Archive for the ‘community’ Category

Tewkesbury and Floods: Known by Association?   Leave a comment

Despite being 5 years ago, the notion and pictures of a flooded Tewkesbury came into the public spotlight once again. During the rain in late April of this year, Tewkesbury once again flooded; however, the flood waters were much lower than they had been 5 years earlier. The media and the public quickly likened the event to the 2007 floods, to the extent that visitors to the town were ringing businesses to see if they were ‘open for business’, while other stayed away altogether, anxious to get stuck in a flooded town.

However, as we have seen and discussed in other blog posts, this flood was very much a normal, seasonal flood with the floodplains surrounding the market town under water. ‘Seasonal flood’ is very much a buzz word amongst Tewkesbury residents to encourage people to come to the town during these types of flood events despite what they may read or hear in the media. A BBC article explores the use of phrases like ‘seasonal floods’ and ‘open for business’ from Tewkesbury residents as a counter strategy to the flood reputation built up within the media. This article asks 5 Tewkesbury residents from different walks of life the same question:

So, five years on, how has it felt to see the town back in the national spotlight after heavy rains led to seasonal flooding?

Despite answering the question from different angles, the respondents portray a range of shared beliefs and attitudes. The continual association of Tewkesbury with the 2007 floods and its floodplain location is the main issue. The residents feel that due to the extreme flood event in 2007 the perception amongst the public is that all subsequent normal floods have the same impact. This perception is confirmed by the media:

“After all we did as a community when we surrounded the Abbey with colour and music and laughter (“Over the Rainbow” event, 2008) and said “we’ve got over this”, but it doesn’t appear that the media is capable of getting over it.

They are trying to make Tewkesbury and flooding an open sore, and it isn’t.

[This week] I have seen nothing that hasn’t happened three times a year all the 14 years that I have been the town crier”.

Town Crier

Due to the media referring to 2007 during any flood since then, visitors tend to:

“…….think that Tewkesbury is virtually shut but it’s not.

I have had customers phoning up asking if we are going to be open and I have had family and friends phoning up to make sure we are alright. Everything’s fine.”

B&B Owner


This frustration leads to the residents’ coming together to propagate the concept of ‘seasonal floods’ and to advertise that Tewkesbury is ‘open for business’ to the general public. They wanted to teach the wider public to differentiate between the two scales of floods – seasonal, i.e. ‘normal’ and 2007, i.e. exceptional.

Many are afraid that the general association between Tewkesbury and floods is reaffirmed by visitors, which is believed to cause negative economic consequences for the town.

“They’ll look at the weather and think the town is closed.”

Businesswoman

“It [recent media coverage] has brought flooding back into the forefront and makes people wonder whether Tewkesbury should be here or not…….We have started to get places and we really need to carry on, but people tend to get nervous especially when they are put under a lot of pressure about flooding.”

Severn and Avon Valley Combined Flood Group

“We are a holiday town and we rely on that and it is unfair really to think of flooding and then immediately think of Tewkesbury.”

Vicar of Tewkesbury

What this article explores is:

  • The use of media to confirm and form perceptions about certain topics

  • Continued association of Tewkesbury and flooding

  • Sense of community to reverse Tewkesbury’s reputation using positive buzz words such as ‘seasonal flooding’ and ‘open for business’

  • The importance of distinguishing different kinds of floods – especially for floodplain residents, but also for wider society

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Parish website publishes a section on flood history   Leave a comment

The recently created website of the Gloucestershire parish of Apperley and Deerhurst features a page on the 1947 and 2007 floods, both of which strongly affected Deerhurst village.

Among a collection of photographs from 1947, the website states:

Residents of Deerhurst were used to the River Severn flooding, but the high flood levels of March 1947 took everyone by surprise.  Many people had to be rescued from their houses by boat. […]

Following the floods of 1947, Deerhurst village had built earth and stank defences around the village to the height of the 1947 floods. […]

In 2007, following a torrential rainfall resulting in unprecedented flooding in Gloucestershire, these defences were over-topped for a short while and the houses were again flooded.  The Environment Agency, who had assumed the former STWA duties, spent well over £0.5 million upgrading and expanding the defences in 2007 to 2009, to the extent that they are now about two feet higher than the 2007 flood level.

This account makes flooding part of the ‘public’ history of the parish. It thereby goes beyond the taboo of openly talking about flood histories, for instance due to anxieties regarding the real estate market or the insurance industry.

However, the short text tells a very particular version of the story that – without contradicting any of the accounts from other villagers – leaves out a lot of information that seems important to others. For instance, it mentions the funding from the Environment Agency for the construction of the improved flood defences, but does not mention the ingenious efforts of the villagers to plan the defences and secure this funding.

“People just become fragmented again. Their lives take over again. I think it was a common experience that drove everyone together.”   Leave a comment


Do disaster events such as floods re-establish communities? And do these communities exist only as long as the common experience prevails? Many of the interviews conducted for this project suggest that flood experience fosters a sense of community that is not necessarily seen under everyday conditions. Many people refer back to the Blitz Spirit, which seems to be the quintessential disaster community they remember. A constant theme throughout this interview is how the community spirit positively – and surprisingly – supports flood victims:

“And the Brewers Fayre, the Travelodge place up by the motorway, was just ram-packed because everyone had just come off there and in fact all of their rooms had gone, and I remember stories afterwards that how well the waiting staff had done. There were free hot chocolate or free drinks and things. I remember a letter in the newspaper at what a credit the staff was. They couldn’t get home but they kept working, serving all of these people and trying to get blankets. I know a couple off the Ashchurch Road; I know they went out with cups of tea and things [to people] that were stuck in the traffic. I think they let some people stay. I think they just said to them, “Are you stuck, do you want to come and stay in our spare room?”

Tewkesbury flooded, July 2007: the disused railway line is the dark green line across the image, uninterrupted by flood water (from http://www.webbaviation.co.uk/gallery/v/greatfloods/).

This emergency community was established in a Travelodge, a place that many people would not visit on an everyday basis. Perhaps an unconventional location adds to the sense of urgency and exceptionality that allows this community spirit to emerge.  The interviewed couple also talks about a disused railway line, now a foot- and cycle-path, as such an extraordinary, ‘liminal’ space.  As the only way in and out of town during the floods, the railway line is another example of a different location of the disaster community that came into existence through the floods. In the image above, the disused railway line is the dark green line across the image, uninterrupted by flood water (from http://www.webbaviation.co.uk/gallery/v/greatfloods/). Normally, people would drive to town in their cars, hardly interacting with each other as they are strapped into their motorized confines. During the floods, however, they had to walk along this footpath, encountering plentiful situations to interact with each other. This would have lead to a temporary community of people sharing experiences or solving practical tasks together.

P2:          I was quite lucky because that railway line close to where you were didn’t flood. People thought there was no way into the town centre but actually there was, and a lot of people used that. A lot of people did their shopping in the middle of town in Tesco.

P1:          It got incredibly busy.

P2:          Normally you would never see anyone on it, and suddenly there were masses of people on it. That was interesting because it actually got people out of their cars for a while for local journeys.

This shows that flooding brings people together but not necessarily in the ways or places they expected.  It also shows how flooding can change human behaviour in positive ways and let stories be told. Many of the people using the footpath might not have talked to each other if the roads had been open.

As the title quote suggests, the couple believe that community is there when they need it.  Their community spirit is dormant, and only re-invigorated in residents’ consciousness during events like this. It is summed up by:

“I think there was an initial bringing the community together, but I think people re-established that they were a community and maybe they don’t do as many events as a community as you would hope, but it still re-established communities. [They] were there and in times of need they come together again.”

 

Maybe the sense of permanent community is a social construct that has vanished in the younger generation. The generational difference does not only become apparent in the meaning of community, but also in the way different generations react to events such as the flood. Both the interviewees highlight this point by detailing their experiences of previous floods. One even regularly played in the floods. This sounds dangerous in this day-of-age, but this participant learned a lot about floods whilst playing in them:

P1:          And like you say […] you used to play in the flood water, we used to go down a back road in Twyning and put our wellies on. Always with our parents, well we did anyway…..

P2:          ……more of a liberal upbringing then (laughs)……

P1:          ……I used to look at the flood water and that was part of it.

Flooding being a part of life of the participant as a child may develop a level of self-education in flooding, leading to a ‘watery sense of place’ and even an attitude of ‘biophilia’ towards floods.

Well actually it is something quite natural for it to flood.

The participants constantly refer to people rolling up their trousers and wading through water, further suggesting a watery sense of place exists in locations like Tewkesbury. With a perceived ‘nanny state’ and improved flood defences and warnings, the next generation are being told that flooding is a dangerous and extremely negative event, whereas people who have experienced many floods see flooding as a part of Tewkesbury. A watery sense of place is beneficial to floodplain residents, as seen in previous blog posts. So with the protection of the younger generation from floods, can they be taught a watery sense of place without frequently being exposed to actual floods? Apparently, many children affected by the floods had little knowledge of flooding:

They [the children] thought as soon as it chucked it down, floods were going to come; they didn’t understand how flooding happens.

By the same token, if flood risk on the floodplain were to decline, the watery sense of place would perhaps disappear along with people’s flood experience. However, events like the 2007 floods are exceptional but may happen again. Flood risk is never totally eliminated. The interviewees say that nature always finds a way of imposing itself, and this needs to be taught to children, for instance with an annual Flood Week in schools; this would expose children to flooding in their home area, and provide them with a current and locally relevant subject.

Throughout the interview, the couple’s generally positive attitude towards the floods, and occasional laughter, was noticeable. This may be due to their own houses not being flooded. This meant that the couple could:

‘Possibly draw out the positives a lot easier than other people can.’

The couple does comment that if they had been flooded, their memories would be different and possibly they would resent the flood. They also tell stories of people who had been flooded, in order to convey a balanced view of the floods.

With memories meaning different things to different people, naturally the starting point to the respective narratives is different. For example ‘If it had been five years earlier and without digital cameras, we would be running out of film’ starts a month before the actual flood event. This person sees the start of a rainy period as an important beginning to his narrative, whereas the present account starts during the heavy rain of Friday 21st July. Both accounts show the way narratives are constructed and personal, despite in parts telling the same story.

What this account explores is:

  • A dormant community spirit which seems to become re-established during flooding or similar disasters

  • Self-education of flooding leading to a watery sense of place

  • Flood victims tend to look at the wider picture

  • The construction of memory, especially the start of people’s narrative.

Beyond the headlines; the poetic stories away from the news.   Leave a comment

After being invited to produce flood poems in conjunction with the Cheltenham Literature Festival in 2007, poet Brenda Read-Brown gathered stories from victims of the 2007 floods to perform at the festival and latterly at the Ledbury Poetry Festival 2008. Many of her poems are narratives of stories that didn’t hit the news headlines. She spoke to different people within society, from musicians, emergency services and micro-communities, to collate the wider events before, during and after the flood.

As stated by the poet during her Ledbury performance (see below), the poems “aren’t works of great art, but what I have tried to do is to capture the different voices of the people involved”. Her poems focus directly on people’s flood stories, giving them centre stage instead of indirectly communicating them like much of literature and poems do, requiring a great deal of interpretation.

Each poem narrates a different story which she collated during her research. In all, there are ten stories that have been formed into poems. Many of the stories reflect themes similar to those of previous blog posts and interviews. These include:

  • Realisation of the weather

At first, standing outside, it seemed quite funny,
To get wetter, and wetter and still wetter,
But then the penny dropped:
The weather wasn’t getting better.

                Poem 1 – The Violins Played On

  • Power of the water and watery sense of place

But then came the two-point attack!
As if the hills had tipped their load –
A wall of water crossed the road;

Poem 2 – Salvage

  • Community spirit and resilience

When the power went off in Priors Park
The dark was defeated by candles that glimmered
On people all seated at tables outside, drinking wine,
While under the water the car roofs shimmered.

Poem 4 – Priors Park

 

And everyone, all different, landed
Together by chance, stayed cheerful, didn’t complain.

Poem 5 – Blitzed

  • The process of recovery

Back in business; trading;
With nothing but a watermark six feet high
And twenty thousand books, marinading

Poem 2 – Salvage

And I put my memories in a skip,
As if my life was washed away;
All the little things I knew so well

Poem 9 – Flushed Away

  • Lesson from memories

And if the waters come again next year?
Well, now we will know just what to expect.
We’ve learned – from life, not books – to pay nature due respect.

Poem 2 – Salvage

  • Looking at floods in a wider context

I must be grateful, though – I can escape,
Walk up an alley, get away from here,
Whenever it really gets me down.
In Bangladesh it happens every year,
And people drown.

Poem 9 – Washed Away

The poems also tell of something not yet covered on this blog: the stories of the emergency services. For example, one thing that is raised in poems 7 and 10 is the willingness to continue rescuing people despite feeling exhausted, with many of these emergency services personnel running on just adrenaline:

And said I’d had a little sleep;
When, with the water six feet deep,
I spent eight days in an undrugged high,
Buzzing with adrenaline, getting by
With nothing but nerves and colleagues for support

Poem 7 – Unbelievable

During the flood there was little time to take stock and gather memories; looking back on the event itself the emergency service personnel have vivid memories:

Other memories abound:
In exhilarating action, not just desk-bound;
Challenged by the need for ever-changing plans;
Humbled by the gratitude of every man
And woman that I met;
I won’t forget
The backdrop beat and thump of generators;
Rescue vessels sliding up town streets
Like alligators in a mangrove swamp;
The aerial view: not what we knew – instead
It was the Gloucestershire Delta, Terry said.

Poem 10 – Instead

The poems go further and describe the shear effort, not just from Gloucestershire personnel, but from emergency services further afield. Poem 10 is set at the M5 Strensham Services, and describes an emergency service HQ and even an ‘emergency service community’. This shows that communities are formed in many guises and for different time-frames, but these communities have similarities to a ‘victim’s community’; resilience, spirit and help.

Poems are another way for memories to be maintained and remembered as they are fixed memories in books and online. Much like ‘The Caravan’ these memories are now conceptualised in art and accessible to everyone. On top of this, with the themes described above future readers will see the full scope of living through a flood event and not just the narrow view the media portrayed.

Furthermore, do examples like poetry just analysed have the potential to educate people, especially children, through geography? This is discussed by Eleanor Rawling in the Teaching Geography Journal, in which she describes three poets and their ‘sense of place’ along the River Severn. Rawling argues in her article ‘The Severn was brown and the Severn was blue’ – A place for poetry in school geography?, that as geography is becoming more about ‘sense of place’ poetry can help students realise their own ‘sense of place’. She suggest that previously, geography

“has not done enough to help young people reflect on the way their own lives are intertwined with the places and landscapes they inhabit, or to introduce them to more personal responses to place.”

(Rawling, 2010: 93)

Rawling argues that the poems she quotes in her article are not only geographically correct but also show the poets’ interconnection with the river. These poems are an example of the reviving of a phenomenological approach to place. This as approach, Rawling suggests, would improve the students’ awareness of and connection with the natural environment. In mainstream geography teaching, the students are constantly discouraged from emotive engagement with the topics on the curriculum. Recent theory developments in geography, however, indicate that emotions are a central to understanding much of what geography is about, including landscape, spatial behaviour, and attitudes towards the environment.

Rawling sees Philip Gross’ Betweenland poems as summarising:

“the intense mystery of the river environment, complete with geographically accurate observations and poetic definitions of well-known features – the estuary is like ‘a battered pewter hearing trumpet amplifying distance’; the catchment is ‘a sort of shelf’, ‘a notional line within which nothing is alien to the river’.”

(Ibid.)

These emotive feelings can emphasis the stats that students are given and can even be more important than bare ‘facts’ themselves. Flood memories are a prime example of emotive interconnections between people and their social and ecological environments.

A reminder or the bookend of an historic event?   Leave a comment

Exactly a year after the floods in Tewkesbury, the town held an event known as ‘Over The Rainbow’ on 20th July 2008. The aim of the event was to positively showcase the town after the negativity portrayed about Tewkesbury during the floods. A variety of activities were put on including fireworks and concerts, but more importantly the activity that was held in highest regard was the holding of hands around The Abbey.

This event attracted the media (see above) and even included a BBC report.

The start of the BBC report highlights ‘Tewkesbury back in business’ which is the tagline reproduced by the Tewkesbury based PR company Vivid who promoted the event. The tagline could have been ‘everyone back home’ focusing on the social recovery of the floods, but this event focuses on the economic recovery of the town. This could be to make tourists aware that Tewkesbury is up and running again after the floods. This is where the positive state of the event is used to possibly entice the tourists back.

Yet the social aspect of the town is shown in the iconic image of this event is the holding of hands.

                                       

The holding of hands was to signify the community resilience during and after the floods by creating a human border around The Abbey at the extent that the floods reached. The common misconception during disasters is that the victims are shocked to the point where they don’t react. This show of agency allows people to see that the residents of this town are not passive victims, but totally the opposite. There are stories which further highlight the active nature of the people in the town. Thus, the Over the Rainbow gesture served to portray Tewkesbury residents as active and joined up in the face of adversity.

However, this event has only run once. Was this event a ritual marker to the end of the 2007 flood? As this event has only run once, Over The Rainbow can be perceived as marking the end of the floods and flood recovery. These events can be used to put an ‘official end’ in the minds of the community. So does this mean that Tewkesbury has moved on and even possibly forgotten the floods? Are memories – and awareness – of floods being suppressed by marking the end of flooding in such a way? Or does the celebration of community resilience, and being back in business quickly after a devastating event, foster lasting memories?

Such an unusual event is likely to be remembered for the rest of victim’s lives but not necessarily in the forefront of their mind, and possibly deliberately forgotten. Despite the act of suppressing a negative memory, certain factors can re-spark these memories such as the date – 20th July – the level of the river, the force of the rain, or photographs. However most people don’t dwell on such memories in order to move on, which is possibly why such a significant event such as Over The Rainbow was held only once. Over The Rainbow can be viewed as the last structured reminder of the 2007 floods thus a bookend in this unique time in Tewkesbury history. If it were to be organized more regularly, on the other hand, it would perhaps add to the above list of reminders of the floods – and probably keep alive both flood risk awareness and a sense of community resilience to floods.

“To be able to walk away and come back fresh — I would recommend that people do that.”   Leave a comment

This recommendation comes from a woman who had moved to the village of Deerhurst only ten days before it flooded in July 2007. Like many fellow villagers, she and her family were eventually accommodated outside the flood-damaged village, taking a step back from the deserted devastation of Deerhurst.

Some people stayed behind, though, like a couple of neighbours.

The neighbours across the road had a mobile home on their drive, and it must have been very de-moralising for them because the renovation was so slow.

She describes this period as being ‘very intense’, and as testing relationships. These sorts of stories are common across the affected areas, with some people not moving back to their homes until 18-24 months after the flood.  The quote in the title of this post illustrates how bleak the aftermath of the flood was for many, and how lucky the interviewee and her family felt to be able to escape this difficult situation.

Nevertheless, unlike other villagers, this family had not yet built a strong relationship with their new home. Therefore, leaving the place and having it renovated by professional builders was perhaps easier for them than for others.

I think that it was better for us, because we hadn’t got memories of that house.

All they had to leave behind was a home that they were still in the process of moving into. And when they returned, they arrived to another new home, different in looks but not in kind. Moreover, being new to the village, the interviewee didn’t have the same false sense of security – sometimes called ‘levee syndrome’ – that  other residents had. ‘Levee syndrome’ describes a condition in which  the presence of safety measures  decreases risk awareness and leads to a lack of preparation and a liberal attitude towards the hazard (See definition in Disaster Resilience: An Integrated Approach, by D, Paton and D, Johnston, published in 2006, p. 111). In Deerhurst, the flood wall and gates that surround the village and had held off floods for sixty years made most villagers believe that the rising water levels could not harm their properties. Whilst this interviewee was moving some of her belongings upstairs, many established residents of the village still believed the flood wall would hold. She had an understanding of the power of water because of her rowing experience which made her critical of her new neighbours’ trust in the flood wall.

We didn’t trust everyone saying that it won’t flood. We didn’t trust that because we had only moved in 10 days before so we weren’t confident to trust that. […]. And then it rained and it rained and rained and we watched the waters come up. Walking out to the boundary of the wall of the church looking over the fields out there and you could see the river coming higher and higher. The flood gates were closed and the locals were going round all nice and confident. […]We were apprehensive whether it was going to flood or not and even though everybody was saying it was going to be fine we decided we needed to shift everything upstairs. So we moved our stuff as early as soon as possible. Our neighbours didn’t seem to be in that position like ours; they would be trusting that it wasn’t going to flood.

Although their recent arrival on the floodplain had made them less susceptible to the ‘levee syndrome’, the woman now regrets some of the ways the family reacted to the floods. Most evidently she is unhappy about having been separated from her children when she returned to the flood-damaged house to salvage what could still be used.

We left the children with the grandparents; we thought they would be too disruptive to be… In retrospect they wanted to be with us and it would have been better if they were with us. They were too young.

In spite of these painful memories of the floods, the interviewee is keen to remember them. For instance she has pictures of the floods on the walls of her home. As she was not in the village during the floods herself, she has collected these photographs from fellow villagers. One particularly iconic image is the one below, showing the flooded telephone box of the village (Bear in mind the box is already raised by about a foot, standing on a bank on the roadside).

I think it’s quite iconic, the picture of the telephone box because if you stand on the road next to the telephone box and you can see how high the flood was. It is a part of history; it did happen. We’re not negative about it all.

                                                                               

What this account explores includes:

  • The importance of photographs in maintaining and sharing memories.

  • The intense nature of emotions during reconstruction after the flood.

  • The phenomenon of the ‘levee syndrome’ and the false sense of security that flood defences can instil on residents of areas with flood risk.

  • The relations of newcomer residents with their flooded home, as opposed to those of longer-term residents whose home is damaged by floods.

My brother came back, and I said it was going to come in, and he said, ‘don’t be so stupid’. So I left, and the next day the water had come in. You just knew it was going to happen. It was intuition.   Leave a comment

This intuition was explored by three women from the village of Tirley discussed the events and their memories of the ‘Great’ Flood which hit the small village of Tirley over a weekend in July 2007. Tirley is known for being affected by two floods a year, so there intuition comes from their regular experiences of how to recognize and react to floods. Two residents portrayed their memories of the flash flooding that affected The Street on the Saturday, whereas the other resident accounted for when the water came into her house on the Sunday. The women use the expression ‘great’ to distinguish the events of 2007 from what they term regular, ‘normal’ floods. The flood of 2007 was more than they had ever experienced previously; thus why they call it ‘great’. This is exemplified by the following:

Respondent (R) 1:         We’ve got a flood path haven’t we?

R2:          So not many people are affected by the little floods.

R1:         But they can last up to 6 weeks, the main road can be closed for 6 weeks and you have to drive miles around to get out the village, it does have an effect on the village in general.

Interviewer (I):          But one you are used to?

All:          Yes.

R3:         You just accept it.

R2:          Just carry on.

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Images of The Street in Tirley, during and after the flash flood of July 2007 (watery photos by Pat Sharman).

This description of a flood being normal and by the same token the use of ‘Great’ for a unique flood seems to suggest that the people of Tirley have what may be called a ‘watery sense of place’. A watery sense of place is a sense that a place that incorporates flood risk as part of local character and even everyday heritage. Throughout the discussion this watery sense became more and more obvious, the more aspects of living with and without a flood was discussed. These aspects include a Flood Committee and the position of Flood Warden within the community, both with responsibilities specifically to look after the village, i.e. clear the drains. Another aspect is remembering flood  patterns and recognizing signs for an imminent flood, and what precautions to take . For example, if it rains heavily in North Wales they know that they’ll get the overflow of water 3-4 days later. The flood path as described above is another aspect. The flood path, a raised path through the village, is used for the residents to remain mobile throughout a flood event. But what illustrates this watery sense the most is that in 2007, whilst the flood water was still draining away, the residents used meet at the shifting water’s edge every morning and evening. This memory was described as:

R3:         It was just talking to people in the evening meet at the flood and in the morning to find out what was going on; that was it really.

I:          So that was an important part?

R3:         Yes.

R1:         The meeting at the flood was a really wonderful.

R3:         It was essential in a way.

These aspects and memories have almost built a watery subconscious within the residents of the village knowing what it is like and how to live in a high risk flood area. This possibly leads to the observation that

….If it rains you usually see two or three of us out during the day going out clearing the drains.

This subconscious doubtlessly introduces ‘rallying’ of the residents together during a flood event.  Throughout the discussion many terms were used to describe the community spirit at the time, ‘brilliant’, ‘superb’, ‘important’ and ‘wonderful’. This suggests that in times of need the residents of Tirley come together and pitch in wherever they can and that this community spirit is remembered as such. This memory of community spirit, when and if a flood of this magnitude strikes again, may perhaps lead to comfort in bad times. And the three women all agreed that it will probably happen again.

Nevertheless, it seems like the community spirit is also re-affirmed and made stronger outside of floods. The formation of a local Women’s Institute (WI) group was highlighted by one participant, another spoke about the Play Group; what also seemed to re-affirm the community spirit is how the residents react during snow:

It is brilliant when it snows. The last time it snowed my drive was cleaned twice for me.

Community cohesion also comes to the fore when the women discuss the reasons why it floods more in their community. They acknowledge the need to help those flooded for the first time, like many residents of Tewkesbury in 2007, but also remakr that this may happen at the expense of looking after more regular victims, like the inhabitants of  Tirley. Further activities like building on the floodplain in and around Gloucester; the lack of dredging the river and the introduction of flood gates further up the river were mentioned as factors that may increase flooding in Tirley. The women feel that all of these activities in the catchment express the indifference of planners to the small village of Tirley compared to Worcester and Gloucester. However, this usually generates a strong community spirit as it has a feeling of ‘us against the world’, which is shown within the Tirley in times of hardship. At the same time, however, these activities seem to have brought a feeling of realisation amongst the participants. This realisation is in terms of the prospect of a flood of similar size and force as in 2007 hitting the village:

Don’t wish upon us but I’m sure without any doubt that it will happen again.

I wouldn’t call unique because I think it is going to happen again.

The subject of maintaining memories and telling them is brought up. Due to the regularity of ‘normal’ floods many people only live in the village for five years. When a new resident comes into a community you’d expect fellow residents to share stories of floods to warn them of what is to come. However the dynamic of the response is thus:

I:          With these new people moving in, are there any opportunities for them to learn about the floods?

R3:         They learn very quickly.

R1:         They learn by experience. When you search for a property which they buy, it should declare it has been flooded. I know the gentleman across the road from the church is fully aware that has flooded because he’s a flood engineer.

R3:         When you do see them you do ask, ‘You know it floods?’ (Laughs). But they have no idea and understand the implications.

This shows that there is a discussion informing that their new property will flood. What is missing are the stories and memories of how to be practical throughout a flood event e.g. ‘if this tree gets submerged you need to move your belongings upstairs’. It seems that in spite of the community spirit discussed previously, many newcomers will have their first experience of a flood first hand rather than being prepared for it by fellow villagers. Tirley residents would doubtlessly help out if a flood occurs, but it seems strange that within a community which regularly experiences floods there aren’t any stories told which could help them prepare for such an event in the future. The memories of the previous exceptional flood in 1947 weren’t circulated before the 2007 flood. Had Tirley forgotten is major floods? Or had people with flood experience moved out or passed away? The interviewed women remarked that newcomers who do experience a major flood may then leave, possibly with flood memories of their own, within 5 years, diminishing further the flood memory reservoir of the village. They feel it is best for the memories to be recorded like in the Gloucestershire Floods 2007 book, through pictures they obtained during the floods, and possibly through the continuing legacy of the village’s Flood Committee. But are these documents going to be read and shared? Within a community which relies on word-of-mouth to maintain memories, who use them to prepare for the next flood event and share them in meetings and at the water’s edge, it seems like the memory of the 2007 flood will end like this:

 The knowledge from so far past will not help them. It is like the ’47 flood didn’t help us in 2007. The memory will die with the older people.

What this account explores:

  1. The construction of a ‘watery sense of place’ ,and how memories help in this construction.

  2. The isolation villages like this experience when places like Tewkesbury hit the headlines with something they experience regularly – flooding.

  3. The way in which a small community helps itself in times of need despite external factors working against them, e.g. flood gates further upstream.

  4. The depletion of a memory reservoir due to the movement of people in and out of the village, and how that can affect future generations e.g. this generation and memories of the 1947 floods.

  5. How one flood can affect people in different ways, even within a small community.