Tuesday, 14 July 2015

The Alhambra Hotel: a research note



James Mclaren from the Family History Society has been looking at the history of the Quakers in Jersey which I've recently put on my blog, and commented:

A fascinating series of articles, which I may have something to add to...

I did a piece of research for the current owners of the Alhambra Hotel in Roseville Street last year. In the course of this I discovered that the house was built around 1895 for one John Renouf and his ten children: the more I probed, the more obvious it became that he had to be a Quaker.

One of the things it also shows is that the contention about the first Quaker marriage in 1905 is wrong. The process of marriage by Acte de l'Etat was specific to Jews and Quakers, and assuredly John Renouf was not a Jew. John Renouf's marriage to Annie Stokes took place in 1898, which gives it a prior claim, but I'm not sure that there are not event earlier marriages. The relevant portion is the first six or seven pages.

With his permission, here is his article:

THE ALHAMBRA HOTEL: A RESEARCH NOTE
by James McLaren

Introduction

The road we know as Roseville Street has existed for some considerable time: it is present on the 1849 Godfray map of Jersey. However, at that point it was for the most part a rural lane. The most significant building on it was at the corner of Havre des Pas on the west side: this was the Fort D’Auvergne, built in 1756 to provide a guardhouse for the local shipyards.[1]

As St Helier expanded during the 19th Century, properties were gradually built along the road. Development spread down the road from the Colomberie end, such that by 1870 the stretch from Colomberie to a little above where Route du Fort now runs was urbanised, but the remainder was still largely undeveloped.[2]

The houses on the east side of Roseville Street at the south end were large houses – looking at the 1911 Census they typically have between 7 and 12 rooms (most ordinary families lived in three rooms). What is now the Alhambra Hotel is the largest of all of them: the 1911 Census records that there were no fewer than 18 rooms.

The first owner

We have a clear trail in the Jersey Land Registry back to the purchase of the land. The key contract was signed on 15 June 1895[3], whereby John Renouf, a hardware merchant then living further up the road at 35 Roseville Street, bought a piece of land bordering Roseville Street and had a house constructed upon it. This house – now the Alhambra Hotel – was originally known as Auckland House.

The description of the plot is as follows: on the west side (length 112 feet) was Roseville Street: on the north (119 feet) and east (78 feet) were 20-foot private roadways[4], to which the owner of the land had right of access, and on the south side (103 feet) at that time was Roseville Terrace. The boundaries belonged to the landowner on the west, north and east: the south wall was a party wall. The importance of this was that there had been a restrictive covenant placed on the land (one of the residents of Roseville Terrace had previously been the land owner), which forbade the owner from building any sort of retail or business premises on the site.

John Renouf purchased the land for £500 from Francis Edward Hyne. John Hyne and his family came originally from Plymouth, arriving in the late 1830s when Francis was a small boy, and setting up in business as wine merchants. They prospered and evidently decided that they liked the newly developing area north of Havre des Pas, as they seem to be linked to a number of addresses in the immediate area.

We can be reasonably sure that the house went up rapidly. The evidence is found in the Listes du Rât for 1895 and 1896. The foncier (ie owner’s) rates paid by John Renouf in the latter year are double what they were in the former – this leads to the inference that the house was constructed in this period, adding value to the land.

John Renouf most certainly needed the houseroom! In 1895 he was recently widowed, and had no fewer than ten children from his first marriage to Delahay Woods aged between fifteen and one (the photo below was taken in 1892, and shows nine of the children).

Delahay Woods was born in Auckland, New Zealand, which suggest the reason for the name of the house.

One very curious thing can be observed both from John Renouf’s purchase of the land and his sale of the house. Normal practice in the Royal Court is for both parties in a contract to swear an oath committing them to abide by the terms of the contract. However, both in 1895 and 1925 John recorded that he was unable to swear the oath by reason of his religion - he was a Quaker.

A number of facts lead to this conclusion. His obituary[5] records that he was a man of very decided opinions, had the courage of his convictions, and never faltered, despite the fact that he was often in the minority. It further records that he was strongly anti-Militia, and that he was one of the most regular attenders at Parish Assemblies. The combination of a strong business ethos, pacifism and a willingness to speak truth to power all fit with the Quaker way of life. His funeral notice on the following page requested no flowers, no mourning, and a private funeral, and again that would seem to fit the Quaker ethos.

There are also elements in John’s will[6] that are of significance: one is that the whole estate, mobile and immobile, be divided equally between the children (with grandchildren receiving equal parts of their parent’s share). However the first codicil specifically excluded any child who joined the Church of Rome from this distribution. And the final paragraph of the original will reads as follows:

I charge my children or … their issue to show a conciliatory spirit unto one another so that my last wishes may be respected and feelings of affection and mutual regard may be fostered and maintained between them.

Finally and conclusively, John remarried in 1898 to Annie Stokes, who was 14 years his junior. According to his will[7], the marriage took place on 11 March 1898 and was registered in the Public Register of the island by an Acte of the Royal Court dated the following day[8]. The record of the Superintendent Registrar states that John and Annie were married by certificate on 5 April 1898. The only provision made for marriage by certificate was to Jews and Quakers.[9] (There were no children from this second marriage)

John Renouf died in 1933 (by this time he was living in a house called Te Whare - the New Zealand influence again - in Mont Millais) and was buried at Almorah cemetery. Annie outlived him by nearly thirty years, finally dying in 1962.

John Renouf’s Family

All ten of John and Delahay’s children survived to adulthood, and their histories suggest both that there was money in the bank and that John had forward-looking views on the value of education which rubbed off on them. We know that five of the six boys attended Victoria College[10], and it is possible the sixth did so too, although the record is not conclusive.

The eldest son, always known as Fred, became a chemist. From shipping records[11] we know that he emigrated to Canada, visiting his father in 1929, and also visiting Jersey in 1935. Records suggest he married a Florence Le Blond, and there were children – the 1935 trip has Fred travelling with his 13 year-old son Philip. However, it appears that Fred subsequently returned to live in the UK, dying in Forest Hill in south-east London in July 1954[12].

His eldest daughters were twins – Lucy and Nora – and also had an interest in chemistry: both were listed as pharmaceutical students in the 1901 Census. We know that Nora attended the Pharmaceutical Society School of Pharmacy in London, and she has the notable claim of being the first pharmacist and the first woman awarded the Salters’ Research Scholarship in 1905.[13]

Nora was a career woman, but her sister Lucy gave up her career for family life. However, on the basis that like attracts like, it is of note that Lucy went on to marry Herbert Du Parcq (later Baron Du Parcq of Grouville) in 1911. While at Oxford Herbert (who would become a High Court judge and member of the Privy Council in later life) spent time in the university settlement at Toynbee Hall in London’s East End, alongside figures such as Clement Attlee and RH Tawney. He also chaired the Channel Islands Refugees Committee in the UK during the Second World War.

Mark, Arthur and Ralph were all recorded working in the family ironmongery business. In 1901 Mark and Arthur were both warehouse clerks; by 1911 Mark was a partner in the business and Ralph was a clerk. (Although it is of interest that the Victoria College register states that Ralph studied wireless telegraphy and went to America.)

Mark went to Yorkshire for his first marriage, marrying Elsie Denby at Ilkley in 1912. By 1927 Kelly’s Directory lists him living next to his father at Ben Rhydding, but John’s 1926 will already states that Mark was the proprietor of that land.

Ralph went on in the 1930s to found a left-leaning local newspaper, the Jersey Leader, with Ned Le Quesne.[14] He first married Florence Luce, who died in 1937; his second marriage to Winifred Devlin (originally from Skipton, up the valley from Ilkley and Bradford) took place in London in the spring of 1939. They lived through the war in London and were living at 191 Huntingfield Road in Putney in 1946, but Ralph subsequently returned to live at Beach Road in St Saviour where he died in June 1954.

The next son, Dennis, decided that there was more to life than Jersey. Trained as a mining engineer he spent much of his life between 1910 and 1950 working in mines in West Africa, although shipping records show periodic visits to Jersey. He retired back to Jersey in 1950, living first in David Place and later at Villa Koritza in Gorey, where he died in 1957.

Keith Renouf is an enigma. It appears that he left home as a very young man, and it is possible that he travelled to Canada and Hawaii before finally leaving for Australia and settling there in 1910; thereafter the details are sketchy. We know that there was more than one Keith Renouf in Australia, so the two major stories in Australian newspapers of the time may or may not relate him. These are that on New Year’s Day 1923, a Keith Renouf, formerly a member of the Australian Infantry Force, set out with a friend from Cooktown, Queensland and walked some 1600 miles across northern Australia to visit a friend[15]. The second story relates to the murder of a Keith Renouf on 3 January 1928, a case which was never solved[16]. Online family trees consistently claim that Keith Renouf son of John died in 1934, but there is no source material to back up that claim, and the government notice states that the murdered Keith Renouf was born in Jersey.

Doris married Harold Phillips in London in 1916, while Kathleen, the youngest, married a Yorkshireman called William Johnson Darnbrough, an engine fitter by profession. The Darnbroughs were very much a Bradford family, and there is a record that William married Hannah at Tong in December 1911. Hannah appears to have lived until 1974, so this might have been a bigamous marriage. There is no record of their being in Jersey during the Occupation, but like Dennis they subsequently lived in Gorey.

The House becomes a Hotel 

John Renouf sold Auckland House on 10 October 1925 to Blanche Louise Hebert[17], who was then 44 years old: subsequently in March 1928 Blanche sold an indivisible half-share in the hotel to 42 year-old Esther Maddock.[18] John Renouf had become a Deputy for St Helier District No 1 in July 1924 (he took over the seat of Deputy JT Ferguson when the latter became Constable)[19], and it is possible that the house was by then an encumbrance (the youngest of his children would by then have been thirty).

To understand a little about the purchasers we need to look at the second of them first. Esther Maddock came originally from a village outside Northwich in Cheshire. Born into modest circumstances, she rose from being a laundry maid at home in 1901 to becoming the resident cook for Charles Behrens, a son of the wealthy Anglo-German textile merchant Sir Jacob Behrens[20] by the time of the 1911 Census.

Blanche Hebert was also in service in that household as a lady’s maid. She was born in St Martin in 1881, the first of her family to be born in Jersey (her parents and two elder sisters were born at Gouville, north of Agon-Coutainville on the French coast). Charles Hebert was a general labourer, so it is unsurprising to see that by 1901 she was in service at Thornton Hall, Upper King’s Cliff in St Helier. Though the question does arise: what took her from Jersey to Cheshire?

The timing of the sale is possibly very significant. Charles Behrens died on 25 September 1925. Probate on the will (which was valued at £177,047 6s 10d) was not granted until November[21], but I think it highly likely that two loyal servants both knew that gifts would be made to them, either from his estate or that of his wife Lady Emily, who died (of a broken heart?) on 8 October 1925, leaving £7700 of her own money. It is also of note that Blanche was represented in the transaction by her sister Angelina, a procuration having been made in Jersey on 22 August 1925. This might suggest that Blanche and Esther were making preparations in anticipation that the legacy would come soon.

It is therefore my guess that Auckland House was purchased on the strength of a promised legacy from the Behrens. That suggestion is strengthened by the way in which the purchase was made: the first instalment of £2000 was a cash payment to be made by 31 December 1925. There was also a conventional mortgage for £1600, which was paid off in September 1930[22], and a commutation of a rente for £16 payable to Walter Francis Renouf, payable at £25 per £1 of rente, the total price of the house coming to £4000.

Inspection of almanacs[23] shows that the 1926 almanac listed John Renouf at Auckland; however the 1927 issue shows both Blanche and Esther as the owners of a hotel. My understanding is that while the restrictive covenant barred the owner from building a hotel on the site, it did not prevent the conversion of an existing building into a hotel.

By reference to Listes du Rât it appears that Blanche and Esther ran the premises themselves and lived on the premises. It is interesting to see the rateable value steadily increasing up to 1940, then falling to about one-third of its pre-war value. We also know that they were resident there during the Second World War[24], and it appears that they were the only local residents. I have found no reference to German forces requisitioning the hotel, but it is hard to imagine that the occupiers would have allowed two elderly ladies to live alone in an 18-room premises.

After the occupation

The end of the war left many people exhausted and impoverished: however, some people did remarkably well out of it. It is a fact that black marketeers operated in Jersey, and rumour had it[25] that one of the biggest was a butcher by the name of Alfred Thomas Cornish[26].

Cornish bought the Auckland on 20 October 1945 from Blanche and Esther[27], and he owned it for exactly a fortnight before selling it on at a profit of £800[28]. The subsequent owner was a man by the name of Balthasar Serrano. Serrano was Spanish: born in 1906, he came to Jersey before the Occupation (his registration card[29] has him living at 6 Colomberie with two Italian men, which suggests that they may have been employed in a hotel or similar establishment). I think that as a neutral he may have made a significant amount of money during the Occupation years: he purchased a house for £1175 cash in June 1943[30].

Serrano owned the hotel for nearly thirty years, and from reference to the 1950 almanac produced by the Jersey Evening Post he had by then appointed a resident manager, a Mr Ramus, who was succeeded in 1952 by Mr GD Gay and in 1959-60 by Mr F MacDonald. The current owners say that stories circulated about the MacDonalds’ time: local taxi drivers would park up late at night and discreetly partake of a drink or two after licensing hours!

In about 1962 a new manager, Abbondio Sergio Bianchi arrived on the scene. Signor Bianchi was part of the wave of Italian immigrants who arrived in the late 1950s and early 1960s, and he soon diversified his business interests, opening the La Capannina restaurant in Halkett Place. Under his management the Auckland became the Asioli, and such it remained until the early 1990s (the Asioli name derives, I think, from the composer Bonifacio Asioli, one of the most famous sons of the small Italian town of Correggio which is between Modena and Parma). Sergio is now dead, but at least one of his sons is still in the hospitality business in Jersey. (A side note to this: the current owners redecorated the hotel when they bought it, and having stripped the wallpaper they found the heights of various Bianchi children inscribed into the wall on the staircase).

Balthasar Serrano sold the hotel to a company called Hotel Asioli Ltd, one of whose directors was Abbondio Bianchi, in September 1972[31]. Serrano was in failing health at the time; he died in January 1973, leaving his estate to his sister. The hotel later changed its name from the Asioli to the Alhambra in about 1985-86 (its telephone book listing was Hotel Asioli in the 1985 telephone directory, Hotel Alhambra between 1986 and 1987, and from 1988 it was listed as the Alhambra Hotel). The name change was made by the two gay gentlemen who were keeping the hotel at the time. It was done as a tribute to the Alhambra Picture House, then recently demolished and replaced by the Jersey Arts Centre.

The hotel was then sold to the current proprietors, Steven and Amanda Robertson, in 1989.

Notes

[1] The fort was demolished around 1900. 

[2] This information derived from St Helier Urban Character Appraisal (Willie Miller Urban Design, October 2005, pp27-62) which can be accessed at 
[3] PRIDE, Table 317, page 105

[4] What is now Croydon Road (on the north side) did not become a public highway until after 1928.

[5] Jersey Evening Post, 7 March 1933, page 4 – accessed via Jersey Library.

[6] Reference D/Y/A/94/72, available via Jersey Archive

[7] Op cit.

[8] PRIDE, Table 325, page 72

[9] Defined in Article 44 of the 1842 Loi sur l’Etat Civil.

[10] Victoria College Register, 1852-1929

[11] National Archives BT27 and BT28 series, available via Ancestry.com

[12] Obituary in The Chemist and Druggist, August 7, 1954, available via Archive.org

[13] Rayner-Canham, M & G: Chemistry Was Their Life: Pioneering British Women Chemists, 1880-1949 (Imperial College Press, London, 2008), pages 409-10

[14] Jersey Evening Post, 11 September 2008 – see Temps Passé article

[15] Northern Standard (Darwin), 27 July 1923, available via Trove (the National Library of Australia online collection).

[16] Northern Territory Times, 13 July 1928, available via Trove.

17] PRIDE Table 396, page 182.

[18] PRIDE Table 402, page 159.

[19] For an interesting take on this election see Le Brocq, NS: Jersey Looks Forward (Communist Party, London, 1946), pages 57-58

[20] Sir Jacob was the first foreign merchant to export woollen goods from Bradford in 1838, and was responsible for founding the Bradford Chamber of Commerce in 1851.

[21] England & Wales, National Probate Calendar (Index of Wills and Administrations), 1858-1966, via Ancestry.com

[22] The mortgage was paid off in three parts – the repayments are documented in PRIDE Table 401, page 138; PRIDE Table 405, page 64; and PRIDE Table 409, page 86.

[23] Specifically the Jersey Directory and Express Almanac series published by JT Bigwood.

[24] References D/S/A/4/A5743 (Blanche Hebert’s occupation identity card) and D/S/A/4/A7407 (Esther Maddock’s card), available via Jersey Archive.

[25] See Sanders, P: The British Channel Islands under German Occupation 1940-1945 (Société Jersiaise, 2005), page 38

[26] AT Cornish was a relative by marriage of the author. His son Sidney married Rozelle Roche, whose mother was the sister of the author’s great-grandmother. Other members of that family he has spoken to tend to confirm the truth of the reference in Saunders’ book.

[27] PRIDE, Table 442/B, page 12

[28] PRIDE, Table 442/A, page 33

[29] Reference D/S/A/37/24, available via Jersey Archive

[30] PRIDE, Table 439/B, page 57

[31] PRIDE, Table 602, page 81

Monday, 13 July 2015

Water: Why We Must Not Be Complacent














Yesterday I wrote:

"We have not felt the effects of water scarcity here in Jersey, and continue to regard fresh water at the turn of a tap as something which, if we pay our water rates, will be readily available."

My correspondent James wrote:

"Not so. Two things:"

"- there are still people who do not have mains water - rather more than you'd think. Even H remembers when our house relied on a water tank topped up by Mr De La Haye. People in that circumstance tend to be more cautious about water usage, for fear of suddenly finding themselves without."

"- there are also people who live here who have had to come to terms with water scarcity outside Jersey. We are two: we lived through the 2007 flood in Gloucestershire which meant there was no mains water at all for a month for a third of a million people. "

I beg to differ.

Copying With Acute Shortages

While there was no mains water for a month in Gloucestershire, being part of England, other water supplies could be brought in, if not perhaps with ease, without too much logistical problem. As Jersey Water notes:

“We have limited underground reserves of water and no links to external water networks so we rely on the collection and storage of surface water for most of our mains supply”

In Gloucester, there were links to external water networks available.

The same cannot be said of an Island. If our supply is short, there is very little scope. In 2011 the island's reserves were so low the company looked into possibly importing water from Norway. The cost and logistics of that were not detailed; in fact, it may have only been a possible idea.

Cautious About Water
While a minority do not have mains water, it still remains relatively small compared with the total population of the Island. And I would imagine that even caution at home may not extend to caution at the office in St Helier, for example, where the knowledge will exist that there is more water available than at home. Do habits of rural home use transfer to an urban office environment? 

Jersey Water has good resources on its website, and excellent statistics on use, but more needs to be done by the States to educate the public.

Habitually though, droughts and restrictions to supply comes as a shock. Back in the 1980s, before Queen’s Valley was flooded, there would be restrictions on home supply, usually – much to grumbles from Islanders – just after the tourist season had ended.

There is a lag in water supply, and it was when rainfall in September failed to materialise that measures would be put in place. In offices, it was suggested that bricks be put in cisterns.

As a recent episode of Bergerac noted, the population increased hugely during the tourist season. That is no longer the case, but now the population has exceeded that level – on a permanently year round basis.

Water metering has been one answer, but if a major reservoir is out of action, it is bound to have an impact. This year Queen’s Valley Reservoir was been taken out of service in April after an algal bloom developed in the water supply. When Val de La Mare was out of action, the desalination plant was in use. It is however a stop gap, to ease problems, but it costs, and it is not a total solution: the island is not sustainable in water from the plant. Indeed, as mentioned, in 2011 the island's reserves were so low the company looked into possibly importing water from Norway.

John Falle, writing in the JEP that year, said:

“Jersey Water has just warned us that it is considering buying in water from Norway. It has also said that the desalination plant has been running at full capacity for some time. These are two very expensive sources of water. The reason for these contingencies is that Jersey’s water is down to about one third of its capacity due to the prolonged dry spell. Demand is outstripping supply by a considerable margin.”

And he asked this question, for which no answer is yet forthcoming, as it strikes at the heart of the immigration debate:

“What consideration, I wonder, does Planning give to the long-term water requirement of the many award winning development schemes proliferating all over the Island?”

This year, Jersey Water reported: The effects of the warm summer and additional customer connections meant that demand for water in 2014 was 0.5% higher than the previous year.

Note the “additional customer connections”. Each new application should state on average (based on past statistics) how much extra water it is likely to take from the water supply so we can build up a picture. Otherwise, we are likely to face strains to our water supply resilience.



Sunday, 12 July 2015

Extracts from On Care for Our Common Home













The encyclical on the environment by Pope Francis I is well worth reading, not least because he is addressing issues of vital importance to everyone. Here are a few extracts from his introduction, and on water scarcity.

We have not felt the effects of water scarcity here in Jersey, and continue to regard fresh water at the turn of a tap as something which, if we pay our water rates, will be readily available. But the Island’s water resources are stretched, especially in times of drought, and there is a limit to the water available for a given size of population.

And a recent report also noted the levels of nitrates invading the Jersey water supply, because our system is tight knit and not enough care has been taken to note the impacts of how we farm or deal with surface run off from private land upon our water supply.

Extracts from On Care for Our Common Home
By Pope Francis I


Introduction

“Praise be to you, my Lord”. In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with coloured flowers and herbs”

This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will.

The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22). We have forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.

Patriarch Bartholomew has spoken in particular of the need for each of us to repent of the ways we have harmed the planet, for “inasmuch as we all generate small ecological damage”, we are called to acknowledge “our contribution, smaller or greater, to the disfigurement and destruction of creation”.

He has repeatedly stated this firmly and persuasively, challenging us to acknowledge our sins against creation: “For human beings… to destroy the biological diversity of God’s creation; for human beings to degrade the integrity of the earth by causing changes in its climate, by stripping the earth of its natural forests or destroying its wetlands; for human beings to contaminate the earth’s waters, its land, its air, and its life – these are sins”. For “to commit a crime against the natural world is a sin against ourselves and a sin against God”.

The Vision of Francis of Assisi

Francis helps us to see that an integral ecology calls for openness to categories which transcend the language of mathematics and biology, and take us to the heart of what it is to be human. Just as happens when we fall in love with someone, whenever he would gaze at the sun, the moon or the smallest of animals, he burst into song, drawing all other creatures into his praise. He communed with all creation, even preaching to the flowers, inviting them “to praise the Lord, just as if they were endowed with reason”.

Such a conviction cannot be written off as naive romanticism, for it affects the choices which determine our behaviour. If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint Francis were no mere veneer of asceticism, but something much more radical: a refusal to turn reality into an object simply to be used and controlled.

In many parts of the planet, the elderly lament that once beautiful landscapes are now covered with rubbish. Industrial waste and chemical products utilized in cities and agricultural areas can lead to bioaccumulation in the organisms of the local population, even when levels of toxins in those places are low. Frequently no measures are taken until after people’s health has been irreversibly affected.

These problems are closely linked to a throwaway culture which affects the excluded just as it quickly reduces things to rubbish. To cite one example, most of the paper we produce is thrown away and not recycled. It is hard for us to accept that the way natural ecosystems work is exemplary: plants synthesize nutrients which feed herbivores; these in turn become food for carnivores, which produce significant quantities of organic waste which give rise to new generations of plants.

But our industrial system, at the end of its cycle of production and consumption, has not developed the capacity to absorb and reuse waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting as much as possible the use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them. A serious consideration of this issue would be one way of counteracting the throwaway culture which affects the entire planet, but it must be said that only limited progress has been made in this regard.

On Water

We all know that it is not possible to sustain the present level of consumption in developed countries and wealthier sectors of society, where the habit of wasting and discarding has reached unprecedented levels. The exploitation of the planet has already exceeded acceptable limits and we still have not solved the problem of poverty.

Fresh drinking water is an issue of primary importance, since it is indispensable for human life and for supporting terrestrial and aquatic ecosystems. Sources of fresh water are necessary for health care, agriculture and industry. Water supplies used to be relatively constant, but now in many places demand exceeds the sustainable supply, with dramatic consequences in the short and long term. Large cities dependent on significant supplies of water have experienced periods of shortage, and at critical moments these have not always been administered with sufficient oversight and impartiality.

Water poverty especially affects Africa where large sectors of the population have no access to safe drinking water or experience droughts which impede agricultural production. Some countries have areas rich in water while others endure drastic scarcity.

One particularly serious problem is the quality of water available to the poor. Every day, unsafe water results in many deaths and the spread of water-related diseases, including those caused by micro organisms and chemical substances. Dysentery and cholera, linked to inadequate hygiene and water supplies, are a significant cause of suffering and of infant mortality.

Underground water sources in many places are threatened by the pollution produced in certain mining, farming and industrial activities, especially in countries lacking adequate regulation or controls. It is not only a question of industrial waste. Detergents and chemical products, commonly used in many places of the world, continue to pour into our rivers, lakes and seas.

Even as the quality of available water is constantly diminishing, in some places there is a growing tendency, despite its scarcity, to privatize this resource, turning it into a commodity subject to the laws of the market. Yet access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights.

Our world has a grave social debt towards the poor who lack access to drinking water, because they are denied the right to a life consistent with their inalienable dignity. This debt can be paid partly by an increase in funding to provide clean water and sanitary services among the poor.

But water continues to be wasted, not only in the developed world but also in developing countries which possess it in abundance. This shows that the problem of water is partly an educational and cultural issue, since there is little awareness of the seriousness of such behaviour within a context of great inequality.

Saturday, 11 July 2015

Egypt Bay
















Egypt Bay is in Trinity, and the name may come from some kind of association with Gypsy (a corruption of the term), but I have been unable to find much about how it came by its name. I visited the bay last week with Katalin - it's more of a woodland valley and coastal path than bay - and wrote this poem.

Egypt Bay

Walking along the woodland track
As down we go to Egypt Bay
A green canopy, a sunbeam ray
Going there and coming back

Wolf’s Lair, but no wolf pack
An olden cottage, place of fey
Walking along the woodland track
As down we go to Egypt Bay

There also is a war time plaque
Of courage past, to travellers say
When they come down along this way
And coastal path, beside sea stack
Walking along the woodland track
As down we go to Egypt Bay

Friday, 10 July 2015

The Budapest Protocol










The Budapest Protocol

This is a story about love and death and fascists and lost fortunes and a ski chase - but this story has in fact no seductress, no death, and in fact no ski chase, and a loss of only £1,000 which is only one small fortune.

Hot on the trail of international Neo-Nazis who are planning to destroy the world with bomb inside a Rubik Cube, MI6  ½ Secret Agent Steve Pallett set off on his travels.

His cover story was a flight muddle, and he was due to land in Bucharest. Only the shadowy figure of his boss, codename “Black Rod”, knew the truth. Ostensibly the Minister for Education, “R” was the real chief of MI6  ½.

Deep in an secret underground cavern beneath the Leisure complex of Fort Regent lay a secret Ministry, with a cover as an Education and Sport department. It was believed to be a water overflow to prevent flooding, but in fact was a deep cover facility for MI 6 ½.

It was here that Steve received his ticket for his “flight into danger” and a copy of a codebook by Arthur Hailey called simply “Airport”.

People didn’t actually realise how many secret agents were based in Jersey. There was Jim Phelps and his Mission Impossible Team at the Economic Development Can’t Be Done Production Movie Company (which received a special operations grant of £200,00 under its former head “M”).

And there was a retired 007, the Reverend James Bond, who was Rector of St Brelade’s Church. Only his love of cigars betrayed someone who once was licenced to kill, and who was now licenced to perform marriages. His Walther PPK remains safely hidden in the church bell tower.

Skyfall

Quickly arriving at Budapest, clutching his tattered copy of “The Sarah Palin Guide to Europe”, Steve arrived. A courier working for a person code-named "Cobalt" took him to the hotel.

Mission Impossible

The airline ticket had overprinted in secret ink a message. “You are what appears to be at the wrong airport. Your mission, should you choose to accept it, is to find the explosive Rubik cube before your flight cock-up explodes on Twitter. This ticket will self-destruct in five seconds”.

This was his Mission: Impossible! He immediately put into operation his Ghost Protocol. He now had 60 minutes to find the Rubik cube before it self-destructed. He ran out of the airport, his GPS showing him how to get to the Grand Budapest Hotel. Thank goodness for all those runs along the Railway Walk in St Brelade, he thought, as his feet pounded the pavement.

The Grand Budapest Hotel

He saw the cube on the foyer of the Grand Budapest Hotel reception counter, grabbed it, and rapidly moved the squares of the cube until it emitted a loud raspberry noise and the Hungarian word “hoppá”. The cube was safely deactivated.

The following day, armed with a return ticket courtesy of Q, he joined the queue back to Jersey. No one would ever know how close the world had come to destruction. The spectre of war had been averted.

Instead the cover story was already in place: he had been booked on the wrong flight. He would be the subject of twitter ridicule for several days, but the world would be a safer place. Now all he had to do was face the music, and dance.

As he settled on his flight, he opened a copy of a book he had grabbed at the Airport shop. "The Bucharest Protocol" by Adam Lebor. The blurb on the back said: "A deadly web of intrigue and power play, a game played for the highest stakes: the very future of Europe."

And it had love and death and fascists and lost fortunes and a ski chase.

Thursday, 9 July 2015

Quakers in Jersey - Part 4














Something a bit different today. I came across this history buried on the Hampshire Quaker website (http://hampshirequakers.org.uk), and am reprinting it here because it is of historical interest and I would like to share it more widely.

This is the final section.

Quakers in Jersey - Part 4

Friends Meeting House built in 1872

For many years the Jersey Religious Society of Friends had met in a private house, near First Tower on the St. Aubin’s Road. They met at ten o'clock on a Sunday morning and in the evening at six in a room of the Literary and Scientific Institution.

In 1872, the Meeting House in Colomberie, a very simple one-storey building, was opened which was adequate for the small number of Quakers who attended.

Among those named were Joseph Walker and his family, a long time Quaker from England who was the founder of the Tea company on St. Aubin's Road. Also members were Francis Le Gresley, Daniel Olliver and Edward Voisin, a one time Constable of St. Lawrence and Secretary of the Jersey Anti compulsory Militia league, with his large family who probably emigrated to South Africa as his known address was given as Kingwilliams Town, South Africa, were amongst the first names to be recorded as worshippers in the new Meeting House.

The first Quaker marriage was celebrated in 1905 between Philippe Pallot and Mary Ann Picot, both of Trinity.

Visitors came and went and came again. Some well known English Friends were amongst the entries in the Visitors Book which is, unfortunately, the only surviving record of those early days. The Minute Books, which all Quaker Meetings were required to keep, disappeared during the second world war.

Occupation of Jersey in World War 2

The first world war came and went, but the second war closed down the Meeting House for at least four years. When the occupation of Jersey by the German forces began in 1940, a number of young Englishmen who had joined the Peace Pledge Union (Conscientious Objectors) had come over to the island to help to dig the potato harvest and help on the farms. Only one of them was a full member of The Religious Society of Friends, George Bradbury, but among their number was a young man named Jack Nutley from Leicester.

When he arrived in St. Helier he found the Meeting House being used only by the Theosophists. He approached the Armitage family who had been very active in the Society since about 1925, but as they were very old by this time, they declined to attend any meetings.

Jack received the key from a lady Theosophist and opened up the Meeting House where he and others continued to meet at eleven for an hour on Sunday mornings until deportation notices were sent out. "When all had gone," wrote Jack Nutley (those who were English were deported to Germany)" one of the Attenders, a dentist named Hardy, committed suicide."

The Meeting House was commandeered by the Germans as a store and the burial ground used to plant potatoes. Eventually, in 1956, having not been used for its designated purpose for 100 years, the burial plot was sold, the remains exhumed, and re-buried in a plot in La Croix cemetery Grouville, now marked with a headstone.

To the present, continuing work for peace

A few months before peace was declared in 1945 a young Jerseyman who had been studying law in England, Clifford du Feu, joined the Friends Ambulance Unit and spent two years, December 1944 until 1946 helping to alleviate the suffering during the last months of the war and its aftermath on the continent and in Germany itself.

When he returned to the island he helped to restore the Meeting House ready for a new beginning of Quakerism in Jersey. Ben Vesey of Southampton Monthly Meeting came over for the opening in May 1946. The first entry in the Visitors book after Ben Vesey's was of Clifford's young daughter Jeanne, aged five.

New members joined, and two returnees from Laufen, the prison camp in Germany, Vaughan Jelley and Bert Cobley, who married Jersey girls, eventually formally joined the Society having attended Quaker Meetings initiated by Jack Nutley in the camp.

One of the first, Gwen Gardner who was a long-standing member, came to Jersey from England to teach at the Ladies College. She joined The Quaker Refugee Relief Service (reference 32) in 1954 which helped to rehabilitate and find employment for those displaced persons still suffering from the ravages of a bitter war and nearly as bitter a peace in Germany and Austria.

Quakers were at the forefront of reconciliation between the victors and the vanquished with no distinction made between either side.

With this core of dedicated members, the Jersey Religious Society of Friends flourished and grew and the Meeting House was re-furbished in 1979 with the addition of a school room for the many children attending.

Sadly, Clifford du Feu died in 1997, but there is still a small but thriving group of Quakers on the island of Jersey to carry on Quaker work.

Wednesday, 8 July 2015

Quakers in Jersey - Part 3












Something a bit different today. I came across this history buried on the Hampshire Quaker website (http://hampshirequakers.org.uk), and am reprinting it here because it is of historical interest and I would like to share it more widely.

Part four on Thursday

Quakers in Jersey - Part 3
by T.G. Hutt


Revival in the 19th century

It was the members of Guernsey Meeting who initiated a revival of Quakerism in Jersey at the beginning of the nineteenth century, by calling on English Friends to advertise a Meeting to be held, "for all those interested", at the Albion Chapel, New Street, Jersey.

By 1830 there was a call for a burial ground, and permission to purchase a plot of land for that purpose in Patriotic Street, St. Helier, was granted by Meeting for Sufferings, London. It was bought from Richard Le Quesne at a cost of £88. Judging by the prevalence of cholera at that time, no doubt Friends were showing a practical cautious element, and indeed, by 1832 seven hundred and fifty people in Jersey had contracted the disease, with over 300 deaths.

Although none of the subsequent burials can be attributed directly to this epidemic, there were clusters of deaths over a period of four years.

Jane and George Payn lost their son Samuel aged two and half in 1833 and their little girl aged six on the same day as the new born baby in April 1834. They themselves died within nine month of each other, twenty years later, happy no doubt that their three surviving children, George, Philip and Anne had received a good education at a Quaker school in Croydon, England, paid for by the Guernsey Meeting.

Other deaths and burials in Patriotic Street were of D. Edmund Le Dain in 1834, Elizabeth Ferguson, Elizabeth de la Haye and Jane Renant in 1835, and a William Hotton who was buried there in 1857.

Philip de Ste Croix also died in 1835 and the following year, his widow Esther succumbed.

Two children, Edwin Townsend aged eleven and Richard Sampson Wills, aged eleven months were also buried in the new burial ground in the year 1835. Without doubt their parents must have attended Quaker meetings.

In 1847 three children of a Mr. Richards, a baker of Havre des Pas, died within a few months of each other and were buried in the Quaker burial ground. They were twins aged fifteen months and a baby only a few weeks old. Jacob Sinnatt, the undertaker, wrote in his burial book, that he was paid in bread for his duties, which were to provide the coffins stained black, the pall, the rings and the carriages and also to "warn a few and Sexton of St. Lawrence (who dug the graves) and attend the funerals".

The first death and burial in the newly purchased burial ground, however, was more noteworthy than others.

Suzanne Le Rossignol, wife of Jean Reneant/Renant/Renaud/Renault, (there are many different spellings), died aged sixty-eight on the 30th July 1833, probably from an age-related disease.

The visit by Elizabeth Fry in 1833

At that time, Elizabeth Fry, the great philanthropist and prison reformer was on her first visit to the island, one of several. She attended a Quaker meeting on that first Sunday, August 2nd, and her daughter who had accompanied her faithfully recorded the event, which subsequently appeared in the memoir of her mother's life:

" ... There was a little band of persons, in very humble life, who professed the principles of Friends, one or two only however being members of the Society. They assembled for worship on the Sunday morning, in the cottage of Jean Renaud, an old patriarch, residing on the sea shore, about a mile from the town of St. Helier. There was a quaint old fashioned effect about the low large room in which they assembled: whilst from large bundles of herbs suspended from the beams to dry, a flower or a leaf would occasionally drop on to those sitting below.

The appearance of the congregation was in keeping with the apartment; seated on planks, supported by temporary props. An antique four-poster bedstead stood in one corner, when the mistress of the house died, which occurred during their sojourn in Jersey, she was there laid out, a circumstance which did not prevent the Meeting assembling as usual, the drawn curtains screening the corpse from view."

The description went on to say when anyone spoke or ministered in the Meeting in English (Elizabeth Fry, no doubt, did rise to say something spiritually rewarding) the words had to be translated for the benefit of the majority, the language being a strange form of French which the English visitors found incomprehensible.

When poor Suzanne Le Rossignol Reneant eventually went to her last resting place, the event was written up by a reporter from the "Chronique de Jersey", 10 August 1833, who described it thus:-

"those of that religion (des 'Amis' Quakers) are placed in a coffin of oak or chestnut and not covered by a sheet. She was carried by her friends to their cemetery near Patriotic Place. Internment was very simple. One woman of the religion knelt near the grave and said a prayer after which everyone withdrew."

One of the 'little band of persons in very humble life' was John Asplet, a plasterer by trade, whose own funeral in 1860, arranged by the Freemasons, was an exceptionally grand affair. It was reputedly followed by three hundred mourners and the procession to the Almorah cemetery watched by 30,000 (sic) persons).

There was some controversy as to his status. Quakers were not allowed to be Freemasons, yet, as was written in his funeral eulogy (a printed document of twenty four pages) Freemasons were allowed to be Quakers, and he was to all intents and purposes a Quaker.

He joined a Masonic lodge in 1810 and in 1820 followed the principles, attitudes and 'peculiar dress' of the Quakers. This was handed down from the seventeenth century and which everyone knows from pictures on packets of Quaker Oats.

He attended Quaker Meetings for Worship, met Elizabeth Fry who gave him a Bible inscribed inside 'from his Friends; was visited at different periods during his life from at least thirty-six well known English Quakers of the period, who also wrote in his treasured Bible. He appears, from the account of his life, to have been "known, beloved, and respected by all classes from the highest to the lowest" ... which goes on to say, "Brother Asplet was a man of strong and earnest convictions. You know that the 'Friends' are non-combatants.

It follows that he refused to perform militia service, and for this carrying out his conscientious convictions, he was subjected to, and admirably bore, a most cruel and ruinous persecution. He was dragged before the Court; he was fined heavily; the Sheriffs seized and sold his possessions, he was imprisoned with ruffians and felons, and finally he was banished from the island. He bore all this with as much modesty as resignation and courage. He did not parade his word of anger did he ever utter against those who had so cruelly and so wantonly persecuted him ... "

John Asplet's refusal to bear arms and the ensuing punishments happened in 1827 and again in 1828.

A refusal to swear an oath cost Philip Lemprière a spell in prison in 1837. He and George Payn were called as witnesses in a court case. As they had both refused to swear, they said they would affirm instead, but this was not permissible under Jersey law at that time although it was allowed in England. Eventually "Advocate Godfray said his client would dispense with the testimony of Lemprière, therefore the matter ended" but not before letters of complaint by Lemprière were written to friends in London, and his case taken up by A.J. Le Cras..

On the 21st of October 1847 an Order in Council in Jersey was made allowing Quakers and Moravians to make an "affirmation when an oath is or shall be required".

By the turn of the century Quakers had become more open and modern. Their quaint ways of speech and dress, which embodied a rejection of dogma, excess and class distinctions of previous ages, was now, in the twentieth century as dogmatic and as excessive in its way as those which they had shunned.

They had now earned the respect of the general public for their integrity, high ideals and principles. They had been punished for their faith by being refused University education, therefore the professions were not open to them yet may became first class businessmen and model employers, and the word Quaker became synonymous with honesty and trust.

Tuesday, 7 July 2015

Quakers in Jersey - Part 2














Something a bit different today. I came across this history buried on the Hampshire Quaker website , and am reprinting it here because it is of historical interest and I would like to share it more widely.

Part three on Wednesday

Quakers in Jersey - Part 3
by T.G. Hutt


More Quakers in Jersey
There were more followers of Quakers in the island other than Le Marinel and de Ste Croix.

Helier Dumaresq was one, and he was a gentleman of some standing at that time. He was constable of St. Clement until 1651, then sworn in as a Jurat in 1657. As the swearing of oaths was against Quaker principles, it is unlikely that he became a Quaker until James Attridge appeared in the island in 1660.

He was a practising Quaker when he died in 1670, but poignantly against his wishes not buried as such.

Quakers believe that there is no such area as consecrated ground: churches or steeplehouses, as George Fox called them, were no more holy than the open fields; God was within a person, not in buildings. Quaker Meeting Houses were created as convenient places to congregate affording shelter from the weather especially when numbers grew too large to gather in private homes.

Dumaresq had requested to be buried in a place he had chosen, but his wishes were quashed by the Rector of St. Clement, Josue Pallot, who made the following entry in the church records:-

"Helier Dumaresq, son of Clement and Elizabeth Dumaresq widow of Jaques Pipon, and having been chosen to be a Jurat in the time of Cromwell under Michel L'Empriere, Bailiff on the return of the King. After having been a constant listener to the preaching of the past, changed to the belief of the Quakers. Having been present an hour before he died he expressed to me his wishes and said that he had chosen the place of his burial and that he should be buried there. He was nevertheless buried in St. Clement's cemetery on the 26th November 1670."

This deliberate obstruction of his wishes could legitimately be due to the religious sympathies of his widow Jeanne Dumaresq.

It is obvious that Helier had been a faithful church attender and believer for many years prior to his convincement. He married Jeanne Jambard daughter of Helier Jambard on 2nd March (Mardi Gras) 1651. She was then aged eighteen.

She had been admitted to Holy communion at St. Clement's church the previous year, aged seventeen, on St. Michael's day, which seems proof of her religious persuasion. A daughter was born to the couple in 1653 and baptised Elizabeth; another daughter was baptised Jeanne in 1659. Subsequently two sons were born, Helier and Clement, but apparently neither was baptised.

As with some other non-conformist religious groups, Quakers did not believe in infant baptism or, for that matter, any religious rituals or creeds.

So it is conceivable that Jeanne Dumaresq and the Rector of St. Clement's parish church, who had been restored to his living after several years forced absence during Cromwell's rule, would have wanted Helier to be buried in consecrated ground rather than a place of his own choosing. Quakers did not have their own burial ground in Jersey until 1830.

If, as it has been indicated, Quakers were meeting in Jersey before James Attridge appeared, then the inference is that they were influenced and learned about Quakerism in the years before 1660, probably in England.

Just after the beginning of the Civil war, when the siege of Elizabeth castle in Jersey ended in 1643, those men, Puritan in attitude and belief who opposed the Royalist faction. fled the island in disgrace. Some went to Guernsey, some to France, but the majority went to England. They were called fugitives and among those names listed in the Journal of Jean Chevalier were those of Henri Dumaresq, Thomas de Ste Croix, and five end with the surname Lemprière.

Henri Dumaresq was a cousin to Helier. He worked for many years as a teller in the Mint at the Tower in London during the time that Quakers were holding large meetings at Moorfields and also at the "Sign of the Bull and Mouth" in Aldersgate Street, amongst other venues in the city.

Elizabeth Dumaresq, Helier's sister, married a Joshua Lemprière. The name Lemprière is significant because early in the nineteenth century a Philip Lemprière was imprisoned for refusing to take the oath when called to be a witness at the Royal Court, also around the same time in the 1830's the name of de Ste Croix appears in the register of burials which took place in the Quaker burial ground in Patriotic Street. As Quakerism was a way of life and in the early days especially, beliefs were handed down through the family, it is not illogical to assume that Quakers were still meeting, following their practice of quiet worship "waiting on the Lord" during the latter half of the seventeenth century and into the eighteenth, but not much is known about them except those mentioned in the Royal Court records. Then in 1730 a Frenchman, Claude Gay, came on the scene.

Developments from 1730

Claude Gay was born in Lyons and brought up as a Catholic. When he was about twenty-two years of age, after learning a trade as a tailor, he came to Jersey and become a convert to the Church of England. In 1731 he married a Guernsey woman Anne Marie du Clion, and had two children, a girl, Marie Ann and a boy, Claude. After ten years working as a tailor he came across Barclay's Apology written in French, and was "convinced".

At the time there were meetings of Quakers being held in the homes of Jean François de Vaumorel and Jean Le Caplain, both Jerseymen, but these meetings were being harassed and attempts were being made by the Jersey authorities to suppress them. Claude Gay wrote to the "Meeting For Sufferings" in London for advice and help.

From very early days when many Quakers were being sent to prison, sometimes with sentences lasting for years, Friends who were still free came together to collect money, care for the families of prisoners and to exchange news of those in trouble. These gatherings were called 'Meetings For Sufferings' a name which is still used today when groups of Members discuss and take action upon matters affecting the Society.

The other collective and named business meetings were split by the month, quarter, and year. This was a very simple but well organised method of practical gatherings, other than the silent worshipful meetings held every week.

The request by Claude Gay was heard. A licence to form a Quaker Meeting was produced and sent to Jersey via Lawrence Asselin, a former Carmelite monk turned Quaker. He arrived in Jersey on the 23rd June 1741.

By this time any new Quaker Meeting had to be approved by Friends outside the Meeting. This was a safeguard for the principles of the Society.

Today, new members are introduced to a Monthly Meeting before being accepted as a Friend. Those who wish to attend Meetings but not to commit themselves to membership are called Attenders. Again, this is to ensure that Quakers understand their obligations to the Society, because it is a way of life, rather than following a religious creed.

This licence did not help Claude Gay, however, because in the same year the Royal Court ordered his extradition, not just for being a Quaker, but as a Frenchman and an alien.

However, instead of banishment he was sent to prison for a year. After his release he went to England where the Alton Meeting in Hampshire helped him and his family by giving him jobs teaching French, and his son was made an apprentice with a local Friend.

Unfortunately Claude Gay senior insisted on travelling back to Jersey from time to time, risking imprisonment, and, one suspects, causing a financial strain on those supporting him, as by 1745 Meetings For Sufferings found they could no longer help him.

He continued to travel, through Europe, often on foot, spreading the message and handing out pamphlets most of which he had written himself, in the manner of the "Valiant Sixty "Publishers of Truth" of previous years. On his last visit to the island, in 1755, he wrote:-

" ... arriving in Jersey I found two fatherless sisters, daughters of Jean and Margaret Le Caplain, who, with their mother, sit together in silence every first day from eleven a.m. to one, with their door open to anyone that will sit with them. I sat with them whilst I was in the island with a good deal of satisfaction, and I saw no other particular thing I had to do except dispersing some of the papers I had brought with me."

This pathetic passage implies that the Quaker Meetings had almost died out in Jersey by 1755.

However, Claude Gay being very vigorous and by all accounts a forthright man, on a visit to Guernsey in 1776 to investigate some land transactions regarding his wife's property, made such an impression on fifteen year old Nicholas Naftel that he instigated a Quaker Meeting in that island which prospers to this day.

Claude Gay died in Barking, Essex, where he had been living for quite a while, aged eighty, in 1786.

Monday, 6 July 2015

Quakers in Jersey - Part 1














Something a bit different today. I came across this history buried on the Hampshire Quaker website (http://hampshirequakers.org.uk), and am reprinting it here because it is of historical interest and I would like to share it more widely.

Part two on Tuesday

Quakers in Jersey - Part 1
by T.G. Hutt

Research has shown that Quakers have been meeting in Jersey almost since the movement began in the middle of the 17th Century.

The family names of those who were known to be Jersey Quakers are Dumaresq, Le Marinel, and De Ste Croix, but there must have been others whose names have not been recorded.

At that time England was experiencing a long period of political and religious upheaval which affected all classes of persons, which also spilled over into the Channel Islands. Jersey was certainly not an isolated backwater, and it was very involved with English politics, as well as its own. Certainly religion was seemingly as popular then as football is today, according to the history of the period.

Religious movements develop within a favourable environment and this was certainly the case with Quakers, especially in the middle of the sixteen hundreds when George Fox, a weaver's son from Fenny Drayton in Leicestershire, began his mission. By 1649, due to the influence of the Army, plus the congregational system of the English Independents, there was a certain relaxation of religious restrictions, apart from those still strictly imposed upon Episcopalian or Roman Catholic faiths. This temporary lessening of control gave an atmosphere of religious freedom into which the zealous jumped with apparent abandon.

Encouraged by the return of religious refugees from Holland, many with discordant voices, new sects sprang up almost every day. The Particular of Calvinistic Baptist societies had been flourishing since 1612 and now there developed a wide variety of sects, not just Baptists, but Anabaptists, Levellers, Independents, Seekers, Familiarists who called themselves The Mystical Family of Love, Ranters, Muggletonians, Sabbatarians (who were for keeping the old Jewish Sabbath) and the anti-Sabbatarians (who said every day is a Sabbath to a Christian). There were also the Millenaries and the Fifth Monarchy Men, plus many others. All these emergent groups created a turmoil of religious passion.

Into this mixture of confusion stepped George Fox. The attributes he brought to Quakerism, strength of character, steadiness of will, plus eloquence, fervour, and charisma with more than a touch of mysticism were some of the reasons why the Society grew and flourished when other religious groups fell by the wayside. It has been recorded that they earned their name Quakers when, at the end of a term of imprisonment in Derby, George Fox told Justice Gervase Bennett to "tremble in the name of the Lord". Indeed some adherents did shake and tremble in those early days due to the emotional stress of their spiritual awakening, and the once derisory name has stuck.

Although he has been credited with the foundation of the Society there were many other worthy followers and supporters: men and women who, at the time of its inception spread their views and ideals throughout the British Isles, into Ireland, the Continent, even to Turkey, and also to the new colonies of America.

Quakers refused to acknowledge any clergy or appointed leaders, as they considered that on one person was more important than another. All were entitled to speak when moved by the Spirit during their meetings, which were predominately silent while awaiting God's message. They did however recognise some of those gifted to minister: The "Valiant Sixty" the name given to the men and women who, in the early days of Quakerism travelled all over the country holding meetings in the homes of their supporters and in the open air.

They and their adherents, estimated at over 35,000 by 1660 were frequently arrested, thrown into prison, humiliated and beaten as their numbers increased and the judiciary became more fearful and intolerant of their influence. Disturbing church services and the alleged blasphemies 'that God was within everyone' were the most usual grounds for complaint against Quakers. Also, their refusal to swear on oath was another contentious attitude though this was shared by many other religious groups. Oath taking was a common procedure required by law in the seventeenth century, from the expected oath of allegiance to the King, to the 1665 proclamation which required "the abjuring of Papal authority and the doctrine of transubstantiation". Quakers were often suspected of being Jesuits in disguise and an oath such as this could give proof otherwise.

The 1660s in Southampton and Jersey

In the early summer of 1660, one of the Valiant Sixty, or the "Publishers of Truth", Ambrose Rigge was in Southampton. He had heard some uncomplimentary tales about a fellow Quaker, and Irishman called James Attridge, a man who turned up in Jersey some months later.

Attridge had been ministering and holding meetings in the Southampton area and the Isle of Wight. He had done something untoward against Quaker principles, as Rigge stated somewhat plaintively in a letter to Margaret Fell, widow of Judge Fell and soon to be married to George Fox. She was owner of Swarthmore Hall in Cumbria, the accepted headquarters of the Quaker movement. He writes:-

"I have passed through Surrey and a pretty good part of Hampshire ... things in these parts are pretty well as may be expected at this time, only here is one James Attridge that hath sent a bad smell through the country which hath hurt some friends. But the last seventh day (Quakers refused to use the pagan names of days of the week, or months of the year) I came into Southampton where I now am, it chanced that within a little after I come in, he came not knowing of me, so coming to examining him I found him very wicked and he hath got a horse among some weak Friends of the country, which I have stopped and do intend to send back to the owner, but James is not willing to go out of this country as yet, but most Friends sees him and doth testify against him. He hath been a pretty time in the Isle of Wight where I hear he hath done some hurt, but I intend if God permit to pass into the island (I.O.W.) this day or tomorrow ..."

Another of the well known Ministers of the time also wrote to Margaret Fell on the 3rd of September 1660 from Bristol telling her of his fears about meeting James Attridge on his planned visit to Devon and Cornwall "as for that man from Ireland, its (sic) that James Attridge of whom Ambrose Rigge made mention from Southampton and I judge he is not westward at present ..."

By this time Attridge was probably already in Jersey. After creating some trouble, in England, horse dealing or something more serious, he perhaps might have felt it expedient to disappear for a while.

That he had met a Jersey Quaker, or had been told there were already Friends in the island, can be inferred from an entry in the records of the Royal Court of 28th December 1661, a year later:

"James Attridge who had recently come from England to this island to visit some people who are normally called Quakers and having today been presented in the Royal Court in the presence of the Lt. Governor and other officers of the court. On the information received and knowing intrigues and the way he had been speaking in the island leading to a demonstration and disturbance of the public peace in contravention of the laws and the established government, he was ordered ‘reve que dessu que lect’. Attridge will leave the island by the first passage to present itself to transport him to England and this depends on his being assigned to a certain man at the harbour without allowing him any communication with those to whom he had been familiar with since arrival".

Needless to say, James ignored this warning and banishment. It was stated again in the Royal Court records that he was still in the island on the 3rd of May 1662.

Quoted in full:-

"COUR DE SAMEDI In conformity with a certain "Acte" dated 28t December, 1661 made in the presence the Lt Governor, stating that James Attridge for his intrigues (plots) leading to a disturbance of the public peace leaves the country (Island) by the first means of conveyance to present itself, in contempt of which he would have rashly continued his activities in this country with hose whom he was forbidden to have contact. For these reasons and also to put into operation the judgement, it is ordered that the said Attridge shall be conducted to the Castle to ensure that he truly embarks on the first passage to England which presents itself, and this is dependant on his being directed to the boats and they are not to leave at an early hour without prior notice, to ensure that he can be brought there to avoid a contravention by a failure to respond. The "Vicompte" is charged to see to the execution thereof."

Obviously this latest order was successful.

The next time the name Attridge is recorded is in the year 1664, in England. He was arrested with nineteen other Quakers at Horsleydown (Southwark) Meeting and committed to the White Lion Prison The last reference to him is written in the Cork Monthly Meeting Register of Deaths which records that he was "convinced" (meaning formally accepted into the Quaker Community) in Bandon, near his birthplace of Castlehaven, County cork, around the year 1665 and that he died in Cork on the 13th July 1688. He must have been a persistent character and presumably a reformed one and willing to accept punishment for his beliefs. His fellow Quakers must have considered him worthy of being awarded full membership.

The reference to Quakers already in the island is likely to be those named men who also appeared in the Royal Court and were admonished on the 2nd February 1661/2: (translation)

"Thomas Le Marinel and Michel de Ste Croix having been rash enough to be involved several times in meetings of Quakers in contempt of orders made for good government and maintenance of the public peace in the island, and without regard to the prevention of offences which have been repeated many times and in particular recently this on pain of being sentenced to leave the island or to imprisonment of the persons ... equally the said de Ste Croix having always shown his obstinacy, ignored the orders of the magistrates in respect of the said assemblies ..." This was really serious. The Royal court entry continues with the threat from the Solicitor General that both men would be sent to the castle as prisoners if they continued the meetings.

Sunday, 5 July 2015

Gavin Ashenden and Erotic Love












“People who are terribly unhappy about sex, moving in an entirely male world, will take it out on those in their care. Anyone uncomfortable about their sexuality may be attracted to an institution where they can exercise power.” (Diarmaid MacCulloch)

Gavin Ashenden is once more sounding off, this time about marriage. He blames Hollywood on erotic love, ephemeral romance and sexual attraction.

This is of course a blatant disregard for the romantic movement which happened rather a long time before Hollywood came on the scene. Has he never heard of Byron or Shelley?

In fact, as CS Lewis demonstrated in "The Allegory of Love", the notion of romantic and erotic love has been around since the Middle Ages. The Romance of the Rose, Gavin Ashenden may be surprised to learn, is about romance and not about procreation. Romeo and Juliet, it may surprise Canon Ashenden to learn, was about sexual passion and not a desire to marry and procreate.

It was in the eleventh century that French poets first began to express the romantic species of passion, which of course the English poets of the Romantic movement were still writing about in the nineteenth century.

Reading his article, one cannot be struck by how fixated he seems to be about marriage as about having children. This is perhaps understandable, as for many men, there is a fixation on having children, and even more so, on having a male heir.

Even twenty odd years ago, I still recall being in a lift in the hospital, as we came down from visiting hours to the maternity unit, and asking another man about his child. "It's a girl", he said, but that simple statement cannot convey the tone of disappointment, of upset, in his voice. I was shocked, especially as my son had just been diagnosed with what is popularly called club foot. I seethed inside at the attitude of someone who had a healthy child, and was not grateful for that fact.

Women have been at the sharp end throughout most of human history, and have either died in childbirth, or been worn out by having so many children. This was brutally dramatised in an episode of the TV drama "The Royal", where despite medical risks that the mother faces, the Catholic priest is adamant that she is not sterilised. In the end, she suffers a medical emergency, loses a child and has to have a hysterectomy to save her life. The priest is very upset. Unfortunately, that storyline is very close to the truth.

As Mary Midgley mentions in "Women's Choices", women have been breeding machines for most of human history and freedom came not with Hollywood but with modern contraception, which enabled a woman to take charge of her own fertility, to have children, yes, but when she wanted to do so. The dismal record of back street abortions, and indeed the fact that abortions still occur testify to the fact that this is not infallible, nor is the education of young women on their choices.

As the Women's Refuge in Jersey, and similar refuges in Britain will testify, escaping a loveless and abusive marriage can be very difficult; it is not a step taken lightly. Gavin Ashenden, talking about couples divorcing and swapping because of feelings really trivialises marriage breakdown, Yes, there may be cases when this occurs, and the clergy themselves are not immune by miracles but as fallible as the rest of us, but we should also look at the many cases where a marriage can be so loveless that divorce may be a better option for the children. Before my parents split up, I have memories of shouting, arguments, slamming of doors. Afterwards, there was a degree of peace and normality again.

That doesn't mean that marriage counselling is not worth trying, but sometimes that just doesn't work. In marriages where there is physical or emotional abuse, the perpetrator is unlikely to want to engage in any kind of introspection; for them, marriage is all about control. Being happy may not be the only goal of marriage, but being in distress and misery certainly is not.

And then he attacks the notion of three women in a marriage in the USA. Now that does seem strange indeed to me, but if you look at the Old Testament, as I am sure Reverend Ashenden has done, there are heroes of the faith like Abraham, Isaac, Jacob, David, Solomon, who in fact have many wives and often concubines as well. King Solomon had 700 wives and 300 concubines!

Polygamy was part of their culture, and there is no religious impediment to it. David is judged by God because he has coveted another man's wife and arranged for the man to die in battle, but no judgement is given against him having many wives. Solomon is criticised because his wives worship idols, not for having many wives.

Gavin Ashenden talks about people in a secular world being uncomfortable with the Bible, and its message, but he pays scant justice to the ambivalence in the Bible itself over what constitutes proper gender relations and how marriage works.

Far from modernity redefining marriage, as the excellent program on “Sex and the Church” by Professor Diarmaid MacCulloch has shown, historically the concept of marriage has changed over the centuries, not least by the Church as it sought to control sexuality. It was only in the 16th century that the church decreed that weddings be performed in public, by a priest, and before witnesses.

And for countless centuries love did not enter the equation. Marriage was seen as more of a business relationship, and it was commonplace and acceptable for men to have mistresses whom they did love. I’d recommend that Canon Ashenden reads “The Subjection of Women”, written by John Stuart Mill in 1869, or the 1791 book “A Vindication of the Rights of Woman” by Mary Wollstonecraft.

As Jack Lopez notes:

“For hundreds of years, women had few to no legal rights once they married. Married women had no independent legal existence: they could not make contracts, maintain their own names, file lawsuits, have full ownership and control of property, and in some cases could not maintain custody of their children after their husband’s death. The husband controlled all the family earnings and all of his wife’s property in exchange for nothing firmer than the general social expectation that he would support his wife and children”

So let’s not look at past ages of marriage with rose tinted spectacles. If I am uncomfortable with the Bible, it is because it often acquiesces in power and control at the expense of love. The Song of Solomon, one of the most erotic love poems of the ancient world, was marginalised as an allegory of the Church and Christ, rather than celebrated as a hymn to passion and erotic love.

Take me by the hand, let us run together!
My lover, my king, has brought me into his chambers.
We will laugh, you and I, and count each kiss,
better than wine. (The Song of Solomon)

Saturday, 4 July 2015

The Tunisian Massacre













In the sad week in which tourists were wantonly gunned down by a religious madman in Tunisia, here is a poem remembering the event.

The Tunisian Massacre

By the sea, by the beautiful briny sea
Tourists recline, enjoy sun and sand
But a shadow comes, a killing spree
And death stretches out a bony hand

The weapon fires, and the bullets thud
The dying cry out in pain, as they fall
And sunbeds splattered with blood
A laughing madman killing all

Now flowers under the sunshade say
What words cannot, upon this beach
And people mourn, remember, pray
Lives destroyed, lost hope with each

Now there is fear, now there is dread
Silence is all around, no more is said

Friday, 3 July 2015

The Parish Hall Inquiry














As the Jersey Evening Post reported:

"It emerged that a paedophile who was handed a life sentence after carrying out a sustained campaign of rape and sexual assault had appeared several times at parish hall inquiries in the past for a range of alleged sex offences against children."

"It emerged during his sentencing that although Bartlett had no relevant previous convictions, he had three prior incidents of ‘sexual misbehaviour’ between 1986 and 1995 all of which were dealt with by parish hall inquiry."

"The judgment said: ‘Almost certainly those cases would today have been charged and indeed would have been referred up to the Royal Court by the Magistrate.’"

Parish Hall inquiries in the 1980s could be rather informal affairs. I knew of someone who had left their car in a public car park, not realising that it counted as liable under the law for not having an up-to-date road tax disc - this was in the days when the law required an annual disc to be paid for and displayed. They thought it only applied if they took the car out of the car park onto the road.

The inquiry, where the Constable of the Parish was present, was a rather informal matter, no charges made, no notes taken, and the person in question, who was known to the Constable, was just told by the Constable to ensure they got their disc as soon as possible. It was a caution, but not in any formal manner. There was not even any requirement to check that the required action had been done.

Logs are kept now, and minutes are taken of the meetings, where there are two members of the Honorary Police present, one as witness to the meeting. Being a member of the honorary police now requires a lot more work, and adherence to legal guidelines. This is best explained in a recent letter by Peter Pearce in the JEP:

Letter From Peter Pearce.

As a former Centenier I read your leader `Did parish inquiry fail victim?' (JEP 12 February 2015) with interest.

It is clear that there is a basic misunderstanding of the functions and proceedings at a parish hall inquiry.

Firstly it should be understood that the parish hall inquiry is part of the formal criminal justice system. There are checks and balances all the way - to make the suggestion that the offender was `given the benefit of the doubt by an honorary system' is impossible. The report of an offence of this nature is covered by the prescribed offences legislation and therefore has to be investigated by the States Police. They send a report to the parish concerned with a police inspector's recommendation of further action.

When the duty Centenier receives a report his task at the Parish hall inquiry is manifold.

Within rigid guidelines passed down from the Crown officers he has to first decide if any offence reported to him is sufficiently serious to be taken before the higher authority of the courts. Having satisfied himself of that, he then has to examine the evidence presented to him and make a judgment as to whether or not it is sufficient to obtain a conviction.

If not satisfied he can return the matter to the States police for further investigation. When satisfied he can charge the offender and present the case before the court.

In all these deliberations he has access to advice available, should he require it, from the Crown Officers or the police legal adviser.

But there are further considerations. At a parish hall inquiry involving a child as witness to the offences briefly described, the Centenier has to consider the child's vulnerability, credibility and ability to stand up to possible aggressive cross-examination by defence counsel. A representative of the children's office would be present and to advise as to the desirability or otherwise of that child being in court as a witness and so prolonging, re-affirming and cementing those, maybe horrific, moments in the child's memories. Also, with a minor, the parents might exercise their right and not allow their child to give evidence.

In this sort of case the probation service, and other professionals, would have interviewed the offender and would make recommendations as to preventing re-offending and possible non-court based sanctions. A probation officer would attend and offer advice. Consideration of all these factors and more might result in a multiple year `voluntary' supervisory probation order being made by the Centenier with the threat of further action in the case of non-compliance by the offender.

All these factors would be recorded and passed to the States Police Criminal Records Office, the local equivalent, and part of what you refer to as the national police database more correctly called the Police National Database (PND) on the Police National Computer (PNC). It was from this office that the bare facts presented to the Royal Court came. On receipt of the result of the parish hall inquiry report the states police review the decision and have the right to appeal through the Crown Officers if they feel justice has not been served.

In my experience Centeniers make very few decisions that vary greatly from the recommendations they receive. My personal method when this rarity occurred was to seek out the reporting police officer, who had done all the hard work of the investigation, and talk through the case so that we reached a mutual understanding of each other's point of view.

I can only recall two instances of this approach failing, but, in both cases the police officers and I still remained friends.

In the UK these decisions are made by the Crown prosecution service and many of the UK based police officers I have discussed these matters with would much prefer to have a system as transparent and answerable as ours.

Thursday, 2 July 2015

St Catherine’s Woods















St Catherine’s Woods

On the hottest day of the year so far – recorded temperatures of 32C at highest – Katalin and I decided to have a walk in St Catherine’s Woods, where the shade of the trees kept it cooler than a lot of places on the island.

Strange as it might seem, St Catherine’s Woods is one location that I have never actually been to before in Jersey. It’s a lovely woodland walk, from the reservoir, along by the small stream, with the stepping stones to cross, up towards the path meandering past a wild meadow on the right. Although we didn’t see many birds, the sound of birds singing was prolific throughout our walk, a lovely sound.

At night, bats are around and Natterer’s Bat was recorded in April 2014. The more common resident is Soprano Pipistrelle, also observed in July 2014.

This site is one of the largest woodlands in Jersey and apparently the entire woodland and its meadows cover an area of 18 hectares.

During the German Occupation (1940 - 1945), a lot of woodland was felled for fuel. Since 1941 fuel had been rationed and by 1944 the Island's supplies were pretty much exhausted. It is estimated that more than 200,000 trees were cut down and sawn into logs for heating and cooking around this time.

A lot of trees were felled in St Catherine’s Woods, but a surprising number escaped compete felling. There are large multiple stemmed trees which were cut down during this time and have since re-grown, and there are many still trees which are among the oldest in the Island.

The wood is made up of a variety of different features - natural glades, fallen trees, rocky outcrops, the stream, a reservoir (with fresh water fish, and angling allowed by permit, and wet meadowland. It is considered to be the most ecologically important woodland in the Island.

In January 2010, it was noted that three trees were cut down, apparently without permission in St Catherine’s Woods and the Environment Department appealed for Islanders with any information about who cut down the trees to contact them.

As the JEP reported: “It is believed that the trees – an oak and two willows – were cut down at the start of December. The felling was discovered on one of the regular area inspections carried out by the department.”

But commenting on this story, the Chef Tenant of part of the land said:

“To put the record straight about who owns St. Catherine’s Woods. It is a number of landowners and a small amount the Crown. It is often mistaken as 'public land' - it is not”.

“In general terms the Fief de Rozel owns the North side of the stream and some 4 landowners the south side. Included is the Fief de la Commune de la Reine which gives a number of other major house/farm owners(Chef Tenant) in St. Martins the rights to cut wood , keep livestock and enter Mont Orgueil with a cart full of belongings during time of threat. This right is at least 1000 years old and is at risk from the SSI designation which makes no comment about this deep and ancient heritage “

“Without condoning the arbitrary cutting down of trees by third parties, these are NOT yet absolutely 'protected' by the Planning Department.”

In simple terms, in Jersey, a fief was a parcel of land, owned to all intents and purposes, by the Seigneur... In the larger fiefs, the seigneur retained possession and farmed some of the land, his domaine. Possession of other lands was given to tenants who held subject to the performance of services and duties and the wastes and commons were subject to a seigneurial regime

Ancient rights, as the case of Le Pas Holdings and the Fief de la Fosse have a habit of turning up unexpectedly. St Catherine’s Woods has been a a proposed site of special ecological interest for some considerable time, with not much happening to change that, and the possession of some of the land by ancient fiefs is probably one of the causes.

Wednesday, 1 July 2015

Joey’s Last Flight













Joey’s Last Flight

“An aircraft that has served the Channel Islands for nearly 40 years completed its final flight on Sunday. G-Joey, which has a fan club, flew from Southampton to Alderney and then to Guernsey, arriving 10 minutes late at 19:40 BST after celebrations en route. The Trislanders, operated by airline Aurigny, are due to be phased out next year, and replaced by Dornier 228s.” (BBC News)

The average age of the Trislander was apparently 37 years and parts and maintenance costs were getting higher each year.

For the technically minded, Wiki says this:

“The Britten-Norman Trislander (more formally designated the BN-2A Mk III Trislander) is an 18-seat three-engined piston-powered civilian utility aircraft produced in the 1970s and early 1980s by Britten-Norman of Britain. These STOL capable aircraft were produced on the Isle of Wight. They were also produced in Romania, and delivered via Belgium to Britain for their certification.”

I remember flying to both Guernsey and Alderney on these little yellow planes. If the sky was clear, it was a great experience, and you could see the sea and islands as you flew along.

I didn’t like it nearly so much if the cloud cover was low, however. Having just whiteness outside all the windows gave the cabin a very closed in and claustrophobic feel. Not only could you not see where you were going, you also felt as if you were imprisoned in a white void, and apart from checking the watch, had no feel of distance, just the drone of the engine.



Flights were regular and frequent, so even if it was foggy, they soon caught up, or they would put on a larger plane for the backlog. The planes seemed very reliable; incidents were few and far between, but I do recall one place having to do an emergency landing on the Five Mile road!

There was even a series of books about the adventures of Joey which we bought for our children. It was rather like Steam trains – these little planes had a charm all of their own. Like Thomas the Tank, Joey the Trislander had a personality!














The original series of six books saw Joey flying through thunderstorms to save Snorter the bull, tackling oil slicks, solving crimes and dealing with a mischievous stunt plane. The last book in that series was written by Peter Seabourne in 1982

There’s a lovely blog posting about Joey on

http://brightforyou.hubpages.com/hub/Joey-the-airplane

“On fair weather days, flights on Joey were wonderful as you got a great aerial view of the islands. But on days where even birds found flight challenging, Aurigny, apparently, did not. I would arrive at the airport and see all other flights canceled except there's. Like lambs to the slaughter, we would board Joey and be bumped, rattled and rained on; (rain drops through a center joint above). With senses reeling, shaken and disheveled, we somehow always got there...”

“During particularly challenging flights, Joey seemed determined to fly sideways, land in fields, or overshoot the runway: You can't see the pilots face as you sit two-abreast behind him; what you see is him appear to wrestle a bull...by the horns. Then there's the troubling sound of the engines; either whining desperately as Joey fights through turbulence, or sudden heart-stopping splutters as Joey drops a few hundred feet.”

“Since the advent of Joey, a series of children's fiction books have been written about this little airplane and his courageous adventures. In truth, I could write a few factual, equally adventurous stories about the courage of the passengers!”

Farewell, Joey. We shall miss you.