‘The world’s changing.’ – Colin, Christow.
I’ve stayed the night in Plymouth, with Imke, Andrew and their three teenage children. Their large family home is cluttered with the treasures of lives well-lived. Down at the breakfast table, I drink coffee slowly and talk with Andrew, a farm manager back in Cornwall.
He sees himself as one of the last of this dying way of life, and is pessimistic about the future. ‘Young people now, they don’t want to work hard’. Would more and better-paid apprenticeships make a difference? ‘No, no’ he chuckles, heavily. ‘People just don’t want to do hard work.’ As a child, there would be long days at school, and then ‘we used to go into the fields in the evenings, and the weekends, picking spuds’. He looks back on these scenes with disappointed nostalgia, like the veteran of a narrowly-defeated platoon. Like many experienced farmers, he describes his work not in terms of animals but of food, working with ‘beef, some corn, some lamb’. Despite his experience, he owns no farm himself, but manages one for a retired couple who have bought some land as a ‘hobby’. By contrast, he describes the farming culture he grew up in as ‘a way of life’, as others do.
This culture has been a blessing and a curse on farmers. Unable to take up any other employment, they’ve been ground down into accepting decreasing pay for their produce. The public have (mostly) wrongly associated them with CJD disease, bloodsports, GM foods and the needless slaughter of badgers, when instead responsibility lies with conflicting government directives or the toffs who own much of the countryside. Meat and veg have become unsavoury. Apples and potatoes must now conform to an ad-agency’s glossy image of roundness or greenness, or supermarkets will not sell them, claiming we will not buy them. The general public has become ignorant of its own food production. Fruit must be chopped into ‘five a day’ salad bags; meat must be de-boned, skinned and bread-crumbed. A niche has opened up among the urban middle classes for organic and ethically-nourished foods. Unaware of the necessary intensity of food production to feed a massive human population cheaply, the criminal antics of massive agricultural companies have been conflated with the everyday practices of farmers. Ask for immediate word associations with ‘farmer’ among your average town-dweller, and the results will not be positive.
‘It’s pure viridian’ – Marianne, Halangy Down, St. Mary’s.
Long distance cycling can affect you in all manner of ways. First, there’s the continual smiling, laughing and singing. It’s impossible to keep a straight face as you plunge down a quiet cliff-road and into some tranquil fishing village or secluded aquamarine bay. Pleasure is your mainstay, even on those stiff hills back up again. Then there’s the loquaciousness. Starved of friends and loved ones, you’ll find yourself making conversation with absolutely anyone around. There is a very basic need for contact and communication with others. This, like the singing, or a new awareness and sensitivity to the weather and climate, are abilities that you’ll probably have neglected or not realised you had. The shape of the clouds or the cut of the breeze are things you can read. Experience corrects instinct, until one can glean the same information from these as a mundane work email. And then, strangest of all, is sleeping. Or a lack thereof. Despite the long gruelling days I am struggling to sleep for more than five or six hours. Perhaps this isn’t a common experience. Overstimulated with sights and scenes, my dreams are turbulent and often leave me as weary when I awake as when my head hit the pillow (– or forearm, as is the case when wild-camping).
I’m up early in Penzance, at a youth hostel on the edge of the town. The dorm is deserted except for a friendly old German man, who tells me about his Catholic faith and his travels across England. Rarely one finds any youth in these hostels, particularly from these islands. One can stay (or live) in these places very cheaply, but I can understand why. The thought of holidaying in the British islands elicits heavy laughter and grumbles about the weather. Yet these last few months, I’ve rode through one of the warmest summers, and never before has my skin been so tanned . The morning is cool but clear, and I cycle by the quiet and grey promenade to the Penzance’s busy harbour, where I wait to board the large Scillonian III boat. I’m leaving the mainland for a day trip out to the Isles of Scilly, a rocky archipelago set apart from the south-western tip of Cornwall.
‘It’s lovely, you forget how blue it can be.’
– Conversation by Porthmeor beach, St. Ives.
Who makes the English?
A common History story. Regular defeat in football, cricket and rugby. The earth beneath the feet, the place of one’s birth or the place that one works, or lives to work, or works to live, whichever’s first. The national curriculum. The tax man, the lawyer, the politician, figures most loathsome. A driving licence, or other government documentation. Milky tea and stiff conversation. Roast beef and fried bacon. A bit of ooh err, hanky-panky and how’s yer father. Getting knocked out on penalties, again, again! A national anthem that no-one can sing. Ancient buildings where no-one’s been. A dragon-slaying Palestinian patron who never stepped foot in the land. Michael Caine, Lenny Henry and Brian Blessed. Bowler hats and a spiffing good day old bean. Unseasonably seasonal weather. Going to the dogs. And going to the dogs. Inexhaustible yet tedious moratoriums in the broadsheets about the national character. Embarrassment about, well, umm…, everything.
My sketch is affectionately ridiculous, because I want to point to how a collective identity, like being English, Cornish, Welsh or Scottish is something imagined. I’m not the first to make that point, but there’s something useful in considering it as a label or ’empty signifier’, absorbing different values and meanings imposed on it. To me, it suggests that just as it can be associated with anything from pisspoor football performance to the atrocities of imperialism, so it can be used to group together some common values and a desire for a new kind of political settlement, for a better kind of society. One where fair play, equality and equal opportunity, toleration, democracy and due process rule the day.
Rain awakes me from a bad night’s sleep. It’s been cold and very windy, and setting up the tent last night was difficult, gales thrashing the sheets, becoming a wrestling match between man and tent with no obvious winner. Rain falls with great intensity, and I imagine some desperate helicopter overhead, stalked by mad flashbacks of a forest fire, practising this morning over Callanish. At least I’m under some shelter, but will it ever clear? I doze off, wake up again to hear a hail storm, then doze into the mid-morning. The sun has now heated up the tent into a humid jungle. I’m missing my bed, my home and my partner so very much.
My bicycle is starting to feel heavier, and though the scenery has been at times enchanting and inspiring, the cumulative effect of spending all day cycling in the rain through great abysses, without birds, animals, people or much else, just a single track road, is wearing on me. The injuries from the previous day are aching with renewed intensity, and I spot that my luggage rack has warped and snapped. These places would appeal if one just needed to escape from a busy and stressful job, packed up with annoying people. But my life thankfully isn’t like this. I’m missing towns and their life. It’s the people and their stories that make these adventures feel alive and interesting.
I’ve camped just at the foot of the Callanish standing stones, perhaps the one thing aside from religious quirks, flat expanses and secluded beaches that Lewis is known for. The tent is between the glorious Callanish bay and a field full of cattle. In the distance I spy two smaller stone circles, called Callanish two and three, names no doubt inspired by the muses. In the dark I couldn’t make these out, but the pretty bay and the morning light is glorious, and the peaceful view and unusually clear light is tranquilising.
‘It’s brilliant!’ – Aiden’s reply, on the life and death practices of the Neolithic people of Orkney.
A couple of days back, I found out that wind farms were a visual pest on Orkney. Having spent the night sleeping under one, I can say that they’re not so bad, sonically speaking. The night’s howling wind sent the turbine propeller into warp speed ten, but its gentle hypnotic patter and the tent’s protection from the rain combined into a cosy cocoon.
In the morning light, my tent and I find ourselves ridiculously exposed to the string of houses near opposite. I pack up furtively, and cycle back to Kirkwall for a second examination. At night, the harbour town was deserted and intriguing. By day, it is bustling with tourists, locals, and people plying some kind of trade towards each. Along its semi-pedestrianised narrow main lane, I pass puppeteers and horse-drawn carriages by the tourist cafes, mega dealz discount shops and gift stores. The bait? Laid out nearby are the grand St. Magnus Cathedral and the ruins of the nearby Bishop’s and Earl’s Palaces. Around nine tenths of the current population of Orkney seem to be around these two proximate sites, documenting any kind of visual feature with the kinds of cameras that a decade back paparazzi would have sold their mother’s kidney for.