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I woke up early this morning and decided to go to Duck Creek Conservation area in Southeast Missouri . I arrived just as the sun was coming up. Since I hadn’t seen any reports of interesting sightings in that area for several weeks, I really wasn’t expecting to find much. However, it turned out to be a pretty good day.
Shortly after I turned into the conservation area and onto the main road heading to the large lake (Pool 1), I spotted a male Summer Tanager posing on a gate rail. He sat quietly for several minutes while I photographed him in different poses before flying off. I then drove no more than about 80 yards further when I spotted a Barred Owl sitting in a tree. Just like the Tanager, the owl sat quietly while I took its photograph.
Driving no more than about 50 yards, I spotted a female Wood Duck posing in a shallow pool. She wasn’t quite as tolerant of my photography as the Tanager and the Owl, but I did manage to get a couple of photos before she hastily flew off. I then drove no more than another 30 yards before I spotted a second Barred Owl in a tree. This was my lucky day - - I hadn’t even reached the main pool yet, and I found two owls less than 100 yards apart! I should have stopped to buy a lottery ticket.
I finally made it to Pool 1 and began driving around the large lake. There, I spotted an Eastern Wood-Pewee and a Bald Eagle. The sun was climbing higher in the sky and I was starting to lose the good morning light when I spotted a Mississippi Kite sitting high in a tree. It wasn’t until I got home that I saw that there were three dragon flies sitting on the same branch with Kite. I thought to myself that they were luckier than I was - - dragon flies are a common snack for Mississippi Kites.
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The best way to view my photostream is on Flickriver: Nikon66's photos on Flickriver
Thanks to Danielle Brooks for these pictures from the Fiji Marine Conservation & Diving project. To find out more visit www.frontiergap.com
Monofilament line Recycling monofilament fishing line has many benefits to wildlife and fishermen alike. Joining in this effort can help reduce the number of injuries and deaths that manatees, cetaceans, sea turtles, birds, and invertebrates suffer yearly when they become entangled in or ingest fishing line. To learn more about monofilament and its effect on the environment, read our FAQ.
The Tso moriri, Ladakh, Jammu & Kashmir, India~ June 2005
(Tso means a 'lake' in the ladakhi language)
Tsomoriri or Lake Moriri (official name: Tsomoriri Wetland Conservation Reserve), in the Changthang (literal meaning, northern plains) area, is a High Altitude Lake (HAL) with an altitude of 4,595 m (15,080 ft) in Ladakh, India and is the largest of the High Altitude Lakes in the Trans-himalayan biogeographic region, entirely within India. It is hemmed between Ladakh in the North and Tibet in the east and Zanskar in the west; the Changthang plateau is the geographical setting with snow peaks that provides the source of water for the Lake.
Accessibility to the lake is limited to summer season only.Tsokar means salty lake in local language and salt was extracted from this lake in earlier times, till the end of 1959, for consumption by the local people.
Also, in the picture you can see a pair of the highest flying birds, 'the bar-headed geese'... this is the only place in India where they breed in natural habitat.
The Bar-headed Goose migrates over the Himalayas to spend the winter in India, Assam, Northern Burma and the wetlands of Pakistan. It migrates up to Magadi wetlands of Gadag district of Karnataka in the southern part of India. The winter habitat of the Bar-headed Goose is on cultivation where it feeds on barley, rice and wheat, and may damage crops. The bird can fly the 1000-mile migration route in just one day as it is able to fly in jet
Highest Explore Position #494 ~ On October 28th 2008.
Smooth-coated Otter - Rare Species Conservation Centre, Kent, England - Sunday October 12th 2008.
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Yup...me an Mr Otter here are Miffed that the Mighty Hammers were robbed by inept refereeing at the footie game today...as much as I don't like Carlton Cole...twas NEVER!!! a SENDING OFF!!!...And..the Gooners first goal was a lucky own goal....GRRRRR!!!!!!!!!
Still...I now watching the first NFL league match to be played in London (At Wembley Stadium) for 10 years at the mo...and guess what...the team I am supporting San Diego...are loosing...It's not a good sporting weekend for me..:O((
Plus I have noooooooooo idea what's going in the game...apparently...if you have a great "Tight End" that's a good thing...lol..:O)))
From Wikipedia, the free encyclopedia ~ The Smooth-coated Otter (Lutrogale perspicillata) is a species of otter, the only extant representative of the genus Lutrogale. The species is found from India east to Southeast Asia, and there is a disjunct population in Iraq. As its name indicates, the fur of this species is smoother and shorter than that of other otters.
Distribution and Habitat ~ Smooth-coated otters occur throughout much of southern Asia, in the Indomalaya ecozone, from India eastward. There is also an isolated population of the species found in the marshes of Iraq. Smooth-coated otters are found in areas where water is plentiful- peat swamp forests, freshwater wetlands, large forested rivers, lakes, and rice paddies. Smooth-coated otters have adapted to life in an aqueous biome, but are nonetheless comfortable on land, and may travel long distances overland in search of suitable habitat. Their holts are within shallow burrows, rock heaps or driftwood piles. Some may construct permanent holts near water, in a layout similar to the of a beaver dam, with an underwater entrance and a tunnel that leads to a nest above the water.
Conservation Status ~ The Smooth-coated Otter is listed as a vulnerable species. The range and population of smooth-coated otters is shrinking due to loss of wetland habitat, poaching, and contamination of waterways by pesticides. Smooth-coated otters are protected in India under the Wildlife (Protection) Act, 1972, and are listed as endangered.
Description ~ Smooth-coated otters are the largest otters in southeast Asia, from 7-11 kg in weight and up to 1.3 m in length as adults. Smooth-coated otters may be distinguished from other species of otter by a more rounded head and a hairless nose in the shape of a distorted diamond. The tail is flattened, in contrast to the more rounded tails of other species, and may be up to 60 percent of the total body length. Like other otters, smooth-coated otters have webbed toes and strong paws with sharp claws.
The coat of smooth-coated otters is shorter and smoother than that of other otters species. The fur is light to dark brown along the back, while the underside is light brown to almost gray in color.
Behavior ~ Smooth-coated otters, like many carnivorous mammals, use scent to communicate both within the otter species, and with other animals. Each otter possesses a pair of scent glands at the base of the tail which are uses to mark land or objects, such as rocks or vegetation, near feeding areas in a behavior called sprainting.
Diet ~ Smooth-coated otters eat insects, earthworms, crustaceans, frogs, water rats, turtles, birds, and fish. Fish comprise between 75 to 100% of the otter's diet.[citation needed] Smooth-coated otters frequently hunt in groups, herding schools of fish together for easier feeding.[citation needed] A group of otters can have a feeding range of 7 to 12 square kilometers. A single adult consumes about 1 kg of food per day in captivity.
Reproduction ~ Smooth-coated otters form strong monogamous pairs. The specific mating times of the smooth-coated otter are unknown, but when otters are dependent on monsoons for precipitation, breeding occurs between August and December. Once mating has occurred, the gestation period is 61-65 days. Smooth-coated otters give birth to and raise their young in a burrow near water, which they may construct themselves or may assume an abandoned one. Two to five cubs are produced per litter. At birth, the cubs are blind and helpless, but after thirty days their eyes open, and after sixty days, the cubs can swim. They are weaned at about 130 days, and leave their parents at about 1 year of age. Sexual maturity is reached at two years of age.
Interior Secretary Ken Salazar, USFWS Director Dan Ashe, and Mike Hayden at the Conservation Principals Meeting.
Credit: Tami Heilemann / USFWS
Conservation Space at Irving K. Barber Learning Centre.
UBC Library’s newest specialized space dedicated to the conservation, preservation and treatment of the library’s physical materials.
This image is for the non-commercial use of UBC Library branches only. For non-UBC use please contact library.communications@ubc.ca.
Photo by: UBC Library Communications and Marketing
The Indian yellow-nosed albatross (Thalassarche carteri) is a member of the albatross family, and is the smallest of the mollymawks. It breeds on Prince Edward Islands, the Crozet Islands, Kerguelen Island, Amsterdam Island (on the Falaises d'Entrecasteaux) and St Paul Islands in the Indian Ocean. When feeding during incubation, birds will forage up to 1,500 km (930 mi) from the colony. At sea it ranges from South Africa to the Pacific Ocean just beyond New Zealand, ranging from 30° S to 50° S
The scull of a Black Rhino at Namutoni in Etosha, Namibia
Of course, Black Rhino are one of the animals that have become synonymous with the threat of extinction, so I thought it was fitting to have an image of a rhino skull just as a little bit of a conservation message in my Flickr pool. This skull is in Etosha, currently still one of the strongholds for this species.
WWF South Africa Message:
Concerned about Rhino poaching? RHINO MONTH: LET’S BLOW RHINO POACHING AWAY
Nowadays in Sweden, an old growth forest is rare. The protected forest of Mariebergsskogen has trees over 100 years old and is rich in biodiversity. I’ve spent over two hours waiting in the cold rain at Mariebergsskogen before my decisive moment with two minutes of sunshine.
Photo Credit: John Newby, Sahara Conservation Fund
Oryx are back in the wild! The Environment Agency-Abu Dhabi, the government of Chad and the Sahara Conservation Fund released the first scimitar-horned oryx back to their native grasslands Sunday, Aug. 14 in Chad where they had been extinct for more than 30 years. Smithsonian Conservation Biology Institute scientists are monitoring the herd remotely from their laboratory in Front Royal, Va. Read more about this global reintroduction effort. One oryx ventured out of the pen alone on Sunday night, and in the early hours Monday, Aug. 15, the main group of 19 individuals left the enclosure. Staff on the ground tracked them using the last known position and very-high frequency (VHF) signals from GPS collars fitted on each animal. Animals were located about 8 km from base camp. One male has returned to the enclosure where a single female remains, appearing not ready to venture out.
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Behind Ayers Rock was a space dedicated to regrowing local greens.
Honestly it's a small area, but still, thoughtful.
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Thank you all! ありがとうございました! 谢谢大家! Grazie a tutti! Terima kasih semua!
Visiting Scout Leaders discuss Outdoor Ethics in the Conservation Trail Program Area during the 2023 National Scout Jamboree at The Summit Bechtel Reserve in Mount Hope, West Virginia. (BSA Photo by Dan Glass)
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20230725-13-35-04-10-DG date - 7/25/23 time - 1:35:04 PM
Scouts Gavin Griswold and Everett Watts Andrew Jackson Council learn the fine art of hanging bear bags with James Neary of the Black Warrior Council during the 2023 National Scout Jamboree at The Summit Bechtel Reserve in Mount Hope, West Virginia. (BSA Photo by Dan Glass)
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20230725-13-56-50-04-DG date - 7/25/23 time - 1:56:50 PM
St Mary, Akenham, Suffolk
East Anglia has more remote churches than Akenham, but can any be so lonely? Here we are, just four miles from the Cornhill in the centre of Ipswich, with the blocks of flats on Whitton within sight, but almost a mile from the nearest proper road and with just two old farmhouses for company.
Standing here on a narrow, muddy track through the fields, I find myself easily transported back through more than a century. I must turn my back on Whitton, one of Suffolk's biggest and most deprived housing estates. Barely a mile from where I now stand, I have seen children play in the wrecks of burned-out vehicles; any weekend, police helicopters light up the night as they track the course of joyriding car thieves. I turn my back on the houses and the distant traffic of the A14, on the little spire of Whitton's pretty parish church. And all I hear is the skylark invisible above me, the gentle rush of the wind in the hedgerow, the sound of a dog from nearby Rise Hall.
In front of me stands St Mary, Akenham. Along with Rise Hall, this little lost church was the scene of one of the great ecclesiatical scandals of the 19th century, a scandal that occupied the national press for a year or more; a scandal that reached the highest courts in the land, and ultimately led to a change in the law. It is the story of a conspiracy, a tale of manipulation and persecution. Even more than this, it was a watershed in the controversy surrounding the Oxford Movement, and the irresistible rise of Anglo-catholicism.
To find out what happened here, let us go back a little further, to the 1860s. The vicar with charge of this parish was the rector of Claydon, Father George Drury, one of the new breed of ultra-ritualists. His introduction of candles and a cross on to the altar at Claydon, as well as vestments, daily communion and even incense, scandalised the local protestants, and led to his admonishment by the Bishop of Norwich. For all these things were quite illegal, of course; several priests had been prosecuted, and a few of them imprisoned, one for more than a year. Others were persecuted into breakdown, early death and even suicide.
Drury's greatest crime, in the eyes of his opponents, was the establishment at Claydon of religious communities, firstly of men, and then a convent of sisters. We may well imagine the effect on a Suffolk village of Father Ignatius, the exotic monk who led the first community here, moving it to Norwich and then to Wales, where it still survives as a Catholic community on the island of Caldy.
What enraged popular opinion, though, was the convent. Father Drury was accused of keeping a harem, an outrageously offensive slur in the mid-19th century. On one occasion, a local mob broke into the convent and 'rescued' a nun; she was conveyed to a lunatic asylum by order of her father, and incarcerated there until his death. Anti-catholic slogans were painted on Drury's rectory, and he built a nine foot wall around it to protect it.
But Claydon is a big village, and we may presume that he found as many enthusiasts as enemies there. Supplemented by adherents from a wide area, his Anglo-catholic services at Claydon were very popular, despite constant interference from the Bishop of Norwich, who on one occasion threatened him with suspension for saying services in an unlicensed preaching house - that is to say, he celebrated communion in the convent. He was also accused of calling communion 'Mass'.
This all seems very amusing today, but we need to remember that burning passions were inflamed; popular opinion, and at times the Law, were not on the side of George Drury.
If Claydon was a busy church, then Akenham was quite the opposite. As I say, Claydon was, and is, a large village; now combined with Barham, it is virtually a small town.
But Akenham, in the 19th century, could muster barely 70 souls (and a fraction that number today). More than this, virtually all the inhabitants were non-conformists, largely because the two major landowners, Mr Gooding of Akenham Hall and Mr Smith of Rise Hall, beside the church, were both members of Tacket Street Congregational Church in Ipswich. Each Sunday, they would load up their carts, and take their employees off to chapel. Akenham sexton Henry Waterman could rightly claim in 1878 that he was the only Anglican churchman left in the village.
Then, as now, it was left to the people of the parish to elect a churchwarden; unsurprisingly, it was usually a local landowner, and the people here elected Mr Smith of Rise Hall, despite the fact that he wasn't an Anglican. Equally unsurprisingly, Father Drury refused to recognise the appointment (although it was recognised by the Bishop of Norwich) and also refused to allow Smith to hold the keys to Akenham church.
Every Sunday, Father Drury set off across the fields to hold a service at Akenham church. It is still possible to walk this journey between the two churches along a bridleway - it is less than a mile. He would wait by the gate; if anyone turned up, he would unlock the church, go in with them, and a service would be held. Otherwise, he turned back across the fields to his rectory at Claydon. Estimates varied as to how often there was a service here; Drury guessed once or twice a month, but locals claimed no more than four times a year.
It is important to remember that, in Canon Law, Drury was not allowed to hold a service without a congregation. The Sexton did not count. Ironically, this legislation was often used against Anglo-catholics like Drury, to stop them saying private Masses.
It was, and is, the responsibility of the churchwarden to ensure the upkeep of the church. But, since Drury refused to recognise Smith as warden, and denied him access, the inside of Akenham church was in a dreadful state - dirt, decay and dead birds. This state of affairs suited both parties; from Drury's point of view, it reinforced the impression that there was no warden. From Smith's point of view, it showed the results of Drury's stubbornness and High Church fundamentalism.
On top of all this, a further pointed inflamed Akenham feeling against Drury. Although Claydon was by ten times or more the larger parish, Drury received a stipend of just £240 a year for his vicarship there. By contrast, he received £266 a year for fulfilling the same role at Akenham. This anomaly was not unusual in the 19th century, and was the responsibility of the patron who presented to the living. In the case of Claydon and Akenham, this was the Drury family themselves.
The whole thing, then, was a powderkeg waiting to explode. The fuse was lit in a quite unexpected manner.
Shortly before 5pm on Friday 23rd August 1878, Drury set off along the bridleway towards Akenham church to bury a two year old boy, Joseph Ramsay, son of an employee of the non-conformist Mr Gooding of Akenham Hall. Drury had been told during the week that the boy's parents were Baptists, and he was therefore unbaptised (Baptists practicing adult baptism).
The only difference this would make to Drury would be that, in Canon Law, he was not allowed to read the Book of Common Prayer burial service over the coffin of an unbaptised person. It is important to note that it would actually be an offence for Drury to read the service even if he had wanted to; moreover, he was already in a lot of trouble with his Bishop. However, Drury would still expect to accompany the coffin from church gate to burial site, and be present at the interment.
Unbaptised infants were traditionally buried on the north side of the churchyard. This tradition was maintained here by Henry Waterman, the sexton, who seems to have taken a dark pleasure in informing the Ramseys of this arrangement, allegedly telling them that their son would be buried 'like a dog'. In most churchyards, the north side of the church is not as severely cut off as it is here. However, contrary to popular belief, this was not unconsecrated ground. That many people believed the ground to be unconsecrated emerged at the later trial.
What happened when Drury arrived at the church is unclear, and depends on whose evidence you read. What all agree on, however, is that the little coffin arrived accompanied by an Ipswich Congregationalist minister, the Reverend Wickham Tozer of St Nicholas Street Chapel. Also present were the two main landowners of the parish, Mr Smith and Mr Gooding, and a crowd of 20 or 30 farmhands, mostly members of one or other of the Ipswich non-conformist chapels.
Rev. Tozer tried to hold a service at the edge of the field across the track from the churchyard gate (a field owned by Mr Smith of Rise Hall). Drury approached the group. He claimed that this was to take charge of the coffin and accompany it to the grave. They claimed that he attempted to break up the service. Whatever, both sides agreed that firm words were spoken, the Rev. Tozer waving his fist in Father Drury's face. Both sides agreed that Drury gestured towards the coffin with his umbrella, and that the parents implored Rev. Tozer to ignore Father Drury. Both sides agree that Drury eventually stormed off without burying poor Joseph Ramsey, unwisely locking the churchyard gate before he left.
The others then conveyed the coffin through the hedge and buried it, but made it clear that they had not held any form of service in the churchyard. For the Canon Law that prevented Drury reading the burial service over an unbaptised infant contained another, even harsher clause. This was that it was an offence in the eyes of the law for a clergyman from another denomination to read a burial service of any kind in a Church of England parish churchyard. Now, given that 95% of burials at this time (and almost all outside the great cities) took place in CofE graveyards, this was an increasingly harsh piece of legislation. At that time, there was a great lobbying of parliament for a change in the law; after all, if an Englishman abroad could be buried in a Catholic or Orthodox graveyard with the service of the Church of England, why could not a Catholic, Orthodox or non-conformist corpse receive the rites of its own tradition in this country? A Burials Reform Bill was talked up in all parts of the land, as a way of putting right this injustice.
Some non-conformist chapels had their own burial grounds (as at Tacket Street, for instance), but there was none in Akenham; none in Claydon, where there wasn't even a non-conformist minister. In normal circumstances, the free church dead would receive a service in their own chapel before being conveyed to the grave. In a place like Akenham, where there was no chapel, that service might take place at a cottage. But the service in the field over the corpse of Joseph Ramsey was quite unprecedented. Although there was no law against it, it was a wholly unusual situation - as unusual, in fact, as such a great crowd being at the funeral of an infant from a working class family.
One presumes that Drury went back to his comfortable rectory, seethed for a while, and then forgot about what had happened. However, on the Monday Morning, he received a nasty surprise. A detailed account of the incident appeared in the East Anglian Daily Times, the local newspaper that had the largest circulation. This seemed to have been written by a witness. Had one of the crowd been a reporter? How did he come to be there?
The report accused Drury, amongst much else, of trying to prevent a Christian burial, and of saying in response to Tozer's entreaties that "religious convictions... and feelings have nothing to do with it - your proceedings are altogether wrong and I must teach my parishioners that I cannot sanction them". It accused him of saying that the child was not a Christian, and of storming off, locking the gate, when Tozer refused to cut short his service. Tozer had told Drury to go to Heaven, the report continued, but instead he had gone to Claydon, which "as far as the rectory and adjoining nunnery are concerned, is a very different place". It concluded with the editorial comment: "We leave the facts to tell their own tale, reminding our readers that this staunch upholder of ecclesiastical law is already under admonition from his own bishop for lawless proceedings in his own church." Late 19th century readers would have immediately understood this to mean that Drury was guilty of High Church practices.
This report brought down an avalanche of brickbats upon Drury's head. Letters poured into the newspapers, both locally and nationally. He was accused of being an unfeeling monster, the embodiment of unfair and unjust laws. It was not long before lurid accounts were being published of his liturgical practices and lifestyle, as well as innuendo about the convent, and his run-ins with the law.
Strangely, it soon emerged that the original report had been written by none other than the Reverend Wickham Tozer himself. Several of the letters attacking Drury and increasing the ferment had been written by people directly involved in the case. For instance, letters signed 'A Protestant Churchwarden' had come from Mr Smith of Rise Hall.
The report seemed carefully calculated to provoke some sort of response from Drury. Whatever, Frederick Wilson, the editor of the East Anglian Daily Times, seems to have thought legal action likely. Wilson wrote letters to several people concerned with burial law reform, suggesting that they might finance his costs in any court case. "Such an action would do more to further the burials bill than any step I can imagine", he wrote to Tozer. "I trust the friends of religious liberty, now so thick around you, will come forward to help us. I want to form a guarantee fund of £500 to defend this action, and if he brings it, to attack him simultaneously under the Public Worship Act." This was the legislation that prevented Anglo-catholic priests from introducing ritual into their churches, on penalty of imprisonment. "If there is any bottom in this talk about the Burials Bill, there should be no difficulty in getting plenty of money to fight such a cause."
Well, Drury had the courage to sue, and sue successfully, Frederick Wilson for libel. (In English law, it is the publisher rather than the author of a piece who is liable).
However, the jury only awarded Drury damages of 40 shillings plus costs, thus presenting a moral victory to Wilson, and, by extension, to Reverend Tozer, Smith and Gooding. And during the trial, a number of curious facts emerged. Firstly, Tozer was not the Ramseys' minister. In point of fact, he had never met them before. He had been asked to conduct the 'impromptu' service by Smith and Gooding, who had known that Tozer was an experienced journalist. Furthermore, Smith and Gooding were both related to the editor of the Christian World magazine, which would quickly pick up the story as though from an authoritative source, and gleefully run with it.
Tozer would surely have thought it odd when he arrived to find a group of 20 to 30 farmworkers present, as well as the two leading landowners of the parish. An infant burial, after all, was a wearily common occurence. Tozer himself stated that he had buried ten of his own children. But it also emerged that the two landowners, Smith and Gooding, had asked Tozer to compile the written account of the proceedings, a request with which he complied. He had incorporated their contributions, and allowed them to correct the final draft.
Was this a conspiracy, intended to discredit Drury's High Church practices? Or was it simply hoped to provoke a change in the law? Popular opinion remained against Drury. A national fund was set up to pay Wilson's costs, raising over £1000 (almost a quarter of a million in today's money). A small amount of this went to provide a proper headstone for the little boy.
Drury soldiered on at Claydon until his death in 1895. In the 1970s, the writer Ronald Fletcher discovered a scrapbook of press-cuttings about the incident in a Southwold junkshop, and put together an excellent account of the scandal in his book The Akenham Burial Case. He also wrote about it in In A Country Churchyard. His books show that the incident led directly to the passing of the Burial Law Reform Act of 1880. There's no question that this popular change in the law was bought at the expense of George Drury's reputation. As recently as 1980, the Redundant Churches Fund guide to Akenham church stated that 'this churchyard was the site of a famous incident in which the rector, George Drury, refused to allow the burial of a child of non-conformist parents'. Mortlock's guide also repeats this charge; but Drury was not at the time accused by Tozer of this, and certainly strongly refuted any suggestion at the trial that he might have considered such a course of action. Perhaps the confusion arises from a misreading of Fletcher's books, since I have not found it in any guide in the intervening years.
And so, we stand outside the gate, at the very spot where Joseph Ramsey's coffin rested. We open the gate, renewed since Drury, in his anger, locked it against them; but the gateposts are the very same ones.
From the east end of the aisle, two modern steel joists protrude, a reminder of another unhappy day in the life of this church. In 1940, a German bomber, returning from a foray over a Midlands city, dumped the rest of its load here before the hazardous crossing of the North Sea.
A mine hit St Mary directly, wrecking the building. It remained derelict until the 1960s, when the energy and enthusiasm of the local people, and the resources of the Friends of Friendless Churches, rescued the little building and restored to use, as part of the benefice of Whitton and Thurleston. In 1976, the Anglican Diocese declared it redundant; not, perhaps, unreasonably. It was vested in the care of the Redundant Churches Fund, now the Churches Conservation Trust.
The Tower is rather a grim one, really, but the whole thing together is so pretty that one can forgive this. The interior is bare in the CCT manner, and neater than in Drury's day. He probably designed and made the box pews with his own hands.
We walk round to the north side. A disconcerting corrugated iron fence separates the churchyard from a neighbouring farm. In the north nave wall, a narrow Norman slit window is beside a fine Decorated one.
Here, there is just one gravestone, of the dozen or so that were here in the 1870s. It is Joseph Ramsey's, of course; the name is still decipherable. In 1978, Ronald Fletcher found this stone leaning against the wall; so it has been rest since then, perhaps not quite in its original place. A single pathetic plastic tulip sits in a little pot beside it. It is very moving.
I stood outside the gate, where this whole thing began, looking out towards the Whitton estate.
The tower block of Thurleston High School dominates the horizon; this school, which serves the estate, is named after the vanished village of Thurleston, which was in the valley below.
The ruined church of Thurleston was demolished in the 1860s to provide materials for the rebuilding of Whitton church. It is said that Drury used some of the masonry to construct a grotto in Claydon rectory garden.
Electricity pylons criss-cross all the land round here. If Joseph Ramsey had lived, he might have seen them go up when he was in his eighties. I thought about how all of this happened more than a century ago, but that a century was not a very long time. When you are visiting, talking and writing about medieval churches, a century is a very short time indeed.
*GRAND ACHIEVEMENT OF sasrai-Movement*
**
*Dear Madam/Sir*
**
Greetings from *sasrai-Movement *that works voluntarily since 2004 across
the globe aimed at promote prudent and sustainable consumption and
conservation, optimum use and reduce the abuse of resources. sasrai target
to animate, activate each individual, family, community, institution,
organization to combat Climate Change, global warming, food, fuel and water
security, poverty, disaster, waste, ecosystem and biodiversity etc, reverse
the devastating trend of globe.
Please be informed today May 26, 2013 Divisional Commissioner of Chittagong
served letter to DCs and heads of education administration office to ensure
MONTH LONG sasrai Banner hanging in observance of World Environment Day
2013 in each government office and education institution. May be this is
the first time in the history of Bangladesh government uphold own the
voluntary initiative.
We believe very soon our hon’able premier of Bangladesh Sheikh Hasina will
do same - pass government order to keep sasrai-Movement banner in each
government, non-government, business office and educational institution
must keep a sasrai Banner yearlong that translate green action for each and
every citizen irrespective of class, race, religion, cast, creed and
ethnicity.
We do believe UN will take initiative to have a decision like our hon’able
premier Sheikh Hasina for the globe. Cause *sasrai **ONLY THE PATH TO SAVE
THE PLANET EARTH, ONLY THE PATH TO Eliminate Racial Discrimination, END
VIOLENCE AGAINST WOMEN, CHILDREN or whatever we say. sasrai ONLY THE PATH
TO END VULNEARABILITY, HUNGER, DISASTER, CLIMATE Threat**. **Each second,
minute, hour day needed to be spent considering earth, environment and
humanity.*
* *
*sasrai-Movement Volunteer waiting for that very golden moment.*
* *
*Hope the best, much love.***
Please relentless to voice from each corner across the globe
• Please, save a drop of water daily, during all water related
activities
• Please, plant at least a Native tree annually at own home or
community
• Please, keep off electric appliances one minute daily
• Please, suspend travel by personal car once a day
• Please, keep a day in a week luxury free
• Please, do not throw away the waste wherever you like
• Please, No more junk food
• Please, save one minute to think on Climate Change and
Environment
• You Can Reduce CO2 Emissions, Plant Native Trees Worldwide
• You could uphold the movement instantly using sasrai-Movement
appeal at the bottom of your all printed material
Let's we try to save one Taka/dollar/pound/yen ........from our daily use,
consumption, expenditure, LUXURY combat the CLIMATE CHANGE, GLOBAL WARMING
and the sequences.
www.facebook.com/sasraiMovement.2004
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www.facebook.com/group.php?gid=8450962401
www.facebook.com/Pallipathagar
en.wikipedia.org/wiki/User:Priyoithu
Let's be a desired friend to all creature, humanity, environment, earth
Plant for planet, water for world, environment for entire
sasrai – sustainable augmentation, solicited restraint, animated integrity
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AIMED AT SUSTAINABLE LIVING, ENVIRONMENTAL JUSTICE
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The National Oceanic and Atmospheric Administration (NOAA) announced that
2012 was the hottest year on record for the United States. It was also the
second most extreme, weather-wise, and nearly twice the average. NOAA
confirmed that this pattern will worsen if climate change continues
unabated.
IPS - Special Issue on COP18 Doha Climate Change Conference 29 Nov, Dec 07,
2012 - state that unsustainable human consumption and production systems
are driving changes in average temperatures and weather patterns,
"abnormal" is increasingly becoming the norm.
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Felix Twaya, of Lemu, Balaka, Malawi, farms about three acres of land. On one of his 0.1 hectare plots, he has been practicing conservation agriculture (CA) for three years. Previously, he would harvest 7 50 kg bags of maize from the plot. With CA, he is now harvesting 27 bags. “I will even begin using conservation agriculture in my cotton field,” he says.
Government extension officers, the non-governmental organization Total LandCare, and CIMMYT have been supporting farmers in several Malawian communities to test CA in their fields and share it with their neighbors via demonstration plots. With adoption steadily spreading, farmers are seeing increased yields and crops that stay healthy under drought conditions that wilt conventionally-grown plots.
CA is a set of practices that includes eliminating traditional ridge-and-furrow tillage systems, keeping crop residues on the soil, and rotating or intercropping maize with other crops. In addition to labor and cost savings, the improved soil structure resists erosion and increases water infiltration and retention, a huge benefit when drought threatens in places like Malawi, where maize subsists on rain alone.
Photo credit: T. Samson/CIMMYT.
For more, see CIMMYT's 2012 e-news story "Conservation agriculture in Malawi: 'We always have problems with rain here,'" available online at: www.cimmyt.org/en/front-page-tems/aboutmediaresources/130....
The current church was built on the site of a previous 12th-century church in 1846. It is grade II* listed. It is no longer used for regular worship, and is in the care of the Churches Conservation Trust.
Large trees at the shore of the Bowmanville creek on this nice spring day at Bowmanville Valley trail in the Bowmanville Valley conservation area , Martin’s photographs , Bowmanville , Ontario , Canada , May 9. 2021
Thistles , Horsetails , Coltsfoot and other wildflowers at the shore of the Bowmanville creek
Coltsfoot
May 2021
Horsetails
Thistles
Dogwood
We having nice a walk at Bowmanville Valley trail in the Bowmanville Valley concervation area
We having nice a walk at Bowmanville Valley trail
in the Bowmanville Ontario
We having nice a walk at Bowmanville Valley trail
Tamarack tree
tree with small cones
Bowmanville Valley trail
Bowmanville Valley concervation area
Martin’s photographs
Bowmanville
Ontario
Canada
April 2021
Alder tree
Elder tree with small cones at Bowmanville Valley trail in the Bowmanville Valley concervation area
IPhone XR
Alder tree with small cones at
Bowmanville Valley trail in the Bowmanville Valley concervation area
Favourites
Alder tree
Two beautiful large trees at the shore of the Bowmanville creek
large trees at the shore of the Bowmanville creek
Bowmanville creek
Arch shaped tree
Large trees at the shore of the Bowmanville creek
May 2021