Primrose life

Primroses growing at the roadside find a resonance deep in the recesses of the memory, not anything religious, but that sense of irrational optimism that filled childhood years. Primroses bring a sense of the springtime of the year, primroses announce the coming of days that would be very different to the cold darkness of winter in a village that seemed very isolated to a small boy. Primroses always declared the return of the light evenings, of trees shrouded in blossom, of nature rousing itself from its slumbers. Primroses would bring days of playing outside, football in a neighbouring field, bicycle rides on the narrow roads, playing at the house of a friend. The primroses seemed always the greatest of spring flowers.

Primroses always grew under the hedgerows along the roads around the village. At primary school, primroses were the flowers used to decorate little Easter gardens made from moss and stones, with crosses fashioned from ice-lolly sticks.

The sight of primroses, the flourishes of yellow along the green banks of the country lanes, always bring back poignant memories of Miss Rabbage, our schoolteacher who lived alone and drove a little Austin A35 car. Miss Rabbage loved primroses.

One spring evening, back in the mid-Noughties, I decided to search for Miss Rabbage in the BT Phone Book, I had a vain hope of finding her and being able to say “thank you.” Miss Rabbage had retired at the age of sixty at the Easter holiday of 1972. Even in the mid-Noughties, Miss Rabbage would have been in her nineties, if she were still alive. My efforts were in vain, I could find no number, and, even if there had been a number, what would I have said? What do you say after thirty or forty years?

As it turned out, it was only two years ago in 2017 that I discovered Miss Rabbage had died in 2003. Only upon finding her grave on a summer’s evening did I discover that her Christian name had been “Eileen.” It had never occurred to me before that Miss Rabbage had a name other than “Miss Rabbage,” it would have been strange to have heard her called anything else. Were there people in the village who would have spoken her Christian name?

Primroses recall Miss Rabbage and all the things she had taught us. Primroses recall the spring and how much it meant to a small boy in a little village deep in rural England.

It’s a fine time for primroses.

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Doing nothing

I think it was Michael Ramsey, who was Archbishop of Canterbury when that title meant something, who talked about his hopes for eternity and said that he was glad to read in the Bible that there were windows in heaven because he was good at looking out of the window and not very good at praying.

Looking out of the window seems a very profitable way of passing time, although not as good as sitting on a bench overlooking a river or the sea. A lady in her mid-nineties once told me with a sense of perplexity that a friend had told her that they could easily sit on a bench for an hour and watch the time passing. It seemed contrary to the entire Protestant work ethic which had governed her life that anyone would sit willingly and do nothing. I had pondered her comment and admitted that I could probably do so myself, that sitting in thought for an hour would not seem such a bad thing.

Doing nothing seems to have become increasingly difficult for people.  Boredom thresholds have shortened to a few seconds. Watch young people at a bus stop, watch them when them at break times at school, watch them when the bell rings for the end of lessons: immediately they turn to their phones. The addiction to electronic media is such that silent thought has become a rarity.

Perhaps it is not important. I spent countless hours in thought when I was young; hours spent looking out the window towards the Mendip Hills; hours spent staring into an undefined middle distance in the house; hours pondering nothing at all in the garden; and all of those hours produced nothing, except for a capacity for tolerating boredom.

Perhaps, though, there are some people whose loss of a capacity to sit in silent thought is a loss for all of us. People who have the capacity to be original, to be creative, to be incisive, to be subversive, will have thoughts to offer to everyone, yet if they never spend time in developing those thoughts, then it is to the detriment of all of us.

It is astonishing now to consider the universities of medieval times, when books and writing materials were rare and precious commodities, and to think of how much time was spent in listening and in thought. Committing material to memory, examining it in your mind, formulating arguments on the basis of what had been heard and what had been thought, must have been a demanding exercise, one which would be beyond the capacity of most of us today.

Our capacity to think perhaps depends upon our capacity to do nothing. If we can’t sit in silence, how much are we losing?

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Why would you go to Glastonbury?

The balance of the payment for this year’s Glastonbury Festival was due to be paid on Monday. Being able to afford the £250 price of the ticket only means having paid one small part of the cost: there is still a need to reach the festival, the traffic for which creates chaos on the country roads; and the cost of food and drink during the time there, none of which comes at supermarket prices.

It is forty years since I went to the Glastonbury Festival of 1979. The tickets that year were only £5, and, being locals, we were able to buy them in Glastonbury itself for £3 each. It wasn’t marketed as Glastonbury Festival that year, rather as “Glastonbury Fayre.” Locally, it was known as “Pilton Pop Festival;” Worthy Farm, the festival venue is outside the village of Pilton, some miles from Glastonbury. There had been festivals in 1970 and 1971, in the dying days of the hippy era, 1979 seemed like a different age.

Had the earlier festivals been free? I remember the International Times, the radical underground newspaper condemning the 1979 festival for being “commercial.” The term “commercial” was used by those who assumed themselves knowledgeable about music as a label for anything they did not like – generally, anything that was successful. The Marxist International Times objected to the idea that there was an admission charge to the festival, presumably regarding it as a piece of capitalist exploitation.

Facilities at the festival that year were basic; the toilets were unspeakable and the wash facilities were non-existent. No-one minded the facilities, though, we felt being there was enough, but why had we gone there? It had seemed a search for something that we did not find.

In 1979, the golden age of music seemed to have passed before we had been old enough to be aware of such a time. The Beatles had broken up in 1970; Jimi Hendrix, Joplin and Jim Morrison were dead before we became aware of their existence. There was a feeling that history had ended. Even in 1970 and 1971, Glastonbury had been a piece of nostalgia for time that had gone. It was not as though there was a shortage of talent at the 1979 festival,  on the final night Peter Gabriel, Nona Hendrix, Steve Hillage, Phil Collins, John Martyn and Alex Harvey took to the stage together, it was just that the times had changed.

We had imagined Glastonbury Festival to be a symbol of the radical, the alternative. We had imagined it to be a mark of protest, a mark of dissent. The previous month, Margaret Thatcher had been elected as prime minister and had promised a restoration of “Victorian values:” Glastonbury seemed counter-cultural.

Forty years on, Glastonbury Festival seems not to deserve the iconic status it has acquired. Social and political radicalism are absent. Prices have made it truly “commercial.” Radicals will find their own gathering places and music fans will find dates for concerts by the bands they want to see – and the fields at Pilton will continue to generate huge revenues fr the owners and promoters.

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Being soaked

Vintage tractors assembled for a fair at the foot of Turn Hill yesterday. Passing through before most had arrived was good fortune; later, and there would have been slow moving vehicles to follow for miles. The tractors were familiar: the Massey Fergusons and the Fordsons; the David Browns and the Nuffields; the John Deeres and the Internationals. While the skies were grey, it was a mild day, and the drivers of the tractors journeying to the fair preferred short coats or jackets to anything that might have been waterproof.

It was always a mystery that up until the 1960s, tractors generally had no cab. Motor cars were enclosed from the 1920s onward, but it was not considered necessary to protect tractor drivers against the elements. Sitting behind the steering wheel of a Ferguson  35, or similar, a shower of rain lasting a few minutes would be sufficient to leave you cold, and very wet.

Being wet seemed a frequent experience in farming life. My grandfather’s farmyard didn’t offer much shelter on rainy days; while going through the daily work, if you wanted to stay dry, it was a case of dodging from the cowstalls to the barns to the pigstys. My grandfather was not a man for rushing around and would have gone around the farm with a steady tread. Work was done in a methodical way, no matter how inclement the day, there was work to be finished.

If farming is a vocation, then a preparedness to work in all conditions seems a part of that vocation. At times when many others wil have sought refuge from the rain, or suspended work for the day, there are farmers who work on, regardless of how cold or wet, or even miserable, they may feel.

In memories, much of the farmyard degenerated into mud for much of the winter. It was not a pleasant working environment, but my grandfather seemed unaffected by it. Dressed in combinations, thick woollen socks, corduroy trousers, flannel shirt and v-necked pullover, he would pull an old coat around him, pull his flat cap firmly onto his head, step into his Wellingtons, and head out to face the waiting tasks.

The bright and shiny tractors that appear at vintage fairs often contrast with the appearance of those who drive them – people with weathered faces, large-handed people with sandpaper skin that bears the scars of many days’ work. The fairs tell only a mechanical side of the story.

 

 

 

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Tanked

The viewing gallery of the conservation centre at Bovington Tank Museum offers a view over more than a hundred military vehicles for which there is not yet space in the display galleries. Among the recent acquisitions is the Standard Beaverette, a makeshift contraption built in Britain after the disastrous defeats in 1940. The tanks of the British Expeditionary Force had been left in France and the British army was compelled to prepare for the expected invasion using whatever resources it could find. The Beaverette was built on the chassis of a standard saloon car; its turret bore a closer resemblance to a grey steel dustbin on a car roof than it did to the sort of vehicle that might have withstood the might of an invading Nazi army.

As a member of the museum staff explained how the turret was mounted on eight ball-bearings and rotated by the person pushing it with their shoulders, memories returned of my grandfather’s stories from days in the Home Guard. As a farmer, he belonged to a reserved occupation, being expected to serve on the home front to produce as much food as possible. On top of the farm work, he was expected to work for the local council, repairing the roads, many of the usual road workers having been called up for military service. At night, he served with the local platoon of the Home Guard, activity that produced a fund of stories, few of which would have inspired confidence in the capacity of the volunteers to withstand the invasion forces.

Guarding the railway tunnel at Somerton one night, there was the sound of someone moving in the darkness. The orders were to shout, “halt, who goes there?” and then to shout, “stop, or I fire.” If the person did not obey the order, then they must open fire. The orders had been given and the shadowy figure continued to come towards them. Instead of firing, they decided to step forward to investigate to discover not a saboteur, but a local man, returning from a pub, very the worse for wear. “We could have killed him.”

If there was a lack of ruthlessness in the face of a potential threat to a significant railway line, there was a doubt as to the efficacy of anti-tank measures, which included placing burning tar barrels in the road in order to try to stop oncoming panzers. The Standard Beaverette embodied a spirit of make-do and makeshift, a plucky attitude, but pluckiness alone is not enough to win wars. Fortunately, the car with a dustbin on its roof was never called into frontline service.

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