Creation of a new footpath and viewing tower will enable visitors to follow in the footsteps of the Anglo-Saxons who dragged the royal burial ship from the River Deben to its final resting place at Sutton Hoo.
There are several ways to classify memory – be it “Individual” or “Collective” as by Maurice Halbwachs, “Social” as by James Fentress and Chris Wickham or “Cultural” as by Jan and Aleida Assmann. Memory, however, has a wide array of expressing itself; the one most notable, and also most subtle, is that of material culture. Material culture may be widely perceived as objects, symbols or places, yet in order to be fully able to comprehend the underlying meaning, one has to be part of the memorial tradition and memorial circle associated with the said expressions of material culture, an aspect of memory highlighted by Pierre Nora in his “Places of Memory”.
We, Stefanie Schild (Hilden) and Daniel Brown (Cologne), are currently organising a range of sessions for the IMC 2018 that explore Material Culture as well as Landscapes and Places in light of the IMC 2018 special focus “Memory” and…
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New and exciting discoveries in Slough… another piece to the Anglo-Saxon puzzle!
Over the years people haven’t always been kind to Slough, Berkshire. In spite of the fact that the town has the second most productive economy in the UK, is the setting for one of the most successful British comedy series of recent years, and is a major transport hub, all too-often people judge the book by the cover and underestimate Slough… Montem Mound, in the Salt Hill area of Slough, is a prime example of how a fascinating story can be hidden beneath an underwhelming exterior – recent work carried out by the Round Mounds Project has shown that Montem Mound is far older than most had imagined, and is in fact part of the story of the earliest development of the social and political structures still in place in England to this day.
“Perhaps to this list of … landmarks in the early development of the political structures of…
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By STEVE ELY.
‘His heart will be living in splendour and fire, and marvellous music will exalt him. He will pay no respect to any one, though he be thought a bumpkin. In depths of his being there is praise of God and jubilant song, and his praise bursts out aloud; his sweet voice rises to heaven, and the Divine Majesty delights to hear it.’
—Richard Rolle, The Fire of Love
Richard, rude-raptured from Heaven
to haloed Hampole, hoist by indigent
dreaming. Dorter derelict, annihilate
ashlar, arcades and arches, fell.
Field-folk faithless, vicious,
vexatious, venal with violence of lucre
and lies. Leys laid waste
and woodland withered, wildcat banished
with beaver and bristle-backed boar.
Brook bereft of barbel and grayling,
gravels greased green with Elmsall’s
excreta, exudate of effluent plough.
Plucked of pear and peccant pippin,
pardes purged to ponied-pasture, wrecked
of wryneck, rakish redstart, wrested
to the west. And whither the women? Mary,
Marjery, Margaret — morte — cloistered
in Cromwell’s clay. And Richard said:
………….Barnsdale is fallen, fallen to wolf
………..altars stripped, daughters dumped nude.
………..In roofless precincts, dogs humping and howling
………..licking blood from foot of the rood.
………..Barnsdale dismembered, Priory sacked
………..and reft to Dudley’s chests —
………..under the walnut, by banks of sweet Ea,
………..lips upon Marjery’s breasts.
………..Barnsdale desarted, blighted by drought,
………..dry-well where once rang five springs.
………..Lucy aflighted, Bella bereft,
………..no more the nightingale sings.
………..Barnsdale is swallowed, alchemical wyrmes
………..eating earth, squirting-out gold.
………..Swine butchered from pannage and cattle
………..cut-off, sheep dragged-down in the fold.
………..Barnsdale racked on rood like our Lord
………..in England’s broken land.
………..Yet body and blood, field, common and wood —
………..So ride I will the Great North Road
………..from York to Canterbury,
………..our land and people to assize
………..in this bleak posterity.
In southern England near the Suffolk coast lies a stretch of sandy heathland dotted by mysterious mounds of earth. Inspiring strange tales and superstitions among local people, these barrows charmed newlyweds Frank and Edith Pretty, who purchased the property, known as Sutton Hoo, in 1926. The couple made their home at Sutton Hoo for nearly nine years until Frank’s untimely death in late 1934. Edith continued to live there, and she grew increasingly curious about the barrows on her property. A lifelong fascination with the occult had led her, like many wealthy women of her time, to consult spiritualists in London. Some say that after her husband’s death, her interest in spiritualism grew and even expanded to include the barrows on her property. Disputed accounts even describe Edith as having a vision of a ghostly procession passing through the mounds near her house. Whatever the true cause, she decided in 1937 to have the land excavated and approached a museum in nearby Ipswich to discuss it.
Although everyone and everything eventually dies—giants and gods and brave warriors included—tales about praiseworthy folk will outlast them all. Myths about these impressive beings survive, then, because they captivate audiences; they survive because they’re continuously shared. And because they are shared, they change.