A Melancholy River: Severnside I.

The second Severn crossing at Severn Beach, looking towards Chepstow

Maybe I’m being a bit unfair, labelling the river Severn as melancholic. That’s largely projection on my part. You can see from the thickness of the sea-wall that it deserves a lot of respect. The speed, force and sheer height of the tides makes the Severn a dangerous river to navigate. The second biggest rise and fall in the world gives it not just the appearance of power but also the sound of it. The unmistakable song of water on the move; riffling the banks as a farmer might roll a full head of grain between thumb and finger to feel the measure of the harvest; investigating the cornice of field edge here, a length of stock fence or a fallen tree. A fast flowing river is hungry.

But the Severn is also a tidal river as far as Gloucester. It breathes: rises and falls; rises and falls; breathing inwards and outwards twice a day every 12 hours and 25 minutes – constantly moving against the times of sunrise and sunset because the tide belongs to the moon, which is why the Severn is female and has been so since Celtic and Roman times. The tide flushes its banks for 25 miles as a river and a further 15 miles if you include the estuary where it meets the Bristol channel. But the Moon is in a constant elliptical orbit around the earth and so the highest and lowest tides – the springs and neaps – which cover a tidal range of between 12 and 15 metres, forty to fifty feet of variation at Avonmouth, occur according to the gravitational pull around full and new moon. At these times the funnelling of upstream tide on the river, particularly around Arlingham, meeting the downstream flow from beyond Gloucester, causes a surge wave known as the Severn Bore, twice a day for about 130 days every year. The biggest surges gather abundant spectators and surfers as the wave moves upstream. But there’s even more. On January 30th 1604 a tsunami wave over 25 feet high and travelling at 30mph barrelled up the Severn inundating villages and killing thousands of people. The churches at Littleton on Severn and Oldbury on Severn are built on raised ground and may have escaped the worst. In 2001 during the Foot and Mouth crisis I stood in Oldbury churchyard and witnessed the sight and smell of thousands of cattle being burned in giant pyres. So yes, I think some element of mournful is justified.

On the other hand, the Severn can be a great solace. Just as I would go fishing, if time was short I could always drive down to Shepperdine and walk up the path towards Oldbury. At dusk it is at its most mysterious as the lights come on across the river and the navigation lights indicate the safe passage for boats. Occasionally a skein of geese will fly overhead and once I was near the old Windbound when a hare careered up the field alongside and flew across the fence within feet of me.

The place I choose to call Severnside is a variable strip of land to the west of the A38 and the motorway. When we first moved to the area I was convinced that the locals were rotating road signs to keep people out. It has more in common with fen or wetland than anything else. Fields are small, drained by rhynes (pronounced reens) and small scale farming is the only show in town. It was once – and still is – a good place to grow apples, especially cider apples because the mass of water nearby acts like a gigantic night storage heater. Frosts visit the orchards less frequently than in the rest of Gloucestershire. Sheep still graze in the orchards. When I wanted some real peace I would cycle down there and drink in the isolated atmosphere. It’s easy to get lost in the multiple lanes and tracks but easier to lose yourself and your troubles.

The job was relentless, and I was the recipient of many confidences, not all of them good or comforting. People would share their troubles but they would also share their stories; stories that connected them and me back in history. Every pastoral visit, every wedding, baptism or particularly funeral would yield a rich harvest of stories which I rarely wrote down; but as time went on I became increasingly aware that without ever volunteering for the job I was becoming the Story-Keeper. As I grew close to retirement after 25 years, that sense of responsibility weighed on me more and more as the population changed from a largely farming, fishing and quarrying community to a commuting village which exploded in size to accommodate workers in the two (now decommissioned) nuclear power stations at Oldbury and Berkeley. A trajectory that was accelerating and which would never change. For ten years after retiring I felt constrained to keep quiet, but by now most of the old folks are dead and even the incomers who were’t averse to a bit of bullying and harrying have mostly passed on. The congregations in the churches I cared for were (largely) wonderful; the diocese did nothing but increase the workload. The river was my escape and consolation; it was big; vast and utterly indifferent to my troubles, successes and failures. I started to photograph the plants – never quite sure what they were called – the abandoned barges and the machinery that accompanied the drainage channels; the orchards and cider houses. It was my escape. The birds, the wind, the sound of the water, the larger ships entering and leaving the canal at Sharpness. It was OK to be a lost soul there, and so I’ve started to reunite some of those photographic memories with words. Even melancholy has its joys.

Jumping the chasm between ought and is.

“A half legendary miasma of once upon a time gallimaufry” – a quotation from my post yesterday.

I’d really like to be writing about leaping out of the car and measuring gorse thorns in search of Western Gorse – Ulex gallii, or paying a return visit to a possible Babington’s Leek – Allium ampeloprasum down near the watermill at Poltesco. It’s all so romantic – if you like that sort of thing. But actually what keeps grabbing me and shaking my shoulder is just one feature of the gathering climate catastrophe, and that’s the link between species loss, landscape devastation and what we like to think of as human culture.

Our materialistic worldview has taught us all that nature is a kind of evolutionary pyramid at whose pinnacle we sit; masters of all we survey but somehow separate from it at the same time. What the agonised debates surrounding climate change are beginning to teach us is that if the pyramid collapses we disappear with all the rest. A ridiculous ideological blind spot seems to allow us to carry on with destructive economics, dangerous fossil fuel burning and anthropogenic species extinctions regardless of the ecological damage – by systematic avoidance of the evidence.

And to take a step further in the argument we might ask – what is it that so scares us about the gathering storm that we can’t bring ourselves even to think about it? My suggestion is that it’s something along the lines that loss of species, habitats, farming and horticultural practices, manufacturing and the whole panoply of material practices is not just a loss of ways of doing stuff but of ways of being. So the loss of any of those practices entails a corresponding loss within our culture; chipping away at our sense of what it means to be human.

Culture eats strategy for breakfast

Here in Cornwall, and especially in North Wales the sense of loss is palpable. In Wales it’s language that has become the focal point of all that grief. To lose a language is the greatest tragedy that can befall a nation because it is the cultural matrix that holds past, present and future together and allows us to feel at home; fully human. In Cornwall it seems to be a festering grievance that the relationship between England and Cornwall has been essentially colonial. Great wealth has been removed from the county, won by miners working in appalling conditions, and now the English are completing their extractive work by pricing some of the poorest people in the county out of their homes, which are turned into holiday homes and AirBnb lettings.

Cultural losses are the inevitable collateral damage of material changes, and in that light the pushback by fishermen against quotas, and by would-be lithium miners against environmental objections is easier to understand. So too with farmers and vegetable growers struggling against piratical supermarket contracts; and especially hill farmers – because they all labour against not just the weather but the onslaught of trolling by smart ass politicians and commentators who’ve never held a spade or a net in their lives.

What this can easily result in is a kind of truculent resistance even to productive and necessary change and a clinging to an over sentimentalized vision of the past which can always trump the future because that’s a bit speculative. They’ve all heard “we’re all in this together” when the evidence is that they always seem to trouser the proceeds. The great thing about looking back is that you can always remember the full nets of pilchards but eliminate the memories of home made oilskins and regular famines. Stargazy pie celebrates the relief of a famine in Mousehole when a fisherman called Tom Bawcock braved a storm to bring pilchards back to a starving village. That was in the 16th Century – memories are deeply rooted here.

Only a new vision – and I mean vision – will give us the collective will to face the daunting challenge. Until we know, really know ourselves to be a part of nature, and as vulnerable as any red list plant or Orangutan or Whale then the difficulties will be insuperable. In this age of populist dictatorships the liars will always think of a more appealing narrative that allows the rich to drain the last drop of lifeblood until we all fall silent.

We have to be courageous enough to cross the chasm between the way things used to be by accepting that the past, its languages, symbols and culture enrich the future – we mustn’t let them threaten it.

This wonderful poem, first published in 1937 – that’s eighty three years ago – just about sums up what I’m saying. It’s a reflection on mortality, written in the shadow of the first world war and the gathering strength of nazi power accompanied by the Great Depression of the 1930’s. It matters because Thomas manages, almost miraculously, to frame in a non religious way the interpenetration of nature and humanity. It’s that kind of thought that will lay the first stone in the bridge between ought and is.

The force that through the green fuse drives the flower
Drives my green age; that blasts the roots of trees
Is my destroyer.
And I am dumb to tell the crooked rose
My youth is bent by the same wintry fever.

Dylan Thomas