Dress like a woman, say sorry like a man, comment like a friend…

There’s just time in my busy current schedule for this brief ‘holding’ post to signal a switch in focus from my last few posts, which have concentrated on the furies of Trump and Brexit. The next few will concentrate on more practical agricultural matters, before I return to the Peasant’s Republic of Wessex.

But some kind of linking image is called for to signal the switch…and also to fill up some space on the page in order to make this post seem like it’s longer than it actually is. Aha! Here we go, a photograph of my dear wife and business partner, La Brassicata, doing something practical and agricultural – viz. preparing one of our fine new worm composting bins for action. And also, in relation to previous posts, doing something political – viz. dressing like a woman. I guess her already vanishingly small chance of getting a job at the White House has just taken another hit. Shame.

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Attentive readers may have noticed that, for protection, La Brassicata is wearing a chainsaw helmet. It’s the farm’s old one, not the spanking new Petzl helmet that I’ve reserved for my personal use while wielding the chainsaw. Hey, nobody said that patriarchy would be defeated overnight.

Talking of gender issues, I feel the need to do something that men are stereotypically quite bad at – namely, apologising for obvious mistakes. Though, if I flatter myself, I’m not so bad at it around the farm. Especially when La Brassicata has the Skil saw in her hand. Anyway, the apology I need to make is that in the welter of comments that I’ve recently received on this site, a few of them got held up in the moderation queue and escaped my notice. So – sorry to those whose words remained too long unpublished. I’ll do my best to keep a better eye on the comments queue. But if you don’t want to place your faith in me, try not to paste links into comments – that way they find their proper niche in cyberspace more easily.

And, finally, talking of comments, of course it’s a delight for any blogger to see the numbers in their comment column regularly ticking into three figures, so perhaps I should just be grateful. On the other hand, sheer number of comments does not a quality blog make. My instinct is to take a hands off approach to comment moderation and allow people to write more or less what they like, so long as it’s not personally abusive – which has sometimes been a close call of late. On the other hand, I don’t want folks to be put off this site by too many long and angry rebuttals or counter-rebuttals. I have a few rules of thumb, honed through the years, about when I think it’s worth engaging with someone with whom I disagree online and when it isn’t. I’m happy to spell them out if anyone wants, but for now I’ll just say that for me personally there’ve been one or two more ‘isn’ts’ than I’d like creeping onto this site recently – and that I’d welcome other people’s views about how best to go forward from here.

Perhaps it’s a sign of the times. There seems to be a rising tide of ‘either you’re with us or you’re against us’ thinking these days, the politics of black and white. I prefer more shades of grey. And on that note, I guess my final comment for now on the Trump-Brexit phenomenon is that I readily acknowledge there were people who voted Brexit and (somewhat less plausibly) Trump out of opposition to neoliberalism and support for localism. Indeed, I seriously contemplated voting Brexit myself for the same reason. However, to suppose that what you voted for is what you’ll actually get seems to me in this instance to greatly underestimate the power of neoliberalism and greatly overestimate the power of liberal democracy.

Addendum and credo

Well, the comments on my last post just keep rollin’. Thanks to commenters new and old for your informative views, and apologies that I haven’t had the time to respond to various points more fully. I take the point Joe Clarkson made – at root, this blog is supposed to be about farming. The trouble is, the shape of farming is driven by politics (we’ll know that agrarian populism has succeeded when and if it’s the other way around…) so inevitably writing about farming involves writing about politics. And politics interests me, so I could write about it endlessly.

But it can quickly become a rabbit hole (easy now, Clem) from which escape is impossible. So here I’m going to make a few closing comments regarding the previous post, answer a few questions posed to me about it in the form of a kind of gnomic political credo, and then leave it at that for now. But do carry on discussing if you wish. Small Farm Future is nothing if not generous with its bandwith. There’s plenty more I’d like to say about politics, populism, migration and the way the world is shaping. But I’ll aim to come back to it later in the year after more on farming, more on the Peasant’s Republic of Wessex and its environs, and more on history.

Meanwhile, I’m halfway through Colin Hines’s new book, Progressive Protectionism, which bears upon much of what’s been discussed. Among other things, Hines berates his fellow lefties and greenies for not embracing sensible anti-immigration policies. What is it with all these radicals at the moment, turning their guns on their colleagues? Splitters! Ah well, Hines argues that “today’s large scale migration is bad for democracy, internationalism and the environment” and hopes that his writing will help convert more ‘progressives’ to that view. The trouble is, the case he makes is weak on several key points. Still, I think there is a case in there somewhere, and I’d like to think about it some more. Though I’m not sure it’s a great time to be making ‘progressive’ cases for immigration control right now, as the shutters come down in the USA on refugees and the president’s own personal basket of deplorables, while Mrs May continues to dither. I’m moved by these words from Kapka Kassabova,

“If you live long enough in the corridor of distorted mirrors that is a border zone, you end up seeing your likeness in the image of your neighbour. Sooner or later, you end up meeting yourself. Which makes it all the harder to tell exactly where the barbarians are: pushing at the gates, already among us, or inside our heads….Is it unavoidable that we would enter an era of building hard borders, again? No – it is only desperately unwise. The reason why new borders haunt us is because we haven’t listened well enough to the stories of the old ones. It is because the barbarians are here, not just among us but inside our heads, tirelessly tweeting hatred.”

And, from the same periodical, another interesting article bearing on the topic of my last post from Sarah Churchwell: ‘It will be called Americanism’: the US writers who imagined a fascist future. Much to mull over – so I plan to simmer down for a while and think about populism, politics and migration while getting back to some farming issues over the next few posts.

In the meantime, in response to various comments on the previous post let me try to lay out briefly where I think I’m coming from politically with a few positioning statements, in which I’ll try to use a minimum of ‘isms’.

  • I think any political position or political programme involves contradictions that are difficult to resolve.
  • I like the idea of people owning their own property and taking responsibility for providing for themselves and their families from it.
  • I like the idea of individual and local self-determination.
  • I don’t think individual people or families can successfully provide for themselves without relying implicitly or explicitly on many other people. Robinson Crusoe was just a story. And even he managed to create a racial hierarchy.
  • I like the idea that people can voluntarily join larger groupings and collectivities of people.
  • I don’t like the idea that people must forcibly join larger collectivities. Unfortunately, it’s unavoidable – we’re born, live and die in wider communities over which individually we usually have minimal influence. And these collectivities shape our thinking.
  • I like the idea that people can buy and sell things with limited interference from the state, especially the closer that the market thereby formed approximates the impossible dream of what economists call a ‘perfect market’. This puts me at odds with some characteristic positions in left-wing thought. It also puts me at odds with contemporary corporate consumer capitalism, a command-and-control economy which has little to do with the ‘free’ market.
  • I like the idea that people can choose the way they want to live their lives, including taking or leaving new technologies, whether material or social.
  • I like the idea of people striving to extend and develop their skills and their knowledge of the world. I also like the idea of people not striving to do that if they don’t want to. I like the idea of figuring out a way in which everyone can pursue or not pursue such goals as they wish. I don’t think that’s easy.
  • I like the idea that people can stay in the same general area where they were born and find an acknowledged place and role there.
  • I like the idea that people can move to a different area from where they were born and find an acknowledged place and role in their new surroundings.
  • I think that if there are strong restrictions on people moving from their natal areas or strong limitations on them remaining in them then the conditions are ripe for tyranny.
  • I think wealth, influence and power tend to accumulate in small sub-sections of society unless positive steps are taken to prevent it.
  • I think wealth, influence and power also tend to accumulate in small sub-sections of the global political order – the system of national states is a system of centres and peripheries.
  • I think small inequalities, small centre-periphery relations, are unavoidable and in some respects enabling. But I think that great inequalities cause much needless suffering, limit human achievement, stem from the self-interest of the few against the many, and are ethically unjustifiable.
  • I think self-interested power tends to disguise itself by staking claims about how it reflects the natural order of things.
  • In western societies, I think power has disproportionately been held in the hands of old white men in every social class. And while I’m hurtling towards membership of that particular category myself day by day, I don’t think it’s a good thing.
  • Power concentrates, by definition, in the hands of ‘elites’. There are different kinds of power and different kinds of elites. Some elites advance their interests by making alliances with non-elite actors against other elites. Generally, I think that ‘business elites’ have had more power than ‘professional’ or so-called ‘liberal’ elites, and their power is currently growing stronger still.
  • I think it’s possible to overstate the extent to which history is driven by class struggle.
  • I think it’s possible to understate the extent to which history is driven by class struggle.
  • I think ‘class’ involves cultural as well as economic components.
  • I don’t think any one class or its members are usually better or worthier than any other, or repositories of some kind of world-historical truth that transcends its enmeshment in the politically immediate. Obviously, that would apply to the ‘middle class’. Obviously, it would also apply to the ‘working class’.
  • I think most complex modern states or polities involve class alliances of some kind which reach beyond the idea of self-interest towards some notion of general interest. But not always by very much, and seldom as much as their proponents think. These alliances are usually quite fragile.
  • I don’t think human societies have a natural tendency to move in any particular political or ethical direction through history. Not even a cyclical direction.
  • I think it’s worth trying to articulate universal principles of human conduct and to seek consensus between people around them whenever possible. I don’t think this can ever work in practice. I don’t think that means it shouldn’t be attempted.
  • I think it’s worth looking sceptically at how all principles of conduct, global and local, work on the ground. What are the gaps between ideal and reality, articulation and implementation? Who wins from them and who loses?
  • I think that political actors who strongly pursue ‘I win – you lose’ strategies run a high risk of ending up either in an ‘I lose – you win’ situation or an ‘I lose – you lose’ situation.
  • I think it’s good for political actors to pursue ‘I win – you win’ strategies where possible, but these are harder to come by than people often think. The next best thing is to pursue ‘I’m doing OK-ish – you’re doing OK-ish’ strategies, which are much under-emphasised in global politics.
  • I think that humanity is squandering its natural capital, that technical fixes probably won’t succeed in getting it off that hook, and so globally we won’t be able to keep on living as we do now indefinitely.
  • I think the best way of resolving all of the points above is by developing local polities with small farm ownership widely available to everyone.
  • I think that that resolution raises a host of virtually insurmountable problems. And so do all the other possibilities, only more so.

A sheep’s vigil

I said I’d swear off blogging for a month, but I thought I’d just drop by to note the appearance on the Dark Mountain Blog of my review of 2016, called ‘A sheep’s vigil’. And, since I’m here, I might as well sketch a little bit of extra context for that piece.

A view I’ve long charted on this site is that people’s health and wellbeing will ultimately best be served by an economy strongly grounded in the productive capacities of their local landscapes. My feeling is that the seismic political events of 2016 – Brexit, Trump etc – have taken us still further from that already remote possibility, and the notion that they represent a move towards anti-elitist localism is illusory. Therefore the overall mood of my analysis is pessimistic. On the other hand, had the gods ordained that 2016 should be the year of Bremain and Clinton, we would scarcely be much closer to my aspirations. So perhaps it could be argued that when the false dawn of 2016 becomes more widely apparent, it’ll turn out at least that these events were staging posts to a more genuine egalitarian localism. Trouble is, from where I stand, I can’t really see it – what comes to my mind instead is a Tom Waits line: “They say if you get far enough away you’ll be on your way back home. Well I’m at the station, and I can’t get on the train”.

So my piece mostly tries to chart what I see as a greater likelihood and a greater danger, that after Theresa May’s Brexit conservative government and Donald Trump’s presidency fail to deliver their undeliverable promises we’ll get something much worse. I got some stick on this site for talking about fascism in the context of the politics of 2016, and I’d concede that leftists do have the bad habit of yelling ‘Fascism!’ as a kind of reflex whenever they encounter resurgent right-wing politics. Still, the whole tenor of political discourse in the UK at the moment (perhaps it’s best if I avoid opining on the US situation, which I’m more remote from) is more proto-fascist than anything I’ve yet seen in British politics during my lifetime, with all its talk of ‘enemies of the people’, the revolt against ‘liberal’ elites, the scapegoating and the ressentiment. To compound it all, as I’ve charted on this blog, various voices among radical greens are, at best, content just to rub their hands at the gory spectacle of it all and, at worst, are cheerleading the slide towards nativism and state corporatism. Shame on them.

But, hey, it’s a new year, and if I can’t find a few rays of sunshine to penetrate the gloom in the salad days of January then I’ll be surpassing even my own championship levels of lugubriousness. So here’s a few positive thoughts, based largely on the books I read during the recent holiday:

Transcendence

I belatedly got around to reading Into the Wild, Jon Krakauer’s book about Christopher McCandless, who gave all his money to Oxfam, and wandered the western USA before unfortunately dying in Alaska as he sought truth in the immediate and the wild. Most cultures historically have found a place for world-renouncing transcendence and have valued people who seek it. Ours regrettably does not, but there’s no lack of people nowadays who nonetheless feel its pull. The McCandless story has influenced many people – some of whom try to repeat his exact trip and end up needing rescuing from the Teklanika River, or worse. So what’s the moral here? That people find some dumbass ways to get themselves into trouble? Well for sure but I’m looking for positives, remember? So I’d say it’s this: much as our society likes to peddle the myth that everyone wants to be rich and famous, it’s not actually true. But most people are quite suggestible and tend to tread the paths (literal or figurative) where others have gone before. So maybe it wouldn’t be so hard to divert a lot of them to a worthwhile path of transcendence. And the choice we face isn’t between either a six-figure salary in Manhattan or hunting for food in Alaska and dying a lonely death. You could try gardening, for starters.

The over-industrious revolution

I also finally got around to reading Jan de Vries’ article ‘The industrial revolution and the industrious revolution’ – one of the seminal contributions to the ‘industrious revolution’ debate that I’ll be discussing in later posts, and full of implications for sustainable agricultures and societies of the future. One of de Vries’ points is that the industrial revolution of Victorian England didn’t just come down from on high as a result of fossil energy capture and was then promulgated around the world to a grateful populace (which is kind of the ecomodernist version of history). Rather it arose substantially through a series of marginal decisions made by ordinary people living in pre-industrial households about how best to spend their time, with results that they could have scarcely imagined. And the moral of this story for me is the following answer to those who say that the rise of capitalism and its huge amplification in the quantity of material things was bound to happen, and is what everybody wants: no it wasn’t and no they don’t. A short answer, I’ll admit, but one I propose to expand on in due course. The positive message I draw from de Vries is that major historical change can happen from the bottom up without a coordinated political plan. So it’s conceivable that people will come to think that the revolution we’ve had these past two centuries has been a tad over-industrious, and will start finding some other ways of organising their time than wage labour to fund the industrial production of commodities.

Collapse in slo-mo

Next on my reading list was End Game: Tipping Point For Planet Earth? by palaeo-ecologists Anthony Barnosky and Elizabeth Hadly. I’d recommend it as light holiday reading. No seriously. Maybe I just don’t get out enough. Anyway, despite its lack of depth I thought there was a lot of good stuff in the book, and the palaeo-ecological angle comparing present circumstances to past climate change and extinction events was particularly interesting – a useful corrective to the aforementioned ecomodernists’ favourite ecology book, Emma Marris’s Rambunctious Garden.

I didn’t always agree with Barnosky and Hadly, and I was particularly irked by their failure to consider low tech and small-scale rather than hi tech and large-scale approaches to agriculture. Still, in chapter after chapter on population, resources, food, water, pollution, disease and war they lay down a set of sombre markers for the enormity of the challenge facing humanity. The positive message? Oh damn, I’d forgotten about that. Well not, I think, the falsely upbeat final chapter in which the authors get way too excited by the fact that California governor Jerry Brown is interested in their analysis, much as I empathise with the Stockholm syndrome that many of us exhibit when IMPORTANT PEOPLE occasionally choose to listen to us. It’s more about the nature and speed of the impending collapse that Barnosky and Hadly delineate – something that we’ve been batting around a bit in the comments section of some of my recent blog posts. Their analysis leads me to think that there will almost inevitably be blood, war, hunger, and immense human suffering in the years ahead – just as there have been for many in the years behind – but what there probably won’t be, even in some pretty bad ecological scenarios, is an immediate and total collapse of global civilisation. So that’s a comfort, huh?

People are people: I spent new year’s eve at a youth hostel in southern Portugal (it’s a long story), among a mixed crowd of English, Spanish, Portuguese, Australian and Germans, among others. A Lithuanian accordionist played the guitar, and sang cheerful American songs in English, English songs in Lithuanian, and Lithuanian songs in Spanish, I think. The Europeans made fun of the English for trying to pretend that we weren’t really European, and a fine old time was had by all. It made me think that for all the bitter political rhetoric and social media trolling, when people from different countries actually meet and talk to each other they’re often able to find ways to get along.

China sleeps: on new year’s day I came down with a bad cold. The shops were shut and I couldn’t get any Nurofen. Lying groggily in bed I realised to my horror that the only unread book in my possession was one primarily concerned with tax policy in early modern China. Cursing my intellectual pretentiousness – why hadn’t I brought a crime novel like a normal person? – but with few other options, I proceeded to learn more than could be reasonably expected of a man on his sickbed about the long-term machinations of the middle kingdom. A day or two later I saw the news of Donald Trump’s latest online China-baiting. And armed with my newfound knowledge, I took comfort from the fact that while Chinese regimes through history have certainly done their fair share of bullying and strong-arm stuff, they haven’t as a rule tended to go in for quixotic acts of military adventurism overseas or to lash out in revenge for slights – in contrast to, well, just as a wild example, let’s say, hmm, the USA. So that, I think, is another bit of good news as we contemplate the four years ahead.

Rationality: in other news, the former chief economist of the Bank of England has apologised for the bank’s overly pessimistic forecasts concerning Britain’s post-Brexit economic performance. Andrew Haldane said that the bank’s models were based on the assumption that people behaved rationally, but this turned out not to be the case. And the good news here is that Britain’s economy has emerged strong and triumphant in spite of all the doom-mongering over Brexit? No. We haven’t even left the EU yet – it’s far too early to tell. The good news is that senior economists are finally admitting that their models aren’t based on how people actually behave – something that thinkers from other disciplines (like him, and him, and even him) have been telling them for years. Even so, there’s something slightly pejorative about Haldane’s language of rationality and irrationality – maybe the real irrationality here relates to a discipline so fond of building behavioural models that aren’t based on how people actually behave. But perhaps I have to tread carefully here, since – to bring this post full circle – my critique of fascism is based largely on the fact that it’s irrational. I guess what I’d say is that politics is always unavoidably a matter of beliefs and values, and the belief that politics should be based on reason is at least as defensible as any other. That indeed was a key point of my Dark Mountain piece – that a liberal public sphere now has to be defended as a value. Economics, on the other hand, generally purports to be a value-neutral discipline that understands how humans behave. Clearly, however, it doesn’t. And the fact that the news is now out is…good.

Right, well that really is it. Happy new year. See you in February.

A farewell to the year

And so I come to my final blog post of 2016, and what a year it’s been. I’ve been asked by Dark Mountain to write a retrospective of it, which I hope will be up on their website soon. I’ll be offering some thoughts on the larger events of the world in that post, so here I’m mostly just going to offer a few nuggets focused on my specific theme of small-scale farming, and its future.

But first I thought perhaps I should take a leaf out of John Michael Greer’s book and make some predictions for 2017. I got a certain amount of stick on this site earlier in the year for the dim view I took of Donald Trump’s politics, and of Greer’s (deniable) enthusiasm for them. I was told that Trump’s speaking up for the working class, his focus on domestic politics rather than global power politics, and his anti-corporate/neoliberal agenda promised fresh departures. I wasn’t convinced then, and I’m even less convinced now that the president-elect has stuffed his team with Goldman Sachs bankers and assorted billionaires and foreign policy eccentrics, while baiting China and the Arab world.

So my prediction for December 2017: Trump’s presidency will have had a minimal to negative effect on improving the lot of the US working class, a negative effect on international relations and tensions, and a positive effect on the entrenchment of corporate power. Something to reflect on in a year’s time… The history of global power politics suggests that the rise of one power and the slow decline of another, while scarcely going unnoticed, often reaches a flashpoint where the starkness of the reversed fortunes is suddenly revealed, as if unheralded – the Thirty Years’ War and the Seven Years’ War spring to mind in the case of European history. I predict a future flashpoint in which the supremacy of China over the US is revealed, though probably not in 2017 unless Trump really surpasses himself. I hope he doesn’t – I’d prefer it to happen under a steadier pair of hands in the White House.

Anyway, let’s talk about farming. Back in October I went to the small-scale farming skill share day organised by my Land Workers’ Alliance friend Rebecca Laughton, in association with her interesting research project on the productivity of small farms in the UK. My train was delayed and I turned up late to the event, walking in to the middle of a session on small-scale grain growing just as an audience member asked the session leader what variety of wheat he grew. “Maris Widgeon,” he replied, to audible intakes of breath through the pursed lips of the assembled participants.

I sometimes think that in Britain, more than in most countries of the world, the cause of small-scale farming is, alas, a lost one. So I somehow found it cheering that there are still people around in this country capable of tight-lipped disapproval at the thought of someone growing a variety of wheat that most other people have never heard of.

That event was held at Monkton Wyld, where the inestimable Simon Fairlie and Gill Barron keep a small herd of Jerseys, sell scythes, and run The Land magazine, which celebrated its twentieth issue this year – a small ray of sanity in a crazy world. It was great to have a look around Simon and Gill’s operation, including its traditional small milking yard. As Simon pointed out, there used to be thousands of these around the country. Most are now gone, but as the margins for milk production narrow and the inputs of robotic mega confinement dairies broaden, there are some glimmerings of a return to low input micro-dairying of the kind that Simon and Gill practice. Another reason to be cheerful.

Simon is the author of Meat: A Benign Extravagance – still probably the best single-volume examination that I’ve read of what a small farm future might entail. And talking of meat, alternative farm guru Joel Salatin has recently been taking on all comers in defending the cause of ‘sustainable meat’ – notably against a New York Times op-ed by James McWilliams called ‘The myth of sustainable meat’, and in a debate here in the UK with, among others, Tara Garnett, head honcho of the Food Climate Research Network.

Salatin makes a lot of good points, and generally gets the better of McWilliams in his response to the NYT article, which recycles the usual weary old shibboleths about the superior ecological credentials of intensive confined meat operations. But on one point I find Salatin evasive. Critiquing McWilliams’ figures for the amount of land needed to finish an animal on grass, Salatin writes that these figures “are assuming the current normal mismanagement of pastures….Many farmers, in many different climates, are now using space-age technology, biomimicry, and close management to get exponential increases in forage production.” What he doesn’t say is how many acres an animal needs with these exponentially augmenting space-age methods, and how many acres you’d need to produce the same level of nutrition from exponentially-augmenting space-age technology applied to food crops grown directly for human consumption rather than to forage crops. Because the fact is, there’s a cast iron ecological law of trophic levels which shows you can’t produce as much meat from a given area as you can of vegetable matter.

That doesn’t mean that there’s no place for livestock on the farm, or that there isn’t a case for scaling up ‘sustainable meat’ – issues that Simon Fairlie looks at in some detail in his book, and that I’ve been looking at in my blog cycle on sustainable farming in the UK. But let’s be honest – except in highly marginal environments, you’re never going to produce human food via the intermediary of livestock with the same land-use efficiency as directly edible crops. Tara Garnett is undoubtedly right that levels of US or UK meat consumption aren’t globally sustainable, however the animals are raised. And in any case, ruminants are a sideshow in global meat production – the real issue is pork and chicken, which compete more directly with humans for cropland.

Western levels of meat consumption may not be globally sustainable, but they could still be locally sustainable. I’ve spent a lot of time this year crunching numbers on a projected future ‘Peasant’s Republic of Wessex’ here in southwest England where I live, with a view to comparing it to the imperium of London in the southeast. On the grassy expanses of Wessex I’ve found a role for animals in feeding the populace. But I’m not sure those assumptions will play out so well in the case of Londinium, which I’ll be coming to. My aim has also been to discuss the politics and sociology of a shift to contemporary neo-peasant societies in ‘developed’ western countries. I’ve made much less progress on this than I’d hoped to by now, but hey I’ve got a farm to run as well. And there’s always next year – I hope.

On the upside, my neo-peasant exercise seems to have prompted some wider interest. This has been the year when Small Farm Future went…well, not exactly viral, and maybe not even bacterial, but certainly amoebal, with over 1,100 comments on my posts here at Small Farm Future alone in the course of the year. Some of them weren’t even written by me. So thank you very much to everyone who’s commented, and apologies if pressure of time has sometimes meant that I haven’t been able to reply as fully as you might have liked. I’ve learned a lot from the comments I’ve received, and getting feedback is certainly an encouragement to continue blogging.

Indeed, Small Farm Future was even mentioned in dispatches by an academic study called ‘Is there a future for the small family farm?’, funded by the Princes Trust and with a foreword written by lord somebody of somewhere-or-other, so here at SFF we now have true blue aristocratic pedigree. Admittedly, the mention we got was somewhat backhanded:

Others lament the decline of the small farm in a global context. Chris Smaje, who runs a website called Small Farm Future, writes:  

“From the brief high-water mark of pro-peasant populism in the earlier part of the twentieth century, the possibility of founding self-reliant national prosperities upon independent small proprietors has slowly been eroded through land grabs, global trade agreements and agrarian policies favouring capital intensive staple commodity production over local self-provision, regardless of the consequences for small-scale farmers.” (Smaje, 2015) 

The close association between advocacy of small-scale farming and advocacy of radical organic alternatives to conventional agricultural systems (see Smaje, 2014; Tudge, 2007) often serves, in fact, to keep the size issue on the margins of mainstream debate. This is unfortunate in our view as there is real scope for positive interaction between alternative visions for agriculture and the concern at the challenges facing more conventional mainstream family farms.

Ah well, there’s no such thing as bad publicity. But I’m not sure it’s lonely voices in the wilderness like mine that are keeping the issue of farm size to the margins of mainstream debate, and I can’t really see how a serious case for small-scale farming as anything other than a minor complement to high input, specialised, large-scale agriculture can be made in the absence of advocating for radical (if not necessarily organic) alternatives to conventional agricultural systems. The report is certainly interesting in its analysis of the role of small-scale farming within the lifecycle of the mainstream farm economy, and in bringing a little (though only a little) data to bear on this under-examined sector. But ultimately I’d have to say that, no, there isn’t a future for the small family farm in the UK unless somebody shouts out for it politically long and loud. What a lucky break for the world it is that Small Farm Future is here to do some shouting for it…

…but not for a month or so. All this blogging of late has left me behind on my farm chores and other writing tasks. So while some opt for alcohol-free Januaries, I’m going for a blog-free one in order to catch up in some other areas of my life. And so…thanks for reading, all the best for 2017 – and I hope to see you again on the comments page sometime around February. Ciao!

Feeding the rest of Wessex (with a brief digression on World War III)

Let us beat a retreat from the troubling politics of the real world and pay another visit to the Peasant’s Republic of Wessex, where all is sweet accord. Though in the light of recent events in the UK and the US, it’s tempting to begin with a little story that just might conceivably link the ghost of Wessex present with the ghost of Wessex future. It goes something like this:

With hindsight, Britain’s exit from the EU turned out to herald its final decline as a major global economic force. Though it had a freer hand to make its own trade deals as an independent country it discovered that (a) outside the privileged bubble of the EU single market and the wider access to global circuits of capital this made available, it didn’t actually have all that much to trade, (b) its most obvious trading partners belonged to large trading blocs with membership benefits it could no longer access, and (c) years of public sector underinvestment and private sector asset stripping left it ill-prepared to compete in the global marketplace. In fact, a similar fate befell other western powers in Europe and North America, albeit for slightly different reasons. But after the brief, transformative Third World War came to an end with the Peace of Beijing brokered through the forceful diplomacy of Russia’s new Tsar, most of the western nations shored up their fragile economies by reinventing themselves essentially as client states to the rising industrial powers of Asia*. Thus, few of them fell quite as far or fast as Britain. Or England to be more precise, in light of the secession of the other UK countries and their integration into the EU. Those secessions created a devolutionary impetus in England that saw the emergence of regional assemblies – initially entirely subservient to Westminster, but with the dwindling willingness and ability of the Westminster government to fund or provide services outside the southeast, the regional assemblies increasingly assumed a de facto local sovereignty. Some of them courted multinational corporations, turning themselves into maquiladora economies that used the income thus generated to contain, barely, the resulting social tensions. For its part, London lost a large proportion of its migrant workers, who sought richer pickings elsewhere – probably just as well, given the increasingly constrained base available for the city to feed itself. It retained something of its lustre as a once-great global city, with a still active, if declining, financial and service sector, giving it a kind of seedy grandiloquence reminiscent of, say, Istanbul, only colder and wetter. In the southwest, the conditions for either the industrial self-abasement of the maquiladora regions or the stately decline of the southeast were lacking – it had little going for it except its rich farmland and the pleasant landscapes visited by an ever-declining number of tourists. But its regional government, building on the example of early-millennium independent Frome, pursued a course of regional agricultural and industrial self-reliance. Not by any means an easy course, and one requiring an enormous mobilisation of its people that necessarily rested on a substantial egalitarianism in access to wealth and resources. But though a few old men would still get drunk in its bars and sing patriotic songs about the greatness of the country’s illustrious history, much as a few old men now still do in, say, Mongolia, few people had time for such conceits and felt more engaged in the intricate business of forging a livelihood in the challenging times of the present. In the context of the post-United Nations fraying of the Westphalian nation-state – what scholars had been calling ‘the new medievalism’ of overlapping sovereignties and autarkic regionalism from as early as the late 20th century – the Wessexers found that if they kept their heads down, avoided meddling in larger national and international power politics, paid a largely symbolic obeisance to London, and complained bitterly to any foreigner they met (especially Londoners) about how desperately poor they were, they were pretty much left alone to get on with the challenging but not unrewarding business of making a living from the land. When, in the late 21st century, the world was hit with the long-anticipated triple crisis of accelerating climate change, spiralling energy prices and capitalist economic stagnation, Wessex was better placed than most parts of the world (including the other UK regions) to try to ride out the storm.

* We’ll dwell more in another post on the North American side of this story. But in brief, as everyone knows, the USA ignored the warnings about the limits of its military power signalled by Vietnam, Iraq and Afghanistan, and – under pressure from a bellicose Congress – President Kardashian launched a war in three separate theatres that soon backfired spectacularly. By way of reparations, at the Peace of Beijing China imposed on the US the migration of millions of Chinese peasant farmers, political troublemakers and other ne’er-do-wells, referred to collectively as ‘non-capitalist roaders’, each to be allocated up to 160 acres of US farmland as determined by the Homestead (Legal Immigrants) Act, 2062. The Chinese incomers were received with rank hostility by the local population at first, but their love of American political freedoms, their endearing taste for Hollywood movies and American fashions, and their superb farming skills soon helped to thaw relations once Americans had resigned themselves to their diminished place in world affairs. Thus, some 250 years after his death, Thomas Jefferson’s vision of a wholesome US smallholder republic was finally realised, albeit with a greater emphasis on fermented soy products than he’d imagined – an industry with its epicentre in Ohio.

That, clearly, is what is going to happen. But the question is will this future Wessex be able to feed itself? When we were last there we learned that the enlightened rulers of the satellite republic had determined that 40% of its lowland agricultural holdings should be given over to peasant self-provision for a 20% portion of the population who were thus able to feed themselves comfortably using low impact organic methods. That leaves the remaining 60% of the farmland available to feed the other 80% of the population, numbering some 4.9 million souls in 2039. Let’s see how this 80% might fare.

Presently, 68% of lowland farmland in Wessex is permanent pasture, while 31% is arable land – leaving the princely total of 1% for horticulture. At those proportions, I’m worried that my wan Wessex urbanites might suffer from a touch of scurvy, so I’m going to adjust the grass/arable/horticulture proportions to 61/32/6%. In other words, a bit of the permanent pasture becomes cropland. Not all permanent pasture is suitable for cropping, but my guess is that enough of it would be for this adjustment to be feasible.

On the arable lands of the PROW about 3% is devoted to hemp and flax for keeping the urbanites in the latest fashions. On the rest of it, I propose to establish a fairly standard mixed organic rotation comprising 50% grass/clover ley, the remaining 50% being split evenly between winter wheat, winter oats, potatoes, field beans and spring wheat. The grass/clover ley is used for grazing dairy cows.

The horticulture land is split 75/25 between vegetables and fruit/nuts. The vegetables are grown organically, with 30% down to a ley (also used for livestock) and the rest growing a mixture of vegetables in rotation.

In terms of livestock, I’d propose to keep dairy cows on the arable leys and the permanent pasture. Some of them would be fed oats (1,100kg/cow/year) and beans (550kg), yielding an assumed 6,200 litres of milk per cow at a stocking density of 1 cow/ha (I’ve lifted these figures from the Organic Farm Management Handbook). With about 116,000 tonnes of oats produced on about 33,000ha at 3.5 t/ha, and about 83,000 tonnes of beans produced on the same area at 2.5 t/ha, that’ll give us enough feed for about 106,000 cows, with about 25,000 tonnes of beans left over to feed some pigs and laying hens. But, after subtracting the 106,000ha of intensive-organic dairying, there’s still just under 700,000ha of permanent pasture, so let’s raise more dairy cows extensively in the same manner as the neo-peasants, getting 3,300 litres of milk per cow at a stocking density of 1 cow plus calf per 1.2ha. We’ll get some beef from the dairy calves at the same rates as the neo-peasants too.

We’ll also keep pigs and laying hens, mostly on the peri-urban market garden/truck farm sites. We’ll split the remaining beans between the pigs and hens 50/50, and also feed them food waste (we’ll assume that 3% of Wessex’s food production is discarded as waste, which is available for the pigs and hens). That should give us about 12,000 tonnes of pig meat and 227 million eggs.

We’ve also got about 83,000ha of rough grazing where we’ll keep sheep, producing around 80kg of sheep meat per hectare per year, if that doesn’t sound too much? And we’ll have the same amount of sea fish as for the neo-peasants – about 20kg per person per year.

And there you have it – the full nutritional spread for our Wessex non-peasants. Let’s take a look at whether it meets the nutritional needs of the population. This is shown in Table 1, which parallels the corresponding table in my analysis for the neo-peasants.

Table 1: Nutrient Productivity for Wessex’s Non-Neo-Peasant Population

 

x1011

Energy

(KJ)

Protein

(g)

Vitamin A

(mg)

Vitamin C

(mg)

Mg

(mg)

Fe

(mg)

Produced 181 1.93 32.4 3.53 11.5 0.22
Required 168 0.89 14.3 1.43 7.14 0.21
Ratio 1.07 2.16 2.27 2.47 1.61 1.05

Holy cow, we’ve pulled it off again! Maybe it’s a bit tight on the energy, so there’d be a case for trimming back the permanent pasture for cropland a little more – or else suggesting those city slickers get their hands dirty on an allotment and grow a few of their own potatoes. But let’s just take another moment to admire our handiwork. With only a minor bit of jiggery-pokery around permanent pasture and cropland, we’ve met the entire nutritional needs of a future Wessex population comprising an extra million people over the present using entirely organic farming methods at modest yield assumptions and without expanding beyond the existing agricultural land take. Cue another round of applause.

I’ve got to admit that the non-peasants have a starchier diet than the peasants, as is shown in the pie chart below – a pie which, for my taste, goes a bit overboard on the pastry and skimps a little on the filling. This diet fails proposition Paul, with 17% of its calories coming from protein but only 33% from fat and the rest from carbohydrates, mostly of the simple rather than the complex variety. I still think it’s not such a bad diet compared with many, but the greater reliance on starchy staples surely sounds a warning note in terms of the capacities of the land. Parson Malthus isn’t quite yet out of his box, but it’s as well to be aware that his coffin lid is rattling. The last Malthusian crisis in the southwest was in the late 18th and early 19th centuries – pretty much around the time when the much-derided Reverend (who died here in Somerset) was writing, curiously enough. The problem was solved on that occasion by mass migration to Australia and the USA – two great migrant nations that command the respect of the world for welcoming the tired, the poor, the huddled masses yearning to breathe free to this very day…or so I’ve heard.

Figure 1: Calorific contribution to the Wessex non-peasant diet by food group

wessex-non-peasant-energy-pie-chart

But there’s an elephant in the room. And this time it’s not capitalism. Well, maybe it is in view of the difficulties Wessex will have in earning foreign exchange. But the real elephant is energy. If 80% of Wessex’s population are going to be fed from 60% of its farmland without working as producers themselves, then farming on this 60% is going to have to be heavily mechanised. At the moment, this is achieved through copious use of fossil fuels. But that may not be possible in the Peasant’s Republic of Wessex circa 2039 or thereafter. Fortunately, this problem is easily solved by…Gosh, the low battery alarm on my PV system has started to sound! Well, that’s quite enough for one blog post anyway. I’ll tell you the answer to the energy conundrum when the sun comes out again and my electricity supply isn’t likely to cut out at any mome

Why I’m still a populist despite Donald Trump: elements of a left agrarian populism

I’ve been trying to articulate a form of populist politics on this site for several years, in the course of which mainstream media commentators have treated populism as a matter of supreme indifference. But after Brexit and Trump, plus the less seismic rise of left-wing populisms, suddenly populism has become the topic du jour on the opinion pages of the quality press. Seriously guys, where were you? A lot of the analysis has been patchy, involving a mixture of condescension and incomprehension. Meanwhile, we seem to be awash with thunderous epitaphs for liberalism, not least from liberals themselves, which is quite endearing – liberals are almost alone among political ideologists in agreeing with their critics about how awful they are.

Well, I can understand the hand-wringing prompted by the waking nightmare of Trump’s impending presidency. Where even to begin? For one thing, it probably means the slim remaining chance of preventing runaway climate change has now gone, leaving only the unedifying hope that the US economy tanks with such terminal speed as to yield lasting emission cuts by default. Then of course there’s the racism, the misogyny, the crypto-fascism. The puzzle for the left lies in understanding how the failure of a right-wing economic project (neoliberalism) seems to have entrenched the power of right-wing governments in the west. Its own ineptitude is part of the problem, but isn’t the whole story. Still, the rise of right-wing populism begets contradictions that I doubt conservative politics will easily overcome in the long-term. And the fact that voters in the world’s largest economy have opted for the kind of protectionism that small economies usually try to invoke to shelter themselves from bigger fish surely indicates we’re entering the endgame of a self-ingesting neoliberalism. What comes next? Populism of course.

But, like fairies, populism comes in good and bad variants. When Trump and the Brexiteers fail to deliver on their promises, as they surely will, a political moment might arise when (perhaps helped with a wave of the wand) there’s a chance to install a left-wing, agrarian-oriented, internationalist form of populism. Or else we may get something far worse than the present. For that reason, I agree with Owen Jones that the left needs a new populism fast. So instead of further adding to the torrent of leftist self-recrimination after Trump’s victory, what I think I can most usefully do is outline what populism is and how it could assume forms that might save us from the bad fairies like Trump. In that sense, I want to take a leaf out of the liberals’ book and engage in a bit of populist self-criticism.

Populism Defined: Five Features of Populism

1. Populism means rule by the people. So there are two key concepts here. First, rule – implying some kind of organised state. Second, people – those who fall under the state’s jurisdiction. Neither concept is at all straightforward. What kind of rule or state, and on behalf of which people? Historically, populist movements have often paid insufficient attention to the nature of the state, and why it’s so difficult to create state structures which truly serve the people. And they’ve paid far, far too much attention to defining ‘the people’ by exclusion: not Jews, not Muslims, not blacks, not immigrants, not the rich, not the poor and so on. These twin failures have led to disappointment, a baleful political culture and a lot of human misery.

2. Populism seeks social and economic stability. The capitalist version of modernity that we now inhabit provides neither, uprooting people from homes and jobs and casting them capriciously across the world as a result of the minute calculus of profitability, and destroying the biosphere’s capacity to sustain us. But stability is always ultimately elusive, and it’s easy for populism to avoid hard decisions about how to retain its chosen lifeways by peddling mythic concepts of past golden ages, restored national pride and the like.

3. Populism is not utopian, or teleological. The politics of modernity, and particularly the mass politics of the 20th century, is characteristically utopian in its tendency to identify with world-transforming keys that it believes will create benefits for all: free markets, the dictatorship of the proletariat and so on. This politics is also characteristically teleological in the sense that it thinks there’s an inevitable historical tendency for these world-transforming keys to become manifest, provided that various obstacles and backsliders can be neutralised. Populism, by contrast, does not espouse world-transforming keys, and does not believe in progress through history to some kind of human perfectibility. It contents itself with the inherited legacy of political and economic institutions and tries to improve them incrementally towards its present, local ends. The upside of this is that it doesn’t cause the devastation associated with utopian politics: revolutionary terror, structural adjustment programmes etc. The downside is that it can be blind to the subtle mechanics of everyday power by which such things as class, gender or ethnic advantage are reproduced. Indeed, it can actively foster them.

4. Populism is a politics of the ordinary, which is unimpressed by extraordinary achievement. Therefore it doesn’t vaunt people who have accrued great wealth, or fame, or expertise and learning. A danger is that this can easily turn into negative forms of anti-elitist politics: anti-intellectual, anti-expert etc. A related danger is that, in view of the human tendency precisely to be impressed by the extraordinary, anti-elite populism ironically tends to fixate around charismatic Caesarist figures who promise to deliver the masses from the elite – Peisistratus or, er, Trump (what was it Marx said about history repeating itself the first time as tragedy and the second time as farce…a comment in fact directed towards another populist figurehead, Napoleon III?)

5. Populism has a complex relationship with fascism. Fascism can be seen as a kind of populism for the modernist age of mass politics which addresses Point 1 above by defining ‘the people’ exclusively (typically in anti-elitist, nationalist, racist, and/or anti-Semitic terms) and by defining the state in essentialist terms as uniquely expressive of the will of the people, hence opposing attempts to hold the state independently to account by elected politicians, journalists or the judiciary. There are many fascist elements in the current Brexit/Trump ascendancy – for example, the recent Daily Mail headline condemning the judges who ruled that Britain’s Article 50 EU exit-trigger required parliamentary approval as ‘enemies of the people’. However, there is a utopian, world-transforming element to fascism which differentiates it from populism as described in Point 3 above and places it in the stable of utopian modernist politics alongside the likes of socialism, liberalism and neoliberalism. Social scientists have generally described fascism as a response to a modernisation crisis. This seems pertinent to present political circumstances. The problem is, many have assumed that ‘modernity’ is a stable, achieved state. We’re beginning to learn that it isn’t.

Towards a left agrarian populism

I’ll now try to sketch in briefest outline the way that a left agrarian populism of the kind I espouse might orient itself to the preceding points.

1. The people that populism serves are all the citizens of the polity, regardless of political allegiance, class, gender, skin colour, religion, ethnicity, sexuality, disability or any other characteristic. Therefore it’s crucial to defend the liberal public sphere as the space of free political self-expression. There are plenty of people dancing on the grave of liberalism at the moment, while implicitly relying on the freedoms that it gives them. Often, these critics affect a lofty historian-of-ideas posture, correctly pointing out that there’s nothing inevitable or universal, no necessary telos, to a liberal public sphere. But they’re usually silent on what alternatives they favour at the present political juncture – largely, I think, because nothing else is as defensible, however much they try to cover up this truth with flimflam about the class privilege of liberals or a revolt against the elites. The problem with exclusionary populist definitions of ‘the people’ is that it’s a gateway drug to authoritarianism, or fascism, in which anybody becomes fair game as an enemy of the people or the state. I’m looking at you, John Michael Greer, and you, John Gray – get busy defending the liberal public sphere, or someday someone will come for you, and no one will care.

2. The populist economy is grounded in local needs and capacities. The capitalist world-economy undermines local ways of life and is environmentally destructive to the point of human self-annihilation. The only long-term way I see of reining it in is through a move to localised economies which are grounded substantially in the capacities of the local environment to provide for local needs. Therefore my thinking aligns with populist moves to protect local industries and limit the free flow of people and capital around the world, so long as it’s done humanely. Limiting the free flow of capital is much more important than limiting the free flow of people, whereas right-wing populism tends to have it the other way around. Another delusion of right-wing populism, amply exercised by Donald Trump and by the Brexiteers here in the UK, is that ‘ordinary people’ in the US and the UK have been disadvantaged by the global capitalist economy relative to others, the main scapegoats being undocumented migrant workers. The truth is that almost the only people ‘ordinary’ US or UK citizens stand disadvantaged to are the wealthy in their own countries, whose increasing relative wealth should be the proper object of political scrutiny. Against virtually everyone else, they stand in an incredibly privileged position globally.

I thought I’d try to demonstrate this empirically, albeit rather imperfectly, with a graph I’ve derived from the World Bank’s World Development Indicators dataset. I’ve looked at data from the USA, the UK, Tunisia (which according to the World Bank is the median income country in the world in terms of GDP per capita on a purchasing power parity basis) and Malawi (which is the poorest country in terms of GDP per capita for which I could find income distribution data). I’ve looked at the share of national income each successive 20% of the population, richest to poorest, receives in each country, calculating it as a GDP PPP per capita figure within each 20% group. This is what you see graphed below.

income-distributions-and-populism

To me, there are two striking features of the graph. First, there’s huge inequality within each country – the richest 20% in Malawi and the USA takes nearly ten times the share of the poorest. And second, there’s huge inequality between countries. The top 20% in Tunisia earn more than the bottom 20% in the USA and the UK, but less than the remaining 80% of the population in both countries. The rest of Tunisia’s population, and the entire population by quintiles of Malawi earn less than the poorest quintiles in the US and the UK. Of course, this doesn’t mean that there isn’t poverty or suffering in the USA or the UK. But it does suggest to me that most people in these countries are affluent in global terms. This affluence has been generated historically by capitalist globalisation; they will likely be a lot poorer under localised economic regimes, whereas citizens of poorer countries stand to be relatively richer. This is a good thing, both for equity and for environmental sustainability. But it’s not an easy sell – the right-wing populist line that you’d be richer if it wasn’t for all those immigrants, although basically wrong, is an easier one to peddle, and it conveniently distracts attention from the more salient fact that you’d be richer if it wasn’t for all those other white Americans or Britons who are further up the hugely skewed income distribution. And that you’re probably richer than the global norm. The only way around this I perceive – and I admit it’s a long shot – is to keep banging home these twin points about the skewed international and national income distributions (I mean, Donald Trump as a spokesman for the poor – seriously?), and to emphasise the possible benefits, many of them non-monetary, of working in a localised economy…

3. The populist economy is a producerist economy – what unites the people is work. As mentioned above, there should be no exclusionary definition of ‘the people’ in a locality. What matters is that people work to secure their wellbeing, individually and collectively. This requires that there is work for them to do, and opportunities for them to produce wellbeing: most fundamentally, it requires that there is local land for them to farm.

4. The populist state is judged largely by its capacity to support local producerism. It will not be judged on grandiloquent claims to embody or restore the culture of the nation or the spirit of the people, nor on claims to be able to create great new wealth for the people, especially through forms of local or non-local rent-seeking. It will support pluralist democratic institutions, including an independent judiciary and media.

5. The populist mentality is internationalist. The modern system of nation-states emerged from the Peace of Westphalia, which concluded a series of devastating wars in Europe based on beggar-my-neighbour mercantilist economics, and violent political expansionism among authoritarian royal houses. So while there are good reasons to argue that the nation-state system is past its sell-by date, the distinct possibility of returning to pre-Westphalian politics is best avoided. Therefore, while the new populism might properly emphasise localism and economic protectionism, it won’t do so in a closed-minded or chauvinist manner. It will be open to the exchange of ideas and people, and it will seek international concord to safeguard both economic self-determination and human rights.

oOo

That, in outline, is my vision for a left agrarian populism. I hope to flesh it out and work through some of its more obvious problem areas and contradictions in the future. A couple of issues to flag right now: in many ways, perhaps there’s not much to distinguish what I’ve outlined from social democracy or market socialism. The main difference is that it’s not based on notions of improvement or social progress through time, but on securing basic wellbeing in the present. It espouses a liberal public sphere as the best tool to hand for that job. The second issue is that it probably sounds quite utopian, despite my strictures above about populism’s anti-utopianism. Maybe so. I guess the way I look at it, the old adage “hope for the best, prepare for the worst” doesn’t really work in politics. If you want the best, you have to prepare for it – otherwise you’re certainly likely to get the worst. There’s a kind of apocalyptic mentality among many on the left at the moment, which tends to conflate disparate phenomena as signs of an irremediable crisis – climate change, energy crisis, xenophobia, nationalist sabre-rattling, Donald Trump. Well, I’m resigned to the notion that we’re screwed, but I’m blowed if I’ll accept Trump’s presidency teleologically as another unavoidable signpost on the road to hell. A tweet from Dougald Hine – “The spectre that many try not to see is a simple realisation — the world will not be ‘saved’”. I’m easily persuaded by that, but I don’t see much point in doing anything other than trying to save it anyway. The path ahead is not pre-determined, and it’s better to die fighting. Besides, although the skies may be darkening, the eclipse of neoliberalism and the existing global order furnishes certain opportunities…

Postscript: Here’s another graph to think about, in view of some of the discussion below:

populism-and-gdp

 

The tragedy of liberalism: a critique of John Michael Greer

Liberalism gets a pretty bad press these days. That shouldn’t bother me too much – as an ex-Marxist, left-wing agrarian populist now swelling the ranks of the petit bourgeoisie in my capacity as a propertied small-scale farmer, it’s not a political tradition that ought to move my soul. Yet I feel the need to put finger to keyboard and offer a few mild words in its favour in the light of John Michael Greer’s latest gleeful epitaph for liberalism. And – talking of epitaphs – I guess this post stands as an epitaph of my own for taking Greer’s political analysis seriously as anything much more than another iteration in the long and inglorious history of right-wing populism.

Let me outline a few aspects of Greer’s article. He starts by suggesting that liberalism is now in the throes of a terminal decline, after dominating US politics for two centuries. Then he reviews some historical aspects of US liberalism, focusing in particular on the abolition of slavery, the prohibition of alcohol and the improvement of women’s legal status. These, he says, shared a common theme in configuring politics as an expression of values – a new departure in politics, which hitherto had been a more instrumental business of ‘to the victor, the spoils’, in which those who were elected distributed political favours to their supporters. Greer then warns us not to be judgmental about this older and more instrumental approach to politics, because that would involve ‘chronocentrism’ (others call it ‘presentism’) – judging the past by the values of the present.

Greer proceeds to analyse the way that liberalism went about installing its more-or-less egalitarian values with respect to race, gender and class historically within the US state, despite other values-based political challenges from left and right. Then he says that the tacit US policy of allowing unlimited illegal immigration impoverishes “wage-earning Americans” – something that he claims you can’t say “in the hearing of a modern American liberal” without “being shouted down and accused of being a racist”. He postulates that this is because liberalism is dominated by the affluent classes, who “benefit directly from the collapse in wages that has partly been caused by mass illegal immigration”. Ironically, then, a movement that began by advancing values over interests has ended up using values (anti-racism) to mask interests (economic preferment of the affluent over the working class). And this, he says, is its death-knell, because such easily-detected subterfuge destroys the doctrine’s credibility.

Let me work through this. I have to begin by noting that terms like ‘liberal’, ‘conservative’, ‘progressive’ and the like are so accreted with complex and contradictory meanings that it’s very difficult to identify any coherence to them for analytical purposes, a point that Greer himself has expounded as well as anyone. But I think there’s a necessary distinction between ‘liberal’ referring to those who believe in the need for a substantial equality of all people undergirded by the state, and ‘liberal’ (or ‘neoliberal’) referring to those who believe that private markets should be free to allocate goods and services as they will. I won’t cavil at Greer’s history of US liberalism as a basic account of liberalism in the first sense – except in his claim that liberalism involved a novel injection of values into instrumental politics. Because the fact is, going right back to the first complex agrarian civilisations of antiquity, politics has always been about values. The idea that might makes right rarely works for long as a political project. Rulers have always invested their power with a larger sense of legitimacy extracted from the sphere of values, and although that process admits to a certain amount of manipulation (the ‘real’ interests behind the ‘ideological’ smokescreen of values) in truth the interests, the ‘real’, are moulded by the values, the ‘ideological’, emptying the real-ideological distinction of meaning.

Machiavelli’s The Prince was among the first ‘modern’ works of political philosophy. Its cynical view of power – rulers should do whatever works best to prolong their rule – invited almost immediate censure after its publication in 1532, precisely because it advanced interests over values. Actually, Machiavelli was a subtler thinker than his villainous reputation suggests – a large part of his analysis was devoted to political corruption, which he defined as a politics of pure self-interest. J.G.A. Pocock’s influential book The Machiavellian Moment argues that the founders of the independent USA, attuned for obvious historical reasons to the dangers of particular interests overcoming the general interest, framed the politics of the new country in terms of classical ideas of republican virtue lifted from Machiavelli’s ruminations on statecraft1. If it’s true that actual US politics quickly degenerated into the instrumentalism of ‘to the victor, the spoils’, it’s not committing the sin of chronocentrism to say that this was a corruption of the republican ideals of the time.

So prior to 1812, Greer’s take-off point for the rise of US liberalism, politics was every bit as soaked in values as it later was under a liberal guise. Much of Greer’s article is taken up with a discussion of what those liberal values were, but I think a more important point concerns what liberalism has had to say about the form of politics rather than its content. And in a nutshell, that form is – argue your point peacefully, using reason; if you lose, accept that you’ve lost peacefully, with grace; and don’t intrude on things politically that have nothing to do with public wellbeing, such as the private pursuits of the individual that affect no one else. In order to realise that political form a lot of work was needed to create a public sphere where people met as citizens and equals, and could expect even-handed treatment by the state. What united the struggles over slavery, gender, class and race wasn’t the fact that they brought values into politics but that they sought to create a universalist public sphere. And, clearly, some semblance of that public sphere must have been there in the period of supposedly instrumentalist politics Greer identifies prior to the emergence of liberalism – otherwise nobody would tolerate losing an election and not getting their share of the spoils.

Let’s now turn to Greer’s indictment of contemporary liberalism for invoking racism as a cloak for class privilege in the context of immigration. No doubt this occurs, though I suspect more among members of the neoliberal business class whose politics are ‘liberal’ only in a rather restricted sense. But the liberals I think Greer probably has in mind are more of the left-leaning, public sector salariat kind. I’d guess that these folks may be a bit insulated (though for how much longer?) from the kind of market ‘discipline’ that has ravaged the wage-earning working class, and I’d guess too that some of them may be a little unaware of their class privilege. Still, I’m not persuaded by Greer’s argument that such people invoke racism to silence debate about their class privilege. I think they invoke racism because racism is usually worth invoking whenever somebody claims that the immiseration of ‘wage-earning Americans’ has been caused (wholly or ‘partly’) by immigration. I think they invoke it because the real cause of immiseration among ‘wage-earning American’ and illegal immigrant alike is a racialized global labour process that pits different segments of the working class against each other and works against their common interest to unite against economic exploitation – an economic exploitation that has doubtless affected ‘wage-earning Americans’ more than the average liberal, but has also affected illegal immigrants more than the average ‘wage-earning American’. That is the context in which blaming immigrants for the erosion of economic wellbeing tends towards the racist.

It also tends towards the analytically vacuous. For one thing, the racialized globalization of the economy is a neoliberal project, not a project of the ‘liberals’ in the first sense of the term I outlined above who appear to be Greer’s main target. But more importantly, what is Greer actually saying – that liberal politics has failed in practice to deliver liberalism’s highest ideals? Well, no doubt – but the same is true of socialism and conservatism in relation to their ideals, and of right-wing populism too, if it has any. No modern political programme has succeeded long-term in delivering widespread prosperity and economic growth without prompting social conflict and environmental degradation. Highlighting supposed hypocrisy among contemporary liberals does not amount to a persuasive analysis of liberalism’s failings as a political doctrine, or even as a contemporary political movement.

Still, there’s no doubt that liberal politics is in crisis and, for all its partiality and superficiality, maybe Greer’s account does help explain the rise of populist figures such as Donald Trump as an alternative claim on the working class vote. So, given Greer’s empathy for the travails of the US working class, I continued reading his article, waiting for the killer paragraph that would go on to nail the fanciful idea that Trump truly represents the interests of the low waged.

It never comes. Instead, you get this: “Bernie Sanders and Donald Trump, in stark contrast to Clinton, have evoked extraordinarily passionate reactions from the voters, precisely because they’ve offered an alternative to a status quo pervaded by the rhetoric of a moribund liberalism.”

Maybe other people can help me interpret this sentence. Donald Trump certainly offers an alternative to the rhetoric of a moribund liberalism inasmuch as he offers a rhetoric all his own. I don’t suppose you could call it a ‘moribund’ rhetoric either, if only because such proposals as to improve the lot of the working class by building a wall to keep out Mexicans were never alive in the first place. But let’s be clear – a President Trump won’t build that wall. And even if he does, it won’t keep out illegal Mexican migrants. And even if it does, it won’t significantly alter the larger forces in the global economy conditioning the situation of the US working class, which is where any serious analysis aimed at improving that situation has to start. As David Roberts has argued, Trump’s rhetoric is wholly geared to dominating whatever argument he’s embroiled in. It has no referents to real-world policy.

However, I don’t think Greer is just saying that Trump talks a better game than the liberals. In that sentence he seems to be saying that Trump (as well as Sanders) has some kind of actual political programme that will benefit the working class. Donald Trump, champion of the precariat. Seriously?

When I wrote a previous critique of Greer’s fondness for right-wing populism, I was admonished for supposing that he was any more taken by it than by liberalism – rather, I was told, he sees the whole sorry mess as exemplary of the kind of wholesale cultural decline foreseen by Oswald Spengler. OK, but then where are the articles excoriating the decline of US politics across the board? From FDR to Hilary Clinton would be one story to tell. From Abraham Lincoln to Donald Trump would be another one just as good. Or bad. For me, Greer’s relentless, one-eyed skewering of liberalism alone from the perspective of a kind of working-class ressentiment places him firmly among the right-wing populists2.

But Greer’s personal politics aren’t the main point I want to stress. Though I don’t think right-wing populism has much going for it, and I’m not persuaded that Spengler’s thought has a whole lot going for it either, I agree that a ‘decline of the west’ of some sort is probably underway. The kind of words that resonate in Greer’s political writings are ones like ‘moribund’, ‘decadent’, ‘shopworn’, and I think these accurately capture something of our contemporary politics. But I suspect that in the future a lot of people will look back nostalgically to our present ‘moribund’ and ‘decadent’ politics. Because what matters more than whether right-wing populism, left-wing populism, liberalism, or any other political doctrine represents the best diagnosis of our times is the relatively safe space of the public sphere in the west within which these politics are debated – a public sphere formed to a large degree in the crucible of liberalism, and one that’s threatened when would-be politicians start suggesting that they may not respect the outcome of elections, or that it’s the ‘real people’ of the country who really matter. Populist critiques of liberalism come ten a penny. More to the point are post-liberal critiques of populism.

Greer writes that the post-liberal politics of the future is going to be a “wild ride”. The metaphor betrays a buried liberal presupposition. A wild ride is the kind of thing you have at a theme park – scary and unpredictable, perhaps, but not truly fearful because you know that ultimately someone with your wellbeing at heart is controlling the parameters, allowing you essentially to be a spectator of your fears. In western politics, that someone has for a long time been the liberal public sphere. But it probably won’t outlive liberalism – in which case post-liberal politics won’t be a ‘wild ride’. It will just be wild, and therefore truly scary. Spectating will not be an option.

Ah well, as Joni Mitchell so perceptively sang, “Don’t it always seem to go, you don’t know what you’ve got ‘til it’s gone”. And as Bert van den Brink wrote, albeit not quite so lyrically, liberalism involves tensions and conflicts which are “tragic insofar as they confront [it] with the dilemma that in trying to reach for its highest aim – letting the interests of all citizens in leading a good life matter equally – it sometimes cannot but undermine this very aim”3. That is, despite trying to uphold the equivalence of all values, liberalism has to define itself normatively against illiberal political positions. Van den Brink’s point isn’t that liberalism therefore involves contradiction and should be jettisoned. By that logic, we’d have no politics at all – doubtless a tempting prospect for those weighing up the choice between Clinton and Trump, but not ultimately a feasible position to take. His point instead is that we should learn from liberalism’s contradictions and try to create a better politics that’s aware of these predicaments. All political positions, I think, involve tragedy in the sense of plural and irreconcilable moral imperatives. As Machiavelli recognised, the better ones acknowledge their contradictions and make the best they can of them, rather than papering over them in service of particular interests. In contrast, superficial forms of populism represent a kind of political Gresham’s law – bad politics chase out the good. Which is why in the present Machiavellian moment of western politics, this particular left agrarian populist will stand with the liberals for the public sphere and against the Trumps, the Greers and all the other cheerleaders for a simplistic right-wing populism.

Notes

  1. Pocock, J. 1975. The Machiavellian Moment, Princeton Univ Press.
  1. I can’t claim to have read his oeuvre in its entirety, however. If anyone can point me to a more even-handed political analysis by Greer, I’d be grateful.
  1. Van den Brink, B. 2000. The Tragedy of Liberalism, SUNY Press, p.6.

The elephant in the room is capitalism. Maybe.

I’d been hoping to pay another visit to the Peasant’s Republic of Wessex, but red tape has been holding me up at the border so it’ll have to wait probably for another couple of weeks. Instead, I thought I’d offer a few top-of-the-head thoughts on Felicity Lawrence’s recent article about agricultural pesticide use in The Guardian – or, more specifically, on some of the under-the-line responses it prompted.

Whenever someone writes an online article about virtually any aspect of the environmental challenges facing humanity, you can pretty much guarantee that underneath it somebody is going to write a comment that closely approximates to this: “The real issue here is human over-population. It’s the elephant in the room that trendy green thinkers don’t want to talk about.” In distant second place you’ll usually find a similar comment about meat eating. And, even less commonly, one about the flying or other carbon-intensive sins of said trendy green thinkers.

These comments doubtless emanate respectively from the childless, the vegan, and the foot-powered, and represent the pharisaical human tendency to elevate whatever behaviours we engage in that we feel are especially praiseworthy to a kind of touchstone status by which we can judge others less virtuous than ourselves. Hovering in the background of such thought is the ever present charge of hypocrisy, as in this recent tweet aimed at George Monbiot’s opposition to fossil fuel extraction: “Hey @GeorgeMonbiot – You PERSONALLY give up all items made or sustained by fossil fuels first, then we’ll talk.”

David Fleming nails this way of thinking especially well when he writes,

“Though my lifestyle may be regrettable, that does not mean that my arguments are wrong; on the contrary, it could mean that I am acutely aware of values that are better than the ones I achieve myself. If I lived an impeccable life, I could be lost in admiration for myself as an ethical ideal; failings may keep me modest and raise my sights”1

But, more importantly, all the obsessive finger-pointing about individual behaviours neglects the systemic logic which provides their ground. This was Marx’s insight in his critique of the utopian socialists – capitalism isn’t an especially nasty system because capitalists are especially nasty people. Therefore, building some nice factories with pleasant managers won’t solve the problem. The problem is that individual people ultimately have little choice but to respond to the behavioural drivers dictated by the logic of the (capitalist) system – and these drivers, investing a million innocent little decisions, have nasty consequences.

That brings me to my main point: when it comes to pesticide use in farming – actually, when it comes to a lot of things – if we want to talk about ‘the elephant in the room’, it isn’t human population. It’s capitalism.

Consider this thought experiment. Suppose that, magically, human population halved overnight. I guess the consequences would depend a bit on exactly who it was that disappeared, but maybe not so much in the end. Imagine, for example, that it was the poorest 50% of the world’s population. The effect on greenhouse gas emissions would be slight, but the effect on the food system in the rich countries would probably be pretty significant. In the short term, there’d be no more cheap labour furnishing all the labour-intensive items that we currently outsource – the fruit and vegetables, the flowers, the prawns, the coffee and so on. But the basic agricultural economics of high labour costs and low fuel costs in the rich countries would remain. Pesticide regimens are basically labour-saving technologies in a situation of low energy costs. I can’t see them changing much in the event of a population cataclysm among the world’s poor. Indeed, with the onus now falling on the rich countries to provide their own labour-intensive food commodities in a high labour cost situation, the impetus would be for further mechanisation and probably an intensification of pesticide-dependent farming in order to keep the fruit and veg flowing.

Now imagine that the disappearances mainly affected the world’s richest. The short-term effect on greenhouse gas emissions would be dramatically positive. Longer-term, though, the cataclysm would further impel the economic trajectory that’s already underway, a shifting centre of economic gravity from the north and west to the south and east. The labour-energy balance in these populous southern/eastern countries would shift further towards present rich country norms, prompting labour flight from agriculture and greater pressures towards mechanisation (and pesticisation). The acute labour shortage in the depopulated rich countries would push in the same direction.

So my feeling is that if pesticide-dependent farming is the problem then, no, the elephant in the room is not the size of the human population – it’s the relative value of human and mechanical labour. Since there’s a more-or-less fixed limit to the productivity of the former, but not so much in case of the latter, then the developmental pressure is always to substitute the latter for the former. But only in situations where capital increase is the fundamental bottom line. Marx again: in a non-capitalist market society, money acts mostly just as a medium of exchange. If you make pots and I grow vegetables, it’s convenient for me to buy your pots and for you to buy my vegetables through the intermediary of money. Vegetables become money become pots, commodities become money become commodities, or C → M → C, in Marx’s terms.

With capitalism, though, money is invested in order to produce a commodity, which is sold for money: M → C → M. But if the value of the first M is the same as the second, there’s not much point going to the trouble of turning the first M into C, only to get the same M back again. The logic of the process is really M → C → M’, where M’ > M. And there in a nutshell is the massive transformative power of capitalism: once you unleash the pure logic of M’ > M, anything that stands in its way will ultimately be crushed. That’s why in the average arable field, you’re only likely to see the occasional farmworker driving a massive spraying rig, and not dozens of thoughtful polycultural agroecologists.

For the purposes of this post, I’m remaining agnostic about the pros and cons of modern pesticide regimens. There are those who like to argue that there’s nothing to worry about – mostly by stressing that pesticide levels fall within the range deemed safe by government bodies and by impugning the credentials or agenda of anyone who says otherwise. Presumably, unless they’re shareholders in agrochemical companies, even these folks would agree that it’s not an active virtue to spray our crops with pesticides. But whatever the rights or wrongs of doing it, the crops are going to stay sprayed so long as we make M’ > M the primary logic impelling our economic system.

Coming back to my thought experiment, barring an unprecedentedly massive genocide or natural disaster, that kind of population decrease clearly isn’t going to happen. For sure, there’s a good case for nudging humanity towards lower numbers by using the various small policy levers available. But human population dynamics are a path-dependent and highly complex system which can’t easily be manipulated by wishing things were different. It’s not an ‘elephant in the room’ that, once identified, is easily resolved.

By that logic, you could say the same of capitalism. I think Marx was definitely onto something with his C → M → Cs and his M → C→ Ms, but it now seems pretty clear that some magic solution to the world’s problems is not going to fall from the sky simply through the overthrow of capitalism. Complex problems require complex solutions. There is no elephant in the room. Or else maybe there are many.

Still, I don’t think the shortage of elephants takes us right back to square one. We’ve learned a couple of useful things along the way here. The first is that humans experience the brute facts of nature through the conditioning grid of our culture. That doesn’t mean there’s some kind of law that human culture always overcomes the challenges of the natural world – often enough it manifestly hasn’t. But human culture always mediates those challenges. Which is why I’m pretty sure that whatever shape the problem of human population might have, it doesn’t resemble an elephant.

The second useful thing is that, however complex our problems are, there may be particular pressure points within our cultural mediation of the world where it’s really worth focusing political attention if we want to change things. I think the hard logic of M’ > M is probably one of them.

Notes

  1. Fleming, D. 2016. Lean Logic, p.5.

 

 

 

 

 

 

 

 

Hunting for the exit

I left the prospect of my long-promised analysis of a neo-peasant future dangling at the end of my previous post. But the first lesson they teach you at blogging school is to hold your readership in suspense so they keep coming back for more. The second lesson they teach you is not to hold them in suspense so much that they decide not to come back at all. So I promise you upon my word that I’ll start the neo-peasant analysis in my next post. In this one I’m going to replicate my review of George Monbiot’s new book How Did We Get Into This Mess? which has recently appeared in The Land (Issue 20). If you’d like to read it all nicely laid out with The Land’s characteristically meticulous aesthetic, then it’s currently available on their website here. But if you’re content with the more homespun approach we take here at Small Farm Future, then it’s all laid out for you just below.

Meanwhile, the grand soap opera of British politics continues apace with more twists and turns than last year’s discarded baling twine. Andrea Leadsom, only recently touted as the Brexiter’s prime minister, fell on her sword to leave the way clear for Theresa May. Leadsom has now been made Secretary of State at DEFRA, the government department responsible for agriculture: perhaps a case of ‘well, you wanted Brexit, now you sort out the mess’. In a characteristically sharp blog post, Miles King sets out the implications. Present indications suggest my prediction of an ecomodernist turn in British agriculture, with the land sparing/land sharing divide set at the 500ft contour, could prove accurate. But I suspect there are plenty more episodes in the drama to come.

Anyway, let me turn my attention to George.

~~~

Monbiot, George. 2016. How Did We Get Into This Mess? Politics, Equality, Nature. London: Verso.

It’s a poor reflection on the state of our civic culture that George Monbiot stands almost alone among journalists in the mainstream British media as a voice for the radical green left. I doubt it’s easy facing the opprobrium not only of the usual suspects but also the not-so-friendly fire of radicals looking to him for public representation of their own particular agendas. So let me begin by giving credit where it’s due. Monbiot’s new book, a selection of his journalism over the last ten years or so, showcases an immense achievement.

Since everything here was originally an op-ed piece in The Guardian, each chapter is short and pithy, making the book as a whole an easy read. The chapters are arranged in thematic sections, including among others energy, food and farming, the marginalisation and demonization of the weak and powerless (including children), the murky world of right-wing think-tanks and corporate lobbyists, the rise of neoliberalism, and wildlife, or “wild life”, as it’s better framed within the book. This last section is particularly strong. Whereas the tone in other sections is often strident (understandably so – as Monbiot ably documents, there’s a lot to feel strident about), there’s a kind of lyrical transcendence to his wildlife writings that encompasses and transfigures his more straightforwardly political pieces.

The book holds some frustrations, though. One of them is the inevitable downside of its punchy short-form journalism. Every piece stands up well in its own terms, but despite the shape given by the thematic approach it’s disappointing to heft such a weighty tome in your hands only to find that the many fruitful lines of thought that Monbiot opens up often aren’t followed through with the level of detail you’d hope to find in a book-length analysis. More importantly, that lack of detail enables Monbiot to run two different kinds of politics through the book without fully confronting their tensions. These are, respectively, a municipally-oriented democratic socialism and a more rurally-oriented producerism-cum-agrarian populism. Or, to put it crudely in terms of two periodicals that are dear to me, it’s the voice of The Guardian versus the voice of The Land. There’s much to be learned from both voices, but if we’re to answer satisfactorily Monbiot’s question of how we got into this mess – and perhaps more pressingly of how we’re going to get out of it – some further probing is required, because the two politics have different implications.

I’d summarise the democratic socialist story that Monbiot has to tell like this: The landowner ruling class in pre-capitalist Britain had the countryside and its riches pretty much stitched up. With the rise of coal, capitalism and colonialism, rural working people became an urban-industrial working class with little nostalgia for the dependent rural life they’d lost, though to his credit Monbiot takes resistance to enclosure in the British countryside and in the country’s colonies abroad more seriously than most. Urbanised and industrialised working people were instrumental in creating a more inclusive and egalitarian society, and with the enormous economic forces unleashed by fossil fuels and the globalisation of capitalist markets were eventually able to secure for themselves a share of wealth unimaginable to their forefathers in a “great flowering of freedom that has enhanced so many lives since the end of the Second World War” (p.4). But the gains achieved in this statist, meritocratic, Keynesian society stalled in the 1970s. The monetarist doctrines of Milton Friedman and his ilk were waiting in the wings, and with the election of Reagan in the USA and Thatcher in Britain they were politically realised in the ideology of neoliberalism, whose ‘growth at all costs’ mentality now threatens to reduce “the world’s diverse and differentiated marvels…to the same grey stubble” (p.177). Meanwhile, the gap that early capitalist development opened between productive industrialists and parasitic rentiers is narrowing once more. The captains of the neoliberal global economy are parlaying their control of these global marvels into personal riches and a small, exclusive ruling class, at great cost to the majority of the world’s people and to the natural world through the concentration of wealth, the dismantling of public services and the deregulation of business and financial markets. What’s needed, then, is a reversal of this neoliberal trajectory which “if unchecked, will catalyse crisis after crisis, all of which can be solved only by the means it forbids: greater intervention on the part of the state” (p.221).

The alternative producerist-populist narrative shares a good deal with this democratic socialist one, but frames it in bigger and less statist historical terms. It’s glimpsed in Monbiot’s writing when he argues that human freedom and self-actualisation are more important than comfort or the accumulation of material things. So while civilisation may be a good thing up to a point, it’s possible to have too much of it for various reasons. One is that “civilisation is boring” (p.95), stymying and limiting the full use of our mental and physical capacities while remorselessly reducing everybody to its purview: “the oddest insult in the English language [is] when you call someone a peasant,” Monbiot writes. “You are accusing them of being self-reliant and productive” (pp.141-2). Another issue is the environmental cost of servicing the non-self-reliant multitudes forged in civilisation’s image. In various chapters, Monbiot touches on the disproportionate call on global resources made by the wealthy (which includes most of us living in the global north), the difficulties of sustaining it in the face of long-term economic growth and a more equable global wealth distribution, and the life-denying pointlessness of much of our material consumption. Discussing the impossibility of endless growth, he suggests that industrial revolutions prior to the advent of fossil fuels were ultimately unable to sustain themselves, and collapsed. Indeed, the mathematics of compound growth suggest that “salvation lies in collapse” (p.175). He advocates an orderly retreat in the face of this reality before it’s foisted upon us more capriciously, for example by leaving the remaining fossil fuels in the ground to avoid runaway climate change.

The figure who awaits us if we do beat such a retreat is the peasant. Monbiot recognises, as so few do, that provisioning the world’s people adequately and sustainably is more about ownership, about widespread access to the land and its resources, than about the technocratic boosting of high-energy, low-labour agriculture. This is a populist or producerist, a peasant-centred, vision. But here is where the tensions between the social-democratic and the producerist strands of his analysis bite. Essentially, these turn upon whether you address problems in the manner of the rational-bureaucratic planner, asking how best to deliver services to the population, or whether you address them in the manner of the autochton, asking how best to inhabit and thrive in the land you call home.

So for example, in his well-known critiques of upland sheep farming, of livestock farming more generally and of the expansion of agriculture into what he calls “ever less suitable land” (p.97) Monbiot operates mostly in rational-bureaucratic mode, trying to reconcile the competing demands of conservation, food production and sustainability at the level of generalised policy. Much of this analysis is subtle and persuasive, as in his understanding of the disastrous disconnect between farm, forestry and conservation policy afflicting upland farming, and the social history underlying the emergence of an upland peasantry. But a more peasant-centred vision would find scope for mixed upland silvo-pastoralism. Abolishing small-scale farming in these ‘unsuitable’ places which “in the face of global trade…cannot compete with production in fertile parts of the world” (p.97) would not only be another act of enclosure, but – as I’ve argued in an article in The Land (Issue 18) – also an ecologically risky strategy that plays into the hands of corporate agribusiness.

Another case in point is his advocacy for nuclear power and his critique of “deep green” energy production – “Micro-hydropower might work for a farmhouse in Wales; it’s not much use in Birmingham” (pp.166-7). For sure, if we want to leave fossil fuels in the ground while hanging onto some semblance of civilisation in the short term we need large, concentrated sources of energy, and arguably there’s little in the cupboard besides nuclear. For those of us who advocate a peasant or neo-agrarian future, the fact that there are thousands of Birminghams in the world indeed is quite a problem. But it’s also a problem for nuclear advocates, whose favoured technology currently furnishes less than 2% of global energy production. Which is the more plausible strategy – to embrace something like a sixtyfold proliferation of nuclear power within a few short years along with the huge associated and currently unavailable technological changes that would be needed to keep all these Birminghams ticking along as they are? Or to embrace rapid energy descent, that salvational ‘collapse’ which Monbiot himself advocates? His critiques of pointless consumerism further raise the question of how much energy we actually need. He doesn’t provide estimates here, but it would be interesting to hear them – particularly if he spoke them with his wilder voice, the voice of a dweller in the land, rather than that of the rational planner or the urbane Guardian man.

To get out of the mess, I’m sure that we need both approaches. But it’s this wilder voice that I prefer in Monbiot’s writing. I don’t always agree with it, as when he contrasts the ‘linear thinking’ of agriculture with the ‘rambling and responsive’ existence of the forager (p.92) – an over-simplified distinction which effaces the possibilities for a rambling and responsive agriculture, for ‘wildness’ to be articulated within farming rather than against it. Still, Monbiot’s wild voice gets closer to the source of the mess we’re in – and is also much rarer – than the social-democratic urge to blame everything on Thatcher and Reagan, lobby for a return to pre-1980s public provision, and hope that modern technology will banish woes like climate change. The malaise runs very much deeper than that, as Monbiot convincingly demonstrates. In this book, he stands at the doorway of the producerist or agrarian populist vision I believe we need if we’re to create a just and sustainable future. But he doesn’t quite step through. In future books or collaborations I hope he will, because few people are better equipped to articulate it convincingly while retaining the necessary critical edge. In the meantime, what he’s given us here is a passionate, deeply informed and endlessly thought-provoking analysis of our times.  “To seek enlightenment about ourselves and the world around us: this is what makes a life worth living” (p.115). We’re lucky that he’s set himself that goal, and done so much to share it.

A farmer’s guide to Brexit

I promised a Brexit two-parter with a second post on agriculture, so that’s what I aim to deliver. It’s clear that the Brexit issue is going to reverberate for a long time to come, but I think I’d better start pressing the fade button on it for a while after this. Funny how quickly it’s flipped from a slow-burning issue of the disgruntled fringe in both main parties to a fast-burning issue of the disgruntled mainstream. Looking back at my pre-referendum predictions, I thought a Brexit result would cause strife in the Tory party, which it has. What I didn’t predict, though perhaps it’s obvious with hindsight, is that it would also lead to a full-on meltdown in the Labour Party. Compare the way the two parties have handled the fallout: on the right, the smooth and ruthless excision of Johnson and now probably Gove as a threat to Tory ruling hegemony; on the left, a massive and possibly terminal public brawl. Those who see Brexit as an opportunity to reshape our politics for the better, which includes me to some extent, have got their work cut out. I also failed to perceive how, especially outside Britain, many in the heterodox leftist circles where I usually find my inspiration would side with the neoliberals in heralding the Brexit vote as some kind of victory, rather than just another perplexing lurch in the long-term crisis. At issue, I think, are different notions of political sovereignty, on which I’ll have more to say later in the year.

Something that I did predict was the delusional excess currently parading across the country and its political talk shows: Britain is important once again, a great trading nation that now has a free hand to direct the flow of money and limit the flow of people. If the Brexiteers succeed in those dual objectives then it’s game, set and match for neoliberalism in the UK. But I doubt they will, so I feel reasonably relaxed about putting up with the current victory party. It’ll be over soon enough, and then things will get more serious. Perhaps the question is, as David Hare puts it, whether we’ll have politicians who are serious enough to cope with the aftermath.

Anyway, I’m just a humble farmer so let me leave all that aside and say a little about how this might pan out agriculturally. Policy wonkery isn’t really my forte, and neither is accurate prediction, so it seems. But let me hazard a few guesses about the agricultural landscape of a post-Brexit Britain…

The first point to make, along the lines of Tim Lang in this interesting commentary (interesting also for the mixture of wise and foolish comments beneath the article, including the good old vertical farming fallacy) is that food and farming are just about the biggest ticket items within the entire EU but got almost no coverage in the referendum campaign, except obliquely in terms of immigration issues. A case of “let’s quit the EU, and then start figuring out the implications”.

I think those implications are going to be quite troubling for farmers, consumers and Brexit negotiators. But a lot will depend on the shape of the Tory government that takes us out of the EU. My best guess (which on present form probably isn’t a very good one) is that the harder line neoliberalism associated with the Brexiteers will be a more dominant hue in the post-Cameron Tory party. My predictions below are based on that assumption.

A brief statistical interlude – the following three figures are worth bearing in mind: The average annual earnings in the UK are around £25,500; the average annual farmer’s earnings are around £19,500; and, three-quarters of the latter comes from support payments1.

So let me now take a few wild punts on how all this will play out:

Small-scale farmers: plus ça change. Britain has the largest-scale and most straightforwardly market-oriented agriculture of any EU country. After the last round of CAP negotiations, the British government could have chosen to keep basic farm payments for small farmers, cap maximum payments for large ones, and use the CAP framework and other trading mechanisms to support local small-scale farming in other ways. But it didn’t. In that sense, small-scale commercial farmers who are still in business may be Brexit-proofed ahead of the curve. But we also mostly focus on high value niche products which are quite income elastic. So if the post-Brexit economy bombs, then so might we.

Large-scale lowland farmers. Despite all the promises of the Brexiteers, I can’t see basic farm payments lasting much beyond the 2020 election. Their days are probably numbered in the EU too, but here in Britain we won’t be able to afford them, they’re not in keeping with the neoliberal faith, and there aren’t many farmers anyway, so their votes don’t matter much (besides, who else are they going to vote for – Jeremy Corbyn?) On the upside, a lot of that meddlesome EU environmental regulation will probably go too, which will save a bit of money. Expect more dead fish in the River Frome, and in other waterways the length and breadth of the country. Fuel and fertilizer prices, grain prices – ooh, it’s a knife-edge, but I’m sure a lot of the big guys will pull through. The schmooze factor between Big Agri and the Tory government will increase exponentially (expect pedestrian disruption between Nos. 16 and 17 Smith Square due to pavement repairs). But I’m not sure it’ll make much difference in the end.

Big Landowners. In his article Tim Lang takes a gentle sideswipe at George Monbiot for overdoing his CAP-as-a-subsidy-to-the-rich schtick. I’m with Tim on this, even though George is right that the CAP does function as an outrageously regressive negative income tax for wealthy landowners. But George tends to underplay the fact that, within Europe, it mostly functions as a subsidy to consumers and retailers (note earnings figures above). In any case, with Brexit I think the big landowning wing of the Tory party will lose out to the swivel-eyed neoliberals. But I’m not sure how much it’ll care. Tenant farmers are a pain in the backside anyway. Big landowners will most likely line up with all the current ‘getting our country back’ tosh, position themselves as custodians of the timeless English landscape and find other ways to cash in. They’re good at that sort of thing. They’ve been practicing it for, like, a thousand years.

Upland stock farmers. Hard times are in store when the subsidy regimen dies and the winds of neoliberalism blow harder. Ironically, perhaps the New Zealand sheep farmers who suffered in the 1970s when Britain tightened the screws on its EU membership (or EEC as it was then) will return the favour now we’re leaving it. But some of the British upland farmers will survive because, like the aristocracy, the peasantry is adept at hanging on to what it has. The lightening of the regulatory burden may help. So more dead fish, then. Don’t expect much rewilding or watershed management, unless it’s undertaken for free by Mother Nature on abandoned upland farms.

Dairy farmers. The final death knell for medium-scale family dairy farming? And no more generous grants for converting to indoor robotic systems. So a game for giant corporate players. But also perhaps some spaces opening up for low-impact micro-dairying?

Conservation policies and environmental regulation: you’re joking, right? (See Miles King for details).

A national food policy: are you some kind of communist? Read my lips: no centralised planning unless we have absolutely no other option. Which may turn out to be the case (see below).

Energy: I doubt there’ll be enough in the kitty for the new reactor at Hinkley Point, and negotiating with EDF just got harder. I also doubt that the instinctive Tory hatred towards renewable energy of any kind will change much. And now we’re out of the EU we don’t have to ratify that silly Paris climate deal. So I’d predict lots of fracking and open-cast Welsh coal. Probably not enough to keep us ticking over, but there’s a chap called Putin knocking at the door with some excellent deals up his sleeve. They seem a bit too good to be true, to be honest, but surely it would be madness to say no?

Horticulture: now that we’ve got our country back, will British consumers want to buy more British fruit and veg? I’m not so sure. They’ll have their job cut out anyway, because we import most of it from abroad (the EU, principally). And the stuff we do produce is heavily dependent on the kind of footloose migrant labour working long hours in hard jobs for low pay that we’re supposed to be getting rid of. Though a good deal of it is organised by criminal gangmasters who are unlikely to be affected by whatever edicts are issued out of Westminster. But maybe more horticulture jobs will open up for British people. What’s the betting that after further onslaughts on trade unions and labour legislation a good number of Brits will find themselves lying nose-to-stolon on giant picking rigs supplying strawberries for their favoured politicians’ jaunts to the tennis at Wimbledon, and will then vote the Lib Dems in at the next election in order that we rejoin the EU and bring the migrants back? Stranger things have happened. Though not many, to be honest. Anyway, rising fruit and veg prices are a fair bet for the future, turning them into luxury items that’ll be increasingly beyond the means of ordinary people. But that might foment an allotment movement, and once the smell of the veg patch is in people’s nostrils then peasant insurrection is never far away.

An ecomodernist calls: what this all seems to point to is that Britain could become a giant laboratory for ‘land-sparing’ ecomodernism, with its uplands re-wilded by default and intensive, large-scale, grain-heavy farming in the lowlands. Expect Mike Shellenberger to be flying in soon for another meeting with Owen Paterson (will Paterson soon be stalking the corridors of DEFRA once again, or is that just another Bremain scare story?) In terms of the ecomodernist agenda, the roll-out of GM crops in the UK is probably now a foregone conclusion, so we can look forward to the end of weeds and pests and the feeding of the poor and needy. But as I said before, new nuclear is probably off the agenda for the time being until we’ve saved a bit more cash. Mike, could you bring some piggybanks over with you?

Food prices and food policy: In summary, I imagine that we’ll keep churning out the wheat, barley and oilseed rape in the short-term until all our best agricultural soil has been washed into the English Channel (it’s OK to call it that again, right?) But food prices will probably rise, especially for things that require work to grow and actually taste nice: fruit, vegetables, meat and such. And our national food self-sufficiency will probably continue to dwindle, necessitating increased food imports bought with a weaker pound on less advantageous trading terms. As climate change, more populist government and trade protectionism begin to make their influence felt around the world the UK government will suddenly panic about the parlous state of the food supply and appoint a safe pair of hands to pilot a national food security policy – Boris Johnson, perhaps? And as we know from Johnson’s antics to date, anything could happen after that. My prediction is that he’ll target the planning system as a dastardly communistic impediment to free enterprise. The last time the Tories took a look at the planning system they ditched decades-worth of meticulous planning guidance in favour of a short document that they knocked out on the back of a beermat as they walked home from the pub. This time they’ll probably throw out the beermat too. And then, my friend, every acre of these fair isles will be ripe for a sturdy peasant farmer to fight it out with the aristocrats and property developers to take possession. What’s that you say? Who on earth in this day and age has a plan for how Britain could feed itself through peasant farming? Well, I’m glad you asked me that…

Reference

1. Figures from: https://www.ons.gov.uk/employmentandlabourmarket/peopleinwork/earningsandworkinghours/datasets/averageweeklyearningsearn01 and Wood, Z. 2016 ‘Figures that add up to higher food prices’ Guardian 04.07.16