Changes in land property rights in Britain

下面为大家整理一篇优秀的essay代写范文- Changes in land property rights in Britain，供大家参考学习，这篇论文讨论了英国土地产权的变革。近代早期英国开启了一场从模糊的混合土地产权到明晰的私人土地产权的变革，这场以圈地运动为主要表现形式的变革，对当时仍是以土地利益为核心的英国社会产生了巨大影响，引起了社会各界的高度关注。在基督教神学思想、共同体思想以及空想社会主义思想的影响下，16世纪英国涌现了一股反对圈地的社会舆论。随着17世纪个人自由和个人财产权利成为社会的核心理念，社会舆论逐渐转向支持圈地。到了17世纪中叶，英国废除了封建土地保有制，私人土地产权初步确立，关于圈地的舆论从此销声匿迹。

In early modern times, Britain started a revolution from vague mixed land property rights to clear private land property rights. This revolution, mainly manifested in the enclosure movement, had a great impact on the British society which was still centered on land interests, and attracted great attention from all sectors of society. Under the influence of Christian theology, community and utopian socialism, a public opinion against enclosure emerged in Britain in the 16th century. As individual freedom and individual property rights became the core concepts of society in the 17th century, public opinion gradually turned to support enclosure. In the middle of the 7th century, the feudal land tenure system was abolished in Britain, and private land property rights were preliminarily established.

The transition from traditional agricultural society to modern industrial society is the most important social transformation that human society has experienced so far. In this process, the reform of land property right system is undoubtedly an important factor to promote social transformation. At present, although there is a certain accumulation of academic research on the change of land property rights in Britain, there are few studies that take public opinion as the focal point. In the early modern times, a number of pamphlets arguing about the advantages and disadvantages of land property rights reform emerged in Britain, and the public opinion generated from this became an important factor influencing the process of land property rights reform in Britain. Based on the pamphlet about the change of land property right published in early modern times as the historical data, this paper takes the social public opinion in the process of land property right change as the research object, Outlines the change of British social thought in the period of land property right change from the perspective of social public opinion, and provides a more comprehensive perspective for the study of the change of land property right in Britain.

"Property right" is the abbreviation of the word "property right". It is a professional technical term used to analyze alternative forms of economic organization after the rise of property right economics in western economics circles in the 1960s. One of the most common USES of "property rights" relates to land and is called "land property rights". In the middle ages, land in England was not under private property right, but under feudal land tenure and open land system. It was a kind of mixed land property right, and the property right relationship was ambiguous. With the rise of the enclosure movement in early modern times, the land property rights in Britain changed.

Feudal land tenure began in England after the Norman conquest in 1066. Under feudal land tenure, all land in England was eventually acquired by the king, who was the nominal owner of the land. The landowner holds the land from the superior Lord, and he can then set conditions to transfer the land to another person, and can also transfer it down in turn, three or four steps is a common phenomenon. The land was so encased that several different people held the same piece of land, and multiple rights and obligations were solidified on the same piece of land, and multiple ownership was mixed on the same piece of land. In this way, the landowner has a divided right to the land and does not enjoy exclusive "ownership". While carrying out the feudal land tenure system, England followed the land system of Germanic marke commune -- open land system in land management and utilization. The open field system requires the whole village land to be unified tillage and fallow. The use of each land is limited. The individual farmers must act according to the plan and limit their freedom to use the land.

With the development of enclosure movement in early modern times, the traditional mixed property right was broken. It used to be thought that the enclosure movement was entirely started by the lords, and in fact, farmers were involved in the enclosure movement. In the second half of the 14th century or so, a wealthy class of peasants emerged in Britain, Chaucer's franklin. Franklin was replaced by yeoman in the early 15th century. Bacon defined yeoman as "between the gentry and the cottage farmer," and it was mainly used to describe rich peasants below the gentry. By the 16th century yeoman's rise to the rank of squire was a defining feature of the period. As Thomas fuller, the historian of the time, put it, "an outstanding yeoman was a squire at a leisurely pace." The growth of the rich peasant class made them eager to use the land more exclusively. They demanded to break the restriction of mixed property rights and produce according to their own wishes. The most effective way was to enclosure the land.

Enclosure movement can be said to be a land property rights reform movement, after enclosure, individuals can exclusive possession and use of land, land property rights have been clearly defined. Clear property rights are an incentive for farmers, which can fully mobilize their enthusiasm for production and make them more enthusiastic to increase investment, improve management and improve the comprehensive production capacity of land. Under the incentive of clear property rights, some rich farmers began to try to adopt new production methods to improve their income. They faced the market, hired workers and carried out agricultural production on a large scale. As a result, a new form of production organization -- capitalist farm was born. Capitalist farm is an "efficient economic organization". It does not recognize identity and hierarchy, faces the market, pursues profit to the greatest extent, and promotes the improvement of agricultural labor productivity in Britain.

However, along with the change of land property rights, some social problems also appear. The reform of land property rights was completed at the expense of the interests of some small farmers, who lost their means of production and livelihood and were forced to become vagrants. According to the enclosure survey report of 24 counties in England in 1517, the enclosure involved 1,096 villages, 1,745 farmhouses were destroyed and 6,931 farmers were homeless. In addition, according to the 1607 enclosure survey, the enclosure in Warwick, leicester, northampton, buckingham, Bedford and huntington county involved 393 villages, 966 farmhouses were destroyed and 2,232 farmers were left homeless. Most of the small farmers who were evicted from the land became vagrants. They idled all day and ended up as thieves and thieves. The government saw the mass movement of the unemployed across the country as a threat to public order and had to be severely discouraged, so it enacted a series of "bloody legislation". If these people keep doing nothing, they will be regarded as sinful wanderers and will be whipped. These farmers, who were forced to leave their land in the enclosure movement, are increasingly in a difficult situation under the threat of "bloody legislation".

The harm of land property right reform to smallholders aroused the attention of some social thinkers at that time, who looked at this social problem with a cautious eye and severely condemned the harm brought to smallholders by the land property right reform mainly manifested in the enclosure movement. They put their anti-enclosure thoughts and opinions into words, published a large number of pamphlets, sermons and popular literature, and a public opinion against enclosure arose.

16th-century British Christian theologians, community of thinkers and utopian socialist strongly opposed to the land property rights reform, their thought and speech as pamphlets, sermons books and popular literary works published and widely spread, and the social public opinion has become an important factor affecting the process of British land property rights reform.

Christianity arose in Palestine as a religion in the Roman empire to escape the oppression of Roman rulers. With the Roman invasion of Britain, Christianity was introduced to Britain. Since then, people's way of life has been deeply affected by it. Although the religious reform was carried out later, Christian theology still has an impact on the social trend of thought in Britain. The reason why enclosure was resisted by Christian theologians was largely because they considered enclosure as an offense to god and a violation of Christian theological concepts such as fairness and fraternity. Christian theologians who opposed enclosure mainly included HuRb Latimer, Thomas Becon, Thomas Lever and William Tyndale who opposed enclosure in the following aspects. First, Christian theologians considered enclosure to be greedy and reprehensible. Christianity considers greed as the root of all evil. According to the ten commandments of Moses, "you shall not covet another man's house, nor his wife, nor his menservants, nor his maidservants, nor his oxen, nor his donkeys, nor all that he has." 0 enclosure is essentially an act of greed, because the enclosure of land always wants to pursue more land and wealth. Forced enclosure by lords, often accompanied by the demolition of farmhouses, the abandonment of ploughs and the displacement of sharecroppers, was particularly condemned by Christian theologians. For example, the Lord of northley manor in leicester, Thomas HazeMgg, "destroyed five houses, turned six others into pasture, abandoned 12 ploughs and expelled 52 people" in 1504. Between 1508 and 1509, he "further destroyed seven houses and converted 500 acres of arable land into pasture land, completely disposing of the area". , Christian theologians Thomas bacon called greedy lords "son of satan", "they commandeer housing tenants a road to land, until the annexation of the town, town over rangers".

Christian theologians also condemned the greed of the lords in encircling the Commons. Bishop of Worcester, Hugh ?, by default, in the 16th century riots happened a few times farmers from Lord greedily to occupy the Commons, prevent farmers from grazing:

Sheep were needed for farming, because sheep manure could be used to fertilize the land. Other animals were also needed, horses to pull carts, and cows to produce milk and cheese. As a result, these animals need to be grazed on public pastures. Once the public pasture was enclosed, it would cause peasant unrest. Therefore, the greedy enclosure of land by landlords was the root cause of peasant riots.

Rathi acquiesced that god should punish those who ravenously enclosure the land: "the suffering of the common people into the ears of god, the fire of hell is ready for the greedy people."

Moreover, the greed of the lords to encircle hunting grounds was resisted by Christian theologians. In the 16th century, lords began to occupy hunting grounds. For example, John Palmer, a Lord in Sussex, changed the whole West Angmering estate into a hunting garden.

Our king has dissolved the Abbey, and now it is for us gentlemen to tear down the houses of you humble people.

As Lord Somerset's agent wrote to him, "the enclosure of hunting grounds caused great distress to tenants who no longer had common land to graze their livestock." To this, in the 16th century Christian theologians? William tyndale strongly condemns the Lord occupy hunting garden greed:

The greedy people appropriated the land of two or three sharecroppers and turned the whole parish into pasture and hunting grounds. God made the earth for people to live on, not for sheep and deer.

Secondly, Christian theologians oppose the high land rent and human land fee, which they believe violates the Christian principle of fairness. The basis of Christian economic ethics is fairness. The bible says, "let justice roll down like waters, and righteousness like a mighty river." Therefore, people with social conscience should pursue economic fairness. It was condemned by Christian theologians for deliberately driving up the price of land rents, which rose in the mid-16th century. Latimer experienced firsthand the pain of rising rents:

My father was an yeoman who rented a farm in 497 for three to four pounds a year. He hired six men to help him plow the land and keep 100 sheep. My mother kept 30 cows. My father sent me to school, or I wouldn't have a chance to preach before the king now. When my sisters got married, my father gave them five pounds each. He is friendly to his poor neighbors and always gives them handouts. But now that the rent on the farm has risen to six pounds a year, the father is no longer able to do anything for himself or his children, not even a glass of water for the poor.

Christian protestant theologians Thomas livermore also thought the Lord shall be at a fair price land rent to tenants. He expressed great indignation at the appearance of land brokers. After leasing the land of the Lord, the land broker sublets the land to the tenant farmers at a higher price and profits from the difference between the rent paid to the Lord and the rent subleased to the tenant farmers. The land broker raised the rent and became Thomas. Lifer's condemnation:

Land brokers made sharecroppers rent their land at high prices, while landlords earned little, making it impossible for either of them to make a decent living. Not far from London, the Lord paid his tenants two shillings and four pence an acre, but when the land brokers got their hands on it, they sublet it to them for nine shillings an acre, or even nine shillings for work. There is nothing so wicked as blackmail and extortion!

Finally, Christian theologians hold that the enclosure violates the principle of Christian fraternity and harms the interests of other Christians and should be condemned. The most fundamental spirit of Christianity is love. There are two principles of love: love your neighbor as yourself; Love others as god loves others. "Love one another as I love you. That is my command. However, it was against this spirit of love that the raiders plundered the land from their Christian brothers. Christian theologian Thomas. Bacon argued that the enclosure violated the principle of Christian fraternity and made a fortune at the expense of other Christians: "like Cain, they killed their brother Abel and got all their wealth.

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