Podcasts about Levellers

On this episode, my guest is Lewis Winks, a researcher, writer and campaigner who specialises in nature connection, cultural and behavioural change, and has a background working in the environmental and outdoor education sector. He joins us on behalf of the Right to Roam campaign as well as the Stars Are For Everyone campaign, the latter which he helped spearhed to defend wild camping rights on Dartmoor.Since 2021, Right to Roam has been organising peaceful trespasses into some of the vast areas of countryside from which the public are currently excluded. They follow the tried and tested access code which governs Scotland's right of responsible access, respecting privacy, crops and nature – all while seeking to leave a positive trace and practising deep care for the natural world: a concept they call Wild Service. Their vision is of a future countryside in which people not only enjoy the physical, mental and spiritual benefits of nature but serve as its guardians too.Show Notes* Right to Roam's origins (Guy Shrubsole & Nick Hayes)* The Stars Are For Everyone (Dartmoor National Park)* The right to wild camp in England* The commons and the enclosures* Taking back trespass* The shadow places of fortress conservation* Wild service* Levellers and landlordism* Deifying dispossession* The community right to buy* International solidarityHomework* Right to Roam UK - Website - Instagram - Twitter - BlueSky* Wild Service (Book)* The Book of Trespass* Who Owns England?* Val Plumwood* Survival International* S3 #2 | Decolonizing Conservation in Africa & Beyond | Fiore Longo (Survival International)* S5 #5 | Fortress Conservation in the Congo w/ Martin Lena & Linda Poppe (Survival International)* International Land CoalitionTranscriptChris: [00:00:00] Welcome, Lewis, to the End of Tourism Podcast.Lewis: Good to be here. Hello, Chris.Chris: Yeah. I'd like to thank you for your willingness to join me today on behalf of your comrades and colleagues at Right to Roam, as well as those of The Stars Are For Everyone. And I'd like to begin by asking you where you're tuning in from today and what the world looks like there for you.Lewis: Well, I'm currently in South Devon, where I live in the southwest of England. And I live in a town called Totnes, which is just on the edge of Dartmoor National Park. But the town that I live in has grown up around a river - the River Dart. And so that's a short walk from where I live.And, yeah, obviously, the river's shaped this place, from its headwaters up on Dartmoor, all the way down to the kind of rugged coast. So, I feel very lucky that, not far from where I live, there's a whole range of [00:01:00] landscapes, but not without their challenges.Chris: Yeah, certainly. I remember, not just a few years ago, I was there in Totnes, visiting for the first time, and I had the great honour of getting to explore Dartmoor as well, in a place not too far from where some of my old ones are from, in Devon, in Exeter.Lewis: It's a great place. I mean, Dartmoor is, on global standards, a very tiny national park, really, but I think for people like myself that live near it, to have this kind of expansive space to be able to walk for days sometimes in this sort of landscape, seemingly without boundaries, without walls, without fences, is amazing, in what feels like quite a contained landscape, a kind of patchwork of fields and enclosures. And so, a lot of people are drawn to Dartmoor because of its openness. But that also is an issue, I think. A lot of us here that live in this area are very much working on ecological [00:02:00] issues and challenges, and lots of those are found up in the national park.Chris: Well, would we all be so lucky to have such spaces to walk and roam. On that point, I'd like to ask you if you'd be willing to offer our listeners a little bit about what your organisation, The Right to Roam (in the UK), does there and your role in the organisation.Lewis: Sure, yeah. Well, the Right to Roam campaign, I mean, we've been established only for a few years in our current format, really. We were born out of the pandemic. We were formed principally by two of the co-founders of the campaign, Guy Shrubsole and Nick Hayes, who had both written books at the time and sat together around a kitchen table in 2020.Nick had written a book called The Book of Trespass, which kind of brought into public conversation this kind [00:03:00] of idea that there are places we are not supposed to be and not allowed to go, and challenging the kind of “why,” asking that question of, “Why is this? What's the historical context for our exclusion from landscapes? And through a series of adventures and walks into landscapes, he challenged that in his book. And it's an amazing primer, really, I think, for something that a lot of us take as a given, which is that we live in the corridors, really, between these vast estates here in England and in Wales, and we're excluded from much of the land. And so, it was quite a game-changing book, really, to sort of start to question that kind of assumption, that if you step off those narrow corridors, you are trespassing.And then in the meantime, Guy had written a book called Who Owns England?, asking questions of, “ Who does the land belong to? Who owns the title deeds? And really, most of us don't know. I mean, the government doesn't even really know who owns lots of land. And so, Guy embarks on this project, which he's been working on now [00:04:00] for the last decade or so, to try to find out and try to get more transparency, and really to bring about more democracy in how land is managed and how decisions are made, and really who has a stake in the land in England.And so these were kind of natural collaborators, really. And they sat around this table, and they formed this campaign called Right to Roam, which was really just to ask a simple question, which is, “Why do we not have a right of access to land in England?” And to call for new legislation for greater rights of access so that people can feel they have a greater stake in the landscapes around us.So we're a small team. We're a very much a grassroots campaign. We're not backed by big funders. We don't have any office space. We're just distributed across England, Wales and Scotland. And then, there are just six of us in the kind of core team. But we also have a network of almost [00:05:00] 20 local groups of people who are doing just amazing active work on the ground within communities to push for access reform.And we're funded by about 650 of those supporters who just give a small amount every month. So we're really just beholden to the people that are pushing for these kinds of changes. And we think we're getting somewhere. The conversation is shifting, socially and politically. We've still got somewhere to go, but we're hoping to bring about that change in law before too long.Chris: Hmm. Thank you, Lewis. And what drew you personally to the organisation?Lewis: Well, I live, as I said, down in Devon, and one of the things that happened back in 2022, was that one of the larger landowners in Dartmore National Park decided that he was gonna challenge this historic right that we have here, which is very unusual in England - the right to sleep out under the [00:06:00] stars, the right to wild camp, out in this kind of amazing landscape of Dartmoor.So, this landowner, Alexander Darwall, took the national park to court, and I was one of a few people who got together in the early days of that court case and said, “Right, we need to campaign on this. We need to stand up for these historic customary rights that have existed here and that have given so many people, these beautiful life-shaping experiences over generations.” And he was trying to snub them out. And so we thought, “let's campaign on this.”We set up a campaign called “The Stars Are for Everyone,” to protect those rights, but also to kind of say, “ Well, isn't it just mad that these rights only exist in this tiny corner of England? Shouldn't they exist also elsewhere?”Our intention right from the beginning of that campaign was to transform a court case that was about defending a set of rights into something which was really about taking a giant leap forward and putting in place something much [00:07:00] better for people in the future. And over the course of three years, that campaign was really dynamic, creative, and brought together loads of people.We actually lost the right to wild camp in early 2023. The landowner was successful in overturning that right in the High Court. And just one week after that court decision, we got together with three and a half thousand people up on quite a remote part of Dartmoor, probably one of the biggest land rights protests that we've seen since the 1930s in England. And, the voices of those people were really just... I mean, the ripples went out far and wide. I mean, we were sort of met with international support and interest. And, politically, overnight, it changed the conversation on access in England.And, really to fast forward to the present day after two more court cases, including it being escalated to the Supreme [00:08:00] Court, unanimously in the Supreme Court, the judges agreed that the case should never have been brought. And actually, then, we were able to reassert those rights as they had already existed.And so, not only have we got those rights back, we are now in a much better position, we think, to call for those rights elsewhere. And so my campaigning with the Right to Roam campaign really was kind of came out of this campaign for wild camping, to sleep under the stars.Chris: Mm-hmm. Wow. Wow, I remember, I think that was probably the thing that really drew me, for the first time, to the organisation and the work that you and your team are doing there in England, was through the social media awareness that the storyteller Martin Shaw was bringing to that campaign. Really amazing. And so, I wish nothing but blessings upon your feet and your work. It's incredibly important, and perhaps, a kind of [00:09:00] pioneering way of bringing this kind of organising and this kind of awareness to other places in the world where such access is also needed.But before we dig deeply into that work, I'd like to perhaps offer a little bit of context for our listeners in terms of the history of access in the UK to what is often referred to as “the commons.” And so, I'm wondering if you would be willing to offer a bit of historical background about what we mean when we talk about “the commons” in the English language and the history of the enclosures of the commons, that, for English people, is a kind of history that is all too well known, but for the rest of the world might be obscure.Lewis: Hmm. Well, sure. I mean, the commons, I think it's fair to say that a lot of people in England, really, this is not part of our lexicon, and our understanding [00:10:00] of the land.And, I think that demonstrates really just how effective the loss of commons has been here, is that there's not a broad understanding of what they were or what they are. But the commons really are... I mean, we're talking about a form of governance, a form of collective stewardship and governance for a place that transcends ownership. Commons are about how we relate to a place, and the rights that go with that place. And so, if we look at kind of property rights today, often those property rights exclude anybody who doesn't have their name on the title deed of the property.But yet, that's not always been the case. And certainly, we can still see today in England, and elsewhere globally, systems that acknowledge rights of others, and not just humans, but also kind of more-than-human rights. So in England, if you've gone back to the 1500s, [00:11:00] half of England or thereabouts, (it's difficult to be precise with this) would've had some form of common property understanding, or a kind of tapestry of rights that went with it. And that might have been rights to take firewood and fuel from land to dig peat, to graze animals, to put your pigs out to pannage for acorns. And these rites would've been particular to the landscapes that they were in. So, commoning rights were not the same everywhere. They were responsive to the wider kind of contexts, and today that figure is more like 3% of England. So, a diminishment of the commons in England has been part of our history here, and also part of the history which has affected almost the entire globe as well through colonial activities. But in England, really, this kind of experiment in sort of uprooting and unearthing cultures [00:12:00] that are deeply tied to the land was almost entirely effective at removing people's stake in land and in shoring up the rights of property owners.So, our commons, as they did exist, were fundamental to communities, were fundamental to how people sought to make a living, but also there were other things within that because commoning was about being on land that you didn't own. So with that came other things, which perhaps were taken for granted, which today we might call “recreation,” “being idle under a tree, watching the sunset”, and having those kinds of experiences. Now, we've kind of partitioned them off and put them into national parks and kind of put them in our holiday time, and things we might do when we're on vacation as tourists. But actually, for commoners, presumably, people were spending their time with the pigs out to pannage, thinking about other things, in conversation, meeting their neighbours under trees, doing things which were convivial.And so, [00:13:00] the erasure of the commons in England, and the enclosure acts, which sort of set about to diminish the commons and put them more firmly into private ownership, was also about a loss of community and people's stake in landscapes and also their ability to kind of relate to one another.But I should say as well that this obviously was very intentional. This was about looking at landscape through a kind of lens, a particular form of extraction, to take money from the land. It was also about control. It was about taking people, who, through that particular lens of industrialisation, seemed to be kind of labourers, their worth was kind of in the factories, it was not out on the land. And through mechanisation, as well, obviously, this was accelerated.In the early days of the enclosures, there were anti-enclosure acts in England that sought to try to prevent some of the steamrolling over of what felt like a kind of a deep-rooted culture. But by the [00:14:00] 1600s, those anti-enclosure acts were pretty much repealed, and with them, any kind of opportunity to get back those commons was lost.Loads and loads of rebellions took place to try to prevent that. And it's really interesting to look back in English history at the richness of rebellion and how it was kind of linked to how people relate to land. Looking at this today, it's sort of fairly plain to see that there's a disconnection between people and place. And I think that that kind of keenness to reconnect is a really vital ingredient for how we can kind of push back against some of the more damaging systems that we see around us.But people were rioting against the loss of rights to be able to put pigs out amongst woods that were being enclosed for the private laws, hunting rights. And there were many, many rebellions which took place by poachers, by people that were kind of deemed to be [00:15:00] poachers, who were kind of subject to some of the most harsh laws against them. And actually, a lot of the way in which criminality is portrayed now in England comes directly from the fact that they were trying to clamp down on how property was being challenged by people that have been dispossessed from something that was seen as a common good.Chris: Wow. There's so much there in the way that traditional peoples in England previously would've stewarded the lands that they lived on, even though they didn't own them, per se, and how the enclosure of those lands also led to this degree of, I would say anyways, historically, tourism wherein, the longing to gather as a community or as a group of people, in a place in order to, as you said, even just sit idle under a tree, to learn about the place that one lives in, or other places. That tourism largely took up that mantle [00:16:00] as an industry, as a way of commodifying that human longing toward being together in a place, largely outside of strict work hours. But even during them as well. And of course, the history of tourism is such that, through the enclosures, there was a schism, as you said, that brought people into the towns and cities to work as workers, essentially, rather than stewards of land.And then their “leisure time” was also separated in order to find ways in which that longing could be fulfilled, but through the industrial means of bringing people in mass to the beach or to forests, to other lands.And we'll get to that in a moment, that notion of the kind of colonial and neo-colonial enclosures that today show up as national parks or reserves. But you did mention this rich [00:17:00] history of trespass in England. And on The Right to Roam website, it says that, “it's fair to say that none of the limited access rights established in recent generations has been won without the willingness of ordinary people to cross the lines of property.”And so, it seems to me that the work that Right to Roam is doing is picking up those anti-enclosure movements of previous centuries and bringing them into the contemporary milieu. And so, I'm curious how you imagine or how you think notions of trespass might be understood and utilised as forms of resistance to the enclosures or privatisation of common lands.Lewis: Well, trespass in England is part of civil law, so if you trespass, it's not criminal. It's not a criminal act. So the police can't be called, as long as you're not causing damage. So, in fact, it's just between you and the landowner.And I think one of the first things that we try [00:18:00] to do as a campaign when we're speaking to whether it's new groups, or people that are kind of joining us, is to say, well, actually in custom and in history, we have this right. We have this right to be on land, and that it's only really through a kind of spell that we've been put under this kind of narrative that we've been told that we don't have a right to land. That we don't go there. And so, one of the main forms of action that we take as a campaign is to trespass, is to cross those lines which feel like they're kind of physical lines when you look at a map or where you see a barbed wire fence. But actually, as soon as you cross them, they become quite arbitrary, but also political.And we try to politicise it as much as we can, because if we take it for a given that we're excluded, then we will just remain excluded. So, it's both empowering and also quite an undertaking really to trespass and to do that together is one of the most empowering things you can do as a group or as a community, to go to the places that we're told we don't [00:19:00] have a right to be, but yet when you go there, it suddenly doesn't really make sense that you are excluded.And actually, quite often, as a campaign, we're able to go to places and to learn more about them and to learn more about our landscapes just outside of the towns and cities that we live in, to feel more connected to them. And, in a lot of cases actually do work for the betterment of places as well.I mean, often we're kind of reporting illegal rubbish dumps or seeing where damaging, invasive ecological species have taken hold and or reporting pollution in rivers. And I think it is part of the work of our campaign to help people feel that they can be a part of these places.And as you've mentioned, this idea that tourism is this kind of leisure time activity that we do that feels quite extractive, actually. There's something that we can do, which is about giving back as well, and giving back to our communities. And, [00:20:00] so yeah, it's about crossing lines, and it's about kind of challenging the politics that play there, but it's also just simply about reclaiming something that has historically been a cement that's held communities together.And what we find, I think, is that across the political spectrum, in various sectors and quarters, people just see that as common sense. I mean, it's interesting being part of a campaign that is at once radical as well as being, actually, just people get it, and they want to support it. And that has really helped us, I think, make headway and make progress, because we think we make quite a good argument for why we need better access to land and why we need laws to support that. And we are receiving a good amount of support from many quarters.Chris: Thank you for illustrating that. I remember as a child in Toronto going into the valleys there and the [00:21:00] creeks, and there's, thankfully, a large system of public lands, but of course, there was some areas where you would see signs, and it says “no trespassing,” and you would see this quite a bit, more so as you left the city. And there was this kind of subtle, imposed, instilled sense in me as a child that, like, “okay, obviously I can't go here. But secondly, if I do, then I am not just a guest or a visitor, I'm a trespasser, I'm a criminal. Right?And so to return to this question of the way that governments in the last centuries have taken common lands from people and kind of converted them into what we imagined to be better, pristine environments by virtue of there being no humans.I'd like to broach this question with you because in our correspondence, you referred to, “the hidden damage done to landscapes, the displacement of damage [00:22:00] elsewhere in the name of conservation, creating pristine landscapes and how this plays out as a way to restrict land access as a rationale for exclusion, while we turn a blind eye to damage and exploitation.”You write, “we can see this on a smaller scale with regard to estate and large farms or intensive agriculture in the UK, as well as on a global scale through supply chains and trace both back to a colonial mindset.”And so, previously on the podcast, I've spoken with authors and activists in regard to conservation as a kind of neocolonization of land, both in Africa and in Asia, and we also see it in Scotland.And so, I'm curious how this shows up in the UK and in the Right to Roam's work. This notion that no humans means that somehow the ecologies of place are better off and that there seems to be hiding in these considerations, in these concepts, a kind of misanthropy, a kind of hatred [00:23:00] toward humans.Lewis: Yeah, I mean, conservation I think has been doing amazing work, has also been doing some quite troubling work, I think, over the years. There's no simple kind of response to this. Conservation by its very nature is about working in relationship with place, with people, and with the more-than-human world.And I think like any relationships, those can be difficult and also fulfilling and beneficial and sometimes both. I think conservation as a movement, if you take a historical lens on this and obviously know, looking at it through a cultural perspective, taking in place, people, and history, and thinking about it as well, not just as a kind of a single place-based concern, but also kind of more broadly on a global scale, how conservation has evolved.And it's both evolved out of a kind of a controlling mindset, but also out of a kind of almost a palliative desire to sort of ease [00:24:00] the suffering of the natural world. And I think that that, when we look at it like that, there's a kind of a deep trauma which conservation has been born from, which is that we've done such huge amounts of damage to other places, to other peoples, to our own homes, and our own landscapes here in England that our kind of desire to kind of remedy that is kind of caught up in a kind of traumatic relationship with place. And I think we've learned a lot and obviously come a long way from a kind of fortress conservation mindset, but I think that the kind of misanthropy, which has been present in conservation, still comes through sometimes.I mean, we work as a campaign with so many amazing people working on the forefront of conservation, who are working very hard to try to transform and challenge the sector that they are working within. [00:25:00] But it's kind of understandable that this history of exploitation and damage is kind of wrapped up with a desire to press the emergency button and say, “actually, we need to kind of take drastic measures here.” And for some people, that's led them down the path of wanting a very exclusionary take on how we manage these places and these landscapes.And I think that the other thing is that, what I was talking about in the correspondence that I sent to you, really, particularly inspired by the work of Val Plumwood, the amazing philosopher who took this kind of incredible view of conservation, linked it to what she called “shadow places.” The idea that actually, for every time that we create one of these kinds of islands of pristine habitat, whether it's through exclusion or whether it's through management, planning and whatever else, actually, there's a whole world of things that we displace, and we neglect to see.And we see that with our national [00:26:00] parks here in England. I think it's interesting that Dartmoor, my nearest national park, is actually, historically, it is a very managed and very industrial landscape, yet it's kind of like held up and revered as a place of ecological tranquillity.I mean, it's actually in quite a damaged state. But we see it more broadly, as well. We can see it through our supply chains in England and through food security, or what we might call food security, by basically exploiting other places, the minerals we use, the resources that we use.So many of them come from landscapes that don't have the same protections that we're sort of overlaying onto landscapes here in England. So I think that it is a complex question. I think the fact that we are dealing with the kind of fallout of empire and the colonialization of other places and our exploitation of them leads us back to this sort of issue of actually “ how do we repair our relationship with land, with people? [00:27:00] How do we come to this through a lens of collaboration between people and place that's not about, ‘this is for nature, this is for people'?”And I think, one of the most concerning things I've seen happening in recent years, is this sort of resurgence of a neocapitalist economy in the countryside that's sort of operating under the guise of wanting to protect, but actually is about excluding communities and excluding people. And some of the most amazing work that's happening in England and Wales on Rewilding is about including people and ensuring that there is a joined-up approach between people, place, and ecology.Chris: Thank you, Louis. Your professional background prior to working with Right to Roam was in outdoor and environmental education. And so I imagine that such work kind of flows fairly easily into raising awareness for public access to the commons. But it also seems to me that the [00:28:00] contemporary and commonplace relationships between people in the commons run through the government in the form of laws and regulations. And you write, “there are things you can do on public lands, and there are things you will get fined or arrested for.”And so, a system based on allowances and punishment, a system of rights. But rights do not necessarily breed responsibility. And it can be argued that rights can undermine responsibility both on personal and collective levels. A central question that arises in the debate as to whether to repeal these prohibitions on access is that a people growing up in a culture of enclosure and hypermobility, such as most urban people do these days, tend to have no personal or peripheral example of what worthy stewardship looks like.And so I'm curious, how does the Right to Roam team and perhaps other authors and activists you've come across contend with this notion? There's a mention [00:29:00] on your website of the ability of people to offer “wild service,” and I'm curious what this means in the context of rights and responsibilities.Lewis: Well, I don't think that rights necessarily undermine responsibilities. I think badly designed rights can, but I think that, in a meaningful way, rights can give people a stake. They can really say to people, actually, “ this is something which belongs to you, and that's worth defending.”If people are only experiencing the countryside through prohibition, then clearly that's gonna lead to a form of feelings of unwelcome. And I think that that kind of relationship with the countryside is damaging, and particularly, I think it damages the ideas of trust and our sense that we can actually learn to care for these places. And that's deep set [00:30:00] within the culture, I think, that we're part of. And one of the things, as you've highlighted, this challenge, which is also an opportunity, is for education. And not only do we have these very exclusionary laws, which prohibit us from accessing so much land. I mean, we're talking about we only have access to 8% of England, and about 3% of our rivers. These places also only exist in particular parts of England and Wales. So there are vast parts of the country where the countryside might as well just be wallpaper.And so, for so many people, access is a kind of an academic exercise. It's this idea that you might be able to access it, or if you have a car, you can drive to a place. So I think there's a lot of work to be done to give people the experiences that really build up that kind of culture of care, which I think... or “stewardship” is the word that you used.Getting those laws in place, getting the right to roam legislation that we're after, is the first step on the ladder. [00:31:00] And then the next step is maybe something like, “how do we put in place those systems of infrastructure and support, which we need to actually see more people in the countryside?” And some of those things might be about, “how do we get more school kids out?” I mean, even here near Dartmoor, the only place in England where you can sleep out under the stars, most of the kids in this area won't have had that experience and probably will never have that experience. So how do we remedy things like that? How do we support schools to do more of that? How do we get more of our education systems, both formal and informal education systems, to embrace a culture of access?In England, we can look north of the border to Scotland to see where such a system's been in place since 2003, where the Scottish Land Reform Act was put in place, which gave people a default right of access to land and water in the country, which [with] sensible exceptions for things like privacy, wildlife, land with crops growing on it [00:32:00] and public safety, backed up by a code of responsibility. But that in itself is only just over 20 years old, as an act. So, culturally it's still quite young, but it's been a real success.And then, we can look elsewhere. We can maybe look elsewhere in Europe, to Norway and to Sweden, for examples where, culturally, this is sort of something which is more deeply accepted. And there are many other examples, obviously from across Europe and globally, where there are different sets of rights that give people different sets of access and mobility within landscapes.So I think all we're trying to do really here in England is point to a way of being, which is about the structures of how we do that, but it's also about our kind of mindset and how we relate to places.And we can see that it's entirely possible and preferable to the system that we have here today. So I think [00:33:00] that yes, rights in themselves are not the answer, but they are the kind of the bedrock on which we could build a whole world of possibility.Chris: Hmm. Hmm. Yeah. Thank you, Lewis. I guess the question that I was trying to drive towards is this notion that's come up quite a bit in the podcast, which is that tourism doesn't necessarily begin once you get off a plane or a boat or a train. That tourism is a kind of lifestyle that seems to exist in the bedrock of the modern condition. And so how do we bring people into the possibility of something like “wild service” or stewardship when the vast kind of understanding of how we proceed towards quote “nature” or other communities is touristic in nature.And so I'm curious, in the organising that you've done, when people have the opportunity to dig deeper into the histories of their lands, and the access to lands, and the [00:34:00] enclosure that access and the enclosure of the common lands in the UK, and when they start to see perhaps what's possible by virtue of other people showing up, interested in the same research, in the possibility, the real possibility of things being otherwise, once people gathered together toward these possibilities, I'm curious what shows up for you among people who perhaps come from this more touristic sensibility.Lewis: Yeah. Well, a couple of years ago, the campaign wrote a book, a collection of essays called “Wild Service,” which is sort of acts as a bit of a compass towards this kind of new narrative of beyond extractive tourism, beyond recreation even, towards something which we sort of playfully called “re-creation” sometimes, this sort of sense that, actually, there's another way of doing this stuff. There's another way of [00:35:00] being in new places and of experiencing nature places near to and beyond our home. And Wild Service really is about... the kind of the subtitle of the book is “Why Nature Needs You.” So it's really kind of flipping this thing we were talking about earlier, which is that kind of a lot of conservation tends to focus in on, “ we desperately need nature, so we need to protect nature, and the way we do that is by excluding people.” And that's not all of conservation, but that is a kind of prevailing mindset which has existed and is entrenched now.So, wild service is trying to chart a different way, which is that we need to find this kind of peace, really. We are feeling that we can be active agents of benefit for the world around us. And there are some great examples. I mean, Paul Powlesland's an amazing barrister activist, who lives in northeast London and is [00:36:00] guardian of the River Roding up there who kind of lives on the river in his boat, and is out on the river every day, normally waist-deep in the river, acting in service to clean that river up.And it is in a mess. This river's been a historic dumping ground for industry, and neglected by government and local authority over the years, and just trashed. And Paul is with a team of volunteers, working so hard to shine a light on that, but also just basically to clean it up, and to demonstrate how illegal rubbish dumps and illegal sewers are overflowing into it. And it's become this flashpoint really for a wider conversation of concern.And there are many other examples where, you know, on the River Wye, for example, on the border between Wales and England, which is one of the first rivers really to have its kind of legal rights asserted in England through the action of communities.And we're talking about wild swimmers and anglers and [00:37:00] kayakers and people who are kind of out on the river. And I think it's no coincidence that the River Wye is also one of the only rivers in England where there is a legal right of access to swim and to connect with the river. And that people have seen it as a gift really, to then act on behalf of the river. And of course, then that's playing out now.The rights of nature are playing out globally. I mean Ecuador, being one of the kind of trailblazing, the constitution, embedding this. And I think acting as an inspiration for so many more communities to really take on board the rights of nature. And to see a kind of community activists stepping forward in wild service to do some of this work. And in cases like Paul, they often trespass whilst they're doing it.Chris: Yeah, I think there's definitely this question of animism that comes into play, perhaps peripherally as well in these conversations, which is that, so many of our ancestors, at least at some point, [00:38:00] understood the more-than-human beings and worlds within their places as just as alive and deserving of a good life and dignity as humans are.And that over the course of the last 500 years, at least, a degree of deanimation has occurred as a result of the enclosures. Certainly, you could get into the Cartesian philosophical questions, regarding who has a soul and who doesn't. But I think there's something deeply embedded there as well about the questions of, when we find ways to ensure that rivers, for example, or other aspects of the more-than-human world have rights, that we are trying to find a way back towards respecting the dignity that exists, and is [00:39:00] more or less, demanded, if not, seen or experienced a priori, within an animistic perspective.Lewis: Yeah, I mean, absolutely the same logic that tore people from the Commons was also at play, of course, in the kind of instrumentalising and essentializing nature, and creating this sort of division between people and the rest of nature. And it is certainly there in the history of the British Isles.You just don't have to look even back that far to see that people had a much kind of closer relationship. And I think this isn't about going back to anything. This is about finding a new path where, actually, this kind of experiment in driving a wedge between humans and the rest of nature has been wildly unsuccessful, and has caused great harm, and has precipitated, also, the harms done to people elsewhere.And, part of our kind of job now, I think, is to look to other [00:40:00] ways of doing things. And I see really in the kind of richness of the work being done by communities and individuals, and increasingly, with work being done within governance, that actually rights of nature is not a panacea, but it does give us this sort of direction towards something, which is perhaps more unifying, and can be part of that future.Chris: Hmm. Yeah. I'm reminded of a fairly famous quote, at least within the psychedelic culture, of a man named Terrence McKenna, who said that this work is not a return to the archaic. It's a return of the archaic.Lewis: Hmm.Chris: And so perhaps there's something in there that can give us pause to consider and reconsider how we are with more-than-human worlds.Well, I'd like to take a, just a slight detour if we can, because there's this question of [00:41:00] what the enclosures of the commons did, to people both in England and then abroad, later. And a lot of it has to do with the human relationship to nature, to more-than-human worlds. But I'm also curious about this relationship to home, and to housing even, and to what the enclosures kind of precipitated in the behaviour of human beings, what displacement and expulsion and enclosure do to human beings.And so, I have a little quote here from a great book, called The War Against the Commons. And in that book, the author writes,“The largest number of migrants left England entirely, mostly for North America or the Caribbean. [This is as a result of the enclosures.] Net emigration in the century before 1640 was close to [00:42:00] 600,000, and another 400,000 left by the end of that century, extraordinarily large numbers from a country whose mid-1600s population was barely 5 million people.What's more, those are net figures. More people left, but their numbers were partially offset by immigrants arriving in England from Scotland, Wales, Ireland, and continental Europe. Most of the emigrants were young men, and about half paid for the dangerous ocean crossing by agreeing to be indentured servants for four or more years there, in the ‘New World.' That was a high price, but hundreds of thousands of landless peasants were willing to pay it.For some, it was not a choice. English courts frequently sentenced vagrants and other criminals to indentured servitude in the New World.”And so, I don't think it's such a huge [00:43:00] stretch of the imagination to say that the chain reaction that began with the enclosures in England and later spread to most parts of the world had direct consequences for how the Americas, among other places, were colonised. I think it's quite curious and telling that the sometimes brutal dispossession and dislocation that was unleashed on commoners in the UK was then later unleashed by those same commoners turned migrants or their descendants on the other side of the Atlantic. And so, given that one of the major issues of our time revolves around migration and borders, I'm curious if this history or this unauthorised history has come up at all in the conversations around migration in your part of the world.Lewis: Yeah. Well, I think the harm that has been done to the landscapes here, clearly, the mindset and the exploitative mindset have been at play [00:44:00] elsewhere as we've discussed. You talked about how vagrants were treated. People are told they have no place on land that they don't own. And then when they find themselves, suddenly without work and dispossessed and subject to new laws that were criminalising that kind of vagrancy, I think that's such a strong kind of signal within a society that there's this kind of way of being successful or a way of undertaking a life, and of doing business, whatever you wanna call it. And so as soon as people are given an opportunity to go off and set off for new shores... we were effectively training a whole population on how to other, and how to exploit. I mean, this was the kind of place in which that mindset was cultivated.Chris: Mm-hmm.Lewis: And people, I think what I always come [00:45:00] back to in, whenever I'm reading about the enclosures and the commons, is that people were resisting, as well. And I think, the Levellers, the amazing campaigning done by the Levellers who took up arms and really knew resisted the kind of modern enclosures and the idea of landlordism, that only land landowners should have a broad set of rights, including the right to vote. The people were resisting this at every step of the way.And I think that we see that obviously internationally, as well. Colonisation by Britain and by other colonising powers has always been resisted, and there are movements globally that are working to protect the rights of people and land against these kinds of damaging and exploitative practises.But I think it comes back really, as somebody who lives here in England, that it might feel small to be a part of a campaign, which is about “I want [00:46:00] rights to be able to walk outta my door and walk into the nearby countryside, whilst there are these sort of incredibly awful, colonial practises going on in the name of progress, globally, in my name.”This is also about how we cultivate that kind of awareness and resistance. Because what I see and what I've learned through being part of this campaign is that, something which is kind of meaningful for us here today, by learning our histories and how this has kind of evolved, really, and grown out of the land where I live, part of that journey is also about educating ourselves and taking action on things which are an injustice for us in our lives, and joining those injustices to others, which are taking place in the name of the same systems that exploited the world, the more direct world around us.So, these are joined up. And, I think the other thing I wanna say is that like so many times in our campaigning we've come across the role of power and privilege and money in the countryside, [00:47:00] and how the larger states and the names that go with them that persist in the countryside today...I mean, about a third of England is still in aristocratic hands. We're unsure of the exact figure because so much of the land in England is not registered, but around about a third of England is still in the hands of... many of those people can trace their lineage right back to the Norman Conquest, to 1066, when William the Conqueror came over and handed out the land of his newly acquired domain to all of his mates. We're still living with that legacy today.And so, we see those power structures in the countryside. We see the money that's behind them. And all of the new money, the corporate money as well, that's being poured into the countryside around us. And there's a direct link there to democracy, as well, to what we're told about who belongs and who gets a say and who actually should feel welcome here. And when we look at the rise of the far-right here [00:48:00] in England, and I think, elsewhere, globally, the perpetuation of the narratives that go behind the rise of the far-right comes from that kind of land-owning, embedded power structure, the same power which has actually disconnected and dispossessed the majority of the population, the 99% of us, who don't own half of England.And that's really shocking. And I think, when we see figures like Nigel Farage here in England, pointing to migrants as the problem, it doesn't take much delving back into our history to see that this is a defence strategy, a way of deflecting blame from those who have acquired through exploitation, through murder and destruction, massive amounts of wealth and privilege and power.And so, this is the latest iteration of blaming people. We blamed the vagabonds and the [00:49:00] poor for causing problems in the countryside by criminalising activities, and exporting them off. And today we're blaming migrants, and I think, to be able to know our history and to look at how the enclosure acts and the loss of a sense of common belonging is connected to how we are having our dispossession thrown back at us through a sense of blame for others who have absolutely no stake in the uprooting of our connection.Chris: Hmm. Brilliant. Yeah. Thank you so much, Louis, for bringing this up. I mean, I've had my friend and mentor Steven Jenkinson on the pod a few times. And one of the things that he's written that describes the dynamics in a lot of the modern condition. But I think in this question, particularly around migration and colonial history,[00:50:00] he writes that, “ they deify what dispossessed their ancestors.” They turn into a God, the trauma that dispossessed their ancestors. And then, of course, in this particular context, they project it onto the people who are now being dispossessed.Lewis: Hmm.I mean, we see this logic also play out in other, smaller ways, I think, in the countryside in England. Like, for example, massive running battles and riots to protect Fenland, the fenlands of the east of England, from being drained and improved. Massive protests to prevent woodlands from being enclosed. But today, we'll see the everyday public who don't have any ownership of those lands, protecting this kind of sense of industrial improvement. And I think that there's a lot of unpicking to be done, to look back [00:51:00] and to say, actually, this is something that was done to us. And with that, we lost our rights, and also now, one of the biggest kinds of parlour tricks really of that whole system has been for us to blame each other.Chris: Yeah. I mean, I see it on a smaller scale as well in terms of landlordism and rent. I mean, we, I had an interview a few months ago, and we brought up the question of rent, which surely existed before the enclosure of the commons, but has become a staple, a normalised aspect of modern life. And it's become that rent has become so normalised that no one questions the kind of wage and rent slavery that we're born into in this late capitalist context. And therefore there's no need to imagine our relationships with home or [00:52:00] house or housing or land being any different.And as you mentioned, how the enclosures created this kind of notion perhaps among people in England in the previous hundred years, and then of course exported elsewhere, that the roots of enclosures and the different forms that they take or can take in the world, are the recipe for a ‘better life', right?And so I see that as well as a kind of historical extension of the enclosures, this notion that, like, “well, it's just the way it is and you just have to pay your rent, and there's no questioning the dynamics of private property. And if you don't like it, just submit or become a landlord yourself.Lewis: Hmm. Well, one of the interesting things I think that happened again in Scotland was that in 2003, the Land Reform Act, which came in and which [00:53:00] I've mentioned as being the acts which brought about the Scottish right to roam as we know it today, actually, that was almost a kind of footnote to the wider act. And one of the main things that it brought about was for people to have a right to buy, for communities to have a right to buy. And one of the big transformations in Scotland in recent years has been communities being able to buy up parts of whole estates and even sometimes whole islands.And so, the Isle of Eigg was one of the first examples, but now there are many, many more across Scotland where communities are starting to take literal ownership of places, and with that obviously comes things like rent controls and responsibility and accountability, between each other, within communities.And so, looking at it through that lens, where people have a greater stake in landscapes that they literally own or have a stake in, there are many, many outcomes in terms of nature conservation and public [00:54:00] access, and a wider sense of responsibility, which can kind of spill over. And it is not without problems. I mean, of course, there are still issues in Scotland with estates, and large, faceless landlords extracting massive amounts of extortionate rent from people. That's, of course, still happening.One of the things that we see in England, and I think is maybe a bit of a kind of telling contrast to that, is that in the last year we've seen two large estates, and there's probably been many more, but two that have come up on our radar, really, that have held-in properties.So one of them down in Dorset, a kind of neighbouring county to where I live, had 32 houses, ostensibly, affordable dwellings for people to live in the countryside, which is hard to come by, actually. In some parts of rural England, it's really hard to live affordably in the countryside. So, people who have been there for generations saw an estate that had been held by the same family for seven generations, suddenly bought by a [00:55:00] faceless corporation on behalf of an anonymous absentee landowner.And suddenly, overnight, the community was hit with kind of massive amounts of uncertainty. People worried about evictions or rents going up. And the same things happened just down the road from us, with an estate owned by the royal family suddenly put up for sale, and suddenly, tenant farmers, people who had had this kind of certainty that actually this has been owned by the royal family since the 1300s, are now being put up for sale.And from that point of view, the person selling it just looks at it like a set of assets that could be sold off. And I think what I would love is for, in England, for us to have a community right to buy. So when things like that happen, then actually communities get this kind of first refusal.So, landlordism and ownership patterns that are linked to the extortions going on are deeply connected to rights of access, because the golden thread that links all of those is a right to belong. And without that kind of certainty that you can call a place home [00:56:00] without being evicted, or without being told that you can get to your kind of favourite river swimming spot, for me, those two things are deeply related, and they point to the need for something much more robust for people who so desperately need it, who don't have the means to buy land themselves.Chris: Mm-hmm. Yeah. Thank you, Lewis. I'm grateful for this work that you do with the right to roam, and hopefully, as the movement grows, there'll be an opportunity for, perhaps, seemingly disparate movements or campaigns to join in this way and to recognise their mutual goals.And so I'm curious, I'd love to ask you about how this shows up on a broader spectrum, in a global spectrum, in terms of the Right To Roam, in terms of access to land and the campaigns and movements that are happening, not just in England, but elsewhere, beyond the Isles and perhaps beyond [00:57:00] Europe.And so I'm curious what kind of similar movements or campaigns might be happening in other countries or continents, for which there might be solidarity between the fight for the commons in the UK and the fight for the commons elsewhere?Lewis: Hmm. Well, land. It literally underpins everything, really.I mean, we see so many campaigns and injustices, which obviously are linked to land and the right to belong and the right to be. And land justice, globally, there's so much international solidarity. Our work today is very much about drawing those threads and remaining kind of focused on what we need to do, but we can see sort of the parallels elsewhere.And, people that we campaign with are also involved in international campaigning with Survival International, for example, doing amazing work to support the rights of indigenous peoples and rights to land globally. And the International Land Coalition, the work that they're [00:58:00] doing, a lot of which is in South America.We talked already about the rights of nature movement, and seeing lots of that kind of showing up and the rights of nature in the constitution of Ecuador, has, as I've already said, been a massive inspiration for that movement now in the UK.And, obviously, in the majority of Latin American countries, this is a real present challenge, and it's highly contested. I was speaking with a group from Dalhousie University in Canada as well recently about the kind of the rights to the coastline up there, and how, even in North American countries, there are like these challenges because of the development of coastlines, and not just coastlines, but also, the private property rights which excludes people to perhaps a more extreme extent than we have here in England.I was always struck by how, in the United States, the [00:59:00] right to roam campaign is sort of... I think people are just bewildered by it. Like, “What is this kind of campaign?” Because the rights of property are so sacrosanct, and the rights of property and the right to exclude, with the exception of the national park.So, we see these interesting challenges coming up, and international solidarity with people, in all sorts of different contexts.I was really interested in the conversation that you were having with Devon Taylor on this podcast about the rights to the coast, for example, in Jamaica, as well, and how that is absolutely linked to the exploitation of Jamaica and of people, and that land is still subject to the same kind of sets of exclusions there. And I was really interested to hear about the campaigning that's being done to just give people a simple right to get to the beach, which just seems so [01:00:00] basic and simple, but actually is fundamental. And so, I'm really gladdened and also shocked by what's happening there. And particularly if you contrast it with a place like Barbados, where there's a right to the coast, to see just what's possible with campaigning. And with political will, actually, you can see that these things are winnable and that they're winnable because of people like Devon doing that kind of work.So yeah, our work's very much focused on England, and what we can achieve within this parliament. We basically want to finish what we're doing, and then carry on with the wider work that we're all also interested in doing, and getting this law changed is our kind of like tiny puzzle piece in the wider tapestry of land justice, globally.Chris: Mm-hmm. Mm-hmm. May it be that the people who listen to this and who find their way towards the Right to Roam's work, join up and remember the [01:01:00] histories that have led us to this point and to people like yourself who are working to reconcile, as you said, what's been done historically in your name, or in your names.And, it's been a blessing to have you on the pod Lewis, to be able to both historically and contemporaneously, bring together a lot of the threads that a lot of other podcast guests in the past have spoken to, threads that bring us to a degree of source or historical origin in terms of how these enclosures came to be and of course, how people like yourself in the place that they began are working for their proper subversion.And so, on behalf of our listeners, Lewis, I'd like to thank you for joining me today for being willing to speak to these issues, these very complex issues. And I'm of course grateful that you're digging into the complexities in the way that you do.It's a great honour. And finally, [01:02:00] I'd like to ask you, how might our listeners find out more about the Right to Roam and its campaigns? How might they get involved and support, or begin this good work, in the places that they live?Lewis: Thanks, Chris. It is great to be on here and speaking with you, as well.And yeah, I mean, we're a small campaign. We do what we can with the small amount of resources that we have available. But I think, if people want to support our work, you can head over to our website. We've got our website at righttorome.org.uk. So check that out. We've got a mailing list, as well, and we try to send out fairly infrequent, but we hope, worthwhile emails, which give you a bit of insight.They tend to be focused on the work we are doing here for England and Wales. But I think for international listeners, this is potentially of interest as well, because, obviously, this speaks to the wider context. We've got social media as well, so you can see us on Instagram and on Blue Sky. And we're just in the process of setting [01:03:00] up a blog, as well. So, stay tuned for that. But get in touch and listen out for any updates.Chris: Thank you, Lewis. I'll make sure that those links are on the End of Tourism website in the homework section. And, for those who are outside of England who are wondering about this, perhaps the Right to Roam and their work is something not only of an inspiration, but a foundation for the ways in which you and your people might come to gather together and organise for access to land in your places.Thank you so much, Louis.Lewis: Thanks, Chris. Get full access to Chris Christou at chrischristou.substack.com/subscribe

Misha Glenny and guests discuss the group which came to be known as the Levellers and emerged during what would become arguably one of the bloodiest and most turbulent periods of English history. After the First English Civil War, the Levellers started calling for reforms to achieve legal and social equality. They pushed for a new constitution, extended franchise, popular sovereignty, and religious toleration. To do this, the Levellers pioneered the use of pamphlets and petitions, as well as taking to the streets in their thousands to demonstrate wearing their signature sea-green ribbons and sprigs of rosemary. To some they were radical, and to others not radical enough. Though the Leveller movement itself may have been short-lived, the arguments that they made have both inspired and challenged generations since.WithTeresa Bejan Professor of Political Theory and Fellow of Oriel College, University of OxfordTed Vallance Professor of History and Dean of Research and Doctoral Study at the University of RoehamptonAndClare Jackson Honorary Professor of Early Modern History and Walter Grant Scott Fellow in History at Trinity Hall, University of CambridgeProducer: Martha OwenReading list:Teresa M. Bejan, First Among Equals: Visions of Equality before Egalitarianism (Belknap Press, forthcoming in 2026)Michael Braddick, The Common Freedom of the People: John Lilburne and the English Revolution (Oxford University Press, 2018)Rachel Foxley, The Levellers; Radical Political Thought in the English Revolution (Manchester University Press, 2013)Christopher Hill, The World Turned Upside Down (Penguin, 1972)Ann Hughes, Gender and the English Revolution (Routledge, 2011)John Rees, The Leveller Revolution: Radical Political Organisation in England, 1640-1650 (Verso Books, 2016)John Rees (ed.), John Lilburne and the Levellers: Reappraising the Roots of English Radicalism 400 years on (Routledge, 2017), including 'Reborn John: The Eighteenth-Century Afterlife of John Lilburne' by Edward VallanceAndrew Sharp (ed.), The English Levellers (Cambridge University Press, 1998)Edward Vallance, A Radical History of Britain: Visionaries, Rebels and Revolutionaries - the men and women who fought for our freedoms (Abacus, 2010)Blair Worden, Roundhead Reputations: The English Civil Wars and The Passions of Posterity (Penguin, 2002)In Our Time is a BBC Studios productionSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Misha Glenny and expert guests explore the characters, events and discoveries that have shaped our world.

Misha Glenny and guests discuss the group which came to be known as the Levellers and emerged during what would become arguably one of the bloodiest and most turbulent periods of English history. After the First English Civil War, the Levellers started calling for reforms to achieve legal and social equality. They pushed for a new constitution, extended franchise, popular sovereignty, and religious toleration. To do this, the Levellers pioneered the use of pamphlets and petitions, as well as taking to the streets in their thousands to demonstrate wearing their signature sea-green ribbons and sprigs of rosemary. To some they were radical, and to others not radical enough. Though the Leveller movement itself may have been short-lived, the arguments that they made have both inspired and challenged generations since.WithTeresa Bejan Professor of Political Theory and Fellow of Oriel College, University of OxfordTed Vallance Professor of History and Dean of Research and Doctoral Study at the University of RoehamptonAndClare Jackson Honorary Professor of Early Modern History and Walter Grant Scott Fellow in History at Trinity Hall, University of CambridgeProducer: Martha OwenReading list:Teresa M. Bejan, First Among Equals: Visions of Equality before Egalitarianism (Belknap Press, forthcoming in 2026)Michael Braddick, The Common Freedom of the People: John Lilburne and the English Revolution (Oxford University Press, 2018)Rachel Foxley, The Levellers; Radical Political Thought in the English Revolution (Manchester University Press, 2013)Christopher Hill, The World Turned Upside Down (Penguin, 1972)Ann Hughes, Gender and the English Revolution (Routledge, 2011)John Rees, The Leveller Revolution: Radical Political Organisation in England, 1640-1650 (Verso Books, 2016)John Rees (ed.), John Lilburne and the Levellers: Reappraising the Roots of English Radicalism 400 years on (Routledge, 2017), including 'Reborn John: The Eighteenth-Century Afterlife of John Lilburne' by Edward VallanceAndrew Sharp (ed.), The English Levellers (Cambridge University Press, 1998)Edward Vallance, A Radical History of Britain: Visionaries, Rebels and Revolutionaries - the men and women who fought for our freedoms (Abacus, 2010)Blair Worden, Roundhead Reputations: The English Civil Wars and The Passions of Posterity (Penguin, 2002)In Our Time is a BBC Studios productionSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Misha Glenny and expert guests explore the characters, events and discoveries that have shaped our world.

After a few weeks off over Christmas 2025 we are back and starting off the new year with a look at 1995's 'Zeitgeist' album by the Levellers. Neither of us were fans of the band back in the day and don't know this record at all really so fingers crossed we get some fun new songs to get our teeth into. As well as talking about the Levellers and trying not to mention fire poi too much we happen upon the likes of KRS One, Lisa Loeb and Michael Bolton on our journey through what else was going on in September '95. Good lord. As always please do give us a follow on our social media platforms and why not go and give us a nice rating or comment over on Spotify now that you're able to while you're checking out this episode's companion playlist (which contains ALL of the songs we talk about on this one) and our ongoing and sprawling playlist of songs from each album that we do an episode on. And if you want to donate to our PayPal account for the price of a pint or a cup of coffee that is always appreciated as well obviously. Cheers!

The CAT Club presents a long playing vinyl record . . .BE-BOP DELUXE – SUNBURST FINISHwith special guestJOHN LECKIESunburst Finish, from 1976, is often described as the finest hour for both Be-Bop Deluxe & Bill Nelson.Before making his debut as a producer on this classic album, John Leckie worked as a tape operator and engineer with such artists as George Harrison, Pink Floyd, Paul McCartney & Wings, Mott The Hoople, Soft Machine, John Lennon, Derek & The Dominos, Steve Harley and Kevin Ayers.His role as a producer has seen John working alongside The Fall, Simple Minds, Stone Roses, XTC, Radiohead, Magazine, The Verve, Suede, Los Lobos, The Levellers, Human League, The La's, Andy White, The Coral, Muse Cowboy Junkies, Roy Harper, Dr John, Robyn Hitchcock, New Order and many, many others.It's an engaging and fascinating gathering with the true story being revealed what really happened in 1975 during the recording of Pink Floyd's ‘Wish You Were Here,' concerning a certain former member of the band.In the interviewer's chair was JASON BARNARD from The Strange Brew Podcasts..This event took place on 25th September 2025 in the Pigeon Loft at The Robin Hood, Pontefract, West Yorkshire.This podcast has been edited for content and for copyright reasons.To find out more about the CAT Club please visit: www.thecatclub.co.ukHappy Trails.

Hoy en La Gran Travesía, 16 de septiembre, podréis escuchar a T-Rex, Kula Shaker, Elastica, The Levellers, Tom Jones, Kasabian, Talking Heads, David Bowie, A Perfect Circle, Kate Bush... También recordaros que ya podéis comprar La gran travesía del rock, un libro interactivo. Jimi y Janis, dos periodistas musicales, vienen de 2027, un mundo distópico y delirante donde el reguetón tiene (casi) todo el poder... pero ellos dos, deciden alistarse al GLP para viajar en el tiempo, salvar el rock, rescatar sus archivos ocultos y combatir la dictadura troyana del FPR. ✨ El libro ya está en diversas tiendas, Amazon, Fnac y también en La Montaña Mágica, por ejemplo https://www.amazon.es/GRAN-TRAVES%C3%8DA-DEL-ROCK-autoestopista/dp/8419924938 ▶️ Y ya sabéis, si os gusta el programa y os apetece, podéis apoyarnos y colaborar con nosotros por el simple precio de una cerveza al mes, desde el botón azul de iVoox, y así, además podéis acceder a todo el archivo histórico exclusivo. Muchas gracias también a todos los mecenas y patrocinadores por vuestro apoyo: Juanito, Octavio Oliva, Piri, Andreea Deea, Samuel Sánchez, Igor Gómez Tomás, Matías Ruiz Molina, Eduardo Villaverde Vidal, Víctor Fernández Martínez, Rami, Leo Giménez, Alberto Velasco, Poncho C, Francisco Quintana, Con, Tete García, Jose Angel Tremiño, Marco Landeta Vacas, Oscar García Muñoz, Raquel Parrondo, Nacho, Javito, Alberto, Moy, Dani Pérez, Santi Oliva, Vicente DC, Leticia, JBSabe, Melomanic, Arturo Soriano, Gemma Codina, Raquel Jiménez, Pedro, SGD, Raul Andres, Tomás Pérez, Pablo Pineda, Quim Goday, Enfermerator, Joaquín, Horns Up, Victor Bravo, Fonune, Francisco González, Marcos Paris, Daniel A, Redneckman, Elliott SF, Sementalex, Miguel Angel Torres, Suibne, Noyatan, Iván Menéndez, Niksisley y a los mecenas anónimos.

JB looks forward to this year's Shrewsbury Folk Festival with music from the likes of the Levellers, Dougie McLean and some bullocks

Before the American Revolution, there were the Levellers, who sought liberty during the English Civil War. While their influence on the American colonists would be indirect, nonetheless, many of their ideas reflected what came after American independence.Original article: https://mises.org/mises-wire/reintroducing-levellers

Before the American Revolution, there were the Levellers, who sought liberty during the English Civil War. While their influence on the American colonists would be indirect, nonetheless, many of their ideas reflected what came after American independence.Original article: https://mises.org/mises-wire/reintroducing-levellers

Is it possible to judge an album by its cover? Absolutely. Especially when it's got skeleton hands, raging suns, or Geiger's flesh nightmares on it.In this episode of the Beat Motel podcast, Andrew and recurring co-host Martin Whiskin dive deep into the album art that shaped our musical tastes, plastered our pencil cases, and possibly got Dead Kennedys sued. From the raw power of Monster Magnet and Kyuss, to the delicate doodles of The Levellers, to Pink Floyd being accused of ripping off Blur 20 years early (or was it the other way round?), it's a deep, noisy, nostalgic ride.▶ Featuring tales of crusty gigs, folk festivals, DIY patches, and massive, illegal sound systems.▶ Not featuring: tasteful restraint, coherent structure, or Richard Ashcroft's blessing.### Riffs of the week#### Martin Whiskin's Riff- Bellowhead - Rigs of The Time#### Andrew's Riff- Smote - Drommon Pt1### Martin Whiskin's track choices1. Monster Magnet - Power Trip2. Levellers - Levelling the Land3. Ye Wiles - Soothing Away The Horrors of Indigestion4. Kyuss - Welcome to Sky Valley### Andrew's track choices1. Pink Floyd - See Emily Play2. Verve - She's a superstar3. Led Zepplin - Gallows Pole4. Dead Kennedys - MTV - Get Off the AirEmail us - beatmotel@lawsie.com

Check out the University of Aberdeen Online Courses: http://on.abdn.ac.uk/online-history-courses The Second Protectorate Parliament meets, and the Major-Generals purge a third of the MPs before it even begins. Royalists and Levellers conspire to assassinate Lord Protector Cromwell. Thoughts turn towards a new royal dynasty. Alice Hunt, Republic, 2024. Martyn Bennet, Oliver Cromwell, 2006. Michael Braddick (ed.), The Oxford Handbook of the English Revolution, 2015. Barry Coward, The Cromwellian Protectorate, 2002. Jonathan Healey, The Blazing World, 2023. Paul Lay, Providence Lost: The Rise and Fall of the English Republic, 2020. Anna Keay, The Restless Republic, 2022. Ian Gentles, The New Model Army: Agent of Revolution, 2022. Carla Gardina Pestana, The English Conquest of Jamaica: Oliver Cromwell's Bid for Empire, 2017. Learn more about your ad choices. Visit megaphone.fm/adchoices

Join us as we delve into the tumultuous 17th century with Mark Turnbull, host of the Cavalier Cast podcast and author of "Charles I's Private Life." Together with host Paul Bavill, they tackle the misconceptions surrounding the English Civil War, or the War of Three Kingdoms, and its alleged ties to democracy.Challenging the Myth:Mark Turnbull disputes the notion that the civil wars were a struggle for democracy, arguing that both royalists and parliamentarians were far from democratic ideals.He asserts that the wars were more about religious and power struggles rather than any social revolution.The Role of the Levellers:Discusses the Levellers as a political movement pushing for more social change than the mainstream parliamentarians and Oliver Cromwell.Explains how their influence grew within the New Model Army but ultimately did not lead to the democratic changes they desired.Re-examining Key Battles:Highlights the Battle of Naseby as a turning point but criticises its portrayal as the birthplace of democracy.Explores lesser-known but significant battles like Preston and Winwick that had a profound impact on the power dynamics of the time.The Danger of Oversimplification:Warns against the glorification of certain battles and figures, which can lead to a skewed understanding of history.Emphasises the importance of appreciating the complexities and motivations of the time to truly learn from history.Connect with Mark Turnbull:Twitter: @1642authorCharles I's Private Life: Available at the History Rage Bookshop.Listen to the Cavalier Cast for more on 17th-century history.Follow up on Naseby with the Naseby Battlefield ProjectSupport History Rage on Patreon:Join our 'Angry Mob' on Patreon. £5 per month gets you early access to episodes, live stream previews, entry into prize draws, and the exclusive History Rage mug. Subscribe at www.patreon.com/historyrage Follow History Rage on Social Media:Facebook: https://www.facebook.com/HistoryRageTwitter: https://twitter.com/HistoryRageInstagram: https://www.instagram.com/historyrage/ Stay Angry, Stay Informed - History Rage Hosted on Acast. See acast.com/privacy for more information.

Football doesn't get much more thrilling than that! The On The Ball podcast somehow tries to play the follow-up act to the insane topsy-turviness of a week of following Norwich City, which culminated in a 3-3 comeback draw against Middlesbrough on Sunday. Steve Sanders, Dan Brigham and Maddie Mackenzie get their heads together to pour praise on the comeback Canaries, reminisce about those Sainz goals, tackle the George Long problem, discuss penalties, red cards and own goals, and generally agree that it's all a lot of fun at the moment. Plus, Shane Duffy goes marauding, Delia & Michael hang up their scarves, The Athletic's Nick Miller reminds us that Norwich possesses a church and a giant rotating screen, we give Maddie five minutes on Lungi, and Dan's 'hot source' reveals what ties Splat The Cat to Iwan Roberts... Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode we discuss Christopher Hill's The World Turned Upside Down: Radical Ideas During the English Revolution, originally published in 1972. This book is widely regarded as a seminal work of history from below, which popularised the concept of the English Revolution and helped to establish the ideas of the Levellers, Diggers, Seekers and Ranters as a key part of the radical tradition in England and beyond. --------------------------------------------------------------- You can keep in touch with the podcast our email abcwithdannyandjim@gmail.com, and Twitter ⁠⁠⁠⁠@abcdannyandjim⁠⁠⁠⁠. You can subscribe to our newsletter here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://abcwithdannyandjim.substack.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ The podcast music is Stealing Orchestra & Rafael Dionísio, 'Gente da minha terra (que me mete um nojo do caralho).' Reproduced from the Free Music Archive under a Attribution-NonCommercial-NoDerivatives (aka Music Sharing) 3.0 International License, available here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/35ToW4W⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ The podcast logo is an adapted version of the Left Book Club logo (1936-48), reproduced, edited and shared under a Creative Commons Attribution-Share Alike 4.0 International licence. Original available here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/35Nd6cv⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. The image in this episode is a 17th century woodcut depicting a group of Ranters, one of the sects discussed by Hill.

These reviled figures were involved in the evictions of some 250,000 Irish families during the 1840s and 1850s. By Ciarán Reilly, Maynooth University

The New Model, Levellers and Radical MPs reacted with steely determination to the adoption of the Newport treaty. It was probably Ireton that inspired Pride's Purge. Ireton it was also that drove the development of the constitutional proposal that followed, forged in the Whitehall Debates - the Agreement of the People. That would have to wait though, because more immediate questions were at hand. What now to do with this incorrigible king? Hosted on Acast. See acast.com/privacy for more information.

Send us a Text Message.Welcome to Guess the Year! This is an interactive, competitive podcast series where you will be able to play along and compete against your fellow listeners. Here is how the scoring works:1 point: get the year correct within 10 years (e.g., you guess 1975 and it is between 1965-1985)4 points: get the year correct within 5 years (e.g., you guess 2004 and it is between 1999-2009)7 points: get the year correct within 2 years (e.g., you guess 1993 and it is between 1991-1995)10 points: get the year dead on!Guesses can be emailed to drandrewmay@gmail.com or texted using the link at the top of the show notes.I will read your scores out on the following episode, along with the scores of your fellow listeners! Please email your guesses to Andrew no later than 12pm EST on the day the next episode posts if you want them read out on the episode (e.g., if an episode releases on Monday, then I need your guesses by 12pm EST on Wednesday; if an episode releases on Friday, then I need your guesses by 12 pm EST on Monday). Note: If you don't get your scores in on time, they will still be added to the overall scores I am keeping. So they will count for the final scores - in other words, you can catch up if you get behind, you just won't have your scores read out on the released episode. All I need is your guesses (e.g., Song 1 - 19xx, Song 2 - 20xx, Song 3 - 19xx, etc.). Please be honest with your guesses! Best of luck!!The answers to today's ten songs can be found below. If you are playing along, don't scroll down until you have made your guesses. .....Have you made your guesses yet? If so, you can scroll down and look at the answers......Okay, answers coming. Don't peek if you haven't made your guesses yet!.....Intro song: The Thong Song by Sisqo (1999)Song 1: The Less I Know the Better by Tame Impala (2015)Song 2: The Game by The Levellers (1991)Song 3: I'm in Miami Trick by LMFAO (2008)Song 4: Glory Box by Portishead (1994)Song 5: Itsy Bitsy Teenie Weenie Yellow Polka Dot Bikini by Brian Hyland (1960)Song 6: Tequila by The Champs (1958)Song 7: Real Love Baby by Father John Misty (2017)Song 8: Tangerine Speedo by Caviar (2000)Song 9: Hysteria by Def Leppard (1987)Song 10: (Sittin' on) The Dock of the Bay by Otis Redding (1968)

In July. Hamilton launched his army of Scots across the border, in confident expectation that his 14,000 would be swelled by enthusiastic English royalists. England would know it's fate at Preston, when the opposimg commanders, Hamilton and Cromwell, threw the dice. While parliament would receive two proposals for a lasting peace; the Remonstranbce of the Army, penned by Ireton, Radical MPs and Levellers; and the Newport Treaty from their commissioners and the king. Which way would the bones fall? Hosted on Acast. See acast.com/privacy for more information.

Our terrific trio are back again as they chase the provenance of historical objects both real and metaphorical. This week, Richard is rustling up some facts about pet food, Charles is spending time with The Levellers (the political faction, not the folk rock band…), and Cat is hoping for the thumbs up as she tackles emojis.  Don't forget, if you'd like to put forward a topic then you can email us at: rabbitholedetectives@gmail.com  Learn more about your ad choices. Visit podcastchoices.com/adchoices

Following the attenpt by parliament to close the army down without pay, and the resulting August 1647 coup, the army was a seething mass of worries and resentments. Thrown into the mix were the radical political ideas of the Levellers. Together, all of this threatened chaos and even mutiny. So Cromwell and Fairfax invited representatives of their brothers in arms to thrash all of this out in the open forum of the General Council of the Army, at the church of Sy Mary's in Putney, in October 1647. The resulting discusson is the earliest example of demands for genuine democratic reform in English history. Hosted on Acast. See acast.com/privacy for more information.

[There will be a meet-up of Houston-area fans next Friday, May 17, 2024, from 4-7 (or maybe later) at the Saint Arnold Brewing Company Beer Garden, 2000 Lyons Ave, Houston, TX 77020.  They don't make reservations, but it is a big place with lots of tables. I'll try to get there a bit early and grab a table, at which point I will post a selfie confirming my presence on X and Facebook and such.  Let me know if you think you can make it by email, the contact page on the website, or DM on X or Facebook!] This episode is about a radically democratic political movement in Maryland in the 1650s. Veterans of the New Model Army, many of whom had been swimming in political movements like the Levellers, came to Maryland and joined with other Protestants chafing under Catholic and aristocratic rule. Blood would be shed at the Battle of the Severn, and in the aftermath Lord Baltimore would install a man named Josias Fendall as the fourth governor of his proprietary colony. Fendall, it would turn out, decided he agreed with the populists, and led a legislative revolution that, for a time, would make Maryland the most politically radical government, other than in Rhode Island, anywhere in the English world. X (Twitter): @TheHistoryOfTh2 Facebook: The History of the Americans Podcast Primary reference for this episode Noeleen McIlvenna, Early American Rebels: Pursuing Democracy from Maryland to Carolina, 1640-1700 (Commission earned)

The Levellers were not an organized, structured politial party or pressure group. They were a loose association of radicals who found they shared new ideas that sprang from their religious view, the chaos and freedoms of the time, and the possibility of change. In 1646 their first coherent petition hit the streets - The Remonstrance of Many Thousand Citizens Hosted on Acast. See acast.com/privacy for more information.

Welcome to this month's bonus episode which is on the subject of: PROTESTS! We're discussing the true story of Spartacus, the Peasants Revolt of 1381 and the Levellers (not, I repeat NOT the band). There's loads for you to get in touch with us about, such as: is it easy to teach geography? Could you teach for 18 years without learning to be a teacher? Were the levellers good at Glastonbury? You know what to do: hello@ohwhatatime.com Aaannnd if you like it, why not drop us a review in your podcast app of choice? Oh and please follow us on Twitter at @ohwhatatimepod And Instagram at @ohwhatatimepod And thank you to Dr Daryl Leeworthy for his help with this week's research. Thank you to Dan Evans for the artwork (idrawforfood.co.uk). And thank you for subscribing! We'll have another bonus episode for you shortly. We couldn't make the show without you. Chris, Tom and Elis x See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Vi måste prata mer om Levellers! Det är både Magnus och Inge Johansson (Gatuplan, The (International) Noise Conspiracy m.fl.) överens om och därför bestämde de sig för att göra just det. Och här är resultatet. En dryg timmes samtal om ett av 90-talets viktigaste band inspelat med hjälp av rökelse och tedrickande för att komma in i den där riktiga batik- och dreadlockalternativa 90-talskänslan som Levellers har. Det blev ett snack om ett band som inte ville vara som alla andra men som tilltalar så många att de slog stort, om att Umeå var en Levellersfri zon 1997, om “knarkskandaler”, om  politik, om konsekvensen av Margaret Thatcher, om DIY, om att bestämma sig för att spela ihop resten av livet och mycket annat. Och så berättar Inge om varför medlemmarna i Levellers känner igen honom.

On Thursday 23rd November, a 49-year-old Irish citizen, originally from Algeria but who had lived in Ireland for 20 years, committed a heinous knife attack on children at a primary school in Parnell Square East in Dublin.Quickly, far-right and anti-migrant activists and agitators turned to social media, spreading a range of misinformation about the attack, including that the perpetrator was an illegal immigrant.Within hours Dublin was ablaze, as rioters set police cars, buses and a tram alight and looted shops, causing over an estimated €10 million of damage.But how did this happen? Is the Irish far-right larger and stronger than previously thought? And how do antifascists and Irish society more broadly respond to such a violent outburst?To discuss this, and events in Dublin in more detail, we welcome the historian and author, Pádraig Óg Ó Ruairc, onto the podcast.N.B. - During the course of the podcast, "The Diggers" are mentioned at one point. This ought to have been "The Levellers".—Pádraig has written several books on the Irish Civil War.- Several are available through Mercier Press.- Pádraig's forthcoming book on political violence in Ireland (published Feb 2024) will be available through Merrion Press.—SUPPORT HOPE NOT HATE:If you'd like to support HOPE not hate, why not pick up some merch from our online shop?—

John Morrill, whose work I first encountered in Mike Duncan's podcast about the English Revolution, joins me to discuss the career of Oliver Cromwell. Cromwell was attacked in his time for being both too radical and not radical enough, and the picture has only gotten more complicated from there. John and I discuss his career, his convictions, his relationship to radicals like the Levellers and the Diggers, and how we should remember him today.To see John discuss these issues in the glorious blurriness of 80s television, I highly recommend this YouTube video: https://youtu.be/l9BluTq8M54?si=DrO1hqWEtD4SkbGZ

Emerging from both civilian and military backgrounds, the Levellers were a radical group who advocated for expanded voting rights and freedom of conscience and speech. Rachel Foxley, author of The Levellers: Radical Political Thought in the English Revolution, explains the Levellers' views, their relationship to Oliver Cromwell, their revolutionary methods, and how their ideas resonate with later radicals.

Great storytelling meets historical rigour in Season Two of the podcast that brings the 17th century vividly to life.  The Levellers were among the most influential and misunderstood political movements of the 17th century, key figures in the events that led to Charles I's trial and execution. John Lilburne, Richard Overton, Thomas Rainsborough and others shaped a democratic republican vision, only to be marginalised - some might say betrayed - by Oliver Cromwell during the Interregnum.  Paul and Miranda are joined by writer and activist John Rees, author of an acclaimed study of the Levellers. He charts the brief but significant life of this fascinating grassroots movement, and argues that their legacy is as relevant today as it was in the years after the Civil Wars.  '1666 and All That' is presented by Miranda Malins and Paul Lay. The producer is Hugh Costello. Original music by George Taylor. The episode is mixed by Sam Gunn. To suggest episode topics for Season 2, leave a message on our website: www.podpage.com/1666-and-all-that. Or use Twitter to contact @_paullay or @MirandaMalins

Ranters, Diggers, Levellers, Muggletonians… These religious and political sects disrupted an already wild era in 17th century England. But who were these radicals and what do they have to do with Quakers? We'll take a look in this week's episode.Subscribe so you don't miss an episode!Learn more about early Quakers with our episode George Fox and the Birth of Quakerism.After you listen, tell us what you thought of this episode on our episode page.You can also leave us a voicemail with your thoughts at 215-278-9411. We might share them on a future episode. Become a monthly supporter!Sign up for the Daily Quaker Message.

They're back! Paul Lay and Miranda Malins return with a second season of the podcast that captures the drama and complexity of a pivotal age in British, European and global history.  The 17th century is often overshadowed in popular culture by the Tudor period that came before it. Yet this was an age whose constitutional crises, identity politics and propaganda resonate with us today unlike any other. And it was a century of great upheavals and memorable characters - providing Miranda and Paul with a rich supply of stories that entertain and enlighten.  Among their stories in Season 2, they will explore the Levellers' legacy, try to make sense of the 30 Years War and give us fresh perspectives from Ireland, Europe and the wider world.  Episode 1, recalling the extravagant reign of King James VI and I, is available from 3 October.  '1666 and All That' is presented by Paul Lay and Miranda Malins. The producer is Hugh Costello. Original music by George Taylor. The episode is mixed by Sam Gunn. All episodes from Season 1 and Season 2 are available on our website: www.podpage.com/1666-and-all-that. Listeners can use X (formerly known as Twitter) to contact @_paullay or @MirandaMalins

The new Council of State, and the Rump Parliament, cling to power after killing the king. The Levellers attempt the bring the government to its knees. J. C. Davis, Oliver Cromwell, in in Michael Braddick. The Oxford Handbook of the English Revolution Philip Baker, 'The Regicide', in Michael J. Braddick. The Oxford Handbook of the English Revolution Kenyon, J. and Ohlmeyer, J., The Civil Wars: A Military History of England, Scotland, and Ireland, 1638-1660. Harris, T. Rebellion Geoffrey Robertson, The Tyrannicide Brief: The Story of the Man who sent Charles I to the Scaffold. Healey, J. The Blazing World. MacInnes, A., The British Revolution, 1629-60. Charles Spencer, Killers of the King. Michael J. Braddick, 'War and Politics in England and Wales, 1642-1646', in Michael Braddick. The Oxford Handbook of the English Revolution Michael J. Braddick, God's Fury, England's Fire Peter Gaunt, The English Civil War: A Military History Blair Worden, The English Civil Wars: 1640-1660 Ian Gentles, The English Revolution and the Wars in the Three Kingdoms, 1638-1652. Antonia Fraser, Cromwell: Our Chief of Men Kishlansky, M, Monarchy Transformed Alexia Grosjean, Steve Murdoch, Alexander Leslie and the Scottish generals of the Thirty Years' War, 1618-1648 Steve Murdoch (ed), Scotland and the Thirty Years' War Stuart Reid, Crown, Covenant, and Cromwell: The Civil Wars in Scotland, 1639-1651. Nick Lipscombe, The English Civil War: An Atlas and Concise History of the Wars of the Three Kingdoms, 1639-51 John Cunningham, ‘Politics, 1641-1660', Cambridge History of Ireland David Edwards, ‘Political Change and Social Transformation, 1603-1641', Cambridge History of Ireland John Jeremiah Cronin and Padraig Lenihan, ‘Wars of Religion, 1641-1691', Cambridge History of Ireland Patrick Little, Lord Broghill and the Cromwellian Union with Ireland and Scotland, 2004 Ó Siochrú, Micheál, (ed.) Kingdoms in Crisis: Ireland in the 1640s, 2000 Ó Siochrú, Micheál, Confederate Ireland, 1642-1649, 1999 Lenihan, Pádraig, Confederate Catholics at War, 1641-49, 2001 This podcast is part of the Airwave Media podcast network. Contact advertising@airwavemedia.com to inquire about advertising on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as is now popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes.

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

The ideas of equity and equality are all over the news, yet there seems to be little agreement on what exactly each term means. Political theorist and intellectual historian Teresa Bejan of Oriel College, Oxford discusses the origins of our notions of equality, from the Roman Empire to the present, focusing particularly on Early Modernity and the influence of the French Revolution and the English political movements like the Levellers, Diggers, and Quakers. Along the way, she uncovers the surprising facts like the relationship between equality and hierarchy, and that Marx was not as pro-equality as popularly believed. Her recent 3-part Charles E. Test lecture series for the Madison Program, “First Among Equals” Her book Mere Civility: Disagreement and the Limits of Toleration (Harvard UP, 2019). Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

On this episode of Yeah Uh Huh with Lisa, Phil, and Aaron, we're joined by our friend Thea Shook to “Level the Land” with a track-by-track breakdown of the classic Levellers album. Get ready to rock out and dive deep into the history, meaning, and musical genius behind each song. From "One Way" to the outcry of “The Battle of Beanfield” we leave no stone henge unturned on this wild ride through one of the greatest albums of the 1990's. Don't miss it! #YeahUhHuh #LevellingTheLand #AaronAudioAudible #musicpodcast #albumreview #trackbytrack #musicnerds #Levellers #podcastrecommendations #musiclovers #podcasting YUH Theme by David T and Mojo 3 https://www.amazon.com/Insanity-Sobriety-Blues-David-Mojo3/dp/B091N8BJNB Facebook video from this episode: https://www.facebook.com/100066858614566/videos/212599551437350/ Levelling the Land on Spotify: https://open.spotify.com/album/3KWZp0mxRWGvI1YWk6SDxe?si=ahxvqND0SnGrUCVSVOE-8w&app_destination=copy-link Rock and Roll Heaven Podcast on Spotify https://open.spotify.com/show/02fL1VgT7JDmYcRhtvvOP1?si=uzy69JnBQUm6XulGX1SRog&app_destination=copy-link Rock snd Roll Heaven on Facebook (Thea is the admin): https://www.facebook.com/RockandrollLT?mibextid=LQQJ4d Yeah Uh Huh Social Stuff: Yeah Uh Huh on TikTok https://www.tiktok.com/@yeahuhhuhpod Yeah Uh Huh on Facebook https://facebook.com/YeahUhHuhPod Yeah Uh Huh on Twitter https://twitter.com/YeahUhHuhPod Yeah Uh Huh on Spotify https://open.spotify.com/show/7pS9l716ljEQLeMMxwihoS?si=27bd15fb26ed46aa Yeah Uh Huh on Apple Podcasts https://podcasts.apple.com/us/podcast/yeah-uh-huh/id1565097611 Yeah Uh Huh Website: https://yeah-uh-huh.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/yeah-uh-huh/message

In the 17th Century the English slaughtered one another, beheaded their king, fought bitterly over religion and politics, and acquired a taste for coffee and newspapers. Jonathan Healey, Associate Professor of Social History at the University of Oxford, tells Andrew Harrison how their world turned upside down shapes our own in his new book THE BLAZING WORLD: A New History of Revolutionary England. Includes Cromwell, cross-dressing, regicide, seditious libel, the New Model Army (not that one), the Levellers (not those), the ‘Blazing World' itself (perhaps the first science fiction novel) and the Roundhead-Cavalier rivalry explained in terms of Half Man Half Biscuit…  • “During a ‘skimmington' you could break all the rules and slag off politicians… you could turn the world upside down.” • “Catholics would hold cross dressing weddings to mock Protestants.” • “Punk takes its name from the 17th century slang for prostitute.” • “The tale of Guy Fawkes has lost all its violence.” Thif podcaft hath been written and uttered by Mafter Andrew Harrifon. Miftress Kafia Tomafiewicz did finely produce it and My Lord Jacob Jarvif was ye Lead Producer. Miftress Jade Bailiy did edit ye sounds within and divers idolatrous musicks were supplied by Mafter Kenny Dickinfon of far Manchester. “Lucifer over Lancashire!” We warrant that YE BUNKER is withal a Podmafterf Production.  Learn more about your ad choices. Visit megaphone.fm/adchoices

In the 17th Century the English slaughtered one another, beheaded their king, fought bitterly over religion and politics, and acquired a taste for coffee and newspapers. Jonathan Healey, Associate Professor of Social History at the University of Oxford, tells Andrew Harrison how their world turned upside down shapes our own in his new book THE BLAZING WORLD: A New History of Revolutionary England.Includes Cromwell, cross-dressing, regicide, seditious libel, the New Model Army (not that one), the Levellers (not those), the ‘Blazing World' itself (perhaps the first science fiction novel) and the Roundhead-Cavalier rivalry explained in terms of Half Man Half Biscuit… • “During a ‘skimmington' you could break all the rules and slag off politicians… you could turn the world upside down.”• “Catholics would hold cross dressing weddings to mock Protestants.”• “Punk takes its name from the 17th century slang for prostitute.”• “The tale of Guy Fawkes has lost all its violence.”Thif podcaft hath been written and uttered by Mafter Andrew Harrifon. Miftress Kafia Tomafiewicz did finely produce it and My Lord Jacob Jarvif was ye Lead Producer. Miftress Jade Bailiy did edit ye sounds within and divers idolatrous musicks were supplied by Mafter Kenny Dickinfon of far Manchester. “Lucifer over Lancashire!” We warrant that YE BUNKER is withal a Podmafterf Production.  Learn more about your ad choices. Visit podcastchoices.com/adchoices Hosted on Acast. See acast.com/privacy for more information.

Levellers have announced their brand new acoustic album Together All The Way, the follow-up to their 2018 Top 20 album We The Collective. The album will be available on Limited edition Red Vinyl and CD and can be pre-ordered here The first song ‘Down by the River ‘O' is available now on all streaming platforms and was written by friend and collaborator Rev Hammer about the Great Flood of 1968 in Buntingford. The last ‘Collective' album was recorded at Abbey Road with the legendary John Leckie five years ago and resulted in their highest chart position in twenty years. Levellers always planned to do another album where they acoustically reworked songs from their back catalogue, but eventually came to the conclusion not to try to top what they achieved with We The Collective but to go another way. So they decided to strip everything right back and go for a more traditional, folk approach as they reimagined various songs from their past. They reconvened the collective - this time with Sean Lakeman producing and Al Scott mixing - at their own Metway Studios in Brighton. Everything was recorded live, with the musicians playing through the songs until they had versions they were happy with. Of the album and recording, the Levellers say, “It was truly a fun record to make, under the rigorous guidance of Sean. Sean's a musician himself, always bringing ideas and get out of jail free suggestions when we got stuck. It's a stripped-back, raw iteration of the collective with deep folk leanings. As energetic as the first one but definitely different.” Levellers were joined again by Hannah and Ollie from the Moulettes on cello, vocals and percussion plus the mighty Dan Donnelly on his first official Levellers recording. Together All The Way is scheduled for release in March 2023, to coincide with the band's acoustic tour of theatres and venues around the country, with special guests Moulettes (Duo), Wilswood Buoys and Jess Silk. Tickets are available from myticket.co.uk. And 2023 is an extra special year for the Levellers as not only do they celebrate 35 years of being a band, but it will also be the 20th Anniversary of their hugely acclaimed Beautiful Days Festival, one of the biggest independent music festivals in the UK. Hosted on Acast. See acast.com/privacy for more information.

The MintPress podcast, “The Watchdog,” hosted by British-Iraqi hip hop artist Lowkey, closely examines organizations about which it is in the public interest to know – including intelligence, lobby and special interest groups influencing policies that infringe on free speech and target dissent. The Watchdog goes against the grain by casting a light on stories largely ignored by the mainstream, corporate media.The well propagated myth is that Britain functions democratically. This, of course, flies in the face of a system where a monarchy established by the Normans in 1066 still holds weight in society. More than 1,000 laws passed through the British parliament have been vetted by the representatives of the Royal Family. There 792 unelected peers and 26 unelected bishops in the House of Lords in comparison to merely 650 elected members of parliament.Even to get to this very limited level of political representation where all people could vote regardless of property ownership it took over 300 years of struggle – from the Putney Debates and the Levellers to the Chartists and the Suffragettes. It even entailed people sacrificing their lives for the right to vote with the slaughter of protestors in Manchester at the now infamous Peterloo Massacre. It took centuries of agitation, prison, deportation to penal colonies and World War I for the British establishment to grant universal suffrage. And it was not even until after 1928 that all people over 21 were allowed to vote for political representation in parliament.But Britons still live in a managed society. Today, Lowkey is joined by Kit Klarenberg to discuss the ways in which elements within the British establishment have been able to impose their will on the supposed democratic system in Britain over the past 100 years.Starting with Ramsay MacDonald, the Labour Prime Minister smeared with a fake letter in the 1920s to Harold Wilson being spied on and conspired against through Operation Clockwork Orange, the intelligence services have been a vital constituency for any political leader to win over and keep on side.The sweeping aside of Boris Johnson as Prime Minister has made headlines across the world, as Conservative Party figures fight for the leading role in the country. However, it seems there may have been more than meets the eye to the drip feeding of negative stories about Johnson over the past six months.Lowkey and Kit Klarenberg examine the evidence of possible interference in the political system to achieve the removal of Boris Johnson from power.Kit Klarenberg is an investigative journalist exploring the role of intelligence services in shaping politics and perceptions. He writes for The Grayzone and MintPress News.Join Lowkey today for a critically important discussion about current events and the future of the world, and do not forget to subscribe on YouTube or your favorite podcast platform.Lowkey is a British-Iraqi hip-hop artist, academic and political campaigner. As a musician, he has collaborated with the Arctic Monkeys, Wretch 32, Immortal Technique and Akala. He is a patron of Stop The War Coalition, Palestine Solidarity Campaign, the Racial Justice Network and The Peace and Justice Project, founded by Jeremy Corbyn. He has spoken and performed on platforms from the Oxford Union to the Royal Albert Hall and Glastonbury. His latest album, Soundtrack To The Struggle 2, featured Noam Chomsky and Frankie Boyle and has been streamed millions of times.Support the show

The well propagated myth is that Britain functions democratically. This, of course, flies in the face of a system where a monarchy established by the Normans in 1066 still holds weight in society. More than 1,000 laws passed through the British parliament have been vetted by the representatives of the Royal Family. There 792 unelected peers and 26 unelected bishops in the House of Lords in comparison to merely 650 elected members of parliament.Even to get to this very limited level of political representation where all people could vote regardless of property ownership it took over 300 years of struggle – from the Putney Debates and the Levellers to the Chartists and the Suffragettes. It even entailed people sacrificing their lives for the right to vote with the slaughter of protestors in Manchester at the now infamous Peterloo Massacre. It took centuries of agitation, prison, deportation to penal colonies and World War I for the British establishment to grant universal suffrage. And it was not even until after 1928 that all people over 21 were allowed to vote for political representation in parliament.But Britons still live in a managed society. Today, Lowkey is joined by Kit Klarenberg to discuss the ways in which elements within the British establishment have been able to impose their will on the supposed democratic system in Britain over the past 100 years.Starting with Ramsay MacDonald, the Labour Prime Minister smeared with a fake letter in the 1920s to Harold Wilson being spied on and conspired against through Operation Clockwork Orange, the intelligence services have been a vital constituency for any political leader to win over and keep on side.The sweeping aside of Boris Johnson as Prime Minister has made headlines across the world, as Conservative Party figures fight for the leading role in the country. However, it seems there may have been more than meets the eye to the drip feeding of negative stories about Johnson over the past six months.Lowkey and Kit Klarenbeg examine the evidence of possible interference in the political system to achieve the removal of Boorish John from power.Kit Klarenberg is an investigative journalist exploring the role of intelligence services in shaping politics and perceptions. He writes for The Grayzone and MintPress News.Join Lowkey today for a critically important discussion about current events and the future of the world, and do not forget to subscribe on YouTube or your favorite podcast platform.The MintPress podcast “The Watchdog,” hosted by British-Iraqi hip hop artist Lowkey, closely examines organizations about which it is in the public interest to know – including intelligence, lobby, and special interest groups influencing policies that infringe on free speech and target dissent. The Watchdog goes against the grain by casting a light on stories largely ignored by the mainstream, corporate media.Support the show

This week's pod is on the brutal English Civil War, or War of the Three Kingdoms. Historian and novelist Mark Turnbull joins me to discuss. Mark is the author of The Rebellion Series, a trilogy of novels set during the Civil War, We chat Charles I, Henrietta Maria, Prince Rupert, Cromwell and the Earl of Essex, as well as Edgehill and Naseby. Was Charles I really a tyrant? Were the Levellers the Corbynistas of their day? Am I a Roundhead or Cavalier?Mark Turnbull LinksMark's Trilogy of Novels: The Rebellion Series, the latest of which is The King's Cavalier.Mark's podcast, CavalierCast, where you'll find more episodes with star guests discussing the Civil War.Mark on TwitterCromwell, starring Alec Guiness and Richard Harris.Aspects of History LinksBefore the Civil War, by Leanda de Lisle - Aspects of HistoryJonestown: Living through History - Aspects of HistoryOllie on Twitter

This glorious Brighton band burst onto the scene with their explosive folk-punk collection of protest songs back in 91, and the album is still as fresh as ever more than 30 years on. We reacquaint ourselves with 'The Levs' and unearth the initial critical response, rivers (rivers, and more rivers) one reeking special delivery & political activism that continues to this day. How many ways? One Way! Fight the power! --- Send in a voice message: https://anchor.fm/societyowesmeagenxpodcast/message

How did a handful of colonies created by the European Old Order establish a unique nation conceived in liberty? In Episode 2 of the Liberty vs. Power Podcast, Patrick Newman and Tho Bishop discuss the lasting tension between the Spirit of 1776 and the Constitution of 1787. The results of America's successful war for independence is one of the most important victories for the cause of liberty, but the forces of power adapted to new opportunities. Patrick and Tho also discuss the career of the infamous Robert Morris, and follow the rise of two men who are determined to mold America into the European nationalist tradition: Alexander Hamilton and James Madison. Articles "America's Libertarian Revolution" by Murray Rothbard — Mises.org/LP2_A "Bacon's Rebellion" by Murray Rothbard — Mises.org/LP2_B "How the Constitutional Convention Vastly Expanded the Powers of the President" by Murray Rothbard — Mises.org/LP2_C "The Founding Fathers' Coup d'État" by Albert Jay Nock — Mises.org/LP2_D "Economic Determinism, Ideology, and the American Revolution" by Murray Rothbard — Mises.org/LP2_E "Liberty and Property: the Levellers and Locke" by Murray Rothbard — Mises.org/LP2_F Books Cronyism: Liberty versus Power in Early America, 1607–1849 by Patrick Newman — Mises.org/LP_Crony Conceived in Liberty, Volumes I-IV by Murray Rothbard — Mises.org/LP2_G Conceived in Liberty, Volume V by Murray Rothbard, Edited by Patrick Newman — Mises.org/LP2_H Movie The Patriot — Mises.org/LP2_J To subscribe to the Liberty vs. Power Podcast on your favorite platform, visit Mises.org/LvP.

Who could imagine that England could ever be a republic? And yet for eleven years it became one. Still, it would be a serious mistake to confuse 'republic' with 'democracy'. It swiftly became clear, as Oliver Cromwell rose to the summit of power - a power he never sought for personal satisfaction but saw as a necessary chore to take the country in a godly direction - that it was going to become something far closer to a despotic regime. A limited one, without the persecution of opponents you might expect, but not by any means a state based on the consent of the governed. That, the hope of some including, most notably, the Levellers, was not going to happen. Illustration: Cromwell turns out the Rump Parliament because of its corruption, 1653 ©petervick167/123RF.COM Music: Bach Partita #2c by J Bu licensed under an Attribution-NonCommercial-No Derivatives (aka Music Sharing) 3.0 International License