David Campanale seeks £788,740.75 compensation from Lib Dems

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David Campanale, the former prospective Liberal Democrat parliamentary candidate for Sutton and Cheam who was deselected in 2023, and the national party are oceans apart when it comes to the compensation he deserves for suffering religious discrimination.

The Guardian reports:

Campanale's schedule of loss, seen by the Guardian, puts his claim at £788,740.75, including interest. It seeks compensation for injury to feelings, aggravated damages, past and future earnings, the loss of an MP's pension, counselling costs and the "loss of a chance", or "loss of political capital".

But in a counter-schedule filed on Friday, the Lib Dems described Campanale's claim as "grossly inflated and egregious". Their lawyers say £14,000 should be awarded for injury to feelings, and as a volunteer political party member, Campanale could have been expected to withstand “rigorous political debate and criticism”. They put aggravated damages, past and future loss of earnings, an MP’s pension and the loss of political capital at £0.

The Lib Dems have admitted to direct and indirect discrimination on grounds of religion or belief under the Equality Act in connection with the affair.

Olly Lambert's The Devil in the Family: The Fall of Ruby Franke

Olly Lambert's three-part documentary The Devil in the Family: The Fall of Ruby Franke, which is currently on the BBC website, is a brilliant and horrifying piece of work. It's like a David Lynch film, every frame of which is true.

Lambert has written about the making of it in the Independent:

Last May, I sat in a Utah coffee shop with Chad Franke, the son of the infamous 'momfluencer' turned convicted child abuser Ruby. Once regarded as 'America’s mom', Ruby and her family’s former counsellor Jodi Hildebrandt are now both serving up to 30 years in prison for aggravated child abuse on Ruby’s young children. “My mom would always tell me I’d end up in prison,” Chad says casually, then turns to look out the window. “Which is kind of ironic, when you think about it.”

Eight months earlier, Chad and his family had become headline news all across the US and beyond. Theirs was a dark tale of a spectacular fall from grace, with Ruby’s mugshot appearing on magazine front covers and branded a 'Monster Mom' after her 12-year-old son was found in the haze of the Utah desert begging for food and water.

He was emaciated and covered in deep wounds, and would lead police to discover his youngest sister – mute and similarly malnourished – in a closet at the home of the family therapist. Medics later determined that the young boy would have died within two weeks had he not unlocked his own handcuffs and heroically sneaked out an unlocked door to get help. His actions undoubtedly saved his and his sister’s life.

Questions about what had happened behind the façade of this 'perfect' Mormon family still remained unanswered, and Chad, his sister Shari and their dad Kevin were keen to give their first, detailed account of what really went on behind closed doors and when the cameras were turned off.

I watched all three parts last week and was left with three overriding impressions:

• just how weird the Mormon faith is. It has taken the least appealing aspects of Evangelical Christianity and added bucketfuls of its own woo. And then imagine whole towns dominated by it.
• the immense damage to people that such high-demand religions and bad psychotherapy can do. All practitioners should be constantly aware of the dangers of what they are doing.
• the heartbreaking politeness of the abused child.

I hesitate to recommend something so dark, but this is a brilliant piece of work. 

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"Every large fire has two causes, the spark that lights it and the conditions that let it become so severe. Naming the fire, though, can hide this, as does reporting. A fire is named in hours, blamed in days, and attributed a true cause in weeks." Doug Specht argues that we should reterg 'wildfire' in favour of 'landscape fire', stating the spark where it is known and explaining the conditions that allowed it to spread.

"Judge Paul McCloskey scanned a group of immigrant children, none of whom had lawyers present, in his windowless suburban Virginia courtroom this past Thursday. Where’s the 7-year-old?' he asked." Eric Bazail-Eimil observes immigration proceedings in Trump's America.

Anilya Krishnan on concerns about the 'wilderness therapy' programmes, which often set back families thousands of dollars and form part of the US's lucrative 'troubled teen' industry.

Christian Wolmar says cycling is a feminist issue.

"What really troubled them was that putting the story of William into the context of a chapel dedicated to the Holy Innocents was creating a parallel between William as an innocent boy who was killed allegedly by the Jews, with the story of the boys under two years old in Bethlehem being killed by a Jewish king, Herod." Pat Ashworth on Norwich Cathedral's approach to its troubling unofficial local saint.

Alison Kerr celebrates Alastair Sim: "His rich, commanding voice and heavy-lidded, dark-shadowed eyes lent him an air of menace upon which he capitalised to memorable effect in Scrooge and as various other characters of dubious morals. Sim appeared to play these parts – the lecherous lodger (with dyed black hair combed over to one side) in London Belongs to Me, the initially frightening author in Hue and Cry, and the mysterious title character in An Inspector Calls – with relish and gusto."

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"Violence has prevailed against the freedom of the press. I was denied the right to report on the disgraceful acts which later unfolded after I left for my own safety – and that is wrong. Violence against anyone should be condemned, that's a fact. But violence against a person simply trying to report is an obstruction of truth." Henry Durand tries to report on the mob violence in Thetford.

Carole Cadwalladr introduces a timeline of The Nerve's investigation of Nigel Farage’s biggest funder, Christopher Harborne, and argues that Farage is a symptom, not a cause, of forces reshaping politics across the world: "Farage has never known anything like it. There are now questions which even he can’t dodge. Questions even the BBC is finally asking. And his luck seems to be running out. A hasty plan to throw off a parliamentary investigation by quitting parliament before he could be sanctioned has spectacularly backfired in the biggest own goal of his career."

Rebecca Nicholson reviews the pitch-dark documentary series Devil in the Family: The Fall of Ruby Franke, which is currently on BBC iPlayer: "As a vlogger, she and her husband, Kevin, made a living from YouTube, posting videos on the popular channel 8 Passengers, now defunct, about Mormon family life and parenting their six children in the picturesque city of Springville, Utah. But in 2023 Franke was arrested and charged with aggravated child abuse and sentenced to up to 30 years in prison."

"This is a pattern seen repeated throughout our society and system: a government quick to make 'hard choices' that involve easy solutions, but seemingly entirely unwilling or unable to take on the tougher opponents and ... seek harder more essential solutions." Paul Rowlston argues that Britain's proposed social media ban for under-16s tackles a symptom while leaving the real problem untouched.

"Caricatures of the Luddites as history’s losers are simply false," says Brian Lewis. "We have not stopped talking about them ever since."

Giles Wilcock looks back to 1919 – the last time cricket's county championship faced a serious threat: "When the war ended, the Bradford League remained attractive, and the Lancashire League began hunting for star names to compete. And because of the unique circumstances of the 1919 season – two-day games and relatively low county wages – they were often successful."

The uncanny on the western front in the first world war

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Malcolm Gaskill reviews A Supernatural War: Magic, Divination and Faith during the First World War by Owen Davies in the London Review of Books (4 July 2019):

It’s a well-known story that British soldiers at Mons claimed they really did see angels – but that story, too, turns out to be unfounded. In September 1914 the Welsh writer Arthur Machen published a story called The Bowmen in the London Evening News. In it, spectral archers from the Battle of Agincourt come to the aid of the British Expeditionary Force at Mons. 

To his dismay the story was widely taken as truth, and a "snowball of rumour" hardened into "the solidest of facts". "If I had failed in the art of letters," Machen wrote later, "I had succeeded, unwittingly, in the art of deceit."

It’s ironic that the Great War’s most famous supernatural story was the creation of Arthur Machen when there were so many real reports of supernatural phenomena on the front line. In A Supernatural War, Owen Davies leads us from the conflict into a haunted world filled with magical thinking and uncanny experiences.

And the angels of Mons were only one of many encounters with the uncanny during the war:

From the outbreak of war, tales of the uncanny abounded. French Catholic troops at the Battle of the Marne and Russian Orthodox troops at the Battle of Augustov reported seeing the Virgin Mary. "Sport is more in my line than Spiritualism," a British officer wounded at Mons remarked, "but when you have experiences brought under your very nose again and again, you cannot help thinking that there must be something in such things."

Battlefield apparitions were nothing new: Roman legionaries saw Castor and Pollux; troops fighting in the Crimean War saw saints. Walter Scott thought this perfectly natural: "One warrior catches the idea from another; all are alike eager to acknowledge the present miracle, and the battle is won before the mistake is discovered." What made the First World War different was not just its mechanised slaughter, but the way it slammed together old and new habits of thought.

Nascent disciplines like psychology, sociology and social anthropology were quick to identify atavistic traits in 20th-century people. Granville Stanley Hall, the first president of the American Psychological Association, thought the Angels of Mons a fascinating expression of societal stress. "No war," he said, "was ever so hard on the nerves." 

The French historian Marc Bloch was thrilled to observe in the trenches "a wonderful renewal of oral tradition". Men moving up and down the line would exchange a few words, often passing on rumours that were groundless but hugely significant for the hearers.

There's more about the angels of Mons in an article by Dr Miriam Bibby on Historic UK.

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Toby Buckle argues that it's time for liberals to throw John Rawls under the bus. In his philosophy he guided the creed toward neutrality, but we can no longer afford that in the age of Trump .

"After huge reductions in first-time entrants and custodial sentences in the youth justice system in recent years, a smaller, more complex cohort of children remains. Their offending behaviours mask deep vulnerabilities including earlier childhood abuse and trauma, poor mental health, school exclusion and poverty. This cohort need stability and care to rehabilitate and change. Yet the custodial estate has seen an alarming deterioration in conditions in recent years, with two secure training centres, a young offender institution and the country's first secure school all closing on safety and quality grounds." Ann Graham on the need for reform in the treatment of children in custody.

Ekaterina Balabanova and Gemma Horton report research that finds the British press has undermined the European Convention on Human Rights over many years: "Arguably, the government’s current approach reflects some of this coverage: conceding ground on specific criticisms of the ECHR in order to salvage its overall legitimacy. But looking at the long history of press coverage, we suggest that this strategy will continue to erode legitimacy, rather than bolster it."

"On one level, perhaps, that is down to a regionally specific reluctance to seem overly expansive on certain topics ('No mysticism please, we’re British'). But I spend quite a lot of my time in a church context where talking about spiritual matters is normal, even encouraged – and, remarkably, even there very few are willing to open up; mundane matters swiftly return as the main subject of conversation whenever a spiritual matter comes up." Francis Young asks why we find it so difficult talk about numinous experiences.

"The football games we obsess over are the ones that tell a story." Natasha Chahal says this World Cup has been full of them.

Maysa Monção watches Martin Scorsese's Taxi Driver: "More than the cab driver, the taxi is a character. It is the car that sees underground New York. It is the car that chases the scum of the earth: the pimps and hookers. From inside the taxi, there is a perspective of New York that must be eliminated. The marginalised inhabitants of New York don’t fit in Travis’s reactionary idea of a 'clean city'." 

The Shortest History of Ireland by James Hawes

This review appears in the new Liberator – issue 435. You can download it free of charge from the magazine's website.

The Shortest History of Ireland

James Hawes

Old Street, 2026, £15

Teachers tried to tell you many things when you weren’t listening properly, but here’s some history they really didn’t teach you at school. James Hawes tells the story of Ireland from the earliest times to the present day in a way that is constantly surprising and enlightening. I shall first urge you to read this book and then share a few of its most startling insights.

One of the keys to understanding Ireland is that it was never part of the Roman Empire and was thus spared the dislocation that the rest of Europe suffered when that empire fell. Christianity came to Ireland, but it was assimilated into what was in many ways a highly developed Iron Age civilisation. So in the early Medieval period, when Ireland’s population was half of England’s, not the tenth it is today, Irish scholars were prized across Europe, but their independent ways increasingly met with disapproval from thde church authorities in Rome.

The first colonisers of Ireland were not English but French. The Normans who took land there had not troubled to learn English to speak to the serfs they brought with them, but they did learn Gaelic so they could talk to their neighbours. The result was that those Normans soon adopted Irish customs, while the serfs saw many attractions in deserting their positions and becoming Irish. This consistent tendency of settlers to turn Irish frustrated the English Crown’s ambitions: when England finally turned a serious imperialist gaze on Ireland in 1546, the only part of the country it controlled was Dublin. Elizabeth I’s court astrologer John Dee, incidentally, emerges as the first person to have talked of a British empire.

We English tend to see Ireland as sectarian, but the truth is that we exported it there. It was Protestant England that was sectarian, and it saw people who turned Irish as traitors. It was this attitude that explained the massacre of the garrison at Drogheda, and there were plenty of more extreme figures back at Westminster cheering Cromwell on. This was an England, as Hawes reminds us, that did not care that neither William III nor George I could speak English. The only thing that mattered was that they were not Catholic.

In the 19th century Britain spent a fortune trying to turn Ireland into a landscape of small Protestant farmers. The ruins of unwanted Anglican churches across Ireland are a reminder of this doomed project, while the payments to these uneconomically small arable farms. in what had historically been cattle country, were a heavy burden on independent Ireland until it joined the European Economic Community and its Common Agricultural Policy in 1971.

Finally, Hawes shows that the Catholic dominance of Irish society was a post-independence creation and did not fully establish itself until 1937. This dominance, with its satanic trio of institutions – industrial schools, mother and baby homes, Magdalene laundries – was the work of Éamon de Valera, the politician who dominated the first 50 years of the independent Ireland, and Archbishop John McQuaid of Dublin. Hawes likens de Valera, with his control of the press and closeness to the church, to one of the authoritarian leaders who flourish in Eastern Europe today.

And the book ends on an optimistic note: not even Brexit has slowed the economic and social forces making an eventual reunification look increasingly likely.

"The rich man in his castle, The poor man at his gate"

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James Hawse's The Shortest History of Ireland reveals that the hymn All Things Bright and Beautiful, with its notorious verse

The rich man in his castle,
The poor man at his gate,
God made them, high or lowly,
And ordered their estate.

was written by Cecil Frances Alexander, the wife of the Anglican Archbishop of Armagh, in Donegal at the height of the Irish famine.

At one of my first meetings as a councillor, Harborough was asked to make its response to the Thatcher government's proposed Community Charge, which was to be universally called the Poll Tax.

It's forgotten now, but the government's original proposal was that the Poll Tax should be phased in over 10 years. If they had kept to that, they might have got away with it. But Harborough was one of many Conservative-run authorities that was so enamoured of the new tax that they wanted it brought in at once.

I remember the debate: you could see the pound signs in some Tory councillors' eyes as they calculated how much the Poll Tax would save them and their neighbours.

In my own contribution, I used some of the approved clichés of the day, calling the proposal "a Robin Hood tax in reverse" and complaining that "the rich man in his castle will pay the same as the poor man at his gate".

One of the later speakers in the debate was Tim Brooks, a Tory and the owner of Wistow Hall. Rather painedly, he pointed out that owning a great house brought with it great expenses.

Anyway, the Conservatives made the mistake of listening to their rank-and file and brought in the Poll Tax at once. Among the consequences of this decision was the fall of Margaret Thatcher. 

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Marcus Hughes on the many problems the Welsh government must overcome in achieving its laudable aim of removing private profit from the care system. "The anxiety inducing question from those working in the sector is what happens if local authority and not-for-profit provision can’t replace that offered by the private sector in time? Finding places for some young people is already a challenge even with the current options available." 

"Could the bellicose, belligerent and braying Hegseth – with his Crusader tattoos, his disdain for diplomacy, and his evident taste for violent domination – have convinced Trump to start a war to complete the unfinished business of the Crusades?" Julia Carrie Wong reveals the militant Christian theology animating the US attack on Iran

Hannah Sharland reports on fears that the government's transport strategy will not see the improvements for disabled travellers that were promised.

"Standing at 6ft 2in, with an imposing physique and a razor-scarred face, she was a Black, gay multi-instrumentalist who refused to let a racist society or a rapacious industry confine her. Thornton should be ranked alongside the likes of Billie Holiday and Nina Simone, but instead she is little more than a footnote in the histories of Elvis Presley and Janis Joplin as the original voice behind songs they would make famous." Garth Cartwright celebrates Big Mama Thornton.

"For really I think that the poorest he that is in England hath a life to live, as the greatest he." A London Inheritance takes us to St Mary's, Putney, where the Putney Debates took place in 1647. 

Simon Hughes (not that one) remembers Channel 4's years of covering test cricket – they gave us Geoffrey Boycott without the tiresome public-school teasing of him by Jonathan Agnew: "Our principle aim was to make cricket coverage more interesting and informative: to tell ‘why’ as well as ‘what’. Part of our motivation came from people who said they often watched cricket on the TV but turned the sound off and listened to the radio commentary. We wanted our content to be so intriguing viewers would turn the sound up."

Three Catholic churches have closed in Northamptonshire

Holy Trinity, Desborough

Opponents of the moved vowed to "take this fight to the Vatican", but as far as I know the closure of the Catholic churches in Desborough, Rothwell and Burton Latimer has gone ahead. Certainly, their websites have been closed down.

Holy Trinity, Desborough, was already up for sale when I photographed it last year – the estate agents' particulars say it is "offered for sale in need of significant repair or demolition" and describe it as a "perfect development site".

Taking Stock: Catholic Churches of England & Wales reveals that Holy Trinity was built as a Methodist chapel in 1894 and purchased for Catholic use in June 1971. Its altar is at the north end of the church, though latterly, services appear to have been held in the hall next door.

Holy Trinity, Desborough

I did not discover St Bernadette's. Rothwell, until my last visit to the little town, when I had a good wander. Taking Stock says it dates from 1959 and that alterations made in 1993 radically and detrimentally altered its appearance.

St Bernadette's, Rothwell

St Bernadette's, Rothwell

The Grotto, St Bernadette's, Rothwell

I've not made it as far as Burton Latimer, best known for being the home of Weetabix, so the photo below is by David Dixon on Georgraph. The church is dedicated to St Nicholas Owen, a Catholic carpenter and builder of priest holes who was martyred in 1606 and canonised in 1970. Taking Stock says it opened in 1972.

David Dixon: St John North, Burton Latimer

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"They should pivot to the centre-right – announcing a bunch of sensible policies that pitch the Tories as a fiscally and socially conservative alternative to Labour's meek leadership. But Badenoch won’t do that. And here’s why." Sam Bright explains the Conservatives' mystifying strategy. (Clue: follow the money.)

Ruth Lucas reports on depressing but unsurprising new research findings: "Only 40 per cent of disadvantaged pupils identified as high-achieving at the start of secondary school go on to achieve top GCSE grades, compared with 62 per cent of their more affluent peers."

Patrik Hermansson and Harry Shukman take us inside The Sanctuary in Westminster, which offers financial support, free meeting rooms, podcast spaces and catered events to hard-right activists: "Furnished like a Pall Mall gentlemen's club, The Sanctuary has Chesterfield sofas, a taxidermied penguin, and a sketch of the Victorian colonialist Cecil Rhodes. Its bookshelves are decorated with Moët & Chandon champagne, a Fabergé egg, and maps of St Helena, the island on which Napoleon was exiled."

How many lives does God take in the Bible? Colin Marshall points us to a video that makes the total 2,599,499.

"The film succumbs to the constant temptation to map Liverpool’s changing face against your own. Davies’s childhood, like my father’s, was marked by the slum clearances, the first step in the seemingly endless process of regeneration and reification that continues to mar the city to this day." Lizzie Mackarel watches Terence Davies's 2008 film Of Time and the City.

Bill Bibliomane reviews When Last I Died by Gladys Mitchell: "There’s always something to like and appreciate in a Mrs. Bradley novel, but When Last I Died goes the longest way yet to building a taut, suspenseful, and gripping narrative, right up to the closing pages."

GUEST POST To realise the health benefits of nature we must first admit we are part of it

Stuart Whomsley reminds us that, though we evolved as a species surrounded by the blue and green stuff, we also have the power to destroy it.

Let me start by stating what should be obvious, but it is something that can be lost in the way the discourse on this topic is constructed, humans are part of nature. We are not an entity separate from the rest of nature. 

We need to break the demarcation of humans as separate from nature, humans vs nature. This includes where the aims are positive, such as nature as a treatment that can be applied to humanity or to a human to restore wellbeing. It is by addressing humanity as being part of nature we get the deepest appreciation of why it is beneficial.

The dichotomy of humanity as separate from nature has a deep cultural heritage. The Abrahamic tradition had God create man, and give him, and maybe her, the rest of nature to rule over and use. It was separate. 

The theme was further developed in the Enlightenment, with God perhaps taken out of the equation. Nature was now a resource, often represented as feminine Mother Nature, for man to plunder and use her resources at his pleasure. 

this  masculine approach has led to the destruction of the rain forests and the plundering of the earth for fossil fuels and now rare metals.  I find myself wondering what is it about the burning of marine microorganisms, whose remains have been heated and compressed for millions of years, that seems to make some men feel so potent – call it "petro-masculinity". 

When we compare the effects on health and wellbeing of being in man-made environments and of being in nature, those man-made environments are made by humans who are part of nature. However, man-made environments have tended to have forms that do not fit with the rest of creation in the natural world. 

There is an interesting question: why have human environments have been developed in ways that go against the structures elsewhere in nature? Anthropogenic environments have been created to meet short-term needs rather than following the patterns of slower ecological adaptation to a place. 

When people talk about being in nature they are thinking about the green and blue stuff which has different properties to what humans have tended to create.

So let's consider the health benefits, both for physical and mental health. from being in nature of the blue and green kind. Put simply, there is good evidence for this, which is hardly surprising given that we are part of nature. There is a natural fit between human beings and certain environments.

In our species history we have evolved to be surrounded by the green and blue stuff, we have evolved to be surrounded by the soft and curvy, under the light of the sun. We have evolved to cease activity when the sun has move around the other side of the globe. We have evolved in these environments to function best in these conditions.  

So it is predictable that mental and physical health face challenges when people are living and working in boxes, away from the green and blue, with artificial lights taking them into continuing activity beyond natural daylight.

The key messages from research into the health benefits of being in nature are predictable and reassuring. The benefits can be seen through a biopsychosocial and spiritual framework: cortisol levels go down, anxiety reduces, self-esteem increases, cognitive abilities go up, mood is improved, a sense of connection to something greater than the self and awe experiences occur.

Little and often is a key message, which for me was both predictable, but also a bit of a surprise.  This makes it something that is more possible for more people.  You do not have to be planning a weekend in the Lake District.

However, to get the benefits you must give yourself to the experience. It is no good standing before a view of herds of wildebeest sweeping majestically across the plain if you are busy engaging with your mobile phone. 

In contrast, if you fully engage with experiencing being part of nature, you can gain the benefits through a dandelion growing through the cracks in the pavement – though it probably comes easier if you are in a verdant park and engaging with nature there than if you are on your knees looking at cracks in pavements. But verdant parks are closer to some people than others.

Research suggests there are social inequities in being able to access green and blue spaces. Those from the most disadvantaged backgrounds have further to go to get to a recognised green space than their financially and socially more advantaged fellow citizens. 

A case could be made that one layer in the damage to mental and physical health came at a population level when people were forced to move from the countryside to cities for work. The effects of that could be transgenerational and interacting with other factors across the years. 

That is not to say living and working in the countryside is free from stress or health risks, but research continues to demonstrate that mental health problems occur more frequently in cities than in rural areas.

There needs to be equity and a democratic approach in citizen participation in nature. Such an approach will not be accepted by all. It will be seen as wokery and left wing by the fossil fuel, anti-Net Zero advocates. However, the science and most of the population cross culturally around the world would be in line with it. 

People have more hope and are more resilient if they can feel connected to the thing that they are already connected to, nature.  But need to feel it in a real and engaged way. That is a message people can connect to.

It is not only necessary for the health and wellbeing of humans, but also for the vast bulk of nature that is not human. As a species we have the capacity to destroy most, if not all, of the other species on the planet, something no other species can do. A specific virus might wipe out all humans, but it would not touch most of the other species, and a virus that would destroy humans would not harm plants at all. So, humans have that special, unpleasant privilege. 

Yet they are still part of nature. A part of nature of high risk to the rest.

You can follow Stuart Whomsley on Bluesky.

You can visit Noah's Ark in Williamstown, Kentucky​

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Most Europeans who visit the United States go to New York or California, which are liberal, cosmopolitan places very like Europe. But the rest of the country, as I was told when I visited New York myself, isn't like that.

You can say that again. Here's Alexander Bevilacqua writing in the London Review of Books:

In Williamstown, Kentucky​, no small distance from the "mountains of Ararat", the biblical resting place of Noah's Ark, a 510-foot-long wooden structure rises from a ridge. The Ark Encounter – less than an hour's drive from Cincinnati International Airport and within a day’s drive of much of the Bible Belt – is an attempt to recreate Noah’s ark from the account in Genesis. 

A shuttle bus takes visitors from the car park through a verdant landscape to a neo-Assyrian building called the Answers Centre, where creationist-friendly science textbooks are on sale next to Noah's Coffee. Outdoor speakers play music reminiscent of a fantasy video game. The Answers Centre looks out across a lake to the main attraction. The ark is massive (roughly the length of St Paul's Cathedral), handsome and very strange.

Entertainments are on offer: a petting zoo; camel rides; zip lines; virtual reality ‘time travel’. There are flashes of humour: visitors can pose as a biblical patriarch in a cut-out panel; the refreshment stands promise "a flood of refills". Yet the attraction serves a serious purpose. 

Built by an evangelical Christian group called Answers in Genesis (AiG) and completed in 2016, the Ark Encounter makes the case that the story of Noah occurred exactly as told in Genesis: that humanity was saved by the eight people who built the vessel and boarded it together with seven pairs ‘of every sort’ of animal, then stayed on it during a deluge that lasted forty days and for a further 150 days when the floodwaters prevailed, plus the better part of a year as the waters receded.

He ends on a more secular note:

AiG doesn’t have a monopoly on contemporary interpretations of the ark. A Dutch carpenter and creationist called Johan Huibers built his "half-size" ark – 230 feet long – after a dream in which he saw his country "disappearing under an enormous mass of water’" (fifty years earlier, in 1953, the North Sea Flood killed almost two thousand people in the Netherlands). 

In 2010, he sold it to the impresario Aad Peters, who turned it into a travelling gallery of Bible stories. When Peters brought the ark to the UK in 2019, Extinction Rebellion activists boarded the vessel. On one side they hung a giant banner bearing the words: "We need a better plan than this."

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"It’s easy to believe that this is all a blatant and shameful effort by Republicans to distract from the Epstein files, shift focus from ICE’s domestic terrorism, seize another massive cache of global oil production, and fuel the cancellation of an upcoming election reckoning. These would all be correct assessments, at least from Trump’s self-serving, narcissistic point of view, but there’s another, more alarming motivation for religious Conservatives dragging the planet into a self-destructive, full-scale bomb-a-thon: the second coming of Christ." John Pavlovitz takes us inside a scary place – the Republican-Evangelical mind.

Helen Amass talks to Uta Frith about her current understanding of autism. Professor Frith says: "People still hang on to the idea that there is something that unites all the people who are diagnosed as autistic. I don’t believe that any more."

Richard Toye warns against simplistic invocation of Winston Churchill's name as a way of supporting military action: "Churchill once observed that war, once unleashed, rarely follows the tidy paths imagined by those who start it. That warning may be as relevant as any of his more famous phrases."

A leading judge has as issued new guidance saying unregulated psychologists should not be called to give expert evidence in family courts, reports Hannah Summers.

"Both – and they were truly intertwined for decades – made their mark at Oxford University: Potter, the controversial working-class voice who shocked viewers on BBC Television’s Does Class Matter? (1958); Trodd, the provocative editor of university mag Isis who got removed from his post in favour of the milder-mannered David Dimbleby in 1959." Ian Greaves celebrates the career of Kenith Trodd, the television producer who worked closely with Dennis Potter.

Libby Brooks finds the children of Lanark enjoying Whuppity Scoorie.

Mark Twain explains the Fall of Man

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Mark Twain never said or wrote many of the quotations ascribed to him, but this one is kosher. It's the epigraph to chapter 2 of his The Tragedy of Pudd'nhead Wilson:

Adam was but human – this explains it all. He did not want the apple for the apple’s sake, he wanted it only because it was forbidden. The mistake was in not forbidding the serpent; then he would have eaten the serpent.

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Taylor Lorenz argues that there is little evidence that social media is driving a mental health crisis among young people and a banning them from it would effect us all: "Removing anonymity from the web, which will inevitably happen when tech companies are required to identify and ban children, allows for easier government tracking and censorship of journalists, activists and whistleblowers, who rely on online anonymity."

Opponents of traffic-reduction measures in cities sometimes claim that such policies discriminate against people with disabilities because they need cars to get about. In reality, Julia Métraux finds, walkable communities are good for them too.

Jim Waterson, Sophie Wilkinson and Polly Smythe dissect the panic in London over 'school wars': "On Monday night the Metropolitan police confirmed to London Centric that there have been no reported incidents that the force has linked to the supposedly all-pervasive ;school wars'. Despite this, it said it would continue to provide reassurance in the form of a 'strong, visible presence around schools', issuing dispersal orders, and asking social media sites to remove videos."

Is there a Christian revival underway among young adults in the UK? Conrad Hackett thinks the recent surveys suggesting there is may be misleading.

"Research in the humanities is not confined to academic institutions. Particularly in history and archaeology there are many communities focused on the study and interpretation of the past that engage in different ways with academic research." Ben Earley challenges the simplistic view of research impact flowing from institutions to public users.

Leah Broad on the rediscovery of Dame Ethel Smyth and other women classical composers.

Sign language was used in a Leicester Cathedral wedding in 1576

Leicester Cathedral held a service on Sunday to commemorate the 450th anniversary of a wedding there in which sign language was employed. 

A document found in the Leicestershire Record Office shows that the language was used in a marriage ceremony at St Martin's Church – now Leicester Cathedral – on 6 February 1576.

The BBC News report helpfully transcribes part of it:

Thomas Tillsye and Ursula Russel were marryed: and because the sayde Thomas was and is naturally deafe and also dumbe, so that the order of the forme of marriage used usually amongst others which can heare and speake could not for his parte be observed… the sayde Thomas, for the expression of his minde instead of words, of his own accorde used these signs…

First he embraced her with his armes, and took her by the hande, putt a ring upon her finger and layde his hande upon her harte, and held his hands towards heaven; and to show his continuance to dwell with her to his lyves ende he did it by closing of his eyes with his hands and digging out of the earthe with his foote, and pulling as though he would ring a bell with divers other signs approved.

In Sunday's service readings and prayers were made in British Sign Language and songs were sung by a deaf choir from the Church of the Good Shepherd – a ministry for deaf and hard of hearing people based in Leicester.

St Martin's Church became a cathedral when Leicester regained its city status in 1919. Leicester was a city under the Romans and was treated as one by the Domesday Book, but lost the title in the 13th century.

The Joy of Six 1469

"What matters is not the books themselves, but the thinking they reward. They cultivate a taste for compression over depth, for transferable lessons over context, for confidence over uncertainty. They attract people who want the world to be legible in a handful of rules, who prefer inspiration to explanation, and who mistake momentum for understanding. Over time, this becomes a habit of mind: a way of approaching problems that privileges clarity and speed over patience and complexity." John Oxley fears British politics is suffering from Airport Book Brain.

Rosalind KennyBirch looks at the way Finland counters fake news. "There is no vaccine for fake news, but media literacy can come close."

Rose Runswick has posted Sir Henry Campbell-Bannerman's election address from 1906. Here he is on the record of the Conservatives: "The legacy which they have bequeathed to their successors – and I say it in no partisan spirit, but under a full sense of responsibility – is in the main a legacy of embarrassment, an accumulation of public mischief and confusion absolutely appalling in its extent and its ramifications."

"The Israel-Palestine conflict is often framed as a religious struggle between Muslim and Jewish groups, but the witness of Palestinian Christians exposes the hollowness of that narrative. It is a nationalist struggle between Israelis and Palestinians." John McHugo highlights the plight of Palestinian Christians.

"Stoke-on-Trent says it is facing a heritage emergency and needs £325m in public and private funding to safeguard its historic sites and stories," reports Rebecca Atkinson.

Gráinne Maguire lists five things Is This Thing On? gets wrong about the world of stand up: "Will Arnett has all the natural funny bones of a dead family pet. He wears the same expression the entire time—startled and blinking, like Eeyore caught looking up porn at work and hauled into HR. Yet we're supposed to believe this set – more misguided late-night voice note than comedy – is all it takes for him to be embraced by the world of comedy."

Vladimir Putin’s mob of war-thirsty nuns are infiltrating churches across Europe

Metro wins our Headline of the Day Award and reminds everyone that not all nuns are as benevolent as Lord Bonkers' friends at the Convent of Our Lady of the Ballot Boxes in High Leicestershire.

Thanks to a reader for the nomination.

The Joy of Six 1459

"For all their youthful modishness, this group is actually more conservative than their older counterparts. Many TheoBros, for example, don’t think women belong in the pulpit or the voting booth – and even want to repeal the 19th Amendment. For some, prison reform would involve replacing incarceration with public flogging. Unlike more mainstream Christian nationalists ... many TheoBros believe that the Constitution is dead and that we should be governed by the Ten Commandments." To understand JD Vance, you need to meet the TheoBros, says Kiera Butler.

Martin Barrow finds that Labour's reforms of the care system are an admission that privatisation of children's homes and foster care is here to stay: "Now responsibility for where children in care live is to be removed from local councils altogether and handed to a regional body with tenuous local roots tasked with negotiating the best financial terms with private providers."

"We talk endlessly about 'local pride', yet whenever regions like Cornwall, the north east, or Yorkshire try to express that pride politically or administratively, someone in Westminster clears their throat and steers the conversation back to something safer: 'Englishness'. As if being Cornish, Geordie, or Yorkshire were a distraction rather than part of the story." Regional identity still matters, argues John Hall, but without power and respect risks being reduced to a souvenir.

Eleanor Grant reports that lawfare is stifling student politics at Oxford: "One scandal after another, each matched by an internal, quasi-legal tribunal, has now threatened to sink the Oxford Union and a series of student articles chronicling these escapades have mysteriously vanished after short-lived publication."

Casmilus watches Rock Follies, the Seventies television series about an all-woman band that starred Charlotte Cornwell, Rula Lenska and Julie Covington.

"It’s got one of the most famous opening lines of any Murdoch novel, which takes a lot from Austen: 'Dora Greenfield left her husband because she was afraid of him. She decided six months later to return to him for the same reason.'" Miles Leeson chooses Iris Murdoch's five best novels.