A Newport Declamation

The Newport Rising of 1839

A Newport Declamation:

These are the women and men of Newport,

The charged and imprisoned;

We shall remember them.

Saint Leonard of Noblac,

Patron saint of prisoners,

Hear our roll call:

James Aust, Thomas Ball, John Batten, Richard Benfield, Thomas Bolton, Solomon Briton, John Britton, Charles Bucknell, Joseph Coales, John Charles, Dai ‘the Tinker’,

Thomas Davies, Thomas Davies, Thomas Davies, William Davies,

Isaac Davies, Edmund Edmunds, Samuel Etheridge, Evan Edwards,

Thomas Edwards, John Fisher; Edward Frost, John Frost, George George,

John Gibby, John (Job) Harries; Henry Harris, William Havard, Moses Horner, William Horner, Thomas Keys, William Jones, Thomas Lewis,

John Lewis Llewellin,

Thomas Llewellin, William Llewellin, John Lovell, Jack ‘the Fifer’,

Amy Meredith, James Meredith, James Moore,

Jenkin Morgan, Thomas Morgan, John Owen, John Partridge, Isaac Phillips, John Rees,

Benjamin Richards, Edmund Richards, Lewis Rowland,

William Shellard, George Tomlins (Thompson),

George Turner (also known as George Cole), Frederick Turner,

Charles Waters, David Williams, Ebenezer Williams, William Williams, Zephania Williams.

And at the going down of the sun,

And in the business of a Newport morning,

We shall also hear an echo

From the roll call of the dead:

Collier-men, Evan Davies and William Farraday

And Abraham Thomas,

Miners such as William Evans and John Morris,

Men of stout heart such as John Codd and David Davies,

And John Jonathan and William Griffiths,

Robert Lansdowne and Reece Meredith and William Williams,

And Isaac Thomas of Nantyglo,

And John, ‘the Roller’, of Nantyglo,

The tinker, David Morgan,

William, Aberdare,

Private Williams, deserter from the 29th Regiment of Foot,

And the carpenter,

John Davis, of Pontnewynydd,

And the cabinet-maker, young George Shell of Pontypool.

The crimes of these men and women as defined

By the time in which they lived included:

High Treason, Burglary, High Treason & Sedition, Being Illegally Armed, Making Bullets, Being Armed with Guns, Spears and Other Offensive Weapons, Unlawful Combination and Confederacy, Assault, Conspiracy and Riot, and Riotous Assembly.

The causes for which these men and women

 Suffered imprisonment, now constitute the law of the land.

The causes for which these men and women

Were imprisoned, transported,

Sentenced to death by hanging, drawing and quartering,

Also, now, constitute the law of the land –

Let the living answer the roll call of the dead.

 

 

 

About US 2024

 

STUART BUTLER

Poet, Performer, Writer, Walker, Teacher & Historian

Email: stuartbutler743@gmail.com

www.radicalstroud.co.uk

BOB FRY

Rural and urban flâneur. Psychogeographer & photographer.

JON SEAGRAVE AKA JONNY FLUFFYPUNK

Lo-fi performer, explorer and analogue fundamentalist. Has fathered two children and repaired a bicycle with a piece of kitchen cutlery.

http://www.jonnyfluffypunk.co.uk

Who are we and what do we do and how can you contact us?

We run Radical Stroud as a collective, with occasional monthly walks that are advertised here and on the Radical Stroud Facebook page. We encourage contributions and responses to the landscape in a variety of forms – although we do have some form of guiding principles. Such as:

Guiding Principles:

Thoughts derived from a reading of
Creating Memorials Building Identities The Politics of Memory in the Black Atlantic
(Alan Price Liverpool University Press 2012)

Doors of No Return

Historic, documented, liminal places,
Not gone with the wind, but both visible and invisible,
Spaces and places in the Stroudwater hills and valleys
With messages and mementoes from a riotous past,
Open doors to the truth –

A counter-narrative:

“A performative counter-narrative … a ‘guerrilla memory’”,
“Lieux de memoire, sites of history, torn away from the moment of history”
(Pierre Nora),
Memorialisation that moves beyond the empirical,
The documented, the evidenced and the historical,
To a counter-heritage, a counter-memorialisation…
For further reinterpretations,
And re-imaginings,
As we move art and monument
From object to process,
And from ‘noun to verb’,
As we create new museums of the past, present and future,
As we traverse the hedgerows of Psychogeography …

Or in a nutshell:

Performative Walking: Counter-Heritage

Beyond the Empirical:
Beyond the Documented:
Guerrilla Memorialisation.

My name is Stuart Butler: ‘Poet, Performer, Writer, Walker, Teacher & Historian’.

Email: stfc12@hotmail.com

www.radicalstroud.co.uk

www.facebook.com/stuart.butler.3511

www.twitter.com/StuartB18260154

Contributions for considered publication should be sent to stfc12@hotmail.com

DEBORAH ROBERTS

Photographer, designer and curator.

www.deborahroberts.biz

ANDREW BUDD

Shrodinger’s Explorer, knowing exactly where he is, but simultaneously lost. His main source of exercise being jumping to conclusions.

www.fredslattern.wordpress.com

www.andrewbudd.blogspot.com

www.justgiving.com/planetfrank

ROBIN TREEFELLOW

Poet, ambling antiquarian, writer, jam maker and explorer of England’s Anglo Saxon, Roman, Prehistoric and medieval past. He invokes the names of pagan deities to help his vegetables grow.

www.stroudwalking.wordpress.com

© 2016 Radical Stroud Designed by Jackson Reece

A People’s History of Stroudwater 1

A MISCELLLANY OF HISTORY

A TEXTUAL WEAVING OF A CABINET OF CURIOSITIES

A TEXTUAL SAMPLER

The inspiration for this endeavour came from Workshop of the World Raphael Samuel Edited by John Merrick Verso 2024

‘The orthodox account of the industrial revolution concentrates on the rise of steam power and machinery, and the spread of the factory system … But if one looks at the economy as a whole rather than at its most novel and striking features, a less orderly canvas might be drawn – one bearing more resemblance to a Breugel or even a Hieronymus Bosch than to the geometrical regularities of a modern abstract. The industrial landscape would be seen to be full of diggings and pits, as well as tall factory chimneys. Smithies would sprout in the shadows of the furnaces, sweatshops in those of the looms. Agricultural labourers might take up the foreground, armed with sickle or scythe, while behind them troops of women and children would be bent double over the ripening crops in the field, pulling charlock, hoeing nettles, or cleaning the furrows of stones. In the middle distance there might be navvies digging sewers and paviours laying flags. On the building sites there would be a bustle of man-powered activity, with housepainters on ladders, and slaters nailing roofs. Carters would be loading and unloading horses, market women carrying baskets of produce on their heads; dockers balancing weights. The factories would be hot and steamy, with men stripped to the singlet, and juvenile runners in bare feet. At the lead works women would be carrying pots of poisonous metal on their heads, in the bleachers’ shed they would be stitching yards of chlorine cloth, at a shoddy mill sorting rags. Instead of calling his picture ‘machinery’ the artist might prefer to name it ‘toil’.

 

While here in Stroudwater …

 There are hedges and fences and stiles and gates and streams and rivers and hills and valleys and springs and canals and railway lines and sidings and bridges and viaducts and locks and sluices and water wheels and chimneys and mills and farms and smoke and steam and iron and brass and copper and coal and barges and farms and fields and pasture and corn and barns and byres and carts and coaches and cobbles and candles and inns and cottages and mansions and lanes and houses and streets and stone and brick and scaffolding and hustle and bustle and strikes and riots and truck and hustings and turnpikes and tolls and mileposts and church and chapel…

And what individuals do we see in this panorama?

A yoeman, husbandman, shepherd, fuller, dyer, tucker, shearman, scribbler, card-maker, merchant, mercer, chandler, innkeeper, victualler, butcher, baker, candlestick maker, maltster, miller, apothecary, barber, vintner, attorney, surgeon, tanner, carter, shoemaker, glover, skinner, haberdasher, tailor, hatter, staymaker, mason, thatcher, plasterer, glazier, carpenter, cooper, smith, pewterer, grazier, copyholder, herdsman, farm labourer, drover, dairymaid, forester, knocker-up, spinner, weaver, bargee, navvy, rat catcher, mole catcher, tramp, itinerant, vagrant, vicar, curate, constable, overseer, judge, magistrate, doctor, brewer, servant, apothecary, governess …

 And there’s Colonel Wolfe with quill and parchment in 1756:

‘The people are so oppressed, so poor and so wretched, that they will, perhaps, hazard a knock on the pate for bread and clothes. The poor half-starved weavers … beg about the country for food … the masters have beat down their wages too ow to live upon, and I believe it is a just complaint. Those who are most oppressed have seized the tools and broke the looms of others who would work if they could.’ He thought that the main benefit that would accrue from his visit to Stroudwater would be the number of recruits he would garner from the ranks of the young unemployed …

 

And is that Paul Hawkins Fisher in the throng with his pen and diary, scribbling thus …:

‘1770 A stage coach for passengers and mails ran between Stroud and London twice a week. It started from Stroud and vice versa early in the morning and arrived at its destination in the evening of the next day. The route was by way of Oxford, and the rendezvous in London was the Bull and Mouth, Holborn. 1779 A man named PEGLER was branded in the hand at Gloucester for an offence against the law; this is said to be the last case of the kind on record.  1780 A coach, called a “diligence” came from Gloucester to Stroud every Friday. 1781 A stage-coach left Stroud in the evening and arrived in London the following evening, performing the journey in 24 hours.  1784 A narrow stone bridge was erected across the brook at Badbrook. Soon afterwards came a narrow bridge of wood with handrails for foot passengers. Prior to this there was a ford for horses and carriages and carts, and foot passengers crossed on stepping stones. 1786 The last bull fight with dogs in Stroud took place at the Cross.’

 

And here are questions about how this project might develop:

Hello Stuart

Do you want contributors to write in a factual way i.e., describing a scene or a job as it would have happened at a particular time? Or do you want people to imagine they are for example a 19th cloth worker and describe their day? Or do you want them to write about true experiences of themselves or their ancestors?I guess all of these?Your example describes a very detailed industrial scene with lots going on! I think this might be quite challenging for the ordinary person (not an experienced writer). So – are you looking for people who already have a talent for writing, which is fine, or contributions from “ordinary” folk. If you would like the latter then I think it would be helpful to give a couple more examples of possible contributions which might be a bit easier to understand?Apologies if I have not quite understood exactly how this will work. It sounds a great idea.

Best wishes

Vicki  (SHG)

Dear Stuart

I have made a start with my contribution to your Stroud Valleys “word” tapestry.I am seeing it as four pieces of a patchwork quilt – with brief glimpses of weavers and stone-masons from the late 1600s onwards, followed by the development of the beer industry and malt-making and the construction of new roads, turnpikes  and the work of the toll-gate-keepers.

“In the late 1600s my Stroud ancestors were weavers.  

Weaving was then a cottage industry, with the continuous clack of looms filling the air and whole families at work.  While wives were busy washing and drying fleeces, children sat patiently carding the wool into fluffy cocoons ready to be spun into skeins.  Husbands and fathers then set up the warp and worked the weft.  The huge looms, with heddles and shuttles always at the ready, would have filled a whole room in many a cramped honey-coloured Cotswold stone cottage.  

Stroud became famous for its scarlet cloth, used to make coats proudly worn by numerous regiments of soldiers, including the Grenadier Guards.  The surrounding fields would have been full of lengths of red broadcloth hung out on tenter hooks to be dried and stretched to the required width in the fresh air and sun.

By 1830, the town was the centre of the clothing trade, with mills every few hundred yards on every river. In the census of 1821 the parish had 7,097 inhabitants.

I hope this is the kind of think you were thinking of.

It certainly is, Penny, and your completed piece will appear in the next chapter or two of this

MISCELLLANY OF HISTORY’S

TEXTUAL WEAVING OF A CABINET OF CURIOSITIES

Berkeley Walk July 16

Times were hard in the early nineteenth century for country people, with the effects of the war with France, enclosures, the Corn laws, the Game Laws and the high-handed attitude of some landowners. This led to events in our county that resulted in 4 young men losing their lives, others being transported and families left destitute. Join us for a fascinating walk on 16th July as we explore the Berkeley Poaching Affray of 1816, an intriguing and truly tragic rather than romantic tale. We suggest meeting at 10.30am in Berkeley on Marybrook Street which is between the 2 public car parks. We shall take a walk through Berkeley and into open country, exploring the story and its relevance to the present day and approaching the site of the affray itself. On our return we may be treated to tea at Dr Jenner’s House –  he and his nephew both having had some involvement. Bring some lunch, some water, and appropriate footwear. We hope to see you there.

Happy Thursday Evening 2024

Happy Thursday Evening 2024

It must have been 1965,
We were having a lunchtime kick-about.
‘It’s Good News Week’ by Hedgehoppers’ Anonymous
Was playing on someone’s transistor
Just behind the goal nearest the school,
Someone was puffing out on the wing,
And crossed hopefully towards the edge of the box,
Where I had strayed, and where I stood,
Predicting the precise path of the ball.
It came, as anticipated, at waist height:
I leapt from the ground before the ball’s arrival,
Levitating horizontally a metre up in the air,
To meet the ball on the volley,
And send it hurtling into the top left hand corner.
I landed on the ground, elated,
It was the best goal I had ever scored,
A perfect harmony of prediction, execution and ambience,
And it was all so perfect that I didn’t even celebrate,
I just stood there in a Zen state of bliss,
Knowing that such an immaculate conception
Only happens once in A Good News Week Lifetime.

But tonight, nearly sixty years later,

At walking football at Stratford Park,

The ball came to me twenty yards from goal;

I hit it with the outside of my boot,

Creating a perfectly accurate curve,

That saw the ball travel towards Selsley Common,

And then arc through the midsummer sunlight,

In the direction of Cashes Green’s chip shop.

The goalkeeper, as they say, quite rightly,

Stood rooted to the spot, caught unawares.

No one could have predicted this parabola.

I raised my right arm in quiet triumph.

Team mates and opposition alike

Praised the perfection of the execution

With shouts that rose to the very skies.

It was, once more, a moment of Zen bliss.

‘I can still do it,’ I said, ‘on occasions.’

Nick replied: ‘It’s never gone away.’

As T.S. Eliot might have commented,

If he’d been playing last night:

‘We shall not cease from exploring.

And the end of all our scoring

Will be to arrive where we started

And know the place for the first time.’

Stone Carving Workshops

Stone carving workshops

In the sanctuary at the Long Table

 Tuesday mornings throughout July

[no charge, except a request for charity sponsorship]

https://ride.myeloma.org.uk/james-pentney

 

Carving stone has been fundamental to human communication throughout history. One becomes engrossed in the work as we express ourselves with mallet and chisel. Creative on many levels, yet the tools needed are simple and portable, every part of a hand carved stone is the result of a ‘direct human process rooted in language, design and making’. This workshop is to initiate, support people and develop the skills by carving a lost haiku.

 

 

The wildlife illustrator and haiku poet, Paul Russell Miller, once asked the leading stone carver Tom Perkins what he would do if he did not have to work on commissions.

“Haiku,” Tom replied.

… Twentieth century haiku comes in many shapes and sizes… Its traditional form consists of a single seventeen-syllable line when written in Japanese or three lines of five, seven and five syllables for its English equivalent. Most of these minuscule poems were once inspired by moments of insight into the natural world, but increased urbanisation, selfie culture and virtual reality of various kinds are causing this focus to shift.

Haiku originated in Japan, where its roots can be traced back over a thousand years through the structure and content of earlier verse types as well as in the world views of Shinto and Buddhism. It’s ‘modern’ era began with the work of Matsuo Basho (1644 – 1694), a revered figure whose literary status in his home country is comparable to that of Shakespeare over here.

Following the opening-up of Japan in the late nineteenth century, writers from several countries discovered then started to translate or experiment with haiku, but the very particular climate of post-war 1950s America eventually proved the most conducive for its growth and spread. Today, haiku is a truly international poetic genre.

Written in an ever increasing number of countries and different languages and represented online and off by a wide variety of groups, events and publications.  (PRM)

Our first haiku on the canal appeared on an upright sleeper beside the towpath between Bow Bridge and Griffin Mill.

    

 

What joy to receive

                    from each towpath dragonfly

                 it’s dismissive glance

 

For Paul a haiku must contain a reference to nature.

“Haiku can change the world,” he once said. Steady-on Paul I thought. What he meant was if we all had haiku awareness and respect for nature it would totally change the way the world is treated.

‘The heron’s lung’ was left twice on the Daneway, and twice disappeared!

 

Among evening reeds

                  the young heron’s lunge again

             brings gentle nodding

 

Walk the Wall July 20

Stroud District Palestine Solidarity Campaign Walk the Wall
Saturday 20th July 2024 10am

5.2km walk from Wallbridge, over Rodborough Common ending at Brimscombe

Return is either by Bus 67 from Brimscombe Corner or return to Wallbridge along the canal.

Refreshments are available from The Long Table, The Ship Inn or The Felt Inn Insights about effects of the Israeli occupation of Palestinian

land shared along the way.

Moderately challenging: Walkers need to be fit for a climb onto the Common – dress appropriately Contact pscstroud@protonmail.com with any enquiries. https://tinyurl.com/2btzdkfr to book a place

A People’s History: Desacralisation of the Landscape

Ye 17th Century Prologue

The Reformation and Desacralisation of the Landscape

 ‘This book, Inhabiting the Landscape, Place, Custom and Memory (Chapter 2, Religious Topographies) by Nicola Whyte is the only source that I have come across that deals with this in any depth, and while it’s expensive unless you’re lucky, it seems that Google will let you read the relevant chapter. World of Books produced a really cheap copy, but only after having it on a list for many months. Nicola Whyte is now at Exeter University, and it’s worth looking her profile up, as her area of interest is so “right on”.

But perhaps I should summarise…

Following the accession of Edward VI in 1547, Protestant reformers turned their attention to the superstitious beliefs and practices of ordinary people by attacking and destroying the visual imagery and ritualistic culture of parish communities across the country, which continued under Elizabeth and later the Puritans. There’s an argument that Catholic rites became transposed into folk rituals that were tolerated and,  as such, eased the transition from a Catholic to a Protestant society. The changes were not just to churches and the way they were used, but also to a very wide range of holy sites. Between 1530 and 1550 the infrastructure of the late medieval landscape was drastically altered, especially by the suppression of monastic institutions and the closure of pilgrimage centres. In a religious society, many areas of practical, mundane existence were infused with sacred connotations, so, as people worked in the fields, their lived environment was a context for beliefs, far beyond the confines of church and churchyard. In the late medieval period individuals and communities were engaged in ostentatious displays of their religiosity, which led to parishes with more than one church, sometimes adjacent, and outlying chapels too. The nature of faith meant the accumulation of wealth was not prominent, and charitable works as well as legacies that might lessen the time spent in purgatory was a significant thing to do. Popular belief in the intercessionary role of the saints helped to sustain a dense network of sacred sites and produced a landscape defined by ritual movement, linking pilgrimage and monastic sites with a host of minor sites, such as holy wells, parish, monastic and private manorial chapels, hermitages and local churches. Chantry chapels were built on or adjacent to churchyards or were found within the church, where a priest would pray to reduce a person’s time in purgatory, if they had been suitably endowed. The less wealthy might do this by belonging to a guild or fraternity. There were a number of poor monastic houses, nunneries, chapels, hospitals (for pilgrims) hermitages and cells in the landscape. Bridges were a distinctive feature of Christian theology, representing the role of Christ, bishops and popes as intermediaries of God. As a result there were many chapels and hermitages on bridges. Donations were both to the priest, for prayer, but also served the important function of upkeep for the bridge: the benefit to the community being a benefit to one’s own spiritual life (as in time spent in purgatory): “All contributions to the comfort of one’s neighbours were understood as a dimension of the promotion of charity, the divine life of the community.” Pilgrimage routes were inscribed with monuments and buildings, chapels and crosses, which deepened the experience of the journey itself, and villages on thee routes sought to promote their own shrines and holy wells. Stone and wooden crosses were the most ubiquitous elements in this medieval religious landscape, but largely overlooked by modern historians, in church yards, and vast numbers besides roads. Mnemonic devices to remind the living of their duty to pray for the souls of the dead, and relieve them of the traumas of purgatory, too. Then those often placed at road junctions, which had  magical or malevolent qualities, and used in Rogation tide beating of the bounds.  The proliferation of crosses, chapels ,holy wells, hermitages and other holy places and landmarks ensured religious imagery was encountered in a wide range of everyday contexts, well away from the parochial core of the church: a landscape rich in religious meaning and symbolism shaped peoples’ lives. Later…Puritans dismissed the concept of a holy place as idolatrous. Victorian church restorations sometimes uncovered items that had been hidden at these times, presumably in the hope that the old religion would prevail again. Following Henry’s death in 1547, the government ordered the destruction of all shrines, paintings and sculptures purporting to have superstitious use, and all endowments of chantries, religious guilds to be relinquished on the grounds that Purgatory was a fabrication. As a result many buildings fell into disuse and decay. (And, of course, churches now had to display royal arms.) Churchyard crosses were targeted because of their role in the (now banned) churchyard processions. Many prominent road side ones were partly destroyed, but still had a function in defining parish bounds, the parish becoming more important as an administrative unit in Tudor England.

That’s it in summary, Bill’

Addendum

‘And that shift represented a change from religious observance being an external business ( symbols, saints, confession, secret language of Latin) to it being an internal one: me, my conscience,  a direct relationship with God, interpreting through reading an English Bible.’

 

Radical Randwick Ramble

https://www.stroudvalleysproject.org/events/a-ramble-in-radical-randwick

A Ramble in Radical Randwick

Sunday, 23 June 2024 11:00 – 13:30

What makes the history of Randwick unique? How come this unassuming village in the hills of Stroud appears in a survey of British utopian experiments? What’s the background of Randwick Wap? Why was the village so notorious?

Answer these questions and perhaps more on an illuminating historical walk with Stuart Butler of Radical Stroud.

The route will be through rural areas with some uneven ground and some hills, so a basic level of fitness is required. Finish time is approximate. No dogs, please.

Log on to the Stroud Valleys Project link at the top to book a place. I think the suggested donation is £3 plus.

Slimbridge Diggers Walk July 2

The Diggers were a group of 17th century religious and political dissidents in England, seeking to establish agrarian socialism. The famous Digger settlement in 1649 at St George’s Hill,  Surrey is well known and celebrated, but our local area also saw a Digger experiment. Radical Stroud plan to go in search of the elusive Digger settlement at Slimbridge.  The exact location has been lost so may be an exploratory expedition. If you are interested then please join us  on Tuesday July 2, at St John the Evangelist, Slimbridge at 10.30. Not sure how long the walk will be. Join us for as long as you wish. There will be readings, context and a song or two too.
Bring some food and refreshments. The walk will take place mostly over meadows and fields. Some stiles to be climbed. Likely to be muddy in places.
Any queries please contact Stuart Butler stfc12@hotmail.com