The coronation of King Henry III: is the Magna Carter a warning to radicals? Photo: British Library
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Not so radical: Jesse Norman on Magna Carta's conservatism

Here, as so often in our history, it is property rights that secure individual freedom.

As so often, it is Tony Hancock who puts it best: “Does Magna Carta mean nothing to you? Did she die in vain?”

Admittedly, for Hancock, Magna Carta is “that brave Hungarian peasant girl, who forced King John to sign the pledge at Runnymede and close the boozers at half past ten”. But briefly at least, it must have looked as though the real Magna Carta did die in vain. After all, it was annulled by the pope within three months, on the grounds that it was exacted under duress. Little more than a year later the king himself was dead.

Yet Magna Carta has its own genius, and it has evolved into an idea that sits above the petty politics of left and right. Its magnificent articles 39 and 40 – which forbid seizure or imprisonment without lawful judgment, and the sale, denial or delay of justice – are rightly celebrated as cornerstones of the British constitution, and so of the modern international rule of law.

Today Magna Carta is claimed by many on the left of politics. For them it is a radical document of popular opposition to tyranny, a pioneering statement of human rights and the foundation of our parliamentary democracy. Similar views are held by some Americans, who see in it revolutionary fervour and a proto-constitution akin to the “Miracle at Philadelphia” of 1787.

Unfortunately, this is a misreading. The Great Charter was not the product of extended reflection but put together in haste. It nowhere mentions democracy, nor anything close to it, and it pre-dates the establishment of full democracy in this country by more than 900 years. King John was not a tyrant and parliament did not exist at the time. One can hardly imagine a group further removed from radical populism than the bishops and noblemen who signed it. The “free men” whose rights it declares were barely one in seven of the (male) population.

In fact, Magna Carta is a profoundly conservative document. That moment at Runnymede was an extraordinary one, without doubt. Yet the charter was not a novelty. Rather, it codified and repeated rights that had long had currency; and its influence derived from later demands that each new sovereign repeat, and perhaps extend, them.

These rights arose from the common law, the law of the land not of the rulers, a body of law that arose piecemeal and gradually evolved in reaction to particular cases and particular demands for justice. This is not the statute law beloved of radicals, and its rights are not abstract generalities but specifically derived and enunciated. Far from being a radical bill of rights, the hallowed text of Magna Carta deals with fines, fees and land – and is all the stronger for it. Here, as so often in our history, it is property rights that secure individual freedom.

But the genius of Magna Carta lies not merely in its embodiment of the common law, but in its separation of personal kingship from the institution of the monarchy and its demand that the king may only levy taxes through his council. No man is above the law, it insists, and with power must come accountability. The charter’s “security” clause is a pioneering attempt to enforce these principles.

However, the story of Magna Carta also carries an implicit warning to modern radicals. Understanding our constitution requires a careful reading of British history; it cannot simply be imported from America. There is no constitutional Year Zero. Changing the rules by which we are governed requires particularly careful thought. To codify our constitution would be to destroy it.

Jesse Norman is the MP for Hereford and South Herefordshire, and the author of a biography of Edmund Burke

Now read Owen Jones, Melvyn Bragg, and Tom Holland on Magna Carta

This article first appeared in the 04 June 2015 issue of the New Statesman, The myths of Magna Carta

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The Women's March against Trump matters – but only if we keep fighting

We won’t win the battle for progressive ideas if we don’t battle in the first place.

Arron Banks, UKIP-funder, Brexit cheerleader and Gibraltar-based insurance salesman, took time out from Trump's inauguration to tweet me about my role in tomorrow's Women’s March Conservative values are in the ascendancy worldwide. Thankfully your values are finished. . . good”.

Just what about the idea of women and men marching for human rights causes such ill will? The sense it is somehow cheeky to say we will champion equality whoever is in office in America or around the world. After all, if progressives like me have lost the battle of ideas, what difference does it make whether we are marching, holding meetings or just moaning on the internet?

The only anti-democratic perspective is to argue that when someone has lost the argument they have to stop making one. When political parties lose elections they reflect, they listen, they learn but if they stand for something, they don’t disband. The same is true, now, for the broader context. We should not dismiss the necessity to learn, to listen, to reflect on the rise of Trump – or indeed reflect on the rise of the right in the UK  but reject the idea that we have to take a vow of silence if we want to win power again.

To march is not to ignore the challenges progressives face. It is to start to ask what are we prepared to do about it.

Historically, conservatives have had no such qualms about regrouping and remaining steadfast in the confidence they have something worth saying. In contrast, the left has always been good at absolving itself of the need to renew.

We spend our time seeking the perfect candidates, the perfect policy, the perfect campaign, as a precondition for action. It justifies doing nothing except sitting on the sidelines bemoaning the state of society.

We also seem to think that changing the world should be easier than reality suggests. The backlash we are now seeing against progressive policies was inevitable once we appeared to take these gains for granted and became arrogant and exclusive about the inevitability of our worldview. Our values demand the rebalancing of power, whether economic, social or cultural, and that means challenging those who currently have it. We may believe that a more equal world is one in which more will thrive, but that doesn’t mean those with entrenched privilege will give up their favoured status without a fight or that the public should express perpetual gratitude for our efforts via the ballot box either.  

Amongst the conferences, tweets and general rumblings there seem three schools of thought about what to do next. The first is Marxist  as in Groucho revisionism: to rise again we must water down our principles to accommodate where we believe the centre ground of politics to now be. Tone down our ideals in the hope that by such acquiescence we can eventually win back public support for our brand – if not our purpose. The very essence of a hollow victory.

The second is to stick to our guns and stick our heads in the sand, believing that eventually, when World War Three breaks out, the public will come grovelling back to us. To luxuriate in an unwillingness to see we are losing not just elected offices but the fight for our shared future.

But what if there really was a third way? It's not going to be easy, and it requires more than a hashtag or funny t-shirt. It’s about picking ourselves up, dusting ourselves down and starting to renew our call to arms in a way that makes sense for the modern world.

For the avoidance of doubt, if we march tomorrow and then go home satisfied we have made our point then we may as well not have marched at all. But if we march and continue to organise out of the networks we make, well, then that’s worth a Saturday in the cold. After all, we won’t win the battle of ideas, if we don’t battle.

We do have to change the way we work. We do have to have the courage not to live in our echo chambers alone. To go with respect and humility to debate and discuss the future of our communities and of our country.

And we have to come together to show there is a willingness not to ask a few brave souls to do that on their own. Not just at election times, but every day and in every corner of Britain, no matter how difficult it may feel.

Saturday is one part of that process of finding others willing not just to walk a mile with a placard, but to put in the hard yards to win the argument again for progressive values and vision. Maybe no one will show up. Maybe not many will keep going. But whilst there are folk with faith in each other, and in that alternative future, they’ll find a friend in me ready to work with them and will them on  and then Mr Banks really should be worried.