In this book, there are two principle enclosures, that of land and that of status, which effect everyone directly and perniciously. There is also intellectual property, which is pernicious to all indirectly and to a few, directly.
For more on status enclosure, please see the earlier chapter, How Destructive is the Middle Class.
All enclosures are selfish – anti-social, anti-economic and immoral. Those so called, “land improvements” could be equally applied to the common.
The most elegant solution to the economic drainage of land enclosure is still Tom Paine’s – a land tax, or ground rent, re-distributed to everyone by means of an equally-shared citizen’s dividend.
Similar solutions could be applied to other enclosures and monopolies. For instance, fossil fuels could be taxed at source (not at the pumps) and the revenue invested in the common good of renewable energy systems.
The now customarily extortionate demands for the status rent of GPs, dentists, solicitors and so on could be heavily taxed and re-invested in a National Health Service, in legal aid, or police and justice services.
Of course, John Locke, who witnessed the devastation of the enclosure spree of the Reformation (even after a hundred years) had a different proposition – property for all – that is a house and a field or two, for everyone. Seeing no way to do away with property, he sought a more just distribution of it. After all, most commoners had lost everything that recent ancestors had quietly held as right. Writers from the left, often demonise poor John. Let’s grow more receptive and curious minds.
Most, non-puritan writing of the time, is permeated by a half-liberated perfume of lost commons – the common, which dared not speak its name… I’d say, William Shakespeare’s plays are so quietly smoked in that unspoken scent, it lends a kind of ethereal form, or common, lunary sense to his writing. That moon shines on lost fields. Oh yes! – the common has fields. Meanwhile, unlike Thomas More and many others, he kept his head from the equally vicious Tudor and Stuart blocks. That goes for every other 16th, 17th and 18th Century poet besides… – even John Milton, alongside more obvious lost-commoneers cannot supress those rising valedictory phrases. (though in tribute, perhaps to the eclogues of Virgil)
One problem with the regulation of enclosures is that unlike almost every other institution, they have no intrinsic moral structure. Thus, they cannot be reformed from within, but must always be disempowered from without. After all, the purpose of an enclosure is to remove the moral restrictions of the common. That goes for land, status and every other enclosure. Once we remove the moral, we remove the means of reasoned argument.
Status enclosure may well provide one reason for our personal lack of action in spite of universal evidence of cascading species loss and climate change. We believe that appropriate “experts” have the matter in hand. They do not. Enclosed “professions” no longer profess anything, but are taciturn, discrete and dignified – so dignified that the gathering of rents for that dignity have become their primary end. Those within an enclosure, seldom have much interest in those without. It is heart-wrenching to me, that the above is appropriate for the bulk of ecologists and so called “climate scientists”.
I’ve left another enclosure till last – money. What is interest? It is rent for the enclosure of money as property – not as a tool of exchange, but for itself as something owned. On the common, where money remains as a useful medium of exchange, money-rent is called usury and is not permitted.
Recent magic money-tree injections of money capital (money property) following the crash of 2008, (quantitive easing) has nearly all washed up in land property and further rent gathering for the already propertied. Of course, the debt-created, magic money-tree money, which is created by private banks is also largely spent into rising property values and further increases of rent. (It is nearly always created on the back of collateral land property)
Just as land enclosure provides the right to pillage the soils one “owns”, but did not create, so money enclosure (money as capital) provides the right to pillage the real economy of natural assets, ingenuity/dexterity, wages and resultant social infrastructures of towns, villages, fields, woods and manufacturies. Rent is syphoned from that real economy.
Increasing rent from diminishing assets is not a good equation to contemplate. Status property (GP, lawyer & etc), money property and land property all demand rents from increasingly dry river beds of real economic activity. That activity has largely been powered by fossil fuels. Indeed, the flow of money should be directly proportionate to the flow of energy – that is the transformative power of what people do.
So, we have another fantasy – austerity – designed to keep the flow of rent from an energy-diminishing river. Restricted wages and restricted social spending are surprisingly thought to allow the sea level of rent money to remain the same.
However, the stupidity of elites should not be a surprise. It is ancient and universal. Personal ambition always has, and always will, remove reason. Enclosure provides the right to live without reason. However, it is only very recently that elites have had even the smallest hand in the goings-on of economy. Thus, we have unreason, even dis-reason everywhere. Now, that the last enclosures are complete and because elites hold almost everything, economic collapse is inevitable – I mean catastrophic collapse. Nothing can replace the massive powers of fossil fuels and nothing can sustain the related money flow.
Over here, on the common, as money and share/stock markets cascade; as unemployment soars; as manufacturing folds; as tax revenue withers; as social and infrastructure spending dries to a lost river bed…. – over here what can we do?
We can live as from ancient times, we used to live – the lord in has castle/enclosure and we, on the land, in workshops and factories, trading each to each by means of villages, towns, market squares, harbours, roads canals, rivers… churches, mosques, temples, libraries, meeting houses, pubs, theatres…. already stand by a common vision of what we are. In spite of cascading money markets, all those things remain, nestled among fields and woods –If we begin to divest as best we can from the amoral and immoral enclosures and reinvest each to each (moral citizen to moral citizen), it will be possible to form a real economy as the fantasies of the casino crash around us. Money is but a tool – a medium of exchange. At a pinch we can exchange skills and their produce without money, but money is very useful. We can make our own. Those with surplus can invest (as of old) in another’s venture, by means of non-tradeable shares – we partake in the adventure for better or worse – it is the bond; the trust. At the base of all transactions, however regulated, is trust.
I don’t see a springing up of alternative communities and eco-villages. I see the shadow of a proper economy everywhere, waiting occupation by the nervous system and metabolism of Everyman. It’s a shame that I must interject that Everyman is sexless.
But this is ever-so old fashioned, you say. Well, yes. That is why it can endure.
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