Jack the Hunter

As the swallows gather on telephone wires
I wake out of my summer slumber
and start to trace the lines of the breeze
while I drift among the trees
cupping the leaves within my hands
I  breathing on them
turning this one red and that one yellow
they remain a while glowing in autumn sun .

 

When they start to fall
my shadow stalks
in twilight airs
careful not to step too heavily
on rain-sodden ground
I linger amongst the  bare trees
wary I listen
caressing  the grass
til each blade is outlined in white
waiting until the ground is quiet
and then on a clear night
I fall.
White traceries mark
my touch down
but seeking
the  resting place
of the dew waters
I dive deeper,
until I have
the earth
in my grip.

 

This poem I published in  “Scissors, Paper, Shadow, Stone” a collection of prose and poetry from Broomspring Writers in 2012

South Rhins

I turn south at the isthmus
and move into the fog-laden peninsula
as I approach
scavenging rooks rise
from roadkill carcass
trees grasp overhead as
the road clambers onto the ridge
the curlews call from below
along the rock-strewn shoreline
while in single road villages
fuchsias flower on flat-topped walls
sparrow crowds cling
feeding on pampas seed
and when they are no more
beside the white pillar gate posts
marshmallow roses bathe
in Virginia creeper claret.

This poem I published in  “Scissors, Paper, Shadow, Stone” a collection of prose and poetry from Broomspring Writers in 2012

List Making

In the time
that does not exist
between me getting in
and having to be out
I am planning
a list of jobs
that I will
postpone.

This poem I published in  “Scissors, Paper, Shadow, Stone” a collection of prose and poetry from Broomspring Writers in 2012

Shrove Tide

Between the lighting of
a candle and
the beating of
batter,
at the barren bound time
when the cold iron air
hits the hard flint
earth
a spark
is created
that will light
the spring fire
of the coming year.

This poem I published in  “Everything Looks Green From Here” a collection of prose and poetry from Broomspring Writers in 2010

Ice Ages

Sprite child on sighting snow
dances with delight
at a miracle not seen before
each precious flake hoarded
to build an eight inch
snowman

Students delight in time
out of school, vying
to build the best igloo
or using compressed handfuls
in their own power
struggles

Adult involved in balancing
complex priorities, choosing
between the demands of safety
and the necessary tasks
deciding what to let
slide

Elderly trapped within
the icy waste around
their own secure home
unable to step beyond their
front door for fear of
failing.

This poem I published in  “Everything Looks Green From Here” a collection of prose and poetry from Broomspring Writers in 2010

Deer

Seaward driven by winter’s hunger
twig thieving from a barren hedge
our headlights capture you
a frightened harbinger of snow.

I published  a different version of this poem in  “Everything Looks Green From Here” a collection of prose and poetry from Broomspring Writers in 2010

Winter in the Park

It was cold when I set out
the sort of cold
where the air feels dry
as the moisture freezes

The park fenced around by shadowed
black railings kept no one in
the remains of a forgotten hedge
did not stir to the fluster of small birds
nor children call to their parents
from the play equipment
even the students, who I’ve seen
on other nights drink wine
together on the communal swing
had not ventured out
no drunks shared cider on the empty bench
and beyond though still floodlit
the playground was deserted by
cricketer and basketball player alike.

As I passed the orange  haze of
the street light
a few flakes of snow
drifted down through the light
and I heard the rhythm
of South America drums echo
through the surrounding houses
the smell of Chinese or Italian takeaways
drifted out of hot shop doorways
mingling with the yeasty
smell of the overcrowded local
a ring of Hindi jittered from a passing taxi
the far side of the playground’s dark mesh.

This poem I published in  “Everything Looks Green From Here” a collection of prose and poetry from Broomspring Writers in 2010

First thoughts on Inclusion in the Civic Culture

Amartya Sen, somewhere in Development as  Freedom, describes a ladder of inclusion in institutions. At the lowest levels are the excluded who are outcasts from the institution and cannot access it.  The first level of inclusion is when you have access but nothing more. The second when you are informed about changes although you have no real participation in the decision process. The third is when you are consulted in the decision-making process although the consultation is non-binding. The fourth is when you representation within the decision-making process either by voting for a representative or by actually having a vote but no formulation power. The fifth is to have the ability to actually formulate and actively participate in running an institution. The sixth is an odd in that now instead of you being dispensable to the institution it is turned around and the institution is dispensable to you. The seventh is the invert of the first where you no longer participate in the institution as you have moved on elsewhere. It does not quite work for civic culture as this is not a single institution but it does point out that the problems are engaging the people at the very top and very bottom. I think civic culture spends a lot of effort into trying to keep people in the 6th rather than 7th stage and what I want to look at is how to get people into the 1st rather than 0th stage. I am broadly suggesting three stages, specialist civic groups, developmental streams and integration policies.

Specialist groups come in two overlapping forms and are normally charitable. One sort seeks to alleviate the reasons for the exclusion such as poverty, disability or lack of English. The second groups aim to provide spaces where people who are excluded can participate in civic culture in a sheltered environment. This might be by having local shared meals, writing groups for people who are excluded for a specific reason or maybe gardening schemes that help them to grow food. What this does is deliberately lower the bar to access to civic culture but it often does this at the price of limiting the access. Primarily these are charitable groups.

Developmental streams are ways that individuals get the skills that enable them to participate more fully in Civic Culture. The most obvious group of this sort is the Scottish Poverty Truth Commission, who train people to advocate for themselves to people who are unaware. My memory tells me we have had Poverty Truth Hearings in Sheffield in the past but I can find no evidence of this. The nearest group is currently in Leeds. However, that is aimed at the political economy but there are so many ways this could happen. The raising of creative writing in an ES0L class. The ability to find support from community entrepreneurs when a group wants to set up a group for themselves.  This is an activism stream aimed at changing individuals so they can participate.

Integration policies really are the flip side of developmental streams. That is if people are to be helped to be able to join in civic culture, it is also true that civic culture needs to make arrangements so that it can be open to people. The WEA which runs a number of writing classes has clear statements on this and does reduce fees for people who cannot afford full ones, plus make allowances for those with disabilities. I am not suggesting that all should go this way but all institutions in this area might like to consider how they can encourage the participation of the widest range of people in Civic Culture.

I am going to be honest now. I think these three as a minimum are essential if we are to widen participation by those who are currently excluded. It will not be easy, and with every success those that are left will be harder to reach. The option not to deliberately seek their inclusion with society is that this group will grow and eventually we will have a society divided between the stage 7 and the stage 0.

Easter Triduum – Iona Style 2017

I spent Easter as a guest at Iona Abbey.  The communal side of the Abbey is run by the Iona Community, while the Tourist side is run by Historic Scotland. Most importantly the worship that regularly happens in the Abbey is largely under the auspices of the Iona Community. Therefore if you go to the communion service on Easter Day at Iona Abbey you are attending a communion service that is run in line with the principles of the Iona Community. The Iona Community has two areas of concern that play significant roles in what goes on during Easter week. These are:

  • the building of the common life between the guests, volunteers (vollies) and resident staff.
  • the renewal of worship as the activity of the people

Therefore guests had part in the preparation of worship as well as sharing household tasks and serving at meals.

I have separated that into three the people who live and work around the Abbey under the auspices of the Iona Community. Those are the boundaries as used by the community but the boundaries are not as clearly drawn as such. The guests do work, that includes serving and washing up after meals, household tasks including cleaning toilets and participating in the preparation of worship.  The tasks are less arduous than those undertaken by the vollies and Residents but still necessary for the well functioning of the Abbey. They are not purely symbolic. Technically most resident staff are also volunteers but long term with contracts (between nine months and three years). There is a subtle and complex interplay between these three groups.

The worship team, i.e. the resident staff who have a contractual responsibility at present for worship are Rosie (Director), Deborah (Sacristan), Richard (Musician) and Callum (Musician).

I was a guest. There were around 37 guests present this week and in three chore teams. Most of the rooms were shared with twin or bunk beds. The rooms are cosy space wise and this is good because it also helps with their cosiness in other ways as the building has limited heating.

From our perspective, the preparations for the Triduum started on Monday when people start preparing for the stations of the cross on Good Friday.  The Iona Community takes overall organising responsibility with Bishops House Retreat Centre for the one at the Heritage Centre and the Parish Church doing the one at the Parish Church. The Iona Community then asks the guests for the week to prepare the other five.

The second part of preparation that was handed over to us was the sermon slot for the communion on Easter day. This, however, only started on Wednesday. Actually, you could say we divided ourselves into seven teams. The five for stations of the cross, one storying team and a movement team who eventually ended up being involved in the Easter Sunday  Evening Service.

The third part, and it is only third because I keep forgetting it was done, was the Big Sing and the not so Wee Sing. These are times when guests are taught the music for upcoming services. This is not a choir rehearsal but a chance to familiarise us with the music and teach parts. If you have ever been to Iona Abbey services and participated in the congregation singing happily in three parts, then this is how they do it. Basically, a significant proportion of the congregation has already been primed. I was spoilt as the number of musicians among the guests was large and therefore we did four part rather than the usual three part harmonies.

The first service was the foot washing which happened on the Tuesday in the Chapter House.  That might seem odd being outside the Triduum but Tuesday is the day the Iona Community runs pilgrimages around the Island.  There are two an on-road and an off-road. Therefore there are lots of tired sweaty feet in the afternoon.  In other words, the timing was chosen so it was at the point when feet needed washing. Oddly we were a fast group and three of us had already gone through the process of cleaning our boots! It was low key. Rosie explained what was going on. The song “Brother, sister Let me serve you” with resident staff and vollies making sure that water and towels were available. The process of washing feet was mutual. Anyone could sit in a chair for their feet to be washed; equally, anyone could take the place of the foot washer on the floor.

However, like all modern Protestant liturgical Triduums it really kicked off properly on Thursday Evening with a Gathering in the upper room. This is probably Protestants nearest equivalent to Corpus Christi. This was held in the refectory

A meal in the refectory

This focussed both on the foot washing from John’s Gospel but also the institution of the Lord’s Supper. There has been a large use of John this Lent, not quite sure whether that is because Matthew is difficult or just people wanting John for a change. The room was packed with the tables put up against the walls, the benches and upright chairs in front of them. The poem “Directions for using a towel” was read, the hymn “Great God your love has called us here“. That hymn is one of my favourites simply because it catches the complexity of the human condition in ways that speak to the sociologist in me. There were four stations at which communion was served: one for Judas, one for Peter, one for Thomas and one for another disciple with us being asked to go to the one that reflects where we are at.

Stripped high altar at Iona Abbey

The service closed with us leaving singing Jesu Tawa Pano  and processing to the Abbey. The Abbey was then stripped. That is any ornament that could be taken out of the Abbey was removed including the  Celtic Cross that is normally on the high altar. Anything that could not be removed was draped in black and all the candles were put out. The photo shown was taken I think the following afternoon but it gives an idea of the starkness of the stripped church. This was all done in total silence and the residents and volunteers doing the stripping were all dressed in black. We left our way lit by battery lanterns and we all went out by the main door rather than to the cloister.

Friday was the busiest day worship-wise. It started with the normal morning office in the stripped Abbey. Then it was on with tasks but pretty soon had to set out for the stations of the cross. As far as I can recall the progress was as follows:

  1. Martyrs Bay – Jesus Condemned
  2. War Memorial – Jesus is mocked
  3. Nunnery – Women Comfort Jesus
  4. Heritage Centre – Jesus Falls
  5. Parish Church – Jesus is Crucified
  6. St Martin’s Cross – Jesus Dies
  7. St Columba’s Shrine – Jesus is buried

Now I am going to have to give an impression. The day was dreich and full waterproofs were a good idea. On the other hand, it certainly attracted people and by the time we got to jetty there was a crowd following the cross including Iona Community members who were not part of the staff at the Abbey. In between each station, we moved singing a short chant quite often from Taize. I am afraid it did not really get going for me until the women at the Nunnery where we heard the interaction between Mary, Jesus’ mother and modern women’s stories. The Bishop’s house connected Jesus’s fall with all the whys we have. The cross was dropped and instead of a man picking it up a woman did. The Parish church was a meditation by Barabbus asking us whether if we could get out of suffering we would not let someone else take it for us. The crucifixion was two monologues by two soldiers taking different aspects. One took the Dorothy L Sayers idea that one might have been the centurion whose servant had been healed by Jesus. The final one involved taking the body of Jesus and laying it in St Columba’s Shrine. Then the door of the shrine was slammed shut.

From 2:00 to 3:30 pm there was a vigil kept in the church. I along with many others by this time was flagging. I dropped off a couple of times during the vigil but stayed. However, quite a few others left early precisely because they were falling asleep. The result was the Abbey which was about half full at the start of the vigil was only a scattered few mainly in the choir seats and we drifted out after the end.

That evening it was a dispersed service. This was services in small spaces around the abbey. For instance, there was one gathering in St Columba’s Shrine, one in the Abbey Library and the one I attended in the Burrows. I went to the Burrows for two reasons. Firstly it was warm and worshipping in the warmth appealed to me. Secondly, it is a utility space used for washing and drying clothing and sheets and as a short cut to the kitchen. It really was the core space for me while I was a vollie on the Abbey Housekeeping team over a decade ago. The service was short and focused on a reading of Lamentations 3. In the Burrows, there were 6-10 people present and we were full.

Easter Eve started once again with the morning office in the stripped Abbey. This was very routine. The differences from normal were slight in that there was no music playing when we came in and we sang unaccompanied. On the evening was a service of waiting. This gave time to reflect on the actual importance of paying attention to waiting. Again a very stripped down service and quite meditative. This was kept as a partial fast day as I think was Friday and no puddings were served but only fruit. Oddly enough outside of worship, an excitement was beginning to boil as the last preparations were being done for the Easter day service.

Easter day started with a 6:15 at St Oran’s Chapel. This is the chapel in the burial ground beside the Abbey. The day had a damp start and once again I could have done with waterproofs trousers as well as coat and walking boots. The acclamation was joyful and we were handed a flower (not necessarily a daffodil). There were candles representing Easter fire but in the damp, they were rather poor. A good volume of Halle, Halle, Halle as we walked from St Oran’s to the Abbey where we left our flowers at the font before progressing through the cloisters for the Wee Breakfast still singing. The Wee Breakfast consisted of Simnel Cake and Hot Chocolate (alright I was a party pooper and chose hot cross buns and tea but that was just me).

Sometime between the waiting service and 9:00 am on Easter Sunday the Abbey had been re-decorated with daffodils everywhere. The cross with the daffodils on it was actually carried down at the start of the service and the high altar had a white communion cloth on it.

The candles were lit unlike in the photos which were taken on Sunday afternoon.  I had a reserved seat for the service because I had been part of the storying group and needed to be able to get to the microphone at the main desk.

The attendance was such that people were standing outside the Abbey and therefore the doors could not be shut. Handbells were used twice during the service and we also had a group of guests doing shape-note singing. The hymns tends to be modern versions of Easter classics so we had “God given Glory” instead of “Thine be the Glory” and a new version of “Jesus Christ is risen today” both by Jan Sutch Pickard. Equally the form was actually very strongly based on the form given in the Iona Abbey Worship Book with seasonal words used. The text for the service was John 20:1-18, this got represented three times. Firstly it was read, secondly the modern form of “Jesus Christ is risen today” tells it again and finally, the storying group had interwoven this story with the stories of others told during the week and finished with an invitation to create a new story.

You would think with all that, that Easter was over but this was the final day on Iona for us guests and we would be leaving on 8:50 ferry next morning. Thus, as is customary the night before guests leave, there was a service of commitment. It was a quiet abbey in the evening where a good number of people gathered for the service. I know because I was sat in the choir stalls when we were asked to come forward for the act of commitment and for a considerable time after I returned to my seat people filed in. The movement which was based on actions symbolising community was done in silence in the space before the act of commitment. It felt the most personal service. This was odd. Commitment services usually have high guest inputs but because we had been so busy during the week we did very little apart from the movement and yet it still drew us in.