Monday, 4 November 2019

Under the Influence


Smelt the sea
Tasted whisky
Under moon fall
The realms of ecstasy
Feeling magic, lots of love
The dawn of enlightenment
Releasing treasure
Leaving  me grateful
In blissful servitude
Every woman and man a star
With loves devotion life is victory
All of us equal, we can be free
In floating dreams awakening
The gift of prophesy
Where wild mushrooms grow
Let's forever dance in unity

Saturday, 2 November 2019

Deadly Depths - Cheryl Ann Jones


The solemn night, still and sunless
Grey myriads pervade  my doleful domain,
My springlike step, slow and downtrodden
Rendering my rainbow empty and futile,
Drifting directionless in the stony sky
Void of colour, grace and vitality.
Clouds of darkness, disperse their despondency
Swept along by surging currents,
Tight in the grip of an aphotic octopus
Sucking my soul down the serpentine route,
As droplets of joy drain from my being
Depressions dark enema delivers its shot.

Thursday, 31 October 2019

Samhein: Bright Blessings


It's that time of the year, the clocks have gone back, the evenings are getting darker, and menacing ghoulish Tories still stalk the land causing division and chaos and so much discontentment.
Today marks  Halloween,  however  I prefer its true name Samhein the literal translation being‘summer’s end. It is the Gateway to winter, a time when the veils between the realms of the living and the afterlife were said to be especially thin, marking a time for reflection to honor the worlds of the seen and unseen. There are several explanations for its origin, one being the Roman festival of the dead 'Parentalia', but another origin, not necessarily exclusive from the Roman one, is from the ancient Celtic old day of Samhein (sa-wain) and most of the traditions that we celebrate on Halloween have its origins in Celtic/Gaelic Culture.
Samhein, which means November in Irish, and Calan gaef in Welsh was the end of summer and the harvest season in the Celtic calender. It was the last great feast held outdoors before the cold months to come. The last night of October also marked the ancient Celts New Years Eve. Marking the end of the summer and the beginning of Winter.
The Celts  believed that on Samhein, the veil between the living and the dead was dropped for one day, and the spirits of the living could intermingle with the spirits of the dead.The ancient Celts divided their year into two seasons: the light and the dark, at Beltane on 1st May and Samhain on November 1. Many believe that Samhain was the more important festival, marking the beginning of a new cycle / new year,and the most magical time of this festival was November Eve, the night of 31st October, better known today as Halloween..
In the country year, Samhain marked the first day of winter, when the herders led the cattle and sheep down from their summer pastures to the shelter of the stables, .in order to determine how many animals could be adequately fed through the winter. Those not able to be cared for were butchered, which would help to feed the family during the dark days ahead.  It is partially due to this practice that Samhain is sometimes referred to as the ‘blood harvest.’
With the rise of Christianity, Samhain was changed to Hallowmas, or All Saints’ Day, to celebrate the saints in heaven, and so the night before became popularly known as Halloween. The 2nd November became All Souls Day, when prayers were to be offered to the souls of the departed. Throughout the centuries, pagan and Christian beliefs and celebrations have intertwined
 Over the years we have ended up with the modern commercialised, corporate version that is now known as halloween  far from its original roots  when children dress up in Ghoulish costumes and go out trick and treating in what was developed in America in the late 19th and early 20th century replacing what in reality is such a sacred day The old ways are still with us despite the grip of large corporations, the real reason and respect for this occasion has never been lost. Samhein and its energy has never fully died out and still burns bright. Samhain fires have continued to light up the countryside down the ages., In some areas, ashes from these bonfires were sprinkled on surrounding fields. The day is also  about remembrance and  contemplation. Our ancestors, the blessed dead, are more accessible, more approachable during the time of the dying of the land. A day to commune with the dead and a celebration of the eternal cycle of reincarnation to honor our ancestors  and remember our deceased loved ones.
Whether you believe in spirits or not isn't important. What we are remembering is our own mortality. By honoring the dead we are paying attention to the fact that we are alive and life is rare and precious.
The Election campaign of our lifetime is just beginning. No witchcraft or magic, no tricks, just people working together for a better future for all in our lovely beautiful country.This General Election is about down- to-earth, bread and butter issues facing a country blighted by a decade of Tory austerity and misrule.
Lets take this once in a lifetime opportunity to rebuild our society, like our parents and grandparents did after WW2. Labour  can rebuild our society to mend our divisions and try and take on the vested interests holding people back.
In the meantime I offer you some bright blessings .

Bright Blessings 

Though darkness treads this day of ours
today is one of celebrating light,
time to remember the paths of ancestors
forever casting their eternal beams,
goddesses returning, resurrecting feeling
whispering enchantment, releasing power,
as the veil of  life gets thinner and dimmer
time to welcome old spirits that walk among us,
that enable us to dance and sing again
beyond this realm allows us to be blessed,
as leaves turn golden, and fall to nourish the land
under trees branches we can all nobly stand,
mother earth reaching out offering protection
absorbing our longings, accepting our wrongs,
in the vortex of time, keeps on shining bright
guiding us as we follow ancient paths of wisdom,
slipping through time, surrounded by love
allowing truth and justice to be the natural law.

( when the barrier between the worlds is whisper-thin and when magic, old magic, sings its heady and sweet song to anyone who cares to hear it.
~Carolyn MacCullough, Once a Witch)

Wednesday, 30 October 2019

General Election Called:Tories Out For Christmas


It's finally happened, after weeks of acrimony in the House of Commons, Britain's members of parliament have backed a general election which will take place on Thursday, December 12.in a rare parliamentary success for Mr Johnson after a string of defeats, his short bill calling for a 12 December election was approved 438 to 20 in the House of Commons. An attempt by the LibDems to bring the election forward to 9 December was defeated 315-295.
The bill still needs approval in the Lords, but this is expected to be without problem.
Britain will hold its first December election  for almost 100 years since 1923, when Stanley Baldwin's Conservative Party lost 86 seats and their Parliamentary majority. Prime Minister Boris Johnson won approval from parliament for an early ballot aimed at breaking the Brexit deadlock. The result on the election means Johnson finally has within his grasp the election he has been pushing for since September after three previous attempts - the most recent on Monday - failed.
The decision means  that Parliament will be dissolved next week and all political parties will then enter into the customary six-week General Election  campaign culminating in the public vote  on December 12th.
With this parliament in a position of complete stalemate, the only way forward is for the public to elect a new one. Of course, having an election and running campaigns just before Christmas is far from ideal but the alternative  would be the continuation of a zombie parliament,another election I believe is in line with the needs of the people, who are not being served by democracy at all at this present moment in time,
The upcoming election will bound to be dominated  by debate over the UK's delayed departure from the EU but in a country blighted by almost a decade of Tory government and in which over four million children are hungry and in poverty, we have to concentrate on what  the Tories and Lib Dems have done since 2010 - the NHS carve up, the bedroom tax, the appalling Windrush scandal, destruction of our public services. as well as their bungled Brexit vote, and  their even worse Brexit handling, the Universal Credit fiasco, endless and brutal austerity; they have torn the country to pieces, thousands homeless on our streets, many have died, 120,000 austerity deaths, 14 million in poverty, food banks growing. Hopelessness, it has spread like a cancerous epidemic into every postcode in the UK. Even in the shires. The Tories have brought our communities to their knees. Britain isn't eating.It simply cannot go on like this!
159,388 during this election will rely on food hand outs to eat. 65,662 of our hungry this election are children who wont even get a vote. Alone the hungry have no power to change their future. Only you can. https://www.trusselltrust.org/news-and-blog/latest-stats/end-year-stats/#1460968204929-05f75d1d-0ae6 131,00 Children will wake up on Christmas Day homeless. They get no say in their future' They are entirely at the mercy of what you decide for their future. You are the master of their destiny.As the Tories actions continue to be marked by incompetence and farce, which Labour leader Jeremy Corbyn has previously pointed out "threatens our economy, businesses, jobs and communities." and  the Tories continue to cause so much irreplaceable harm to our country, we have to remind ourselves that Britain doesn't have to be like this. We can be a confident, compassionate, forward looking and open society, with a properly funded and protected NHS, a high standard of schools for all and not just the wealthy few, a fair tax system that ensures giant corporations pay their dues, a welfare system built on dignity and not wanton cruelty. It's time for the Tories to go for the greater good of all. What greater Christmas could we have than this.
But if the Tories do manage to retain their grip on power, then God help us, I think we will truly be fucked, so in the meantime we must do all we can to prevent this from happening. The fight of our lives is on ,for our futures and our children's futures we must do all we can to stop Johnson and the Tories cementing their right-wing grip on the country any further.We have reached a tipping point in this country, a time when the line between right and wrong, justice ad injustice has never been so starkly drawn. We must now all pick a side, choose right over wrong.Tories out for Christmas.


Tuesday, 29 October 2019

Sean Taylor - Palestine


Sean Taylor is an acclaimed London based singer songwriter, who is not afraid to use his voice to address contemporary issues of our age and is one of thousands of artists who refuses to use their art to art-wash Israel's regime of apartheid and occupation. His work deserves a place in  popular culture. It’s relevant, resonant and makes you feel both empathy and sympathy for real-life events as they are unfolding around us.
This is his haunting  new single which is  dedicated to the brothers and sisters of Palestine Currently Israel is intensifying its decades-old regime of oppression against Palestinians, especially its theft of Palestinian land and resources to build more illegal settlements and apartheid walls. UN investigators have concluded that Israeli occupation forces’ intentional targeting of journalists, medics, children and disabled people with sniper fire in Gaza “may constitute war crimes and crimes against humanity”. Moreover, Israel’s 12-year-old siege of Gaza has reduced it into an “unliveable” territory, according to the UN. Israel’s military occupation counts per-capita calories allowed into Gaza to keep the two million Palestinians there on the verge of starvation. 
From the rivers to the sea Palestine will be free

The single is available @ https://open.spotify.com/artist/5pFt8rEenDE1WplnmYzpqe
Produced by Mark Hallman and film by Reel News

https://www.seantaylorsongs.com/

Sunday, 27 October 2019

The Confessions of Karl Marx.


Karl Marx  who was born on   the 5 May in Trier, Germany was a jourtnalist, revolutionary socialist, philoosopher  and econmist who explained how the  capitalist system goes hand in hand with aggressive competition and innovation, and why this leads to  poverty, crisis and eventually revolution . These insights apply as much to the 21st century as the 19th.
The  current crisis of global capitalism is unprecedented, given its magnitude, its global reach, the extent of ecological degradation and social deterioration, and the scale of the means of  its violence.  We truly face a crisis of humanity. The stakes have never been higher; our very survival is at risk.
Consequently  a renewed interest in Kark Marx is evident. An increasing concentration of wealth and growing poverty is making his analysis relevant once again – especially to a generation raised on austerity and facing worse life prospects than their parents had.''' 
No longer a spectre, Marx .was also a voracious reader who loved the works of Shakespeare and could quote entire plays by the Bard—just as his children could—and generally took an interest in everything. “Art,” he said, “is always and everywhere the secret confession, and at the same time the immortal movement of its time.” No idea or philosophy or culture was foreign to him, and there was nothing that didn’t keen his interest.
Karl also enjoyed playing parlor games like Confessions, which is now probably better known as the set of questions devised by Marcel Proust. In April 1865, Marx was staying with relatives when he as asked by his daughters to answer a set of confessions. Marx’s responses  were written in English and several of them are clearly in the gay spirit of the occasion. For example: Your favorite dish? Fish (because it rhymes with dish); your favorite flower? Daphne (a kind of laurel-sor Laura). Others, however, are just as clearly serious.They were discovered  by Friedrich Engels while going through his papers and reflect the true character of the man and give  an interesting insight into the mind of this great political and economic philosopher, journalist and writer.

Your favourite virtue: Simplicity 
Your favourite virtue in man: Strength 
Your favourite virtue in woman: Weakness 
Your chief characteristic: Singleness of purpose 
Your idea of happiness: To fight 
Your idea of misery: To submit 
The vice you excuse most: Gullibility 
The vice you detest most: Servility 
Your aversion: Martin Tupper [popular Victorian author] 
Your favourite occupation: Glancing at Netchen [“Netchen, or Nannette, was Antoinette Philips, aged 28 at the time, Marx’s cousin and a member of the Dutch section of the International”] 
Your favourite poet: Aeschylus, Shakespeare 
Your favourite prose-writer: Diderot 
Your hero: Spartacus, Kepler 
Your heroine: Gretchen 
Your favourite flower: Daphne 
Your favourite dish: Fish 
Your favourite colour: Red 
Your maxim: Nihil humani a me alienum puto [Nothing human is alien to me] 
Your favourite motto: De omnibus dubitandum [Doubt everything] 

 Marx/Engels Archive.

Marxs intellectual infuence still so strong , his ideas and thinking have become fundamentals of modern economics and  sociology. His legacy is pervaisive complex and often polarizing. Long after his death in 1883, his grave remains a pilgrimage site for followers from around the world, attracting thousands of people each year, and his ideas still play an important role in shaping political and cultura discourses in the UK and abroad and  remains .ne of the most influential figures in world history. 

Friday, 25 October 2019

Natural Sanctity


Beyond the shambles of our age
That leaves many with tears of rage
Natures glory still a wonder to behold
Far more precious than silver and gold
The virgin forests glowing with purity
Secrets dense with mystical mystery
Containing richness to heal the world
The sap of ancient treasure unfurled
Untarnished by man's destructive hand
Sanctifying balms as sun rises across the land
Infinite energies can be garnished
To stop humanity delivering carnage
Among soft green climes, sounds of comfort
Permutations symbiotically magically exert
Rainwater percolating the fertile soil
Dispensing a downfall, sating it's thirst
Quenching the earth and replenishing rivers
Releasing a deluge of fortuitous sustenance.

Wednesday, 23 October 2019

My Seditious Heart - Arundhati Roy


My Seditious Heart, is an ucompromising collection of essays  that collects the work of a two decade  period when Arhndhati Roy devoted herself to the political essay as a way of opening up space for justice, rights and freedoms in an increasingly hostile environment. Taken together, these essays trace her twenty year journey from the Booker Prize winning The God of Small Things to the extraordinary The Ministry of Utmost Happiness: a journey marked by compassion, clarity and courage." Radical and readable, they speak always in defence of the collective, of the individual and of the land, in the face of the destructive  logic of financial, social, religious, military and government elites." said the publisher in a statement.
When taken together these essays trace Roy's journey from her first book  to her last "The Ministry of Utmost Happiness"- a journey marked by compassion, clarity and courage, it added.
Since her debut novel  she has concentrated her writing on political issues.A vocal, visible, and courageous activist, who often takes on unpopular, underwritten causes and is unafraid to challenge the ruling elite. She has campaigned against the Indian nuclear weapons program, in response to India's testing of nuclear weapons in Pokhran, Rajasthan, Roy wrote The End of Imagination, a powerful critique of the Indian government's nuclear policies. It was published in her collection The Cost of Living, in which she also crusaded against India's massive hydroelectric dam projects in the central and western states of Maharashtra, Madhya Pradesh and Gujarat. She also spoke out against the barbarity of her government’s repression of the Kashmiri and Naxalite insurgencies, and the environmental and human costs of India’s hydroelectric dam projects, and also opposed the wars in Iraq and Afghanistan.
Born in northeast India, Roy was the daughter of a tea plantation manager and a women’s rights activist. When aged two, her parents divorced and Roy’s mother took her young children back to her hometown of Kerala, in south India. At 16, she left the south for Delhi where she lived in a small tin-roofed hut and sold empty beer bottles.
Her first novel  published in 1997.told the devastating story of twins Rahel and Estha and in doing so, examined India’s caste system, its history and social mores. It explored the ways in which the ‘Untouchable’ caste is derogated and ostracised from society, and the consequences of breaching the caste’s longstanding codes. The narrative deftly illustrated how the personal is indeed political.
Her political campaigning has caused clashes with the state on a number of occasions. In 2002, she served a “symbolic imprisonment” of one day due to her opposition to the contentious Narmada dam project, the largest river development scheme in India which was set to potentially displace 1.5 million people at great environmental cost. In 2010, she faced threat of arrest, and charges of sedition, after she remarked that Kashmir, a disputed territory, was not an integral part of India. In 2015, she received a contempt notice from the Bombay High Court on writing an article in support of Professor Saibaba, a severely disabled academic at Delhi University, imprisoned for ‘anti-national activities’.
 Among her prestigious awards, she is the recipient of the Lannan Foundation’s Cultural Freedom Award (2002), the Sydney Peace Prize (2004) for her work in social campaigns and advocacy of non-violence and the Norman Mailer Prize for Distinguished Writing (2011). In 2003 she was awarded special recognition as a Woman of Peace at the Global Exchange Human Rights Awards in San Francisco. In June 2005 she took part in the World Tribunal on Iraq. In January 2006 she was awarded the Sahitya Akademi award for her collection of essays, 'The Algebra of Infinite Justice', but declined to accept it. Roy came out with her second work of fiction "The Ministry of Utmost Happiness" in 2017 after a hiatus of 20 years. She lives in Delhi, India
In constant conversation with the themes and setting of her novels, the essays in this collection form a near-unbroken memoir of Arundhati Roy's journey as both a writer and citizen of both India and the world, from 'End of Imagination'  which begins the book to "My Sedititious Heart', with which it ends. She presents  interlocking network of ideas, attitudes and ideologies that emerge from the contemporary social and the political world and steps into "the very heart of insurrections" raging against globalization, privatization, and neoliberal capitalism in India and around the world, and the abuses of power that pit economic profit over human lives. She asks her readers to emulate the rebels whose resistance she chronicles to;

"find the courage to dream. To reclaim romance. The romance of believing in justice, in freedom, and in dignity. For everybody," she writes. "We have to make common cause, and to do this we need to understand how this big old machine works—who it works for and who it works against. Who pays, who profits."

These essays,  are united by Roy's unflinching assessment of the violence and inequality around her, and her search for alternatives to the world we've inherited. Roy reminds us that silence and inaction are choices. Trying to crawl out of the moral "crevasse" of the world as it exists is also a choice
These  studies are trenchant, still relevant and frequently alarming. Roy reveals some hard truths about modern India and makes powerful analytical forays into American and British foreign policy, aid, imperialism and attitudes. Roy's essays about the environmental and human costs of late-capitalist development read as dispatches from a recent past that will also be our future. Climate change threatens to displace more than 140 million people by 2050—another example of the "fascist math" Roy describes operating during the construction of the Sardar Sarovar Dam. The project's planners dispassionately recommended displacing millions to dangerous urban slums where they had no means of sustaining themselves and might well perish. The danger of "fascist math," Roy argues, is that it "strangles stories ... [and] bludgeons detail." It blunts our ability to empathize with those who bear the brunt of environmental injustice—a category that will soon encompass many more of us.
 Roy writes in her foreword that “Not one iota of my anger has diminished” since the time of writing these essays. Yet they do not come across as angry, instead, their impact comes from their precision, research and damningly clear reportage. Roy refuses to accept the inevitability of development, of globalization, of fascism, of sacrifice by the poorest people for "the greater common good." Instead, she argues:

"Our  strategy should be not only to confront empire, but to lay seige on it. To deprive it of oxygen. To shame it. To mock it. With our art, our music our literature, our stubborness, our joy, our brilliance, our sheer relentlessness - and our ability to tell our own stories. Stories that are different from the ones we're being brainwashed to believe.
The corporate revolution will collapse if we refuse to buy what they are selling -- their ideas, their version of history, their wars, their weapons, their notion of inevitability.
Remember this:We be many, and they be few. They need us more than we need them.
Another world is not only possible, she is on her way. On a quiet day, I can hear her breathing."

From the shadows of our grotesque world ,on quiet days, we too can hear another world breathing. I thank  Arundhati Roy for her rebellious political conscience, and for delivering weighty truths and her willingness to discuss the difficult and those that have been previously  silenced, and continuing to speak truth to power and for reminding us that our world is still worth fighting for. Her voice is vital, we need many more writers like her, and quite frankly the urgency of her message is simply impossible to ignore.



Monday, 21 October 2019

Remembering the injustice of Aberfan and the dirty price of Coal.

 

Today I  once again mark the tragic day when  on Friday 21 October 1966, a terrible disaster struck the close-knit and thriving  coal mining village of Aberfan in  the South Wales Valleys, a tragedy which still stuns those of a certain age, and which has lessons still very relevant to new generations.
For decades leading up to 1966 excavated mining debris from the National Coal Board's Merthyr Vale Colliery had been deposited on the side of Mynydd Merthyr, directly above Aberfan in the South Wales valleys.
At  approximately 9.14am on the last day before half-term at the Pantglas schools below, after several days of heavy rain, liquified  waste poured down the coal tip, sliding down the mountain slide into the mining village of Aberfan, This black tidal wave would engulf everything in its path in this catastrophic tragedy. It would smother a farm, around twenty houses, demolish Pantglas Junior School and severely damage the Secondary School. It is a mercy that lessons in the secondary school did not start until 9:30, meaning that many of those children were still walking towards the building at the time of the landslide. The eye-witnesses report that when the landslide stopped there was complete silence: for example a local hairdresser who witnessed the landslide reported that “In that silence you couldn’t hear a bird or a child
Immediately desperate parents rushed to the scene, many digging through the rubble with their bare hands, trying to rescue the buried children. Police from Merthyr Tydfil arrived on the site, volunteers rushed to the village including miners from local collieries and other pits across South Wales. Conditions remained treacherous with a large amount of water and mud still flowing down the slope. Some children were pulled out alive in the first hour, but no survivors were found after 11 am. Emergency services workers and volunteers continued their rescue efforts but it was nearly a week before all the bodies were recovered.

 
 The final death toll was 144, including 116 children between the ages of 7 and 10. It was a whole week before all the bodies were recovered. Most of the victims were interred at Bryntaf Cemetery in Aberfan in a funeral held on 27 October 1966, attended by more than 2,000 people.
The shock  that was felt  went beyond South Wales too. The television coverage allowed a collective witnessing of the disaster and turned it into a national tragedy. Parents, children, mining communities, Welsh exiles, people who had been evacuated to the area during the Second World War – so many people across Britain and worldwide felt a deep personal empathy and sympathy with those who suffered in the disaster. The surviving 50,000 letters of condolence sent to the village are a testament to that sympathy.The writings show of the warmth of the nation and its people.
This horror was made even more poignant as news emerged of previous warnings and previous slides that had been brushed aside. The National Coal Board (NCB) had been repeatedly been warned to move the slag heaps to a safer location, because the loose rock and mining spoil had been piled over a layer of porous sandstone that contained many underground springs. Local authorities had already raised concerns about the tip pointing out that it posed a risk to the village primary school. The NCB's area management did not adequately act upon these concerns.
Did the NCB have the decency to acknowledge their blame, to bow their head in shame, like hell no, but we were to  learn sadly far too late that the NCB was ostensibly a capitalist organisation more concerned with profit than lives.  The Rt. Hon. Lord Robens of Woldingham, a former trade unionist and Labour politician whom the Macmillan government had appointed chairman of the National Coal Board, arrived 36 hours later, having first gone to Guildford to be installed as chancellor of Surrey University. He announced that the cause of the disaster was an unknown spring underneath the tip. This was immediately challenged by villagers who had known it all their lives.
Prime Minister Harold Wilson, who had reached Aberfan 24 hours before Robens, ordered an inquiry under the Tribunals of Inquiry Act 1921, headed by a judge assisted by an engineer and a planning lawyer.
The subsequent tribunal placed blame for the disaster upon the National Coal Board stating in its damning conclusion: 'The Aberfan disaster is a terrifying tale of bungling ineptitude by men charged with tasks for which they were totally unfitted'.
Nevertheless, the top management of the NCB tried to give the impression at the inquiry that they had 'no more blameworthy connection than the Gas Board'. The NCB wasted up to 76 days of inquiry time by refusing to admit the liability that they had privately accepted before the inquiry had started. The tribunal called this 'nothing short of audacious'. This may be the strongest language ever used in a tribunal report about a UK public body.
The chairman of the National Coal Board (NCB) at the time was Alfred Lord Robens. When he eventually arrived in Aberfan on the evening of the day after the disaster, he told a TV reporter that the slide had been due to 'natural unknown springs' beneath the tip and that nothing could have been done to prevent the slide. This was not true, the springs had been known about and were marked on maps of the area. Yet the NCB had continued to tip on top of these springs. The potential danger posed by the tip to Pantglas school had also been previously acknowledged. There had also been previous incidents of tip instability in South Wales that would have given clear information on the very real dangers posed.
 Lord Robens  also claimed that it was too expensive to remove the tips, with an estimated cost of £3 million pounds.  In response, the community of Aberfan formed a Tip Removal Committee to actively seek out contractors for estimates to remove the tips.  Eventually the tips were removed by the NCB, but using £150,000 that Lord Robens appropriated from the disaster fund.  Understandably, this caused long-term resentment in the community.  In 1997, this sum (but without interest) was repaid to the fund by the UK government.
The Aberfan inquiry of 1967 stated: ‘Our strong and unanimous conclusion is that the Aberfan disaster could and should have been prevented’.Blame  for the disaster rests upon  the National Coal Board. The legal liabilities of the National Coal Board to pay compensation for the  personal injury  fatal or otherwise) and  damage to property is incontestable and uncontested."
A section of the report condemned the behaviour of Lord Robens:"For the National Coal Board, through its counsel, thus to invite the Tribunal to ignore the evidence given by its Chairman was, at one and the same time, both remarkable and, in the circumstances, understandable. Nevertheless, the invitation is one which we think it right to accept."
A few weeks later,  Lord Robens offered to resign. The minister, Richard Marsh, refused to accept his resignation. The Commons debated the disaster in October 1967. The debate was painful and inconclusive. But at least Aberfan made the dangers of ignoring workplace risks and the catastrophic effects on both occupational and public health and safety all too obvious.
 The Wilson government found the NCB guilty, but the price they placed on each small head was just £500.  Worldwide, people were less insensitive, donations poured in daily and a trust fund was set up, that attracted donations of £1,750,000 (equivalent to about £30 million today), with money being received in the form of more than 90,000 contributions from over 40 countries.  This fund distributed the money in a number of ways, including direct payments to the bereaved, the construction of a memorial, repairs to houses, respite breaks for villagers and the construction of a community centre.  However, the fund itself attracted considerable controversy.  First, when the fund was created it did not include any representatives from Aberfan itself;  and another insult ensued. The bereaved families were not thought to be competent enough to distribute the funds. The grieving families were outraged. The villagers took it upon themselves to form a Parents and Residents' Association, and their solicitors eventually persuaded bureaucrats to include five representatives from Aberfan. The ten officials who were not from Aberfan accepted highly paid salaries from the fund.
The Government of the day was also extremely insensitive to the victims families, and people would have to wait for years for compensation. It was also to  the eternal shame of Lord George Thomas of Tonypandy that he did not do more to support the people of Aberfan, and it was the shame of the establishment that funds raised for the disaster were used to move the slag heaps from the school. Thomas many believed was more interested in toadying up to Royalty than supporting the people of the valleys. Perhaps what moved Welsh Labour to take some action were the fear of other voices speaking out. Plaid Cymru MP, Gwynfor Evans elected in 1966 suggested that had the slag heap  had fell on Eton or a school in the Home Counties more would have been done.
 The security of Labour’s hold on south Wales and the governments shameful marginalisation of the village’s needs after the disaster meant he was probably quite right. Indeed, the disaster played a key role in convincing some in Wales that both the nationalised coal industry and Labour governance were no longer operating in the interests of the working-class communities they were supposed to represent.
 Aberfan  at least added to a growing sense that the risks the public were exposed to by industry had to be controlled. This feeling eventually led to the Health and Safety at Work etc. Act (HSWA) 1974 which aims to protect both workers and non-workers from the risks of workplace activities.
Indeed, the HSWA notably requires that employers must safeguard people not in their employment. This includes members of the public, contractors, patients, customers, visitors and students. This may be seen as Aberfan’s legacy. Unbelievably, the committee which effectively led to the creation of the HSWA was chaired by none other than Lord Robens!
Earlier legislation such as the Factories Acts focused on specific industries or workplaces. This meant over 5 million workers had no Health & Safety protection – as well as the generally ignored public. The law was then more concerned with making sure machinery was safe!
One key feature of the 1972 Robens Committee Report that is echoed in today’s Health & Safety is the principle of consultation. So whilst we can be comforted by the fact that legislation is more demanding and the safety of people is put first, history tells us that we must never be complacent, take the example of Hillsborough for instance. .
Today though  we remember the people of Aberfan, their collective loss, a community that is still profoundly affected by this disaster and injustice, having paid the dirty price of coal,  one in three survivors still suffering  from Post traumatic stress,  over 50 years after this tragic event took place. The community of the Welsh town was deeply traumatised – the psychological and emotional effects rippled from one generation to the next, people felt guilty that they were left alive, they did not feel like survivors, cases of children not being allowed to play in the street, in case it upset other parents.
What happened at Aberfan on 21 October 1966 left an indelible mark on the valleys of south Wales. Even today, the name Aberfan evokes sadness and contemplation. Most British people born before 1960 remember what they were doing when they heard the tragic news.
The community suffered a second devastating blow with the closure of Merthyr Vale Colliery, Aberfan’s main employer, in 1989
The sores and wounds of this tragedy are now forever  engrained in the memories  and feelings of the people of Wales because of the whole collective loss of a generation that was wiped out.There are thousands upon thousands of Welsh people with personal or family connections to the coal industry, and for them the disaster is not simply something that happened in another time and another place. It is part of their own family history. So today again we  try not to forget  the children and adults who died, this human tragedy, that  many say could easily have been  prevented.
The disaster also summed  up the relationship Welsh society has with its coal mining heritage. At one level, there is an immense popular pride in the work miners undertook and the sacrifices they endured. There is also a recognition that it was coal that made modern Wales. Without it, communities such as Aberfan would not have existed at all. Indeed, the knowledge that it was their labour that created the waste above the village added guilt to the grief felt by some bereaved fathers.
Aberfan is now known  today as one  of one of Wales worst mining disasters in it's history,but brought back memories of the pit disasters of Senghennydd (1913 - 439 killed)  https://teifidancer-teifidancer.blogspot.com/2016/10/senghennyd-mining-disaster-lest-we.htmland Gresford (1934 - 263 killed) https://teifidancer-teifidancer.blogspot.com/2016/09/gresford-colliery-disaster.html
and the numerous less-known accidents that killed and maimed individual miners. Such fatalities continued to occur in the wake of 1947 but miners accepted the dangers inherent in their occupation. Aberfan however was different. This time it was their children that were killed, and by implication, a part of the future was lost,  because of mans greed.  It is important to note that no employee of the NCB was ever disciplined for the breaches that caused the disaster.
Now pupils in Carmarthenshire will hold a minutes silence every year on 21 October after councillors recently passed a motion. The chairman of Aberfan Memorial Charity said it was of "great comfort".
David Davies added: "The bereaved, the injured, the survivors and the wider community have always been touched that our fellow citizens in Wales, the UK and indeed around the world have not forgotten what happened in Aberfan.
"That wider empathy swept into our community like a huge wave of loving support most recently in 2016 and the 50th anniversary
."
He added the annual silence "is a huge and ongoing source of great comfort to all concerned".
Here is an evocative poem written  at the time  by local poet Ron Cook. 

Where Was God - Ron Cook

Where was God that fateful day
At the place called Aberfan.
When the world stood still and the mountain
Moved through the folly of mortal man.
In the morning hush so cold and stark
And grey skys overhead.
When the mountain moved its awesome mass
To leave generations of dead.
Where was God the people cried
Their features grim and bleak.
Somewhere on their knees in prayer
And many could not speak.
The silence so still like something unreal
Hung on the morning air.
And people muttered in whisper tones
Oh God this isn’t fair.
The utter waste of childhood dreams
Of hope and aspirations.
A bitter lesson to be learnt for future generations

But where was God the people cried.
The reason none could say
For when the mountain moved its awesome mass.
God looked the other way.

Saturday, 19 October 2019

Love Drug


Alcohol and drugs of variable degrees
Soaking, intoxicating every fibre of skin
Penetrating cycles, in sickness and health
Carried in the mind and deep within
Easing pain, but can be ineffectual
But strong enough can be a safety pin.
Love, however more resilient in nature
It truly is such a beautiful thing
As days grow dark and grey
Feel it's infinite touch, reel it in.
Vapors of necessity, soothing time
Allows our minds and bodies sing
You can't fake love, destroy its nature
Whiskey for a time  buys oblivion
Takes its victim as a mortal slave
Love's simple pleasures, keep on giving
Even while dark forces, unfurl their shit
Amours fragrance safer than heroin
May we be touched by its sweet warmth
Gives not takes, always forgiving.