there’s nothing for sale in the village, right now

I walk past Val Althorpe’s former home

there’s nothing for sale in the village

and reflect how great the changes have been (since I first came here)

there’s nothing for sale in the village

Many good folk have passed, their memories survive

there’s nothing for sale in the village

The Ogilvie club & hall, church and village store

places of meeting & mardle all closed

there’s nothing for sale in the village

because of covid meetings are cancelled so there’s little social intercourse

there’s nothing for sale in the village

Although the Dolphin, Kitchen & Meare cafe all are doing their best

there’s nothing for sale in the village

theres an impoverishment, increasing isolation & loneliness

there’s nothing for sale in the village

Even the Coffee Caravan’s absent and it’s continual rain

there’s nothing for sale in the village

Its the pursuit of the dream to live here to be part of this small community on the edge of the sea

there’s nothing for sale in the village

As Hopkins Homes builds enveloping the surrounding Suffolk countryside

there’s nothing for sale in the village

an initial response to FRATELLI TUTTI

In attempting a reply to the encyclical Fratelli Tutti*, – who wouldn’t warm to being inspired by St Francis (1) “addressed his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel”, & Blessed Charles de Foucauld (287) “pray to God that I truly be the brother of all”. An understanding vision of all creatures & humanity as one embraced by the light and loving care of the Heavenly Father

It does seem a big “if” to ask however, without explicit reference to the cross of reconciliation as the Scriptures speak of the fall of man from the very beginning. Even the brothers Cain & Abel having a less than ideal brotherly relationship although blood brothers, as to this day frequently brothers don’t get on – sibling rivalry perhaps. Families have their disputes, small communities know everyone’s business. Congregations sadly may be riven eg the Vicar and his choirmaster

It may seem so much easier to live with the abstract foreigner when at a distance but in reality it may be rather more problematic for multi layers of reasons eg cultural and religious difference. However the church is the ideal place of meeting and fellowship. But we’re not talking about the Church here but all raw humanity

Without the Cross though is that even feasible/possible at a deeper level?

Pope Francis seems to have little time for those differences that historically have characterised humanity: ethnic cultural linguistic and religious, although these need not be divisive of fraternity rather what is recognised and appreciated concerning the other. He acknowledges the claims of the indigenous. Also of the responsible of care of one’s native land: 143 “The common good requires we protect and love our native land”. He also writes 14″Let us not forget that “peoples that abandon their tradition…,allow others to rob their very soul, end up losing not only their spiritual identity but also their moral consistency and, in the end, their intellectual, economic and political independence” He also warns: 13. “there is a growing loss of the sense of history, which leads to even further breakup. A kind of “deconstructionism”, whereby human freedom claims to create everything starting from zero, is making headway in today’s culture…That is how various ideologies operate: they destroy (or deconstruct) all differences so that they can reign unopposed”, – which seems entirely apposite

However, in his compassion for the other he seems to place less emphasis on the extent of human trafficking, the scale of international migration and its inevitable transformative societal consequences. That there may be a downside seems overlooked. Although he speaks of the right not to migrate 38 he omits any such right to actual peoples to decline entry to their ancestral homelands, not for reasons of animosity but to conserve what is a “good”, going forwards

It would logically appear he doesn’t ultimately value the uniqueness of say the Japanese the Tibetan the Armenian the Israeli the Kurd the Basque the Berber – as peoples with an appetite for self expression in their own homelands. His open borders for all seems at dissonance with Holy Writ where a good God created – evolved -.distinct peoples and gave them homelands promised lands, theirs – over which they have inalienable rights over. Pope Francis seems not to recognise property rights. eg 124 “each country also belongs to foreigners”

This becomes ever more serious as he places pressure on the peoples of Europe to accept ever more numbers specifically economic migrants, as (if they were Jesus) and go on to accept evermore until inevitably with the disparity of birth rates Europe will cease being Europe and the inhabitants cease being Europeans. He writes 129 “while preserving their respective cultural and religious identity” but this seems impossible when its in effect a replacement of the indigenous by the newcomer

This appears to be of little concern, yet it has been pointed out this seemingly fits with the United Nation’s definition of genocide no less:

Why are the European family of peoples not given the same dignity as other indigenous, eg their right to exist as themselves in their own ancestral homelands? Not to give consideration to such deeply felt (by some) anxieties seems unjust. Their lives also matter under G-d. To be concerned for the future existence of one’s own people is hardly reprehensible (certainly not hateful) but rather the responsible care of a peoples legacy or inheritance , ie an innate right to survive?

Is there also no significance to be given to the G-d given command to procreate and “each after their kind”? Are humans simply interchangeable amorphous individuals? Fraternity can mean respecting embracing valuing such differences

Pope Francis observes 31″world leaders lack a shared road map”, and whereas valuing his ecological credentials and concern for biodiversity would wish he were to consider including human biodiversity as well in his thinking. He writes 94 “Our love for others, for who they are, moves us to seek the best for their lives”

The formation of or the discovering of an identity

Whereas I think of myself as inadequately bold, in view of the demographic changes I have had to attempt to explain why I think as I do to a member of the family. It may help to clarify this also with others

 I had been born in a very different Birmingham to what it is today. My dad worked for BSA in the war effort. I recall the very end of the war, with street party celebrations including the burning of an effigy of Hitler. As a child there I acquired a “Brummie” accent

This didn’t go down too well when my parents moved to Norfolk to be with my paternal grandparents, my grandfather being of Norfolk ancestry. I recall my first day at school on returning home being stoned for having a non Norfolk dialect. I still recall practicing in bed how to say tomato potato in dialect. It was a lesson in fitting in and the need to belong. I didn’t resent the bullying in retrospect however, it almost seemed part of an initiation into the tribe

 In a similar way – as other children all along the coast did – there was an admiration of and respect for the long shore fishing community, its faith and values, not least courageousness. The Salvation Army’s citadel being their “refuge” and their music (at the time of David West) their “strength”

My father’s family being English and my mother’s being Welsh also was something I grew up with. I gained an understanding of the difference and appreciated the nuances, that would come to assume greater significance in later life 

I went to the Paston School when it was an independent grammar school with its own CCF and proud patriotism A large portrait of Nelson hung in the assembly hall. I recall someone from Rhodesia House visiting with a view to encouraging settlement in Rhodesia. Another time one of the Dambusters addressed the assembly. Such events were not thought of as exceptional but how things were

Before heading for university I went to Norwich City College. Here I met and became infatuated with A….. . the most astonishingly beautiful Thai girl also studying there. We became the best of friends, but I distinctly remember her exact words: “it is better for people to marry their own kind”. That has also greatly formed – shaped – changed my opinion. I concluded she was right, and still do (And that’s in spite of South Pacific’s Bali Hai, at the time)

It was consistent with what I had learned from John Mattocks concerning Zoology at the Paston, ie re an appreciation of the evolutionary process resulting in the wealth and value of diverse peoples and their cultures that are the actual diversity of humanity, which is not adequately understood respected or valued for its own sake, ie ignorance

On ignorance:

I received the following tweet from a twitter friend:

“Very interesting Victor, I can definitely concur. People move to Cornwall, some appreciate the way it is, most want to change it, into the same sh!thole they came from. If the British do that to other communities, what do people think these migrants are going to do”

To which I replied: “Very true, as a people in view of our lack of sensitivity & sense of entitlement in moving to other areas we cannot be proud”

After university I went to Lampeter as a post graduate student, and this was then like entering another world. Another student Elwyn Evans had Welsh as his first language and the town was predominantly Welsh speaking. There were eisteddfodau eg at Pontrhydfendigaid that seemed other worldly and a sense of a people and it’s culture still intact was palpable. Very much a land of the imagination and the Celtic saints.

I recall another student Gwynfor Roberts who explained the quandary of Welsh hospitality, of welcome. Then after the English visitor desired to come and live permanently, but In doing so the entire ethic and cultural balance of monoglot Welsh speaking communities was undone. eg meetings had thenceforwards to be in English. Prices of properties rose to be unaffordable to locals. I could see why they might wish to fire English holiday homes, for a people does also have its entitlements to its integrity. I later came to recognise this as the same problem in East Anglia and elsewhere when those fleeing London with money buy up what locals cannot afford in the regions.

Labour never really commented on or addressed this social problem or existential catastrophe. Being in West Welsh Wales was an eye-opening education in ethnic patriotism nationalism. It also called into question my own identity as being English or Welsh?

the church and immigration

It was in the late ’40s and in the ’50s that Commonwealth immigration quickly began to make its impact into the Britain I had grown up in. Initially a homogeneous society, this was soon to change

I have been reading Rev Basil Jenkins autobiography “Hot under the collar” in which he writes how 1964 he was inducted as Vicar of Gt Harwood, for which church he helped buy a Methodist church organ from Bradford, the church having been closed: “by then the area was almost entirely Asian and there were no Methodists in the vicinity” (& that was may back then)

Even then it was not “all welcome”, I remember seeing leaflets for the White Defence League and reports of riots eg the dockers riots from those concerned in particular about the fate of the white working class.  I don’t recall  the electorate’s say so was ever being sought or given for this fundamental change which resulted in a permanent settlement of these other Commonwealth peoples, but do remember the Church of England’s general support which did surprise me.  I had understand it’s historic claim to be the Church of the English people and this didnt appear to me (as a teenager) as being in the interests or wellbeing of the English, ie having to share their land

The Church seemed to be changing leftwards, eg no longer able to sing ‘Onward Christian Soldiers’,  a frowning of singing ‘I vow to Thee my country ‘or ‘Jerusalem’ at weddings.  I assumed this was as a reaction to the horrors of a war recently fought over and won? The theolopgy of the church was altering also notably with the relativism introduced of ‘Honest to God’ etc

At school my ambition had eventually become to be a doctor and with my being a server at St Peters church Sheringham, my faith suggested a calling to be a medical Missionary, and so with this in mind I did obtain a place on a course to read medicine. However my concern at what was happening to this country led to a breakdown in my faith. I echoed Nietzche and changed course, literally

Having found my way back to faith latterly it has become problematic for me to have a pope so fixated on migrants and Islam. I just hope he doesn’t alienate more than he attracts from the Church by his stance. I reflect from my own experience, as a student when at university

a walk from bells lane

A walk leads off from Bells Lane

past abundant autumn fruits:

bullaces blackberries and sloes 

alongside  a field with stubble remaining,

through a gap ahead in the hedgerow 

the path passes

a sign points straight ahead

to where the track should lead

across newly-ploughed earth

too clay to willingly walk over

clodhoppers are needed here

there’s a near-sacred beauty in

the pattern of these turned-over clods

tops reflecting the light,

deep fissures showing dark interiors 

all strewn in lines of ploughed furrows

A people’s soil, over which 

blood’s been shed

farmers and labourers toiled,

yet proving possible to stop walkers

in their tracks.

an other way: over mown meadow

under a wide sky, to where crossing a brook

the hidden thatched folkish

Shepherd’s Cottage nestles,

and is revealed

A chance encounter

Up the hill to a church I used to frequent

many years ago before lockdown

 “for private prayer”

now, again, it declares itself open:

The wind is blowing the trees seem alive

The clouds speed overhead

The metal gates are open the churchyard absent of people

 the wildflowers appear to be dancing

as the sun breaks forth from behind the clouds

I tread towards the porch

a man carrying the key to unlock

kindly greets welcomes and enters me in

On one pew end is carved a bull

representing a family that once farmed in this place

prayers ascend for those who worshipped here

through the centuries

The notable and the little people faithfully

gathering as one people

to receive bread from the Master’s table, 

for the uncertain future of the folk their church, 

(and not only in this community)


Since first becoming acquainted with a rookery I’ve been intrigued by their ongoing presence in the landscape   Their quixotic appearance as individuals  yet their oneness as a community.  I have been awed by their rookeries, stood under their flight paths with amazement, and even been envious at their ability to remain constantly who they are as a breeding population, ie remaining true to type

In his book the Crow Country Mark Cocker speaks of the “inner rook”   He doesn’t really answer what this may be although largely dismisses the folklore.  To what extent do they have a group mind?  They are reputed to be intelligent. I know of those who in the past have kept them as pets.  However to what extent if any do they share am (instinctual?) group think mind consciousness awareness?

Jung conjured up the notion of a collective unconscious, an aspect of the mind “shared among beings of the same species”

There are social insects: ants bees termites who’s behaviour appears as a unitary organism, so when you consider as an identity it is more the whole than the individual

There are fish in a shoal that dart hither and thither as one organism

Pods of dolphins behave somewhat similarly

There is the astonishing collective behaviour of some mammals birds insects crustacea that include: murmurations of starlings (rooks also similarly in Autumn), birds flocking to migrate, the great migration movements of mammals that used to take place in Africa and elsewhere, butterflies that migrate. All such are existing naturally both as individuals and in their group form

(even the self destructive tendencies of the lemming exhibits similar tendencies?)

Is there something here that humans in the West may learn from that psychically has been lost?

The concept of class warfare has had a particularly pernicious effect in the erosion of society’s wholeness

In human societies it is the tribe, the indigenous people, that comes nearest to this individual as being part of the whole 

This is being broken down by progressive multi-culturalism, leaving those affected stripped of their roots, ie  literally bereft

The Midwich Cuckoo is a sci fi fiction depicting telepathic cuckoo-children with a shared consciousness which is another imagined extreme

Africans speak of their African brothers , Muslims speak of their Muslim brothers, Christians speak of their Christian brothers and sisters.   Is it sufficient to speak of our human brother (only?) and to dismiss all these other other intermediate aspects to our identity?

@Pontifex has the Church placed a wrong emphasis in it’s teaching on Migration?

I have to express continued bewilderment at the presentation and teaching of those in authority in the Church of the West on migrants and migration. It does not seem (to me) to reflect an authentic interpretation of what the Scriptures teach but a rather skewed version

And it does matter. The impression given is of the heightened valuation of the migrant almost to assume Christlike characteristics, without any downside admitted to the host communities receiving these unlimited numbers of peoples

Consider three important areas used:

1 The holy family having to flee Herod for sanctuary in Egypt. This is reiterated at Christmas as typifying the refugee. So also has Tommy Robinson recently left the UK for Spain, but I doubt he would get the same treatment as other migrants receive by the Church

Suffice to say the holy family returned to Nazareth when it was safe to do so. Matthew 2:19-20 “when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt saying, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead””

However the Church seems rarely if ever to speak of migrants returning to their homelands.  It is presumed they come for permanent settlement, ie colonisation . But that’s not the obvious message given in the New Testament.  The Dalai Lama notably has commented these refugees should return home. Cardinal Sara similarly. speaks of dangers to the West. Why not the people in the Church whose voices count the most?

2 When Israel was in Egypt. “Then a new king (Pharaoh) arose who knew not Joseph” Exodus 1:8, and things got tough and unpleasant for the Hebrew people, treated as slaves. Moses their God given leader famously led them out from their captivity in Egypt and through years of wandering back to the Promised Land, from where they had belonged

Much is made of liberation struggles. But the land given by God to peoples seems less so

It is laudable and noteworthy that Ghana has offered a home to those African Americans who feel unhappy where they are, which is generous and creditable

Deut 34:4 “And the Lord said to him, “This is the land that I swore to give Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ I have let you see it with your own eyes, but you will not cross into it”

3 Israel’s years and time in captivity known as the Babylonian exile. The desire of the people and the prophets of Israel was to return exile and rebuild.

Ez 36:24 “‘For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land”

Theirs wasn’t to be a future of assimilation and oblivion but this message strangely is lacking by the church. Renaud Camus refers to remigration: as French from North Africa so why not North Africans from France he argues, and this is on the face of it seems a not an unreasonable parallel

Why is the Church so focused on the West as having an ongoing responsibility to keep on receiving the world’s poor, who Jesus says will always be with us?

Isn’t the loss of the indigenous peoples of Europe identity through displacement migration and integration at least as much a tragedy as poverty?

In their kindness and charity have certain Church leaders mistakenly placed a wrong emphasis re migration. Ought not refugees and migrants be envisaged to return to their ancestral homelands when and where safe to do so, and to be encouraged to rebuild in their homelands where they belong?

Don’t the indigenous peoples of Europe themselves conversely also have an entitlement to exist as who they are and in their own homelands?

Don’t they matter also?

LADYSwell (or the Polgress) at Woolpit

is it credulous still  to collect water

from the well at Woolpit?

hearsay has it was used for eye complaints

that it has a curative sulphur content

someone I know has double vision

will it work for them?

It is named Our Lady’s Well

perhaps prayers to the blessed Virgin

– the ancient faith – 

a hope expressed by those concerned

enough to go, but what of the will to do so


not far from Bury

where Abbots ruled 

when William was keeper of the well

there were buildings,

what will I find today? 

it is raining now

between industrial and farming use

the site seen through a gate 

has planted trees and hedgerows

snowdrops in flower

a headless plastic Sacred Heart 

rests discarded, above the source

a slight decline, a path reveals the well,

though netted, already prized open

within clear clean water visible

I plunge a jug down in to fill

the stream flows out, the raindrops falling into it like tears

ivy trails down from a tree behind and a robin sings

picking up the plastic “statue”

I place it in a nearby trash container 

and leave undisturbed,

delivering the jug, with water

to an unsurprised wife

of a Catholic friend

Twilight of the Gods

Who are these “Aryans”, who dared

terrorise the peoples of the Earth

that colonised enslaved & exploited (not uniquely)

those (of us) who by struggle have won back our freedom

and ever since have been flexing ourselves

We came to their lands

answering a call for help and to improve our lot,

but received inequality ingratitude

and often outright abuse

not always has there been an unqualified welcome

Is this the hour of reckoning?

what need now do the new 

Germans Swedes French and British

have of the old?

with differing histories cultures identities, jostling for supremacy

Here’s a iived-out struggle for hearts and minds

with the complacent complicit and subservient

allies of (we) Second peoples.

who’ve no longer need to be “beholden”,

power is ebbing fast from the Indigenous

Displacement, replacement retreat

of an evidently un-exceptional people 

with little pride or sense of self worth,

attachment to their homeland loosening

as they embrace “brothers and sisters” from across the seas

Now levelling up sharing or taking – from the privileged

who accept and receive that justice due

from centuries of colonial rule and oppression.

They have given up on their God

the One who only could have saved them

Such have come to loath themselves,

selfishly ceasing to procreate.

The Pope sees Europe as “an elderly and haggard grandmother” 

for blm women shave their heads 

and the police bend the knee

Increasing surveillance, thought control 

and conditioning propaganda

continue to apply pressure –

like the knee of the policeman on the neck of a dying man,

It seems well organised, and with military precision


“Second Peoples” and “the Indigenous”, they who are the invaded

This blog entry is as a response to the gift of a book

Following Jesus in Invaded Space – Doing Theology on Aboriginal Land

by Chris Budden

A Christian friend sent me recently this book which is essentially about the Indigenous Australian experience.  I became intrigued as to whether there be any similarities with the present European experience: ie the indigenous or native peoples of that sub-Continent, whose societies are changing radically through ongoing mass immigration and permanent settlement

I imagine both she and also the Rev Dr Chris Budden would be horrified at my attempts to draw any such conclusions

The author describes himself as one of what he terms the Second Peoples, whom he distinguishes from the original Indigenous Aborigines of Australia, who’s land was invaded (taken)


It seems relevant in examining another context to ask who there are the Indigenous invaded peoples and who the Second peoples?, ie in the present transformative European experience that is still unfolding

He speaks retrospectively of the invader and those historic injustices that took place as a consequence of the European colonisation of Australia.  My understanding is the scale of recent open door immigration into Europe has not been with the full hearted consent of  it’s peoples, nor what they would have willingly chosen and the  consequence – ie  “the great replacement” –  is regarded with considerable concern, likened to and described by some as “genocidal”

Are the injustices the Rev Dr has seen in the Church in Australia also now in another way being replicated by the Church today ie in the name of loving your “neighbour”, not least at the same time in erasing the histories of the peoples of the lands now being invaded?


He writes of the Church’s role:
P30 “the Church’s place and influence in society is determined by the fact it tells and celebrates the meta-narrative the overarching worldview that explains and justifies life within a culture” ,  What a considerable responsibility this represents –  and that Pope Francis exercises in his reiteration of those commands to welcome all: economic migrants, refugees, the lot for permanent settlement, no ifs no buts

I need to emphasise my empathy is with the author who is seeking to address the grievances and wrongs of the past * and these are many, but that there have been such injustices doesn’t (to my mind) justify further ongoing injustices against the Western European peoples that are taking place now on somewhat similar parallel lines

I have to ask is there not injustice in @pontifex (unwittingly?) effectively advocating invasion by “Second peoples” of these homelands of the Indigenous peoples of Europe? 


May we not also say of Europe what Chris Budden describes of Australia:

P5 “this is not a settled place but an invaded space that without invitation in ways that have dislocated indigenous people”

P60 “Jesus is always located with those whose land was given by God but who have been dispossessed”. “He is present with Indigenous people as they struggle with the impact of invasion & continuing marginalisation”

that there is:

P7 “the real pain and suffering in invasion and dispossession”

There is no doubt in video footage there are instances of aggression and entitlement at borders.  Of course among the tides of humanity there are those who may be genuinely fleeing persecution but as is commonly observed mostly these are young males not slow in asserting themselves

There have been reports of rapes, child grooming gangs, County lines gangs, the  prioritising of alien peoples and cultures, poor working class boys being the lowest achievers, the rewriting of history and the arts to accommodate (diversify)

that there are issues:

P9 “is language about God meaningful in a world shaped by invasion, what does justice mean?”

P94 “if God is good how did God allow for this land to be invaded?”

and of frontiers:

David Chidester: frontiers are “a region of intercultural relations between intrusive & indigenous people”

the importance of land:

P33 “There was no sense this people may have been put on this land by God”

P 21 “indigenous people have never given up the claim that this is their land”

P72 “for Aboriginal people country is not where people live but who they are … the people do not exist apart from their country”

“The invasion of this land was an assault not just on Aboriginal peoples but on all life in country. Invasion disordered country because it removed it from its own story and defined it within the story of the invaders”


the futility of resistance:

I reflect back on the dockers riots, the putting down of Enoch Powell. the imposition through the globalists Tony Blair Theresa May Angela Merkel Macron Trudeau et al of their liberal capitalist agenda, even to accommodate returning jihadis

P22 “resistance was met with harsh retaliation

some such as Ezra Levant would see the State (and censorship by Social Media) as persecuting Tommy Robinson, Paul Weston and others who had sought to protest

P23 “the idea there was a war is denied because to acknowledge is to face moral issue of dispossession from the land of a defeated people”

P67 “some voices are never heard.  Can mean the exclusion of the voice and experience of Indigenous people”


Chris Budden speaks of the Australia experience of invasion by Second peoples (white), but this is not a unique experience, there have throughout history been other such perpetrators more recently eg the Chinese invasion of Tibet,  or further back in time the Ottoman and other Muslim conquests


My concern is not least lest this may well be the last nail in the coffin of Christendom

P106 “God matters because God calls forth a church that though can get things wrong in society can call society to a better place & sit down with others”

“God matters in Australia because God refuses to allow us to call invasion good …so we don’t too easily make it part of our history”

“P108 A major contribution by Second people is our willingness to name invasion and its consequences as evil”


In summary:
P155 “The invasion and occupation of Australia (Europe?) involved the denial of the rights and sovereignty of indigenous peoples


Chris Budden under a section “Reconciliation Covenant and Treaty quotes  P157 “three central demands by Aborigine peoples in Canada, which reflect the the concerns that are raised in discussions around treaty in Australia:

The right to be distinctive peoples to resist the pressures to assimilate into the dominant culture and to reclaim language culture and identity

the right to an adequate land base that will allow people – urban and rural to give expression to their special relationship with the land 

The right to self determination, to shape their own future in a free and responsible way”


These represent aspirations Europeans can only dream of, but may not express publicly