This is an extract from the author’s new book Power Play: The Future of Food.
In the annals of agrarian history, one particular movement has left a profound impact on the collective imagination of food sovereignty advocates. The Diggers in 17th century England were led by the visionary Gerrard Winstanley. This radical group emerged during a period of intense social and political upheaval, offering a revolutionary perspective on land ownership and food production that continues to resonate with modern struggles for (food) justice.
The Diggers, also known as the True Levellers, arose in 1649, a time when England was reeling from the aftermath of civil war. Winstanley and his followers dared to imagine a different world. The group challenged the very foundations of the emerging capitalist system and the enclosure movement that was rapidly privatising previously common lands. But Winstanley’s vision was not merely theoretical.
On 1 April 1649, the Diggers began their most famous action, occupying St. George’s Hill in Surrey, where they established a commune, cultivating the land collectively and distributing food freely to all who needed it. This act of direct action was a powerful demonstration of their philosophy in practice.
As Winstanley declared:
“The earth was made to be a common treasury for all, not a private treasury for some.”
The Diggers, true to their name, began their movement by literally digging up unused common lands and planting crops. According to Professor Justin Champion, they planted “peas and carrots and pulses” and let their cows graze on the fields.
While the Diggers saw their actions as relatively harmless (Champion compares it to having an allotment), local property owners viewed it as a serious threat, likening it to “village terrorism”, according to Champion.
The local landowners called in troops to suppress these actions. Despite their relatively small numbers and short-lived experiments, which spread across parts of England, Champion suggests that the Diggers posed a significant ideological threat to the existing social order, challenging notions of private property and social hierarchy.
Winstanley declared:
“Those that Buy and Sell Land, and are landlords, have got it either by Oppression, or Murther, or Theft”.
He added:
The Work we are going about is this, To dig up Georges-Hill and the waste Ground thereabouts, and to Sow Corn, and to eat our bread together by the sweat of our brows. And the First Reason is this, That we may work in righteousness, and lay the Foundation of making the Earth a Common Treasury for All, both Rich and Poor, That every one that is born in the land, may be fed by the Earth his Mother that brought him forth, according to the Reason that rules in the Creation.
The backlash from local landlords was systematic. The Diggers faced beatings and arson, forcing them to move from St George’s Hill to a second site in Cobham, until they were finally driven off the land entirely.
Writing in 1972 in his book The World Turned Upside Down, Christopher Hill, a prominent historian of the English Civil War period, suggested that the Diggers’ influence was more widespread than just their most famous colony at St. George’s Hill. He argued that from Nottinghamshire and Northamptonshire to Gloucestershire and Kent, Digger influence spread all over southern and central England.
While the actual number of people involved in Digger experiments was relatively small (estimated at 100-200 people across England) and ended in 1651, their ideas spread more widely through pamphlets and word of mouth.
This widespread influence, as described by Hill, suggests that the Diggers’ ideas resonated with people across a significant portion of England, even if actual Digger colonies were few in number.
The Diggers were a radical, biblically inspired movement that practically implemented their beliefs about common ownership of land, provoking strong opposition from the established landowners despite their generally peaceful methods.
The St. George’s Hill experiment represented a radical alternative to the prevailing economic and social order. It was an early example of what we might today call a food sovereignty project, emphasising local control over food production and distribution.
In today’s era of industrial agriculture and corporate food systems, the Diggers’ ideas remain highly significant. Their resistance to the enclosure of common lands in the 17th century mirrors today’s struggles against corporate land grabs — and the colonising actions that underpin the likes of Bayer’s corporate jargon about the unlocking of ‘business growth’, ‘driving change management’, ‘driving market share’ and ‘creating business value’ — as well as the privatisation of seeds and genetic resources.
The consolidation of the global agri-food chain in the hands of a few powerful corporations represents a modern form of enclosure, concentrating control over food production and distribution in ways that would have been all too familiar to Winstanley and his followers.
The Diggers’ emphasis on local, community-controlled food production offers a stark alternative to the industrial agriculture model promoted by agribusiness giants and their allies in institutions like the World Bank and the WTO. Where the dominant paradigm prioritises large-scale monocultures, global supply chains and market-driven food security, the Diggers’ vision aligns more closely with concepts of food sovereignty and agroecology.
Food sovereignty, a concept developed by the international peasant movement La Via Campesina, shares much with the Diggers’ philosophy. Both emphasise the right of communities to define their own food and agriculture systems.
The Diggers’ legacy can be seen in various contemporary movements challenging the corporate food regime. From La Via Campesina’s global struggle for peasant rights to local community garden initiatives and the work of the Agrarian Trust in the US (which provides good insight into the Diggers and their continued relevance in The Diggers Today: Enclosure, Manure and Resistance), we see echoes of the Diggers’ vision.
Modern projects to create community-owned farms, seed banks and food cooperatives can be seen as spiritual descendants of the Diggers’ movement, aiming to reclaim food production from corporate control and put it back in the hands of communities.
However, realising the Diggers’ vision in the current context faces significant obstacles.
The influence of agribusiness conglomerates over key institutions and policymaking bodies presents a formidable challenge. From the World Bank to national agriculture ministries, corporate interests often shape policies that prioritise industrial agriculture and global markets over local food systems. International trade agreements and memoranda of understanding, often negotiated with minimal public scrutiny, frequently benefit large agribusiness at the expense of small farmers and local food sovereignty.
Moreover, proponents of industrial agriculture often argue that it is the only way to feed the world. This narrative, however, ignores the environmental and social costs of this model, as well as the proven productivity of small-scale, agroecological farming methods.
The Diggers didn’t just theorise about an alternative society; they attempted to build it by taking direct action, occupying land and implementing their vision of communal agriculture.
The Diggers also understood that changing the food system required challenging broader power structures. Today’s food sovereignty movements similarly recognise the need for systemic change, addressing issues of land rights, trade policies and economic justice alongside agricultural practices.
In this era of corporate-dominated agriculture, the Diggers’ vision of a “common treasury for all” remains as radical and necessary as ever.
By reclaiming the commons, promoting agroecological practices and building food sovereignty, ordinary people can work towards a world where food is truly a common treasury for all.
The Diggers recognised that true freedom and equality could not be achieved without addressing the fundamental question of who controls the land and the means of production. This understanding is crucial in the current context, where corporate control over the food system extends from land, seeds and inputs to distribution and retail.
This vision also challenges us to rethink our relationship with the land and with each other. In a world increasingly dominated by individualism and market relations, the emphasis on communal ownership and collective labour offers a radical alternative.
The Diggers’ legacy challenges us to think beyond the confines of the prevailing food regime, to envision and create a world where food and land are not commodities to be bought and sold but common resources to be shared and stewarded for the benefit of all.
Their vision of a world where “the earth becomes a common treasury again” is not a quaint historical curiosity, but a vital and necessary alternative to the destructive practices of those who dominate the current food system.
Colin Todhunter is an independent writer. Power Play: The Future of Food is the third book in a series of open-access ebooks on the global food system by the author (Global Research, 2024). Read it on Global Research (or here). Read other articles by Colin. 
