Show Hide image

How we pay for our richest landowners

From £2.7m for Serco to £750,000 to the Duke of Westminster, an NS investigation shows just how much our biggest landowners receive each year in state handouts.

A political consensus has hardened that there are too few houses being built and that our planning laws are too restrictive. Equally most people seem to believe that too much of Britain, especially England, has been bulldozed and obliterated; that our land is less pleasant and less green with each passing year. In fact, only 10.6 per cent of England (and 6 per cent of Britain) is developed. The myth spun about this country is that land is scarce. It is not – landowners, many of them aristocrats who acquired their land through a quirk of ancestral good luck or who benefited from the Norman Conquest, the dissolution of the monasteries or the enclosure of common land, are paid to keep it off the market through a system of European Union agricultural subsidies (see table below). What is scarce is land on which there is planning permission to build.

Yet the question of who owns Britain, how the land came to be owned and what it means for the rest of us has never been answered adequately. The Labour Party, for example, never speaks of the need for a land value tax (which is supported by Martin Wolf, the Financial Times’s influential economics commentator) and does not mention land reform, which was once a great reforming Liberal cause.

It was Britain’s iniquitous system of land ownership that prompted Herbert Asquith to pass the Parliament Act in 1911 and assert the primacy of the House of Commons over the House of Lords, one of the most redoubtable defenders of the landed interest.

More than a century later, the situation is little improved. The United Kingdom is 60 million acres in size, of which 42 million acres are designated “agricultural” land and 12 million are “natural wastage” (forests, rivers, mountains) owned by institutions such as the Forestry Commission, the Ministry of Defence and the National Trust. The remaining six million acres are the “urban plot”, the densely congested land on which our houses, factories and offices are built. (Most of the 62 million people of these islands live on just three million acres.)

What this means, in effect, is that 69 per cent of British acreage is owned by less than 1 per cent of the population, or 158,000 families
(the so-called cousinhood), a concentration of ownership unrivalled in western Europe with the exception of the kingdom of Spain.

Green, unpleasant land

This maldistribution of land is one of the primary, if largely unacknowledged, causes of the current housing crisis. Though there is no shortage of land in Britain, little of it is available for development, given the enduring dominance of a landowning elite. The frequent lament
that the countryside has been “concreted over” is unsupported by evidence. The UK National Ecosystem Assessment, published in 2011, and the most comprehensive survey of the country’s natural environment and resources ever undertaken, concluded that just 6.8 per cent of the UK’s land area could be classified as urban. Even this figure overstates the extent of development. In England, for instance, where 10.6 per cent of land is designated as urban, 54 per cent of that total is green space (parks, sports pitches, cemeteries and so on), with domestic gardens accounting for 18 per cent and water (rivers, canals, lakes and reservoirs) for 6.6 per cent. In sum, 78.6 per cent of English urban land is designated as “natural” rather than built.

In the UK as a whole, it is “enclosed farmland” that accounts for by far the largest share of land (40 per cent), followed by mountains, moorlands and heath (18 per cent) and woodland (12 per cent, a figure that has doubled since 1945). For those who question why UK homes are both the smallest in Europe and the most expensive, the answer is that 90 per cent of the population lives on just 5 per cent of the land. Viewed in this context, it is unsurprising that so many believe this is an overcrowded country in which rapacious developers have monopolised what little space remains.

That this system has endured, contrary to all reason, is testimony to the power and influence of those who benefit from it. The largest private landowner, not just in Britain but in Europe, is Richard Scott, the 10th Duke of Buccleuch and 12th Duke of Queensberry, who inherited his property empire on his father’s death five years ago. He owns 240,000 acres, including the Queensberry Estate, with its headquarters in Drumlanrig Castle, Dumfries, and the Langholm Estate on the Dumfriesshire-Cumbria border, worth an estimated £1bn in total. His nearest rivals include the Duke of Westminster, who owns 133,100 acres (worth £6bn) and whose Grosvenor Estate includes the most valuable real estate in London (in Belgravia and Mayfair), and Prince Charles, who, in his cap­acity as Duke of Cornwall, owns 133,602 acres worth between £1bn and £1.2bn.

Were the government to announce that, despite their considerable means, these individuals would receive extensive subsidy from the taxpayer, there would be predictable outrage. Yet, in the form of the EU’s Common Agricultural Policy (CAP), such a programme (let’s call it “aid for aristocrats”) already exists. The average British household contributes £245 a year to the CAP, most of which is handed to the wealthiest landowners. Originally established with the intention of supporting small farmers and reducing Europe’s reliance on food imports, the CAP, which accounts for over 40 per cent (€55bn) of the EU budget, has become a slush fund for assorted dukes, earls and princes. Payment is based on acreage alone and takes no account of wealth, making the scheme one of the most regressive – the more you own, the more you get. In addition, since the EU’s definition of “farmer” does not require individuals to produce food or other agricultural products, many recipients are, in effect, paid not to farm.

A Freedom of Information request by the New Statesman to the Department for Environment, Food and Rural Affairs (Defra) reveals that the largest landowners received millions of pounds in taxpayer subsidy last year. The Duke of Westminster, a multibillionaire, was paid £748,716 for his ownership of Grosvenor Farms, the Earl of Plymouth £675,085, the Duke of Buccleuch £260,273, the Duke of Devonshire £251,729 and the Duke of Atholl £231,188 for his Blair Castle estate. It was also a lucrative year for the Windsors. The Queen received £415,817 for the Royal Farms and £314,811 for the Duchy of Lancaster, while Prince Charles was paid £127,868 for the Duchy of Cornwall. Similarly well-remunerated was Saudi Arabia’s Prince Bandar bin Sultan, who received £273,905 for his 2,000-acre Glympton Estate in Oxfordshire, allegedly purchased with proceeds of the 1985 al-Yamamah arms deal between Britain and Saudi Arabia. The largest individual UK beneficiary is Sir Richard Sutton, who was paid £1.7m for his Settled Estates, the 6,500-acre property near Newbury that he inherited with his baron­etcy in 1981, despite net assets of £136.5m.

Other unlikely recipients include Harrow School, which received £4,622, Severn Trent Water, which was paid £779,436, and the outsourcing company Serco, currently cashing in on the government’s privatisation of NHS services, which, courtesy of the public, received £2.7m in land subsidy. With EU member states simultaneously cutting jobs, wages and services at the behest of Brussels, it is socialism for the rich and capitalism for the poor.

Aware that it cannot legitimately sustain such corporate welfare at a time of austerity, the EU has vowed to reform the programme by capping direct payments at €300,000 and by ensuring that only “active” farmers receive subsidy. But even under these proposals, due to be implemented in 2014, the EU will still provide aid to landowners who derive just 5 per cent of their annual revenue from agricultural activity; and, in the case of the cap, the biggest farms will be able to avoid it simply by restructuring.

The Conservative Party seldom misses a chance to bash the Brussels bureaucrats, and yet, because of its enduring ties to the landed gentry, one hears little from it about the inequity of the CAP or the order it helps sustain.

Land reform is now both a political and an economic necessity for Britain. Here is an issue that should galvanise both the Liberal Democrats and Labour.

Jason Cowley is editor of the New Statesman.

George Eaton is editor of The Staggers blog.

This article first appeared in the 24 September 2012 issue of the New Statesman, Lib Dem special

Show Hide image

The age of loneliness

Profound changes in technology, work and community are transforming our ultrasocial species into a population of loners.

Our dominant ideology is based on a lie. A series of lies, in fact, but I’ll focus on just one. This is the claim that we are, above all else, self-interested – that we seek to enhance our own wealth and power with little regard for the impact on others.

Some economists use a term to describe this presumed state of being – Homo economicus, or self-maximising man. The concept was formulated, by J S Mill and others, as a thought experiment. Soon it became a modelling tool. Then it became an ideal. Then it evolved into a description of who we really are.

It could not be further from the truth. To study human behaviour is to become aware of how weird we are. Many species will go to great lengths to help and protect their close kin. One or two will show occasional altruism towards unrelated members of their kind. But no species possesses a capacity for general altruism that is anywhere close to our own.

With the possible exception of naked mole-rats, we have the most social minds of all mammals. These minds evolved as an essential means of survival. Slow, weak, armed with rounded teeth and flimsy nails in a world of fangs and claws and horns and tusks, we survived through co-operation, reciprocity and mutual defence, all of which developed to a remarkable degree.

A review paper in the journal Frontiers in Psychology observes that Homo economicus  might be a reasonable description of chimpanzees. “Outsiders . . . would not expect to receive offers of food or solicitude; rather, they would be fiercely attacked . . . food is shared only under harassment; even mothers will not voluntarily offer novel foods to their own infants unless the infants beg for them.” But it is an unreasonable description of human beings.

How many of your friends, colleagues and neighbours behave like chimpanzees? A few, perhaps. If so, are they respected or reviled? Some people do appear to act as if they have no interests but their own – Philip Green and Mike Ashley strike me as possible examples – but their behaviour ­attracts general revulsion. The news is filled with spectacular instances of human viciousness: although psychopaths are rare, their deeds fill the papers. Daily acts of kindness are seldom reported, because they are everywhere.

Every day, I see people helping others with luggage, offering to cede their place in a queue, giving money to the homeless, setting aside time for others, volunteering for causes that offer no material reward. Alongside these quotidian instances are extreme and stunning cases. I think of my Dutch mother-in-law, whose family took in a six-year-old Jewish boy – a stranger – and hid him in their house for two years during the German occupation of the Netherlands. Had he been discovered, they would all have been sent to a concentration camp.

Studies suggest that altruistic tendencies are innate: from the age of 14 months, children try to help each other, attempting to hand over objects another child can’t reach. At the age of two, they start to share valued possessions. By the time they are three, they begin to protest against other people’s violation of moral norms.

Perhaps because we are told by the media, think tanks and politicians that competition and self-interest are the defining norms of human life, we disastrously mischaracterise the way in which other people behave. A survey commissioned by the Common Cause Foundation reported that 78 per cent of respondents believe others to be more selfish than they really are.

I do not wish to suggest that this mythology of selfishness is the sole or even principal cause of the epidemic of loneliness now sweeping the world. But it is likely to contribute to the plague by breeding suspicion and a sense of threat. It also appears to provide a doctrine of justification for those afflicted by isolation, a doctrine that sees individualism as a higher state of existence than community. Perhaps it is hardly surprising that Britain, the European nation in which neoliberalism is most advanced, is, according to government figures, the loneliness capital of Europe.

There are several possible reasons for the atomisation now suffered by the supremely social mammal. Work, which used to bring us together, now disperses us: many people have neither fixed workplaces nor regular colleagues and regular hours. Our leisure time has undergone a similar transformation: cinema replaced by television, sport by computer games, time with friends by time on Facebook.

Social media seems to cut both ways: it brings us together and sets us apart. It helps us to stay in touch, but also cultivates a tendency that surely enhances other people’s sense of isolation: a determination to persuade your followers that you’re having a great time. FOMO – fear of missing out – seems, at least in my mind, to be closely ­associated with loneliness.

Children’s lives in particular have been transformed: since the 1970s, their unaccompanied home range (in other words, the area they roam without adult supervision) has declined in Britain by almost 90 per cent. Not only does this remove them from contact with the natural world, but it limits their contact with other children. When kids played out on the street or in the woods, they quickly formed their own tribes, learning the social skills that would see them through life.

An ageing population, family and community breakdown, the decline of institutions such as churches and trade unions, the switch from public transport to private, inequality, an alienating ethic of consumerism, the loss of common purpose: all these are likely to contribute to one of the most dangerous epidemics of our time.

Yes, I do mean dangerous. The stress response triggered by loneliness raises blood pressure and impairs the immune system. Loneliness enhances the risk of depression, paranoia, addiction, cognitive decline, dem­entia, heart disease, stroke, viral infection, accidents and suicide. It is as potent a cause of early death as smoking 15 cigarettes a day, and can be twice as deadly as obesity.

Perhaps because we are in thrall to the ideology that helps to cause the problem, we turn to the market to try to solve it. Over the past few weeks, the discovery of a new American profession, the people-walker (taking human beings for walks), has caused a small sensation in the media. In Japan there is a fully fledged market for friendship: you can hire friends by the hour with whom to chat and eat and watch TV; or, more disturbingly, to pose for pictures that you can post on social media. They are rented as mourners at funerals and guests at weddings. A recent article describes how a fake friend was used to replace a sister with whom the bride had fallen out. What would the bride’s mother make of it? No problem: she had been rented, too. In September we learned that similar customs have been followed in Britain for some time: an early foray into business for the Home Secretary, Amber Rudd, involved offering to lease her posh friends to underpopulated weddings.



My own experience fits the current pattern: the high incidence of loneliness suffered by people between the ages of 18 and 34. I have sometimes been lonely before and after that period, but it was during those years that I was most afflicted. The worst episode struck when I returned to Britain after six years working in West Papua, Brazil and East Africa. In those parts I sometimes felt like a ghost, drifting through societies to which I did not belong. I was often socially isolated, but I seldom felt lonely, perhaps because the issues I was investigating were so absorbing and the work so frightening that I was swept along by adrenalin and a sense of purpose.

When I came home, however, I fell into a mineshaft. My university friends, with their proper jobs, expensive mortgages and settled, prematurely aged lives, had become incomprehensible to me, and the life I had been leading seemed incomprehensible to everyone. Though feeling like a ghost abroad was in some ways liberating – a psychic decluttering that permitted an intense process of discovery – feeling like a ghost at home was terrifying. I existed, people acknowledged me, greeted me cordially, but I just could not connect. Wherever I went, I heard my own voice bouncing back at me.

Eventually I made new friends. But I still feel scarred by that time, and fearful that such desolation may recur, particularly in old age. These days, my loneliest moments come immediately after I’ve given a talk, when I’m surrounded by people congratulating me or asking questions. I often experience a falling sensation: their voices seem to recede above my head. I think it arises from the nature of the contact: because I can’t speak to anyone for more than a few seconds, it feels like social media brought to life.

The word “sullen” evolved from the Old French solain, which means “lonely”. Loneliness is associated with an enhanced perception of social threat, so one of its paradoxical consequences is a tendency to shut yourself off from strangers. When I was lonely, I felt like lashing out at the society from which I perceived myself excluded, as if the problem lay with other people. To read any comment thread is, I feel, to witness this tendency: you find people who are plainly making efforts to connect, but who do so by insulting and abusing, alienating the rest of the thread with their evident misanthropy. Perhaps some people really are rugged individualists. But others – especially online – appear to use that persona as a rationale for involuntary isolation.

Whatever the reasons might be, it is as if a spell had been cast on us, transforming this ultrasocial species into a population of loners. Like a parasite enhancing the conditions for its own survival, loneliness impedes its own cure by breeding shame and shyness. The work of groups such as Age UK, Mind, Positive Ageing and the Campaign to End Loneliness is life-saving.

When I first wrote about this subject, and the article went viral, several publishers urged me to write a book on the theme. Three years sitting at my desk, studying isolation: what’s the second prize? But I found another way of working on the issue, a way that engages me with others, rather than removing me. With the brilliant musician Ewan McLennan, I have written a concept album (I wrote the first draft of the lyrics; he refined them and wrote the music). Our aim is to use it to help break the spell, with performances of both music and the spoken word designed to bring people together –which, we hope, will end with a party at the nearest pub.

By itself, our work can make only a tiny contribution to addressing the epidemic. But I hope that, both by helping people to acknowledge it and by using the power of music to create common sentiment, we can at least begin to identify the barriers that separate us from others, and to remember that we are not the selfish, ruthless beings we are told we are.

“Breaking the Spell of Loneliness” by Ewan McLennan and George Monbiot is out now. For a full list of forthcoming gigs visit:

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood