Cranes at King's Cross, St Pancras

By John de Plume:

Today, cranes define the skyline of London’s King’s Cross, St Pancras. Their ever presence makes them as if invisible, and yet they are at once unignorable, looming as they do over the proceedings of that immense reservoir of electrical energy. Cranes express the permanent flux of the neoliberal city, the endless growth of capital accumulation made manifest in the endless building and rebuilding of the urban space. Cranes are a concrete representation of the abstract logic of capital, where construction assumes continuation not completion: accumulation with no end other than that of perpetual accumulation as an end in itself.

Each crane alone is an impermanent structure, but cranes and construction remain permanent here. Cranes announce that buildings must be built and, implicitly, that buildings must be torn down too. High in the crane cabin – that liminal space that lays claim to the acquisition of the air by the promised commerce, coming here soon – the atomised subject of capitalist modernity pulls the levers of creation and destruction. Inside or outside of the crane cabin, it makes no difference, such levers are familiar to us all.

***

John de Plume is a writer whose work explores political economy, critical theory, and the socio-spatial effects of place. He is a member of Plan C London.

Notes on Walking: Athens, London & Ottawa

By Ashley Alexandra:

There are two million cafes in Athens and each one is perfect.

In the summer, the city smells like hot garbage. But at 2am, sitting on our balcony, I could smell the bread baking from Takis’ Bakery just below. There isn’t a better smell in Athens. Except maybe for the scent of night-blooming jasmine along the Acropolis. It’s so sweet it nearly suffocates you.

It’s illegal to charge more than 50 cents for a bottle of water. It’s simply too hot to mark up such an essential item. Athens is hilly and exhausting. The sidewalks are fleeting. They drop off without a moment’s notice and all of sudden, you’re in the street facing off against bad drivers, the worst drivers, who are trying to kill you for daring to enter their designated space. How does anyone operate a wheelchair, or a broken foot or a pram in this city? They must stay home.

It’s hazardous, but rewarding to walk in Athens. Athens is all vistas and tableaus. No one in their right mind would tire of seeing the Parthenon suddenly appear, floating in the distance, when they turn a corner. So too, the crumbling storefronts that look like they haven’t been shopped in since 1974. Or the old men on a corner kafeneio sipping coffee and gossiping. I never tire of these things.

There are flowers everywhere in Athens. They grow wildly. Jasmine, Bougainvillea, Wisteria. Spiderwort, Lantana, Poppies. Flowers that would cost you $60 for a couple of blooms in a clay pot back home. There are Cypress trees and Monstera. Palms and Giant Aloes dotted all along the hills. Mega Aloe. Megalo.

I never wore sandals at night, for fear of cockroaches scurrying over my feet. Late night Athens is so very alive. You don’t see much public drunkenness in Athens, but everybody is gathering and drinking and yelling. Families come out at 11pm; children can finally use the playground equipment without getting burnt by the metal.

Athens is pink and fractal. You can walk to the ocean in an hour. Once I watched it snow on the Acropolis. It’s the best place in the world.

***

London is an international space station. It’s moody and orderly.

I hated London. I made playlists about wanting to leave and walked around angrily. There are so many private gardens and gated communities in London. Who do these Hampstead snobs think they are?

The public parks in London, though, will change your life. The best Christmas I’ve ever had was spent drinking a coffee while walking in Hampstead Heath. Reading the names of the various species of roses in Regents Park is a walking meditation. I’ve heard there are even dinosaurs south of the river but I never made it there. I have seen the parakeets, though. And the deer. But it's the foxes, nocturnal and elusive, that delight me the most.

Nobody looks at you in London. There is no unwanted eye contact. This is a city of anonymity - something I didn’t know that I desperately needed until I got it. The homes in London, curtains ajar, practically beg you to sneak a peek as you walk by - another simple, anonymous joy.

London is brise-soleils and bench dedications. Always remember to read the plaque. If you’re lucky, it’ll punch you in the gut.

London is a vortex. It’s 800 small villages that have nothing to do with each other and the architecture shifts accordingly. I walked from my home in Finsbury Park to my office in Bloomsbury. From overcrowded sidewalks to quiet gardens. On Holloway road, I walked past Turkish grannies rolling gozleme in the kebab shop windows. On Gower street, I walked past enough blue plaques for a year’s worth of history lessons, which all boil down to this: everyone who’s anyone has lived in London. London didn’t even have a Mayor until the year 2000. There is no centre. It does not hold.

London is a brutalist utopia. The Barbican. Alexandra Estate. Trellick Tower. Balfron. Brunswick Centre. Royal Festival Hall. These are places built for walking. The architects just didn’t plan on cars getting in the way. London is a refuge for the perambulating, misunderstood modernist.

It feels good to walk in London. It’s so easy to walk in London. It’s better to walk than take the Night Bus, certainly on a Saturday night. Just watch out for moped thieves. Don’t stand checking your phone at an intersection. Actually, just keep walking if there are no cars. Watch the traffic, not the traffic lights.

Bury me in Abney Park cemetery. Or in Highgate, next to Karl Marx and his maid. Or maybe just a bench dedication along the Parkland Walk.

***

Ottawa is just a concept. It could be Dallas or Calgary or Buffalo. Where is our vernacular? Why can’t I see it?

It’s difficult to walk around the city that you grew up in with fresh eyes. I walk past memories. Dull and stupid memories. There’s where I had my root canal (Carling ave). There’s where I skipped school and bought my first records (Lincoln Fields Mall). There’s where I almost got married (Hintonburg). Ottawa is an unwelcome memory palace.

If you walk one hour in any direction in Ottawa, you will inevitably hit unwalkable, ugly sprawl. It’s unwalkable because it’s ugly. It’s devoid of density. Every city has soulless suburbs, but Ottawa is drowning in them.

I don’t have to watch my phone or my bag in Ottawa. I can walk along the canal at 2am. The cars are still dangerous, but at least you can fight back here; I slam on their hoods when they try to cut me off.

There is a thick layer of ice along the sidewalks for five months of the year here. The city government doesn’t care about pedestrians. Helsinki has heated sidewalks. Ottawa has a transit system whose train tracks freeze in the winter.

Ottawa is fragmented and complacent. Everyone looks at you as you pass by. What are they staring at?

For an entire month last winter, nazis and white supremacists took over the downtown streets and occupied the space directly below my apartment. I threw ice at them from my balcony and gave them the finger as I walked by. I told my boyfriend that I hated it here and booked a trip to London.

***

Ashley Alexandra was born and raised in Ottawa, Canada. She has lived, worked and walked in the UK and Greece. She is a militant pedestrian and a strong advocate of participatory democracy.

A time of hopeful anticipation

By Ruth Bradshaw:

The park is deserted at this hour, the café closed and the playground empty. The dog walkers and joggers are still sleeping. It is that time after the coldest, darkest part of the night has passed but before the sun has risen. A faint glimmer appears on the horizon and my nervousness at being out alone in the unpeopled early morning is gradually replaced by a sense of anticipation. The darkness will soon be gone. Dawn is here and the sunrise I’ve come to see will not be far behind it.

The only sign of human life is the faint sound of distant traffic and even that recedes when I reach the top of the hill where there is more tree cover. Here it is tranquil but still far from silent. The birds make this space their own with a rush of notes that feels more of a competition than a chorus and, as the light slowly increases, they grow louder still. It is impossible for my inexpert ear to distinguish most of the individual voices, but I recognise blackbirds and robins and hear the occasional cawing of crows accompanied by the shaken cloth sound of their wings flapping. I can only guess at the rest, but I decide that today it matters not what all these birds are, only that there are so many of them singing. 

As it grows bright enough for me to make out traces of the hilly fields and meadows which the park replaced, it is not difficult to imagine that a line of taller trees could mark an ancient boundary. I walk over and lean back against the nearest of these with my eyes closed. It is a mature lime tree, its bark ridged and furrowed with age and experience. The sound of the wind in its leaves is so like gentle rainfall on dry ground that when I open my eyes, I expect to see a soft rain falling.

At this time of half-light, half-night, nothing is quite as it first appears, and the past feels closer. It is the time before this landscape was farmland that I can sense most strongly. In the twilight it is possible to replace the parkland limes and chestnuts with the woods of coppiced oak and hornbeam that covered this part of London for centuries. I think of the sights, sounds and smells of that woodland - the calls of turtle doves and cuckoos, the rich scent of wild garlic, the orchids and helleborines growing among a multitude of other plants - all long since lost to this place.

If I were a visitor in one of those earlier centuries, it would have to be necessity rather than curiosity that brought me here at this hour, something that made me desperate enough to risk the dangers of the woods at night. For even after the wolves, bears and lynx were gone, there was still the threat of robbery or worse. Perhaps I am here to search frantically for firewood to heat food for an ailing relative? Or maybe it’s to find the herbs I need to cure that relative using a knowledge of plants taught me by my mother just as she learnt it from hers. I’m sure I would know that when I find the right plants, I should take only as much as is needed so plenty are left to grow for future use. But would I stop for a moment to appreciate the wildflowers and birdsong on this fine Spring morning? Or would this experience be so commonplace and my fear so great that I would hurry home without paying them any attention? 

The high-pitched screech of a ring-necked parakeet returns me to the 21st century. I am thankful that my survival is no longer dependent on what I can gather from the woods. But I am sad too that I do not have the knowledge needed to do this anyway and sadder still that I will probably never experience a springtime woodland with quite such a variety of sound and beauty as that earlier visitor. My greatest sadness is that I live in a time and a society whose untamed desires have so changed the world, that the future of many species, including my own, is now uncertain. Even now we understand the damage we are doing to the world we don’t seem to be capable of taking only what we need. We must always have more. 

As the light grows, I think of what the future holds for this area. This is not as easy as picturing its past. Not because I cannot guess the impacts of the storms and droughts that already arrive with increasing frequency but because it is too painful to contemplate the uprooted trees and withered plants they will leave in their wake. I know I cannot ignore those threats but, as a new day starts, I focus instead on how green and vibrant the horse chestnut leaves look when backlit by the rising sun. 

***

Ruth Bradshaw works in environmental policy and has been a regular conservation volunteer for over a decade. She is currently writing a book about the value of urban wildlife which draws on both her professional expertise and her volunteering experiences. Her essay ‘Stories of Co-existence’ was recently shortlisted for the Future Places Prize and her creative non-fiction has also been published in a variety of websites and journals including Canary LitMag, The Clearing and The Selkie. When not writing or working, she can often be found in the woods near her home in South London and occasionally on twitter @ruthc_b

Eh-ALL-ing: Finding Poland in London

Photo by Nina Vlotides

By Emma Bielecki:

Let me take you to a part of London you probably don’t know, and won’t find on any map. It has a physical infrastructure, located in West London, but mainly it exists in people’s minds, and more specifically these days in their memories. It exists in my memory because it’s where I spent slivers of my childhood, taken there by my father, who inhabited it psychologically if not physically, and who would now and then announce on a Saturday morning: ‘Let’s go to Eh-ALL-ing.’

Going to Eh-ALL-ing — or Ealing, as people without Polish accents persisted in pronouncing it — most often meant going in search of foodstuffs then unknown to English supermarkets, with strange, sonorant names: kabanos, myśliwska, krakowska, chleb. Kabanos: a long, thin, leathery sausage hung in horse-shoe shapes behind the counter of the Polish delicatessen; myśliwska: a short, thick, leathery sausage displayed in bunches like bananas; krakowska: a fat cylinder of pork, paler pink on the inside than the others and with bigger white splodges, which comes in a synthetic casing you need to remove.

I remember how my dad would peel the sausage as he ate it, leaning against the kitchen counter with the sausage in one hand and a sharp knife in the other. I would try to imitate the gesture, the confident twist of the wrist, but I always made a mess of it, hacking off big bits of meat along with the casing. There was, though, something thrilling about the process. When I was a child, meals were often a formal and fussy affair: one ate sitting down, at the table, never standing up and never, never, in the street; one minded one’s manners, which meant worrying neurotically about one’s elbows and the correct way to hold the utensils. How liberating to be able to stand at the counter, to peel the casing from a sausage in a gesture that could never be described as either well-mannered or ill mannered, but was simply, perfectly, adequate to the task in hand. To see my father peeling smoked sausage was to see a man completely at ease in the world.  

Most often we ate the sausage withchleb and Kremska. A dictionary will tell you that chleb is bread. The dictionary is wrong — or was wrong in the 1980s, when bread was white and spongy when untoasted, but hardly ever untoasted or unbuttered; chleb was darker and harder, with a little aniseed kick from the carraway seeds. Kremska is a Polish mustard, and was a source of endless frustration and disappointment for my father. No jar of Kremska bought in London ever tasted right, which is to say no jar of Kremska ever tasted like it had back home. 

My father chalked this up to geographical displacement: in Poland, surely, Kremska still tasted like Kremska? He was wrong, of course, because it wasn’t physical distance that had wrought this change, but time. Kremska in Poland no longer tasted like Kremska either, that is to say no longer tasted like it had when my father was a boy.

Nowadays, all these products are widely available. You can get Polish sausage and Polish bread and Polish mustard in pretty much any supermarket in England. Along with Polish foodstuffs, the Polish language has become ubiquitous. I’m writing this in a café and I can hear Polish in stereo — a conversation between two young men in one corner, between two young women in another.  I think of pierogi, those little dumplings stuffed with all sorts of things. I like mine z kapustą i grzybami, with cabbage and mushrooms. When I hear Polish in the background, wherever I am, on the bus or the tube or in a supermarket queue, phantom pierogi always haunts my palate, the bassline rumble of affricate consonants like the deep umami taste of mushroom, the nasal vowels like the sharp acid burst of sauerkraut.

Sometimes, when we went to Eh-ALL-ing it was not to buy food but to visit friends of my father. In general, this was not an experience I enjoyed. My father’s friends seemed much older than him (they weren’t, but in his 60s he had married a much younger woman and had kids for the first time, creating an illusion of relative youthfulness) and much more old-fashioned. They lived in tudorette semis furnished with tasselled lamps and Roman Catholic wall art, smelling of herring and talc. 

As a small child I slightly dreaded venturing into such houses; as an adolescent, I sneered at their decor. It was only as an adult, at funerals, that I learnt about what had brought their inhabitants to Ealing in the first place. About Zula Stankiewicz, who spent her childhood in Dachau; about Andrzej Plichta, who had five older brothers, all killed at Katyń; about Halina Kwiatkowska, who lived for six years in the sewers under Warsaw; about Olga Rymaszewska, who joined the resistance at 17, was captured and tortured and sentenced to death, but who survived because, for some unknown reason — maybe she reminded him of his sweetheart back home? maybe it was his mother’s birthday? — the German officer supposed to shoot her let her escape. Now I regret every time I wriggled away from a bosomy hug, or rolled an eye at a tasselled lamp, or imitated an accent for a cheap laugh. Now I marvel at the how the heroic made a home in the most humdrum of English suburbs.

What I learnt from my father and his friends is that nothing is fixed: you can always rebuild a life, even on a heap of rubble and ash. The reverse is also true though — a life can collapse into a heap of rubble with very little warning, can go up in flames in the blink of an eye. The town my father was born in was in the east of Poland. When the Soviets invaded in 1939, he was sent with his mother and grandmother to a labour camp in Siberia. Now the town he is from is in Ukraine, and women and children are being deported once more. 

***

Emma Bielecki lives and works in London, where she teaches and researches nineteenth-century French literature. In addition to authoring articles on Balzac, Belle Époque detective serials, and radioactivity in the popular novel, she sporadically enjoys writing about other things that interest her, such as Bob Dylan, pet cemeteries and the history of Poles in London.

Border Crossing

By Martin Ransley:

Often, on Sunday mornings, I’m usually the first to duck beneath the colonnade arch, ascend the steep steps - making the transition from the land of the living to the land of the dead. As if the steps, and hill, the cemetery is built on help those, who believe in such things, that they are already on their way to heaven. Almost all visitors to Highgate Cemetery do exactly same, because the gothic arch at the entrance, linking the two chapels, gently guides visitors directly toward Bunning’s simply designed arch; treading a path mourners have respectfully trod since 1839. 

Once the transition is accomplished, visitors struggle to orientate themselves, as their senses become overwhelmed by the sight, sound, scent, and sheer beauty of the place. Change is sensed immediately; the air cools, light darkens, and from early March there is a scent of wild garlic – not as defence against vampires - there are none at Highgate, but because the ground offers perfect growing conditions, where it thrives in abundance, until its delicate, white flowers begin to fade in late May. Then, surprisingly, there are sounds of life heard among the trees and undergrowth. A blackbird, almost always first to break the dawn with its wistful, melancholic call; then a robin calls out with sweet, cheery short bursts of song. The bittersweet notes of native birds are often rudely interrupted by the squawking of parakeets, which some say, despite beautiful colouring, lower the tone somewhat, and threaten the inherent harmony of place. 

Then there are the stones looming out of the undergrowth: granite, slate, sandstone, marble; occasionally wooden markers in the shape of a cross - sometimes a shrub marks a grave, which flower annually and takes on a significance of its own. These markers signify something – a meaning - a language uniquely theirs. Highgate cemetery is a curious place, and a place for the curious, who, when they enter, embark on a journey, a quest to find answers - each stone, every marker begs a question, who am I, what did I do, am I remembered? That is the purpose of being here – an abiding memorial to remind relatives, friends and visitors of their status, and to pray for them in perpetuity, until an angel, perched above a grave, reaches for her horn and blows. 

Few do, though. Initially a grave is marked with a wooden cross, and remains in place for six months, sometimes a year; allowing the ground to settle before a permanent memorial is erected to commemorate the terminus of the corpse below. That is what the grave is, a terminus, generally understood as an endpoint, and for Victorian believers, signified a final border-crossing– or a first step on the stairway to heaven.  Twenty percent of wooden crosses, though, remain the only indication a burial has taken place. Visits become infrequent and then cease. Perhaps, relatives are reluctant to return to graveside and reawaken recent sorrows, or, maybe, the cost of a stone memorial is no longer justifiable for those faced with an acceleration in the cost of living in this world. Then again, once grief subsides, maybe remembrance occurs in the imagination, and the grave loses its function for contemplation of loss and silent reflection. Memories of the dead emerge randomly while taking the children to school, putting the rubbish out, or maybe not at all, and memories drift - forgotten – lost to history. It is reckoned after fifteen years, no relative or friend visit the stones, leaving them for the curiosity of visitors; those curious of knowing more. 

Suddenly there are splashes of colour - red, yellow, green. A bouquet left on a stone, in fact two, in different sections of the cemetery – graves from a time which no longer exists! No card attached with a fond message or signature. Anonymous. Whoever left them, the living certainly doesn’t need to know who was responsible for floral tributes reaching out through time. More questions for the curious – who, why? Surely not a token of grief – can grief be passed down through generations? 

One possibility is whoever found the stone, had been searching for ancestors, curious about those who had preceded them, and found a name – a continuity with the past linking them – an affirmation of identity, and the laying of flowers, heralds a prodigal return, albeit momentarily, paying a final tribute to an ancestor, a last hurrah of remembrance, one final trump. And what was lost, is now found, and their descendants might tell others what they did and how it was done. Maybe, a reaction will be set in motion – perhaps others will become curious and embark on a search for those who have gone before them and leave flowers in celebration of shared identity and a past, or perhaps not.

***

Martin completed a BA in English Literature at Birkbeck College in 2019 and is a former teacher. He lives in North London and swims, each morning, at a local lido during the winter months. Once spring arrives, he migrates to the ponds on Hampstead Heath. While cycling there, swimming, and then returning, ideas for writing form, which he writes down on his return. Border Crossing is the result of the method, such as it is! He is a guide at Highgate Cemetery.

Canal

By Rachel Sloan:

2000

The first time I find the canal, it’s an accident.

It’s January, I’m twenty, I’ve been in London only a few weeks. I’ve never been abroad before and everything dazzles me. But I spent last night in a crush of bodies in some West End club and this morning I’m desperate for quiet and space, so Regent’s Park it is.

Restless, I stride past the places I already know well and head north – in search of what, I don’t exactly know. I know Primrose Hill lies beyond, but before I reach it, I glimpse a snaking line of trees. Patches of water flash between the gaps. There’s a path and I follow it down and then everything changes.

The canal unspools in both directions. To my right, a long green ribbon of water and the peaks of Lord Snowdon’s aviary. To my left, a string of weeping willows, bare branches bowed toward the water like a group of mourning fair-haired giants; an enormous double-decker scarlet barge that looks like leftover opera scenery; a low bridge through which the canal bends away sharply and disappears. I turn left.

I pass gardens that spill down to the water’s edge, arbours laced in barky coils of wisteria, warehouses with windowpanes punched out like black eyes, thickets of trees and brambles wedged against brick walls. The silence is near total, the clangour of traffic sinking away into leaf mould and water. Crumpled lager cans and eviscerated crisp packets drift together in makeshift islands but when I stare down into the water I catch flashes of silver and gold tipped with red: roach, maybe bream. I round another bend and catch a heron picking its way through fallen twigs, its neck unreal, its eyes locking for an instant with mine.

I grew up thinking that the world was parcelled into boxes marked City, Suburb, Nature. As I walk I feel those tidy divisions blowing apart. In their wake is something rich and strange. Something that just yesterday I would have laughed off as an oxymoron. 

Urban nature.

I don’t yet have the vocabulary to get to grips with this new kind of nature, just a bone-deep feeling of belonging, despite this being a place I’ve only known for weeks, unlike the place I was born and where I lived for eighteen years. What I find at the canal isn’t the Romantic landscapes of Keats and Wordsworth that I spend my days dissecting in cramped seminar rooms.

One day, browsing a bookshop table piled with contemporary poetry, I stumble upon Tobias Hill. The Regent’s Canal runs through his poems like a mud-flecked golden thread. Here is someone who understands this place that exists within London and yet is not fully of it, that ticks along on its own parallel time, someone who can feel and give form to what the canal does to sound and light. He writes of air ‘pressed / into white slabs of mist’, of a dying eel entangled in a sunken shopping trolley, of canal-side magnolia blossoms glowing like lightbulbs and blackbirds whose pollen-filled mouths ‘burn with it / like fuse wires’.

When I leave London at the end of my semester abroad, Hill’s books are in my suitcase. I cling to them over the next fifteen months as I half-heartedly try to fit myself back into the contours of a life and a country in which I no longer feel I belong, as I plot my return. When I move back to begin a postgraduate degree, they, too, retrace their journey across the Atlantic. The canal is just as I’d left it; walking the towpath is a homecoming. But Hill has stopped writing poetry. He’s turned to novels, and although I try to love them I somehow can’t. As the years pass I dip into his poems now and then and I can still sense a kindred spirit – a ghost, growing ever fainter.

Only fourteen years later, chancing across a newspaper interview, do I learn that Hill and I have something else in common besides our love for the canal: he, too, is Jewish. And only some years after that will I realise how rare the two of us are, writing about nature, urban or otherwise.

2014

I’ve been walking the Regent’s Canal for years by now, in sun, fog, veils of rain. I’ve kayaked it too, clambering from my boat glazed in duckweed. I know it – or so I think – like the back of my hand.

One Saturday in November I visit the London Canal Museum and I discover how little I really know. In the grand scheme of things, the Regent’s Canal is a bauble, a plaything beside the mighty Grand Union Canal. I’ve always been vaguely aware of its existence without having any notion of its course; now I learn that two of its arms link the Regent’s Canal to the Thames in a series of snaky, unruly bends just over 20 miles long. I need no further urging. The next morning I’m on the towpath at Paddington Basin, walking to the Thames by the longest possible route.

The Grand Union has none of the tame prettiness of the western reaches of the Regent’s. At first it’s tough, gritty, obviously industrial. It curls past windswept tower blocks, empty warehouses. Islands of rubbish outnumber waterbirds. There are regular signposts for walkers but no other accoutrements of leisured walking: no waterside pubs, no enticements to linger. London seems, resolutely, to turn its back on the canal.

And then, imperceptibly, the canal grows wilder. To my right stretches the majestic mossy ruin of Kensal Green cemetery; seen from the canal you’d never guess it was still in use, the tombstones crumbling under skeins of ivy and bramble. To my left is a gargantuan Tube depot, an unravelling braid of steel in a sea of gravel, crosshatched by wires.

A few miles on, a mobile drift of snow carpets the towpath and I blink in disbelief. The snow resolves itself into the largest flock of mute swans I’ve ever seen. I edge toward them cautiously – no cygnets in evidence, but I know how quickly swans can shift from regal aloofness to hissing and snapping. They show no inclination to move out of my way. If I try to go round them I’ll end up either in the canal or snagged in brambles. Holding my breath, I wade through a sea of swans and everything changes again. The canal spills out into fields punctuated by scrub, thickets of hawthorn, banks of water-loving willow and alder that gradually condense into low-lying woodland. According to the map I’m still in London. But I know by now that maps can be right and wrong at the same time.

By four o’clock the shadows are fading. The edges of the clouds glow pink. Despite my woollen gloves, my fingers ache. I’m hollow with hunger; there are no blackberries to scrump now, just last summer’s wizened black buttons. I curse my poor planning. How could I have thought I could cover 20 miles in a day in November? Admitting defeat, I turn off the canal path to the nearest Tube station.

Greenford is on the branch of the Central Line that goes to Ruislip, the one that I’ve never had any reason to take. I almost lose my way in the cookie-cutter drabness of the streets. There’s a Polish delicatessen across from the station but fantasies of sinking my teeth into a hunk of poppyseed roll or a slab of apple pie are instantly dashed by the CLOSED sign on the door.

The platform at Greenford is above ground. At the top of the stairs, I find myself standing under a vault of flame and pearl, mackerel clouds stained rose-gold drifting away from the setting sun. Despite cold and hunger part of me wants to stay here until the last light fades, but the temptation of the warm interior of the train is too much. As the doors slide shut behind me, I remember a snippet of wall text from the Canal Museum. I didn’t think to note down its author, but this wise person observed that the joining of the Regent’s Canal and the Grand Union Canal, and their links to the Thames, effectively turn London into an island. An island within an island.

With one last glance at the blazing sky, I let the train carry me inland, away from the canal and into the heart of the Island London that I have made my home.

***

Rachel Sloan an art historian, curator and writer. Born and raised in the suburbs of Chicago, she has called the UK – first London, now Kent – home for most of her adult life. Her short fiction and creative nonfiction have appeared in Moxy, Stonecrop Review, STORGY, and Canopy: an anthology of writing for the Urban Tree Festival (2021). Her short stories have been Highly Commended in the 2020 Bridport Prize, runner-up in the 2021 Urban Tree Festival writing competition and longlisted (twice) in the 2021 Mslexia Short Story Competition. She was also longlisted for the 2021 Nan Shepherd Prize; 'Canal' is an excerpt from her longlisted book proposal, a nature memoir entitled Taking Root.

Strange City: Thomas Willson and the Primrose Hill Pyramid

Artwork: Laura Haines

By Dan Carney:

In the late 18th and early 19th Centuries, increased migration into London and rising fertility rates caused the city’s population to almost double, from 750,000 in 1760 to 1.4m by 1815. Burial space was at a premium. London’s graveyards, generally centuries old, were already foul smelling and disease-ridden, overpopulated and unfit for purpose. Bodies were buried on top of others, with older corpses sometimes even exhumed, then scattered, in order to make space for fresh ones. By the 1820s, with the widespread implementation of cremation still several decades away, it was clear that the problem had grown too pressing to ignore. A lively public discussion was underway regarding the reformation of interment practices. 

A popular idea was the building of large out-of-town garden-style cemeteries - something first considered over one hundred years earlier by Christopher Wren - but architect Thomas Willson suggested an alternative solution. Inspired by the craze for ancient Egypt that was sweeping Europe, Willson proposed the construction of a vast pyramid mausoleum atop Primrose Hill. With a 40-acre base as large as Russell Square and a height of 1500 feet (four times the height of St. Paul’s), the 94-storey, granite-faced structure would contain 215,219 storage vaults, arranged honeycomb-like along concentric corridors, accessed via ramps and hydraulically powered lifts. There would be capacity for five million bodies, as many as could be interred in a more conventional 1000-acre “horizontal” cemetery. At the summit would be an astronomical observatory.

Willson first exhibited his idea at the Kings Mews exhibition space at Charing Cross in 1828 before publishing the plans in full two years later. He described his pyramid as a “coup d’oeil of sepulchral significance unequalled in this world”. It would “teach the living to die, and the dying to live forever”, and be the centerpiece of an ornamental site, where families coming to pay their respects to loved ones could picnic on the grass outside. It would also offer investors the chance to make a killing - freehold vaults would cost between £100 and £500, depending on size and location, with further income generated by leasing additional vaults to parishes. Willson estimated that, once filled - at a rate of around 40,000 burials annually for 125 years - his structure would bring in a profit of almost £8.2m. He set up the Pyramid General Cemetery Company in order to promote the project to interested parties. 

Reactions to Willson’s ideas were mixed. The London Literary Gazette was unequivocally hostile, writing: “This monstrous piece of folly, the object of which is to have generations rotting in one vast pyramid of death… is perhaps the most ridiculous of the schemes broached in our scheming age.” One prominent figure in the burial reform movement, John Claudius Loudon, was impressed with the capacity but also had reservations. Writing in the Morning Advertiser, Loudon feared the expulsion of foul-smelling gasses – “mephitic exhalations” - and was also perturbed by the idea of bodies being buried away from the earth, in “…any way which prevents the body from speedily returning to its primitive elements, and becoming useful by entering into new combinations – vegetable, mineral, or even animal, in aquatic burial.”

Willson’s plans went as far as being presented to parliament in 1830, but interest ultimately petered out, with planners and architects favouring the idea of garden cemeteries. Willson, however, persisted, resurfacing over two decades later at the Great Exhibition in Crystal Palace in 1851 with a model of a “Great Victoria Pyramid” mausoleum, earmarked for Woking Common but similar to his previous plan in most other ways. The project received favourable press coverage and another attempt was made to find investors, but interest again waned. Willson’s last sepulchral pyramid-related activity appears to have been in 1853, when he was accused of defrauding a young man called James Sykes, who had offered a £200 inducement loan to anyone offering him employment. Willson hired Sykes in the office of a “British Pyramid National Necropolis Company”, and had received the money, but had fired him several months later with no sign of repayment. Willson died in 1866, but his idea endured, at least in his own family. His son Thomas, also an architect, submitted a plan in 1882 for a pyramidal mausoleum to house the body of the recently assassinated US President James Garfield. Garfield’s widow was, however, unimpressed, and chose another design for her husband’s final resting place.  

Although the likes of Kensal Rise, Highgate, and the City of London demonstrate that the garden cemetery enthusiasts won the argument, Willson’s abandoned plans offer an intriguing insight into an alternate London, one in which his pyramidal sepulchre – taller than The Shard – would be the highest building in the city (and third highest in Europe), one of its most debated and controversial structures. The designer Laura Haines offers a glimpse into this parallel world in her 2016 project Metropolitan Sepulchre, envisaging the vast structure amidst the Blitz, then surviving as a tourist attraction, dominating the modern skyline. 

The Egyptian theme may have been a voguish peculiarity of the era, but with burial space running out in cities all over the world, particularly those high in populations for whom cremation is taboo, the idea of vertical burial structures in London – or its vicinity - may one day resurface. Some boroughs are now completely out of space and are “recycling” existing plots, back to burying fresh bodies on top of old. Vertical burial methods have been used in other cities for a while. The world’s tallest cemetery, the Memorial Necrópole Ecumênica in Santos, Brazil, opened in 1983 and hosts around 16,000 burial units over 14 storeys. Current extension plans will see it rise when complete to 32 storeys, with space for 25,000 units. Echoing Willson’s vision of his pyramid as part leisure destination, the building also features a tropical garden, with turtles and a waterfall, as well as a classic car museum. 

In Petah Tikva, Israel, a 22-metre high structure at the Yarkon cemetery offers space for 250,000 bodies, with Judaism’s requirement that bodies be buried in earth cleverly fulfilled by dirt-filled pipes inside the building’s columns, technically connecting each layer to the ground. The six-storey Kouanji Buddhist temple in Tokyo requires mourners to use swipe cards to have their loved ones’ remains delivered to them via a conveyor belt system. Ideas for vertical burial structures have also been seriously discussed in cities as diverse as Mumbai, Paris, Oslo, Mexico City, and Verona. It may be that Thomas Willson’s ideas, usually a strange footnote in articles on unrealized buildings or 19th Century Egyptian Revival architecture, were simply slightly ahead of their time. 

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Dan Carney is a writer, musician, and lecturer from northeast London. He has released two albums as Astronauts via the Lo Recordings label, and also works as a composer/producer of music for TV and film. His work has been heard on a range of television networks, including BBC, ITV, Channel 4, HBO, Sky, and Discovery. He has also worked as an academic psychology researcher, and has authored articles on subjects such as cognitive processing in genetic syndromes and special skills in autism. His other interests include walking, hanging around in cafes, and spending far too much time thinking about Tottenham Hotspur.