never heed whit the houdies croak for Doom
In yer hoos aa the bairns o Adam
Will find breid, barley-bree an paintit rooms

When Maclean meets wi’s friens in Springburn
Aa thae roses an geans will turn tae blume
An the black lad frae yont Nyanga
Dings the fell gallows o the burghers doun.

Robin’s English translation

Rough the wind in the clear day’s dawning
Blows the clouds topsy turvy about the bay,
But there’s more than a rough wind blowing
Through the great glen of the world today.

It’s a thought that will make our tyrants
(Rogues who fancy themselves so fine and gay)
Take the road, and seek other pastures
For their ill ploys to sport and play

No more will our bonnie callants
March to war when our braggarts crousely craw,
Nor wee ones from pit-head and hamlet
Mourn the ships sailin’ down the Broomielaw.

Broken families in lands we’ve harried,
Will curse our names no more, no more;
Black and white, hand in hand together,
Will drive the tyrants from every shore

So come all ye at home with Freedom,
Never heed the crooked hoodies croak for doom.
In your house all the bairns of Adam
Can find bread, barley-bree and painted room.

When MacLean meets with friends in Springburn
Sweet the flowers will all bloom that day for thee
And a black boy from old Nyanga
Will break his chains and know liberty

(1780) Die Gedanken Sind Frei

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!

Jailed for protesting fracking

Last week a dear friend of ours was sent to prison for 16 months for a peaceful protest against fracking. Fracking is a reckless technique to get fossil fuels out of the ground which is banned in France, Holland and Ireland amongst others, which we often discuss in the show.

Please excuse the language, but this is a f*cking disgrace.

Please read his words about what happened here – https://www.huffingtonpost.co.uk/…/fracking-climate-change_…)

…and consider donating to the fund to support him and the others – https://chuffed.org/project/free-the-three#/