A traditional reedcutter at work on the Norfolk Broads. Photograph: Getty Images
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The frisson of autumn on the Norfolk Broads

A reminder is that we share a habitat and a common experience with other creatures.

Mid-autumn, just before our boat goes into dry dock for the winter, has a special frisson on the Norfolk Broads. The reeds begin to bleach and reflect the sunsets, so that for a while the water appears to glow brighter as the dusk closes in. The last migrants leaving for Africa cross with the first arriving from the tundra, the swallow flying under the goose. This week the local kingfishers have reappeared, darting between moored-up cruisers and skin-diving between their hulls. We’ve seen otters close to for the first time, one rolling right in front of the boat with a huge bream in its paws.

But the rain and cold that have permeated 2012 are still casting shadows on all species that depend on the sun. Flying insects, the birds that eat them, the raptors that prey on the insectivorous birds have gone into guerrilla mode; hiding out in remote, sheltered redoubts, working unsociable hours, keeping= silent to conserve energy. It’s happening below the radar of most of us and just how much damage has been done won’t be known until the year’s records are analysed. It’s unlikely to be good news.

Does it matter either way? Short of outright extinction, is the fraying and fragmentation of species of any real consequence to us? The government seemed to think so when it set out its
 green agenda and acknowledged that biodiversity was essential to the earth’s survival and what it liked to call “quality of life” (ours, that is). Now, this commitment has gone the way of all its other green pledges. In the past few months the government has junked the advice of two of its own scientific advisory committees. The biologically absurd and culturally objectionable badger cull has been given the go-ahead (albeit delayed until next year). Incontestable evidence that neo-nicotinoid insecticides are one of the causes of the collapse of bee populations has not made a dent in Defra’s support for them.

Now Defra has asked the Law Commission to rationalise wildlife protection laws in the UK. Not a bad idea, perhaps, given the piecemeal way they’ve accumulated over the past hundred years. An updating would provide an opportunity to bring legislation into line with new ecological threats, and with our new understanding of the crucial importance of wild species to the earth as a whole. But this is not what the Law Commission has in mind at all. The first duty of wildlife law, it has put on record, is to “provide the framework within which wildlife can be controlled, so that it does not interfere with the conduct of human activity” – a principle that is equivalent to saying that the prime object of child protection laws is to ensure the wretched infants don’t get in the way of their parents’ career opportunities. The commission concedes that the law should protect individual animals from harm, but only if that harm is “above a permitted level”.

It’s not clear if these barbarous, commodifying guidelines were dumped on the commission by Defra. They certainly sit snugly with the government’s social and economic project. But they may equally show the UK legal establishment returning to its default position on wildlife. The status of a wild organism in common law is as potential property. While it is free and alive, it belongs to everybody, or, more correctly, to nobody. But by being “rendered into possession” – the legal euphemism for killing or capturing – it is turned into goods, the property of the owner of the land on which it’s taken. The notion of wildlife as part of the family silver – private inheritance more than common heritage – melds seamlessly into the idea of it as disposable nuisance, and many early protection laws carried an exception clause concerning “interference with legitimate human activity”. But this is the first occasion when the exception has been made the guiding principle.

As a principle for legislation it’s not only irrelevant but actively hostile to the conservation of our archipelago’s biodiversity, as well as offensive to anyone who regards living organisms as more than entries on a cost-benefit ledger. The problem is that we don’t have an agreed alternative scale for the “value of species”. That clunking, portmanteau term “biodiversity” doesn’t help. Like “natural capital” it’s an intruder from corporate-speak, defining species as commodities, whose numbers can be simply and demonstrably totted up. By this crude index a perilously rare species barricaded in a nature reserve counts equally with an ocean-wide phytoplankton fuelling an entire ecosystem. They’re both just ticks in a box, a place where the trader meets the twitcher.

Nor is our current attitude towards nature’s “usefulness” (the implicit opposite of the Law Commission’s “interference with the conduct of human activity”) remotely appropriate. By
useful, we mean useful to us – and visibly so. We may have grudgingly admitted pollinating insects into the realms of the utilitarian but not the predators that attack the parasites of the pollinators. We allow agricultural fungicides to leach into the groundwater and collaterally damage a “useless” (and probably unlovely) tree-root fungal symbiote and wonder why hedgerow oaks are withering . . .

The interdependence of species is far too complex for us to make crass and anthropomorphic judgements about what is and what isn’t “useful”.

In September a huge fin whale beached on the East Anglian coast at Shingle Street. It was thin and in distress and eventually died, despite Herculean efforts to get it back into the water. For a few days it became a kind of shrine, while the authorities worked out what to do with it. People flocked to the beach to see the sinuous carcass with its prodigious maw. They came out of a sense of wonder, or morbid curiosity, or simple melancholy. A great leviathan had lost its way and become embarrassingly dead meat. In the end utilitarianism triumphed.
The whale was carted off on a lowloader to a processing plant, where its blubber was rendered down for biofuel.

Were those of us who thought it would have been more fitting to bury the body on the shore guilty of sentimentality as well as serious impracticality? This is not a “conservation of biodiversity” issue: the loss of one fin whale is neither here nor there. But the fate of its remains nags us with another challenge: how we conserve the meaning of wildlife – which may underpin our so far feeble attempts to save it physically.

I’d like to argue that we should respect wild organisms for their own sake, because they’re here. But I’m aware that this is a philosophical conceit and that “their own sake” is really code for “my own sake” – or at least my aesthetic and moral satisfaction. The philosopher Edward L McCord’s book The Value of Species tries to find a compromise. He argues that “individual species are of such intellectual moment – so interesting in their own right – that they rise above other values and merit enduring human embrace.” This raises utilitarianism to an intellectual level but for me still fails to do justice to the sheer breadth of the experience of living in a world alongside other species.

Gliding west at last light on the Broads, the answer often seems self-evident. In October the pinkfeet geese return from Iceland. The great scrolls of birds unwind across the sky so high up that they make yet another plane of colour, their bellies lit pink by the sun long after it has sunk out of sight. But they’re not remote in any other sense. The ebb and flow of their chatter, the calligraphy, the waving scribbles of birds (“taking a line for a fly”, to misquote Paul Klee) speaks plainly about the company of one’s kind on great journeys.

The Broads are full of such moments. The spring duets of cranes, segued trumpetings that can carry half a mile and which are couched in a minor third, an interval found in every musical culture on earth. Swallowtail butterflies folding their wings to fly through raised sails. A strange aquatic plant called hornwort, which on very hot days, in a few unpolluted pools, fizzes with so much transpired oxygen that the stems “jiffle” against each other and sing like Aeolian harps.

The Broads – medieval open-cast peat mines that were inundated during a climate shift in the 13th century – have just had a “biodiversity audit” and the results are jaw-dropping for anyone who regards them as no more than a watery holiday camp: more than 11,000 species, including a quarter of the entire country’s tally of conservation priorities.

But the statistics say nothing about the kind of relationships that are possible with this cornucopia of life forms. A few hours before the geese fly in to roost we round the corner in Somerton Dyke, where the whirligigs begin. Everyone looks out for these engaging beetles, just a few millimetres long, as they drift about in flotillas close to the reeds. They shine in the sun, like beads of mercury, and every few seconds the entire gang bursts into a frenzy of high speed, near-miss swirling, a waterborne roller derby. It’s comic and touching and so far unexplained – except that, like the flights of geese, it feels intuitively comprehensible, a kind of dance about the companionships of crowds.

Whirligigs are ancient animals, whose family emerged more than 200 million years ago in the Triassic period. They have no known predators, because of an extraordinary skin coating, which is a highly scented, toxic and antibacterial wetting agent. Their hind legs work like paddle- steamer wheels and give whirligigs the highest acceleration of any aquatic animals. They do not “interfere” with any human activity, nor are in any way practically useful to us (though I suspect that pharmacologists and nano-engineers will be looking at their bactericidal moisturiser before too long). And though they have undoubted “intellectual moment” it’s not at all clear why they touch one so. You round a corner and there they are, at the usual address, and if they’re not you begin to worryand miss them.

This is nothing to do with anthropomorphism or manufactured empathy. It comes, for me, from something I can only describe as a sense of neighbourliness; the emotion the poet John Clare felt so powerfully for his fellow commoners, of all species. Neighbourliness is not friendship. It doesn’t demand reciprocity. It’s based on sharing a habitat, on the common experience of place and season and the hardships of weather. It might provide a bridge across that great conceptual divide between us and other species.

Richard Mabey’s most recent book is “The Perfumier and the Stinkhorn” (Profile, £9.99)

This article first appeared in the 29 October 2012 issue of the New Statesman, Something Rotten

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The people is sublime: the long history of populism, from Robespierre to Trump

If liberal democracy is to survive, the tide of populism will have to be turned back. The question is: how?

A spectre of populism is haunting the world’s liberal democracies. Donald Trump’s victory in the US presidential election, the narrow Leave majority in the EU referendum, Theresa May’s decision to call a snap election – breaking the spirit of the Fixed-Term Parliaments Act passed by the government of which she was a member – and Recep Tayyip Erdogan’s victory in the recent Turkish referendum all testify to the strength of the populist tide that is sweeping through the North Atlantic world. The consequences have been calamitous: a shrunken public realm, a demeaned civic culture, threatened minorities, contempt for the rule of law and an increasingly ugly public mood. If liberal democracy is to survive, the tide will have to be turned back. The question is: how?

The first essential is to understand the nature of the beast. This is more difficult than it sounds. Most democratic politicians seek popularity, but populism and popularity are not the same. Today’s populism is the descendant of a long line of ancestors. The first unmistakably populist movement in history appeared well over two centuries ago during the later stages of the French Revolution. It was led by Robespierre (Thomas Carlyle’s “sea-green incorruptible”) and the Jacobins who promised a reign of “virtue”. They were inspired by the cloudy prose of Jean-Jacques Rousseau, who believed that mere individuals should be subject to the general will of the social whole and – if necessary – “forced to be free”. As the revolution gathered pace and foreign armies mustered on France’s frontiers, the Jacobins launched the first organised, state-led and ideologically legitimised Terror in history. Chillingly, Robespierre declared, “The people is sublime, but individuals are weak.” That is the cry of populists through the ages. Appropriately, the Terror ended with Robespierre lying on a plank, screaming with pain before he was executed by guillotine.

The French Revolution – which began with the storming of the Bastille and ended with Napoleon’s ascent to an ersatz imperial throne – has an epic quality about it missing from later chapters in the populist story. Ironically, the second chapter, which opened half a century later, was the work of Louis Bonaparte, nephew of the great Napoleon. In 1848 came a second revolution and a second Republic; Louis Bonaparte was elected president by a huge majority. He tried and failed to amend the constitution to make it possible for him to have a second term; and then seized power in a coup d’état. Soon afterwards he became emperor as Napoleon III. (“Napoleon le petit”, in Victor Hugo’s savage phrase.) The whole story provoked one of Karl Marx’s best aphorisms: “History repeats itself; the first time as tragedy and the second as farce.”

There have been plenty of tragedies since – and plenty of farces, too. Trump’s victory was a tragedy, but farcical elements are already in evidence. Erdogan’s victory was even more tragic than Trump’s, but farce is conspicuously absent. The Leave victory in the referendum was tragic: arguably, the greatest tragedy in the three-century history of Britain’s union state. As with Trump, farce is already in evidence – the agitated comings and goings that have followed Theresa May’s loss of her Commons majority; the inane debate over the nature of the Brexit that Britain should seek; and the preposterous suggestion that, freed of the “Brussels” incubus, Britain will be able to conclude costless trade deals with the state-capitalist dictatorship of China and the “America First” neo-isolationists in Washington, DC. Unlike the French farce of Napoleon III’s Second Empire, however, the British farce now in progress is more likely to provoke tears than laughter.


Picture: André Carrilho

Populism is not a doctrine or a governing philosophy, still less an ideology. It is a disposition, perhaps a mood, a set of attitudes and above all a style. The People’s Party, which played a significant part in American politics in the late 19th century, is a case in point. The farmers whose grievances inspired the People’s Party wanted cheaper credit and transport to carry their products to markets in the eastern states. Hence the party’s two main proposals. One was the nationalisation of the railways, to cheapen transport costs; the other was “free silver” – the use of silver as well as gold as currency, supposedly to cheapen credit. Even then, this was not a particularly radical programme. It was designed to reform capitalism, not to replace it, as the largely Marxist social-democratic parties of Europe were seeking to do.

Rhetoric was a different matter. Mary Elizabeth Lease, a prominent member of the People’s Party, declared that America’s was no longer a government of the people by the people and for the people, but “a government of Wall Street, by Wall Street and for Wall Street”. The common people of America, she added, “are slaves and monopoly is the master”.

The Georgian populist Tom Watson once asked if Thomas Jefferson had dreamed that the party he founded would be “prostituted to the vilest purposes of monopoly” or that it would be led by “red-eyed Jewish millionaires”. The People’s Party’s constitutive Omaha Platform accused the two main parties of proposing “to sacrifice our homes, lives and children on the altar of Mammon; to destroy the multitude in order to secure corruption funds from the millionaires”. The party’s aim was “to restore the government of the Republic to the hands of ‘the plain people’ with which class it originated”. Theodore Roosevelt promised “to walk softly and carry a big stick”. The People’s Party walked noisily and carried a small stick. Jeremy Corbyn would have been at home in it.

Almost without exception, populists promise national regeneration in place of decline, decay and the vacillations and tergiversations of a corrupt establishment and the enervated elites that belong to it. Trump’s call to “make America great again” is an obvious recent case. His attacks on “crooked Hillary”, on the courts that have impeded his proposed ban on Muslim immigrants from capriciously chosen Middle Eastern and African countries, on the “fake news” of journalists seeking to hold his administration to account, and, most of all, his attack on the constitutional checks and balances that have been fundamental to US governance for more than 200 years, are the most alarming examples of populist practice, not just in American history but in the history of most of the North Atlantic world.

There are intriguing parallels between Trump’s regime and Erdogan’s. Indeed, Trump went out of his way to congratulate Erdogan on Turkey’s referendum result in April – which gives him the right to lengthen his term of office to ten years, to strengthen his control over the judiciary and to decide when to impose a state of emergency. Even before the referendum, he had dismissed more than 100,000 public servants, including teachers, prosecutors, judges and army officers; 4,000 were imprisoned. The Kurdish minority was – and is – repressed. True, none of this applies to Trump. But the rhetoric of the thin-skinned, paranoid US president and his equally thin-skinned and paranoid Turkish counterpart comes from the same repertoire. In the Turkish referendum Erdogan declared: “My nation stood upright and undivided.” It might have been Trump clamorously insisting that the crowd at his inauguration was bigger than it was.

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The best-known modern British populists – Margaret Thatcher, Nigel Farage and David Owen – form a kind of counterpoint. In some ways, all three have harked back to the themes of the 19th-century American populists. Thatcher insisted that she was “a plain, straightforward provincial”, adding that her “Bloomsbury” was Grantham – “Methodism, the grocer’s shop, Rotary and all the serious, sober virtues, cultivated and esteemed in that environment”. Farage declared that the EU referendum was “a victory for ‘the real people’ of Britain” – implying, none too subtly, that the 48 per cent who voted Remain were somehow unreal or, indeed, un-British.

On a holiday job on a building site during the Suez War, Owen experienced a kind of epiphany. Hugh Gaitskell was criticising Anthony Eden, the prime minister, on television and in the House of Commons, but Owen’s workmates were solidly in favour of Eden. That experience, he said, made him suspicious of “the kind of attitude which splits the difference on everything. The rather defeatist, even traitorous attitude reflected in the pre-war Apostles at Cambridge.” (Owen voted for Brexit in 2016.)

Did he really believe that Bertrand Russell, John Maynard Keynes and George Moore were traitorous? Did he not know that they were Apostles? Or was he simply lashing out, Trump-like, at an elite that disdained him – and to which he yearned to belong?

Thatcher’s Grantham, Farage’s real people and David Owen’s workmates came from the same rhetorical stable as the American populists’ Omaha Platform. But the American populists really were plain, in their sense of the word, whereas Thatcher, Farage and Owen could hardly have been less so. Thatcher (at that stage Roberts) left Grantham as soon as she could and never looked back. She went to Somerville College, Oxford, where she was a pupil of the Nobel laureate Dorothy Hodgkin. She married the dashing and wealthy Denis Thatcher and abandoned science to qualify as a barrister before being elected to parliament and eventually becoming prime minister. Farage worked as a metals trader in the City before becoming leader of the UK Independence Party. Owen went to the private Bradfield College before going up to Cambridge to read medicine. Despite his Welsh antecedents, he looks and sounds like a well-brought-up English public school boy. He was elected to parliament in 1966 at the age of 28 and was appointed under-secretary for the navy at 30. He then served briefly as foreign secretary in James Callaghan’s miserable Labour government in the 1970s.

Much the same is true of Marine Le Pen in France. She is a hereditary populist – something that seems self-contradictory. The Front National (FN) she heads was founded by her father, Jean-Marie Le Pen – Holocaust denier, anti-Semite, former street brawler and sometime Poujadist. In the jargon of public relations, she has worked hard to “de-toxify” the FN brand. But the Front is still the Front; it appeals most strongly to the ageing and insecure in the de-industrialised areas of the north-east. Marine Le Pen applauded the Leave victory in Britain’s referendum – she seeks to limit immigration, just as Ukip did in the referendum and as the May government does now.

Above all, the Front National appeals to a mythologised past, symbolised by the figure of Joan of Arc. Joan was a simple, illiterate peasant from an obscure village in north-eastern France, who led the French king’s forces to a decisive victory over the English in the later stages of the Hundred Years War. She was captured by England’s Burgundian allies, and the English burned her at the stake at the age of 19. She was beatified in 1909 and canonised in 1920. For well over a century, she has been a heroine for the Catholic French right, for whom the revolutionary triad of liberté, egalité, fraternité is either vacuous or menacing.

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The past to which the FN appeals is uniquely French. It is also contentious. A struggle over the ownership of the French past has been a theme of French politics ever since the French Revolution. But other mythologised pasts have figured again and again in populist rhetoric and still do. Mussolini talked of returning to the time of the Roman empire when the Mediterranean was Mare Nostrum. Trump’s “Make America great again” presupposes a past when America was great, and from which present-day Americans have strayed, thanks to Clintonesque crooks and the pedlars of fake news. “Take back control” – the mantra of the Brexiteers in the referendum – presupposes a past in which the British had control; Owen’s bizarre pre-referendum claim that, if Britain left the EU, she would be free to “rediscover the skills of blue water diplomacy” presupposed a time when she practised those skills. Vladimir Putin, another populist of sorts, is patently trying to harness memories of tsarist glory to his chariot wheels. Margaret Thatcher, the “plain, straightforward provincial” woman, sought to revive the “vigorous virtues” of her Grantham childhood and the “Victorian values” that underpinned them.

As well as mythologising the past, populists mythologise the people. Those for whom they claim to speak are undifferentiated, homogeneous and inert. Populists have nothing but contempt for de Tocqueville’s insight that the ever-present threat of majority tyranny can be kept at bay only by a rich array of intermediate institutions, including townships, law courts and a free press, underpinned by the separation of powers.

For populists, the threat of majority tyranny is a phantom, invented by out-of-touch and craven elitists. Law courts that stand in the way of the unmediated popular will are “enemies of the people”, as the Daily Mail put it. There is no need to protect minorities against the tyranny of the majority: minorities are either part of the whole, in which case they don’t need protection, or self-excluded from it, in which case they don’t deserve to be protected.

Apparent differences of interest or value that cut across the body of the people, that divide the collective sovereign against itself, are products of elite manipulation or, in Thatcher’s notorious phrase, of “the enemy within”. For there is a strong paranoid streak in the populist mentality. Against the pure, virtuous people stand corrupt, privileged elites and sinister, conspiratorial subversives. The latter are forever plotting to do down the former.

Like pigs searching for truffles, populists search for subversives. Inevitably, they find what they are looking for. Joe McCarthy was one of the most squalid examples of the populist breed: for years, McCarthyism was a baneful presence in Hollywood, in American universities, newspaper offices and in the public service, ruining lives, restricting free expression and making it harder for the United States to win the trust of its European allies. The barrage of hatred and contempt that the tabloid press unleashed on opponents of Theresa May’s pursuit of a “hard” Brexit is another example. Her astounding claim that a mysterious entity known as “Brussels” was seeking to interfere in the British general election is a third.

As the Princeton political scientist Jan-Werner Müller argues, all of this strikes at the heart of democratic governance. Democracy depends on open debate, on dialogue between the bearers of different values, in which the protagonists learn from each other and from which they emerge as different people. For the Nobel laureate, philosopher and economist Amartya Sen, democracy is, above all, “public reasoning”; and that is impossible without social spaces in which reasoning can take place. Populism is singular; democracy is plural. The great question for non-populists is how to respond to the populist threat.

Two answers are in contention. The first is Theresa May’s. It amounts to appeasement. May’s purported reason for calling a snap general election was that the politicians were divided, whereas the people were united. It is hard to think of a better – or more frightening – summary of the spirit of populism. The second answer is Emmanuel Macron’s. For the moment, at least, he is astonishingly popular in France. More important, his victory over Le Pen has shown that, given intelligence, courage and generosity of spirit, the noxious populist tide can be resisted and, perhaps, turned back. 

David Marquand’s most recent book is “Mammon’s Kingdom”: an Essay on Britain Now” (Allen Lane)

This article first appeared in the 29 October 2012 issue of the New Statesman, Something Rotten