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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Newspaper Archives Vol 1
Description
An account of the resource
Collection of newspaper articles dating from 1757 - 1882
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Source
A related resource from which the described resource is derived
www.dalesgeneology.com
Publisher
An entity responsible for making the resource available
Keld Resource Centre
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Newspaper Archives Vol 2
Source
A related resource from which the described resource is derived
www.dalesgeneology.com
Description
An account of the resource
Collection of newspaper articles dating from 1883 - 1900
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Muker School 1978 Tercentenary
Subject
The topic of the resource
Handwritten manuscript by Muker school teacher, Mrs Doreen Guy, wrote in 1978 when the school celebrated it's tercentenary anniversary.
Description
An account of the resource
History of Muker school, and this document provides a wonderful insight into the life and times of school children attending school in a northern dale in the 1950's.
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Source
A related resource from which the described resource is derived
Mrs Doreen Guy
Rights
Information about rights held in and over the resource
Appreciation and thanks to Mrs Christine Rainbow (Mrs Guy's daughter) for allowing the publication of this document.
Format
The file format, physical medium, or dimensions of the resource
Pdf scan of original document so writing is a little faded in places.
Type
The nature or genre of the resource
History
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Spencer's Visitors Handbook to Swaledale & Arkengarthdale
Description
An account of the resource
A fabulous little handbook to guide the visitor around Swaledale, printed in Richmond although date unknown.
Document available to download to view in full screen.
Source
A related resource from which the described resource is derived
From the family archives of Mollie Pearson. Reproduced by kind permission
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Gunnerside - A Brief History and Memoirs
Description
An account of the resource
A collection of written articles about Gunnerside
Source
A related resource from which the described resource is derived
David Crapper's Year 2000 collection Reproduced with kind permission
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
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A Swaledale Woman
Memoirs of Maggie Joe Chapman
I’m really what you’d call a Swaledale woman, from Muker - but I’ve got a lot of connections
here in Askrigg. I married an Askrigg man of course, and a lot of my mother’s family used to
live over here. My mother’s auntie – that was Sarah Banks – started the firm of Banks’s (now
a large animal feed concern) here in Askrigg. I remember her very, very well. She was left a
widow with three children, and there was not Social Security then, nothing of that as we
have today, and she was left without very much money. Well, they were building the railway
up Wensleydale at the time (1869 -78), so she started to bake bread for the navvies,
because there were no bakeries around in them days; then she started to cook a bit of meat
for them. And then, at Easter time, she used to boil up a lot of eggs and dye them for the
children – that sort of thing. She struggled and struggled, and she opened this shop and
when her son left school, she sent him away to be taught the business proper. And that son
was the great-grandfather to young Billy Banks that’s here today. So that’s how the Banks’s
business started, from nothing at all until it’s a big business today.
Now this old Sarah Bank’s sister was my grandmother. She
came from Muker; and her name, before she married, was
Hunter. That was a very familiar name in Swaledale, and
there’s quite a lot of Hunters left there yet. Well, my mother
was born before Grandmother was married – which was a
terrible thing in them days you know, although it’s nothing
thought of today. The boy responsible didn’t suffer, it was
only the girl who was shunned. She was never thought of any
more, you might say. My granny was a wonderful woman, a
real goer-ahead sort of woman; but wi’ her having Mother no
other man would look at her – they’d never think of such a
thing. So, she went home, back into Swaledale. And
eventually she married an oldish man, who we called
Grandad, though he wasn’t really, as he was an old man on
two sticks when we knew him.
Granny Scott c. 1905
But she did have four children to him – he managed that all right! His name was Scott, but
my mother’s name was Hunter because she kept her mother’s name. Being illegitimate
went through life with her; people didn’t look down her, don’t think that because she was a
well-liked woman – but she always felt it. There was always that little bit of a chip on the
child, which was all wrong. And when what we called wir (our) grandad died, Mother didn’t
get any of the bit of money he had.
My real grandfather, my mother’s real father, became the biggest horse dealer in the north
of England. And when it came to Askrigg Hill Fair, he always used to come to Hill Top and
have his lunch with us. But me mother never liked him coming, because she never got over
being illegitimate, you know. So, she was always in a bad temper when he came, and one
time she snapped at him about something. I’ll always remember how he walked up to her
and put his hand on her shoulder, and he said ‘Belle, I always owned you were mine, and
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By Charles Kightly 1984
�you are mine; and I’ve never run off it’. But me mother she didn’t want to know and she’d
never be friends with him. Us kiddies thought he was grandest fella living, because he
always gave us a shilling each!
He never had run off it mind, he would have married me granny, but she wouldn’t have him,
no. In them days lads like him had no money, you know; they worked at home and they
didn’t get a wage, they never got a penny. So, he had no money to marry with, and daren’t
tell what he had done, at first. Because Grandmother was a servant girl in the house, you
see and he was the son of the family; and it was a big let-down for the son to marry the
servant girl in them days. But when it did come up, his two old aunties that lived there with
him said, ‘You’ll get her married!’ and he says ‘I can’t marry her, I’ve nae money’. So, they
gave him a hundred pounds (which was a lot of money in them days) and set him off
walking over to Muker to marry me granny. But she wouldn’t have him, because by then
she’d got stout with me mother and she says ‘I’m not going into no church a disgrace!’ She
never did have him, and afterwards he went over to Reeth and started taking horses to fairs,
and he became the biggest horse dealer in the north of England. Woodward was his name.
And it’s so funny, none o’ my sons is really horse-minded, but me youngest daughter knows
horses from A to Z, and one of her daughters has gone into horses, and wins all sorts o’
prizes.
So, me granny married an old man, which she would never have done normally; because
she was a very smart woman, my granny. She did very well for herself, because the man she
married had a farm of his own, he was a landowner; but all the same, they never looked like
man and wife. She was a very smart, a thrifty woman and he was on two sticks.
I remember me ‘grandfather’ and grandmother very well, because us children often used to
stay there, until they died. Grandfather died first, and then she died a few years later when I
was ten; so that would be in about 1909. She died in her fifties, but she was an old woman
to us. She was a real goer-ahead, I had curly hair and she used to get a comb and go straight
through it, until tears were rolling down me face. And t’old grandfather, that was on two
sticks, used to get hold of me and say ‘Cum here, me lass, she hasn’t a bit of sense!’; and he
used to brush away at me hair so quietly. You know, them’s lovely things to think about
when you get old.
But Grandmother was a clever woman this way, she was a good nurse. Which they didn’t
train nurses then; but Granny went when every baby was born in Muker, and when anybody
died, she’d go and lay them out. It was usually the same person who brought people into
the world in a village, and who laid them away, and Muker was her place. And when the
children weren’t well, people used to send ‘em to Granny’s; ‘Mam’s sent me to see what
you think this spot is, or t’other spot’. She was very clever with herbal remedies too, but I
don’t really remember what they were.
I know we used to have treacle and brimstone – ugh! We had to have that every morning in
springtime, when we had been through winter, they started in March giving us this
brimstone and treacle, to clear all the badness out on us that’s got into us in winter. It was
horrible! Then there was Epsom salts, mother used to mix ‘em up and put ‘em in a three-gill
bottle, and come up with a wine glass for each of us to have in bed. We used to have a fern
plant halfway down t’stairs, and it was wonderful it didn’t die ‘cause it used to get half
o’mine.
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�Yes, Granny was a very clever woman, and very clean; but she was as hard as iron, nothing
affected her. I remember me grandad say, when she had been called out to a confinement,
‘What have you got Margaret, this time?’ And she just stood and said ‘I’ve got a bouncin’
lad but it’s deed’. Just as if a cat had lost kittens! ‘It’s deed’ she said, ‘and thoo nivver saw
sike a set (such a fuss) as she’s makkin’ in thee life – Lord, it’s a repairable loss!’. I should
only be a little girl, and I didn’t know what it meant but it stuck in my mind.
Mind she was a very charitable woman. As I say, she married financially well; they had their
own farm and considered fairly comfortable, wealthy even. And on a Sunday morning – I can
see them yet – she used to put a great big pan onto t’fire, wi’ a big hunk o’beef and a great
square o’bacon in, and boil that. And then the soup of that (we called it broth) she put into
basins, and us children took it out to all the poor people of Muker – and that was their
Sunday dinner! They were ready wi’ their basins, and some were coming nearly to meet us.
Old David always met us and took it back hisself; he was ready for it.
Because there was no pension then, you know, there was nothing and there were quite a lot
of poor people in Muker. I think they were old lead miners, mostly, because a lot o’lead
mining was taking place over there. One couple I remember, the father was an invalid and
he couldn’t work, so we used to take quite a lot of stuff to them. Grandfather and
Grandmother were comfortable, and they didn’t gather a lot of money together and bank it,
like we do today, they did that sort o’ thing with their money – it was much better. They
didn’t crave for money, same as we do. As long as they could carry on, they were just as rich
as we are, that has two or three farms and all sorts.
Us children used to stop wi’ Granny to be near school, because we lived right up at top, two
and half or three miles away; so, we used to stop with Granny during the week and go home
Friday night. But after they died, we walked to Muker every day, wi’ a sandwich in wir
pockets, a drink o’water to wash it down with; and walked three mile back, wi’ a good
dinner to come back to. There were four of us; two boys and two girls; well, there’s three of
us still living and the youngest is eighty, so it didn’t kill us did it? And you know, we knew
every flower and bird’s nest on the way to that school!
We used to walk from our farm, Hill Top; it was right on the top and it was the first house
you came to after you left Askrigg on the road to Muker. My grandfather, my father’s father
– had been tenant there before my father. His name was Guy, and in them days Muker was
full of Guys, same as Askrigg was full of Chapmans.
Now my grandfather Guy was killed with a bull,
one he’d brought up himself. It was a Sunday
morning and me grandfather used to play the bass
fiddle in Muker church. There was an orchestra in
the church, them days; me grandfather played the
bass and there was a fiddle, and I wouldn’t know
whether they had drums or not, but they had four
or five in the orchestra. Well, me grandfather had
put his best Sunday clothes on to go, and he
passed this pasture where the bull was and there
was some heifers there, and he heard one of them in service and he wanted to see which
one it was. That is why he climbed over the wall they think. And they always think that the
bull didn’t know him in his Sunday clothes and that is why it gored him. My father said he
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�hadn’t a rag left on him when they found him; it had gored him to death. He was a really
good man, my grandfather, one of the best living men there was; everybody said he
wouldn’t play a dirty trick on anybody. But the bull didn’t know him in his Sunday best.
We never kept a bull after that. We used to bring bulls up and keep ‘em one year to service
for calves, and then off, it was sold. We never kept an old bull after that – me father never
would.
So, after that me father, Robert John Guy, took over the farm. And he bought all his stock in
before he married me mother. He was born about 1865, so he was seven years older than
her, but he was a wonderful man and they were very happy together.
Robert John Guy & Isabella Hunter’s wedding
My mother would have married before, she was a Muker woman and engaged to be
married, but her young man died of consumption a few days before they should have
married. A lot died with T.B. then you know, they died like mice. And they said she went into
a deep mourning and never went out for a long time; it was a big shock for her. But two
years after she lost Jim, she was introduced to me father, and he was badly wanting a
housekeeper so they married, and they were very happy together.
Now Hill Top farm was on an estate that belonged to two old ladies, the two Miss Clarkson’s
that lived at Satron; there were four or five farms belonged to them, which was considered
quite a lot in them days. They were born at Hill Top, was Miss Barbara and Miss Mary, and
they used to often get their manager to fetch ‘em up in a cart. He had a terrible set because
she was twenty stone, was old Barbara! He used to have get his shoulder to her, to push her
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Extracts from ‘Country Voices: Life & Lore in Farm & Village
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�onto cart! So, they used to come up and they’d never knock – we’d just be messing about in
t’house; they’d open the front door theirselves, and open gate at bottom o’stairs, and go up
to bedroom where they were born, to have a look. They always did that – as though it was
going to do them any good!
They’d never ask to go, and of course you couldn’t say anything. Landladies and landlords
were strict in them days; you had to knuckle under them because they could push you off
any minute, there wasn’t a law to stop them. You had to curtsey to ‘em, if you saw ‘em, and
lads would take off their caps. I remember the Mayor coming up from Richmond, in first car
there was in Muker, and we had to curtesy to him.
Well, me father, evidently, had lived with these Miss Clarkson’s as servant boy; he had been
their man, their manager. So, he knew all their whims and fancies, and they thought a lot
about him; he was their pet. And when me mother married him, when she was a blushing
bride, he said that old Barbara and Mary would be coming
to see her, to look her over. So of course, she primmed
herself up a bit, and put a cloth on and laid out a very nice
table. She buttered the bread, and had cheese and jam
and the rest, and a nice cake. But when they got sat to it,
old Barbara says ‘Tha knows Bob, thoo can’t do with baith
bread, butter and cheese; thoo’ll nivver pay thee way if
tha’s getten a wife that does that’. And me mother sat
there and she didn’t what to do, and old Barbara said ’Tha
wants nowt wi’ all these cakes and stuff. I’ll tell thee what,
me lad Bob, there’s some butter put into that cake. Thoo’ll
nivver get t’rent paid, if tha’s getten an extravagant wife.
Dry bread’s what tha should be having’. Well, Mother was
furious and she never forgave them. But she cured ‘em
because when they came up ever after, she just gave
them dry bread. She really did.
Barbara & Mary Clarkson
It must have annoyed her all the more, because she really was a marvellous housekeeper,
and very frugal. We hadn’t to waste one crumb of bread, not one crumb was wasted. We
were brought up very carefully, but there was always plenty to eat; we had a big dinner
every day and not just on Sundays. It was there for us when we came back from school. We
always had roast beef on the Sunday, and we used a lot of rabbits – we had plenty of our
own rabbits – and we reared our own chickens.
Yes, Hill Top was a good farm. It was the best farm the Miss Clarkson’s had, and it was a
lovely house; very well built in 1852 so it was really quite new. And it was considered a big
farm then, although it wouldn’t be now. We had about 180 lambing ewes, which was quite a
lot; and then we used to milk 14 cows, and we’d generally have about 80 cows altogether,
counting calves. They were Shorthorns, because there were no black and white cows about
then; in fact, if there was a bit of black on a cow, it was a disgrace to a farmer! We bought
our own cows up, we didn’t go to market and buy them, as they do today. We’d bring them
up from calves, and keep them until they had their first calves at the three year old; then
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�they might have two calves with us, but then we’d sell ‘em off. You see, we didn’t go in for
milking selling like some; we had no old cows with great big bags (udders), tottery old cows
that could hardly stand. No, we had lovely young cattle.
We didn’t sell milk, but of course we made a lot of butter and cheese – that was a good part
of our income. We’d make butter in t’old fashioned tumbler churn; which Father churned,
because Mother always said that if she churned the butter, she couldn’t make it – her hands
would be too hot from churning and you must have a cool hand to make butter. We used to
make a hundred and some pound of butter a week. That was done before the cattle went
out to grass, which was the last week in May – they wouldn’t go out before that. Because
the cows didn’t calve in’t autumn time you know, same as now; they start calving in January
and went on until April, and then finished; so, there’d be plenty of milk for the summer, for
the cheese.
Then, when they got turned out, Mother would start to make cheese; she’d start at end o’
May and she’d go on maybe ‘til end of October – because after that they wouldn’t have
much milk. They were lovely cheeses, real cheeses – I can taste them yet; they were a
crumbly cheese like a Wensleydale but a bit different.
To make cheese you need to start by getting the milk to
blood heat; it’s got to be warm but not hot, not hot. Mother
used to stand it in buckets in hot water, in the side boiler.
Sometimes people had cheese kettles, but we never had one
– ours was a sort of tin. It had to be at blood heat, then you
put your rennet in; we always bought Fullwood’s and Bland’s,
and I suppose they’ll be making rennet yet. And then you put
the lid on, and you draped rugs or something on to keep it
warm – because your house could be like an iceberg
sometimes, you know. It stood for an hour, and you took and
opened it and then you had to what we called ‘break it
down’. You didn’t stir it hard, you just stirred it very gently
with a kind of round wire grill on a wooden handle – I think
they called it a breaker -and it just helped to separate the
curds from the whey.
So, the cheese curd went to the bottom and the whey came
to the top. You’d let it stand like that for perhaps threequarters of an hour, until she’d settle right down, and then
Mary (Isabella’s daughter)
would take the whey off and that went to the pigs. When the
whey came off, we had a big wood to put on top of the curds;
that was a weight, to weigh as much more of the liquid out as you could.
Next, she used to cut the curd into slices and carry it to a lead bowl (you couldn’t do without
a lead bowl), and she’d spread out slices there to drain as much liquid away as could. Then
at night, she crumbled it into the cheese vat with her hands, very gently; she didn’t squeeze
it, just crumbled it with her finger ends. And then it went into the cheese press.
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Extracts from ‘Country Voices: Life & Lore in Farm & Village
By Charles Kightly 1984
�We had them old-fashioned presses, built onto the house – they’re still yonder at Hill Top –
where you had a great big stone to press the cheese. Well, you put it in there at night and
pressed it all night, then next morning you went and
shook it out, put a clean cloth in the vat, turned
cheese over, tipped it back into vat, and pressed it
again, and next night it was ready to come out and go
into pickle. We always pickled our cheese; we didn’t
salt it. You made this pickle of salt and boiling water,
and it had to cool for two days before it could be used.
Cheeses would swim in this pickle a day, then you
turned ‘em over and left ‘em another day, and then
they were ready. They were different altogether from
these modern cheeses, and when they were pickled,
Louisa Guy at Hill Top
they kept right ‘til back-end (autumn) if you wanted.
Some people let their cheeses go to Gill, the grocer that used to come once a month, in
exchange for flour, or ground rice for making puddings, and such. But we didn’t do that.
Once a fortnight, in summer, my father used to get up at four o’clock in t’morning, pack his
cheeses in his trap, and go to Barnard Castle market with them, which was twenty mile. He
went down to Low Row, then up Peatgate and over into Arkengarthdale, and then over the
Stang to Barney Castle. I’ve gone with him often, when I was a little girl. He’d put cheeses
out on flags in marketplace, and that’s where we used to stand, and pit people from up
north came down to buy ‘em. There was one old lady came, from up Durham, and she was
buying for the Co-op and she used to take as many as Father would let her have, because he
had his other customers to think of.
Well, after that had gone on for twenty years, this lady arranged to buy all the lot and we
never went to Barnard Castle again. We just used to pack two big boxes of cheese and put
‘em on train at Askrigg on a Tuesday morning, and they went to Durham and a cheque came
by post. That’s where all wir cheeses went, for the mining people. So that was ready money,
and it was important to us; because you’d sell a cow when it was new-calved and you didn’t
need it, and you only sell your sheep once a year.
Of course, sheep were the main thing. We generally had about 180 -200 breeding ewes,
apart from the lambs and the hogs – that’s a one-year-old ewe, not breeding yet. They were
all Swaledales, nothing else. Breeding ewes went to the tup end of November, and we kept
tup going ‘til Christmas. We let him go a week clear, unmarked, and then we would mark
him – you know, with dye on his chest so we know which ewes had been with him, and
roughly the order they would lamb in; we put ruddle (red) on for second week and then
blue on for third. Then they used to call ewes ‘ruddy-arsed ‘uns’ and ‘blue- arsed ‘uns’!
So we’d start lambing about 6th April, never before that; we wouldn’t be like these downcountry farms, weather isn’t fit for early lambing. I always helped, and I always helped after
I was married, because I was more a sheep farmer than me husband. He was brought up
here in Askrigg, and he was very good with cows but they’d only have a few better-bred
sheep. He could go and shepherd ‘em on moor, but when lambing time came, he stood back
for Maggie!
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Extracts from ‘Country Voices: Life & Lore in Farm & Village
By Charles Kightly 1984
�Hogs wouldn’t go to tup. We used to send wir hogs away in November, for winter. They
went to the same place for forty years, and that was down to Hurst, below Reeth – that was
quite a bit down dale for us and not so hard; the farmer there took ‘em in, gave ‘em hay and
looked after ‘em for us and we paid him. That helped hogs a lot, they grew a lot better down
there and they did better for the change. We used to bring ‘em back at end of May, and
then they’d get onto wir moor here. Older sheep would be on moor most of year. We never
kept ‘em on older than four-shear (four years old), and then we sold ‘em at Hawes here;
down-country fellows would take ‘em, that was rearing half-breed lambs, and they’d put
‘em with a down-country tup for a year or two.
It wasn’t just ours – the moor, it was what they call common. So much was ours, and so
much was the next fella’s, and the sheep knew their own part. Wir moor went to that tarn
up there, and then came Summer Lodge moor. They call it Summer Lodge Tarn now, but we
called it Hill Top Tarn., because it was ours; it was right on the boundary. Of course, the
boundary wasn’t fenced – it didn’t need to be, because the sheep all knew their own part
and they would stick to it. They were ‘heughed’ to it, we said. You see, when your sheep are
heughed, and you turn them out onto moor with their lambs, they heugh their own lambs
there. The sheep stay there, so the lambs learn to stay there and only odd ones go astray.
They’re not as silly as people think, aren’t sheep.
And I’ll tell you another thing, a remarkable thing. When you saw your sheep draw down off
the moor, it was going to come snow. They knew when it was coming snow, and they were
always right – they knew better than you did. They’d hang down to the moor gate, and
Father would let ‘em onto inland fields round the farm. Mind you, me father would go right
round moor, to make sure they’d all come down; and if there was any overblown with snow,
you’d maybe have to stick a pole into drift to see if you could feel for them. But nearly all
older sheep would come down, because they felt the snow coming. And just as well.
Because shepherding on moor tops in snow, it wasn’t fit. Better to lose your sheep than lose
your man!
Oh, it could be bitter cold in winter time, even inside your house; you see, we’d just have a
coal or peat fire, there was no central heating and not many stoves. I’ll tell you how cold it
could get. We had no inside lavatory of course, so we had a ‘jerry’ each, all on us. Well, in
cold snowy weather, I’ve seen those jerries frozen over – so she’s been a bit cold i’ that
bedroom hasn’t she! But we always had plenty of blankets on, and we cuddled up, and we
always had good beds. Now me mother was most particular on a good bed, a very good bed;
never nothing raggy on wir beds, but good blankets, good sheets and a feather mattress,
what we call a feather bed. They were home-made you know, from our own goose feathers,
because we used to do a lot o’ geese for Christmas. After you’d plucked your geese, Mother
used to roast all feathers in the oven, and then we had to clean’ em all. That was a job, them
blooming feathers! We used to do it in the outhouse, and the small feathers just had their
ends cut off; but the big ones, you had to pull ‘em off pens (quills) this way, and then that
way, just to get the feathery parts off. They were lovely beds, but oh they took ages to stuff.
But then you see, that’s all you had to do in that day. I mean, we went to a dance once a
year, and a concert maybe once a year; Muker Fair and Gunnerside Fair and that was it. And
me mother was very strict about them. We had three miles to walk back from a dance and
she used to time us! She knew how long we should be, so we couldn’t stop off on wir way
for half-an-hour! So, you had to amuse yourself in the evening.
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Extracts from ‘Country Voices: Life & Lore in Farm & Village
By Charles Kightly 1984
�When we were children, we used to love Saturday bath night, because we didn’t have to go
to bed so early. We were only bathed on the Saturday; you weren’t splashing in water all
t’time as you are today. Of course, there was no bathroom. Water was boiled in the sideboiler and we had a big settle; us four children used to sit on there in a row, and Mother
used to fetch this tin bath and bath us all in the same water. She started with the youngest
first, and it was pretty clear then, but it was getting a bit thick when it got to me!
Because, of course, there was not running water; you hadn’t a tap to turn on. All that water
was to cart from our pasture. We had a spring of lovely water there, it sparkled when it
came out o’ limestone and it was clear as a bell. But it was hard water, you had to put an
awful lot o’ soap on to get a lather with it, it was that hard. It was all to carry into the house
in buckets, or sometimes me father would take his back-can what he fetched his milk in, and
carry that filled up so’s we hadn’t to go for more. That was why Mother would always wash
herself in the afternoon, she couldn’t wash in the morning because there was not hot water
in a morning. You got up and got dressed and downstairs, and then you lit your fire and that
had to heat the boiler before there was any hot water.
L-R Mary, Dick, Maggie Jo and Robert John
Very few coals we burnt then, except for a bit of coal to get fire lit. We burnt peat; it’s lovely
to burn, is peat; because there’s no cinders with it, just ash. We always went peating in
June. We went up to what they called the ‘peat pots’ by Satron Moor, and the men dug the
peat out in little square blocks, barrowed it out, and then cut it into slices; and us kiddies
spread ‘em out to dry on a flat piece of moor. We used to take the little Shetland pony, and
we’d put a little peat-sledge to it, and that would sledge the peat for us. After they has dried
for a week, you turned ‘em over to dry t’other side for a week, and then they would be
ready for leading to the farm. We used to get forty-four to forty-five cartloads of peat in
every year, for the winter, we’d fill all the loft with peat.
So, you didn’t waste hot water, no! And on bath night, when we’d all wir baths, all wir
underwear went in to the bath water to steep; and then t’was carted away and left in that
water steeping ‘til Monday. You never washed anything on a Sunday, you know. Sundays
was Sundays, and we couldn’t even bring wir games out on a Sunday.
Winter evenings, of course, we’d mostly be knitting. We used to knit with four needles and
what we called a sheath – there’s some hanging up there. You put a belt round you, and
then you put your sheath in your belt, and you put three needles in the hole at top of
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By Charles Kightly 1984
�sheath, and used the fourth one to knit with. I always used straight steel needles, and so did
Mother, and she rattled away and rattled away, right round the three needles in your
stocking. There was crooked needles too, but Mother never used ‘em, because she was
rather a stoutish person, and she couldn’t reach crooked needles when she’d got her sheath
in her belt.
You only used to knit stockings and gloves wi’ a sheath – you didn’t knit jumpers and that.
And we didn’t knit to sell, just for wirselves; that was enough, because there were four of
us, and Mother and Father, and we always had a servant girl and a servant boy, and Mother
would always knit for them too. She had one o’ them old-fashioned tin boxes, and she’d
keep two pairs of stockings for each of us in there. That was so nothing could get to them,
because in a wood drawer what they called worms (moths?) could get into them, but in tin
nothing could. And if we wanted a pair out to wear, then she must knit another pair to go in
the tin box in its place; she always kept two pairs each of new stockings in that box. They
were stockings you know, not socks; they came right above the knee and then we wore
garters on them, and then wir bloomers came down and over wir knees, them days. You
didn’t have little short pants! Wir bloomers had a strap at knee and a button on, to fasten.
You’d look at people now, if they went about wi’ them on! And stocking was always black,
there were never no coloureds; they were made o’ ‘blackings’, thick black wool, four-ply.
There was another thing we used to knit. You’ve seen these, what d’you call ‘em – ‘leg
warmers’ about now, well we had something like that. The men wore them when snow was
on, over their trousers. They were made o’ thick white wool, very thick, and not washed so it
had all the oil on; and they came right up over the thigh, like a wader, and they were held up
wi’ straps over the shoulder. They used to call them ’lofrums’- I don’t know what that
means. And they wore these lofrums over their trousers and they went out into snow with
them, because there weren’t any waterproofs then. There wasn’t such a thing as a
waterproof, and I remember the first waterproofs coming onto the market. But snow
wouldn’t soak through these lofrums, and they were very warm.
And all the women wore white aprons, you know; clean white aprons. When me mother got
washed in afternoon, she didn’t change her dress but she always put a clean white apron
on. Then me granny and all the old ladies, they always had a bonnet on their head, made of
black cotton; they was always black cotton, never
coloured. I had an old dresser, it belonged to my greatgrandmother, and it’s always been handed down to the
Margaret’s in the family. There’s always been a Margaret
in our family, and my daughter, Margaret, has it now.
Well, in the top cupboard of that dresser is a hook my
great-grandmother kept her bonnet on, and on the top
shelf is a burnt hole; because she’d always put her old clay
pipe on that dresser, and heat from that pipe had burnt a
hole right through. Oh yes, they all smoked clay pipes, the
old woman of Muker – but me mother never did, it’d gone
out of fashion by her time.
And then, a lot of people in the village used to wear clogs, there as a proper clogger in every
village. We used to get ours from Gunnerside from old Battys, they called him, and he’d
repair wir clogs as well. If they wanted new woods (soles) on Mother used to send us off to
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Extracts from ‘Country Voices: Life & Lore in Farm & Village
By Charles Kightly 1984
�Gunnerside with wir clogs on, and he did ‘em while we were there. He’d keep us all day, but
he was a wonderful fella, because he’d talk away to us, and of course he always got all
t’news of Hill Top of us – and he always gave us a meal. Oh aye, he used to give us a meal,
but when horses were to shoe, we had to take them to the Gunnerside smith – he was a
Calvert. Now he used to keep us all day too, but he nivver gave us anything; he’d shut up
shop for his dinner, but he never gave us anything at all.
So all our clogs came from old Batty, and our knickers and that we had to get from Gill, the
grocer that used to come once a month from Askrigg. He used to go round all the farms. He
came at Monday, with his bag on his back full of vests and knickers and underwear, and he
took his orders then for his groceries – a stone of sugar and all that sort o’thing; and then his
cart came on Wednesday wi’ t’stuff on. He used to come for orders with a blooming old
pushbike that wasn’t hardly fit to ride. And I always remember, we had one cow that was
short o’minerals of some sort, now they would give her something for it, but of course we
didn’t know what trouble was. Well, she would eat anything. If she saw wir clothes line out
wi’ clothes on, she’d come galloping down t’pasture brawling, and if you weren’t quick she’d
eat the bottoms off the shirts – you had to watch her. And this day Gill came wi’ his old bike,
and he left it outside the gate; and when he got back t’old cow had eaten his front tyre!
But she was a good cow. Our cows were all good healthy cows, because we replaced wi’ our
own and we never kept old ones. Some people milked old ‘uns as long as they had a bit of
milk in their bags, old rubbishy cows. A lot of them had T.B. too, because there was no T. T,
(tuberculin tested) milk then, they knew nothing about that. So, of course a lot of young
people died with T.B. Me mother’s first young man did, and me eldest brother Dick, he
contracted T.B. Well, me mother made such a set – they nearly all died with it, you see.
They’d just built a sanitorium over at Aysgarth, but Mother wouldn’t have Dick go there. So
she cleared everything out of a bedroom, everything out; she stripped the walls of paper
and whitewashed them with lime, as a disinfectant. And she took out carpet and she
scrubbed the floor with disinfectant every day. Then she took the window right out, frame
and all, and bed was put in t’middle of room, so’s the air could circulate round.
Me father and us other three lived at this end of house, and she went and lived wi’ Dick at
that end, She lived with him and she lived for him, and she got him better and he lived to be
an old man; but ever after that he was like, the odd man out, because I suppose Mother
spoilt him a bit.
Yes, they died like white mice of T.B., and a lot died with pneumonia too, because there
wasn’t a cure for it then. If you got pneumonia, you died. I remember us burying a school
pal that died wi’ it at thirteen years old; all our class had to be bearers, and we had to wear
white dresses. We had to carry her a good mile before we came to the road, before we
could get her on the hearse. They gave us a drink before we set off, and we carried her to
the hearse in relays; because she lived at Moor Close, about a mile from Thwaite, and there
was only a very rough track from there to the road.
Of course, they used to always make a big thing of funerals then – much more than they did
weddings. They always had a big meal, and they always had wine or whisky, or something
like that. But you didn’t go to a funeral unless you were all in mourning, and you didn’t go
unless you were what they called ‘bid’. When anybody died, there’d be a young man come
round to bid you to the funeral – it was always a lad of maybe fourteen or fifteen that
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By Charles Kightly 1984
�belonged to the joiner that made the coffin. It wasn’t a woman that would bid you, and it
wasn’t one of the family; it was always the joiner’s lad. But Mother didn’t go to a lot of
funerals, Father went. Because men went to funerals far more often than women, them
days.
Haytime
Haytime hiring’s was always second week in July. There used to be five or six hundred Irish
come to Hawes, first Tuesday in July. It was a marvellous sight to see them all standing
round by the Black Bull – we often went, as kiddies, just to see them. They used to stand
around the market place, and t’farmers from Wensleydale and Swaledale used to go there
and hire ‘em for the haymaking. Because there was no machinery then, and all hay was to
get in by hand; there was lots hadn’t even a horse-drawn mowing machine. And they
stopped coming as soon as machinery came in, tractors and all that sort of thing, because
after that people could haytime on their own. There was maybe one or two came after
Second War, but only for a few years.
These Irishmen would come over and they’d start off doing a month’s haytime over in
Lancashire. Then they were with us for a month, and after they left us they went down
Northallerton and York way and did a month’s corn harvesting; and then they went into
Lincolnshire to the potatoes, and then they went back home at about the end of September.
They all had their places to go in England you know, and they made as much money in the
four months they were here as would keep them all winter – they couldn’t manage without
it. They was nearly all farmers themselves, in Ireland, but their woman could manage while
they were away, because they only had small farms.
Now we had same man came to us for twenty years – Hoystin, they called him. He came to
market but he didn’t put himself up for hire, because he knew he was coming to Hill Top.
We had two Irishmen every year, but we always had Hoystin as one of them. We looked
forward to him coming and he had the run of the place when he came. Mother wouldn’t
have him put in the loft, like some did with their Irishmen; no, he had a room in the house
and he was part of our family. But we had to have beer, the Irish wouldn’t come without
that, oh no! So, we had three barrels of beer in the cellar, just for haytime, because Father
wasn’t really a beer drinker. I well remember us kiddies tossing them half-gallon bottles of
beer to our Irishmen.
They were a wonderful bunch, the Irish, very decent people. They always went to Catholic
church, down at Leyburn; they always made a point of that. But of course, they talked
differently from us you know, so it was a job to tell what some of them said, and there were
some people that couldn’t get on with them. Now we used to have a deaf and dumb lad at
Hill Top; he was born at Muker and his mother didn’t have a father for him – you know what
I mean. Folks couldn’t make a lot of him, but we used to have ‘deaf and dumb Tommy’ at
haytime. His mother used to ask if he could come, and we’d pay him four pounds ten
shillings a month and his food.
And I remember, when I was in my teenses I fancied some silk stockings, and you couldn’t
get ‘em because Fourteen War was on. Now Hoystin said that they could get ‘em in Ireland,
but the law wouldn’t let ‘em bring ‘em in to England. We didn’t know what he was at, but
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�one day here comes a newspaper for him from Ireland and when he opened it out, there
were my silk stockings! He was a marvellous fella, was Hoystin.
We used to pay him ten pounds for the month; and if he finished before month was up,
we’d let him go on down country if he wanted. But he came to us next year, every year for
twenty years and last time he was over, he brought his eldest son with him. They were a
grand lot, the Irishmen.
Religion
Of course, the church or chapel was everything to people then, you know. They always had
a Sunday school treat, and over in Swaledale we always had buns and milk. They were buns
with currants in, and a farmer came with a back-can full of milk, and we all had to take wir
own mugs. We went and had a little bit of a do by the river and ran races; we thought it was
as good as going to London, was a do like that.
I always went to the church Sunday school; but it was rather funny in our family, because
me mother was a big Wesleyan, but me father was a big church man. So, we all used to
drive down to Muker on a Sunday morning in a horse and trap, and then I went to church
wi’ Dad while our Dick went to chapel wi’ his mother. They never fell out about their
religion, but neither of them would ever give over going to their own place. Father never set
foot in the chapel.
There was quite a bit of rivalry between church and chapel in them days though. Church
people were church people, and Wesleyans was Wesleyans, and there were the ‘Prims’, the
Primitive Methodists, and they didn’t mix. Church folks was ‘lardy-dardies’ and Wesleyans
was ‘good old Wesleyans’ and the rest were just clingers-on. Of course, there’d never be no
cards in a ‘good old Wesleyan’ house, no cards and no drink. Church people didn’t mind so
much.
There were more Wesleyans than Church in Muker, but everyone was something, there
weren’t any heathens. Well, there was one or two, and I’ll tell you a tale about them. Now
there’s something in Muker churchyard that’s in no other churchyard in England, and that’s
a lot to say! There’s some tombstones there, and the verses on them tombstones was being
written down wi’ visitors when I was a girl going to school. Because them that put those
tombstones there were heathens, that didn’t believe in God – and they said so in them
verses. These stones were put down by the Brodericks, that lived at Spring End by
Gunnerside. They were monied people and they had a lot of property; but they were no
believers, they were heathens. And some of them were buried in churchyard; I don’t know
why they buried ‘em there, being non-believers. Mind you, they’d buried one or two about
the farm as well, they weren’t supposed to but they did. So, some of ‘em were buried in
churchyard, but the vicar wouldn’t allow ‘em to put any stones up; in them days the vicar
had to be there when they put up stones, to see that they were fit.
Well, old Broderick had got these stones ready carved, but he couldn’t put them down
openly. So, he had his men all ready wi’ ’em, turned wrong way up so nobody could see
what was written on ‘em. Then he got the vicar interested in the east window and he said
‘ Well what does it look like from inside?’ He got the vicar of the church to take him inside to
look, and he kept vicar talking inside the church until his masons had got the stones dug in
outside. And once they’re laid, nobody can take ‘em up, unless them that put them there
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By Charles Kightly 1984
�gave ‘em permission – that was the law. So, vicar had to leave ‘em, else they would have
been thrown out long ago, because them stones really used to vex the church people when
we were girls. It was the talk of Muker for years!
The tombstone, which remains in Muker to this day, reads:
I want the world to know
That I know
That there is no fame
That all life is co-equal
That deficiency in intellect is the why
Of deficiency in action
That every thing is right
That ever atom vibrates
At its proper time, according
To the true results of the forces
That went before
By the son, Luther
L-R Lizzie Guy, Hannah Milner, Louisa Guy (sister-in-law), Maggie Joe Chapman, Mary Scott (sister)
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Extracts from ‘Country Voices: Life & Lore in Farm & Village
By Charles Kightly 1984
�
Dublin Core
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Title
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Swaledale Archives
Description
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Keld Resource Centre
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Acknowledgements and credits are indicated within each individual document profile
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A Swaledale Woman - Memoirs of Maggie Joe Chapman
Subject
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Memoirs of growing up at Hill Top Lodge, a hill farm high above Oxnop, Gunnerside.
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Extracted from 'Country Voices - Life & Lore in Farm & Village' by Charles Kightly 1984
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Text
NORMAN GUY, STALWART OF MUKER,
REMEMBERS THE VILLAGE SCHOOL
I went to Muker School. I was born in 1939, so in those days I would’ve started in
January 1945 when I was 5 wouldn’t I, yeah.
There was no kitchen at Muker, we came home for our lunch. I lived in the house just
behind the church in the village here. I had cousins that lived at Hill Top Farm, which
is a farm you can see as you come over from Askrigg. It’s a couple of mile at least,
and sometimes they would come down with horse and cart, to ride down on their
own. We had a stable next door to the house and the horse would stop in our stable,
and then they’d ride back home.
It didn’t seem anything out of the ordinary to come in a horse and cart, they’d prefer
that to walking. In those days if you didn’t pass your eleven-plus you stayed at the
village school till you were fourteen. My cousin Annie didn’t pass, and her brothers
Dick and George were older than her. So there was always an oldish one on the cart
as well, they weren’t just what you’d think of as primary school kids now.
They wouldn’t worry too much about staying on at the village school, they were
farming stock and they worked on the farm before they even left school. They all had
their farming jobs to do, milking on a night and morning, and haytime, y’know…their
life was at home.
It was a good school actually was Muker. She was a good teacher. Miss Dickson. I
have no idea what her first name was. And we used to do nature walks. Not that I
learnt much, we were all just allowed to be out of school for a few hours y’know.
We’d look at flowers and trees and animals and birds.
�There was only one of her but there was such a broad range of kids, up to twenty
children with an age range of five to fourteen. So the older ones used to help with the
younger ones.
Some of the older ones might’ve failed their eleven-plus, but actually they were doing
something important, which was helping the young ones. And it worked the other
way as well. There was one lad who was six years older than me but he couldn’t
read, and the teacher used to have me like listening to him reading. And I must have
only been about seven year old then, so I must’ve been a pretty good reader by the
sounds of things.
When I first started school the seating was tiered, like raised wooden seats, and
they’d be four or five (children) in a row. Then that went out, and we had tables for
two. Girls and boys were all in together, all in the same classroom. We had to learn
to write using a pen and ink. It could be messy.
You couldn’t see out the windows, because they’re so high and so when you sat
down you could see the hills but you couldn't see what was going past, there
were no distractions. But in those days there wasn’t a lot going on. There was very
few cars, maybe only about three people had cars in the village. You could recognise
cars from long distances in those days cause they were all so different. Which they
aren’t now. No matter what make they are, they all look very much alike don’t they.
If you were naughty it used to be a ruler across your knuckles or a strap. It didn't
happen a lot to be quite honest.
At Christmas time I always remember you used to make things for Christmas
presents. Miss Dickson would get rolls of old wallpaper and we’d make things out of
nothing – pencil cases and pompoms. It was all about using hands y’know, we didn’t
have woodwork or metal work or things like that. It was all about doing and making
things.
There was no playthings. At lunchtime we were allowed to go home for lunch, but at
playtime - breaktime as you’d call it now - we were only allowed in the school yard
out the back. We went to school to learn, y’know. To me that was the purpose of
being in school, to learn not to play. We played when school finished.
I liked learning. When I passed my eleven-plus and went on to Richmond Grammar,
the school was great. I was a boarder there from age eleven because there was no
school bus in those days, so from up here in Muker we had to be boarders. First
electric I came across was at boarding school.
How did I feel going off to sleep somewhere new? Well it was part of the system so I
had to get used to it. It was strange having to leave home. I’d never been away from
home till then.
We’d stay at Richmond seven days of the week, and we’d go home maybe every six
weeks. Half-term holidays were only a long weekend from Friday to Monday. But I
used to see me dad on a Saturday. He used to come into Richmond on work and
we'd get to see him then, yeah.
�I wasn’t really aware that I lived in a beautiful place, because this was where we'd
always been. I had no idea what it was like living in a town till I went to boarding
school, and then I learnt what it was like living with a few thousand people instead of
only one hundred.
But I would never want to live in a town or a city now. Look what I’ve got out there.
58 years now I've lived with that view. And we know our neighbours. We knew our
neighbours in all the villages in those days, everybody in Swaledale and
Arkengarthdale. Because they were all local families that had been there for
hundreds of years.
Most people used to stay in the Dale when they grew up, but that actually altered
when secondary education altered. When Richmond Secondary Modern was built up
on Darlington Road, that's when everybody at eleven went away to school for
secondary education. And I think that altered people's expectations, as everybody
got to see what it was like and what opportunities there was.
But still a lot of the farming people - with fathers who were farming – most of them
still came back home to work on the farm. But there was opportunities for those that
maybe didn't want to do that.
Muker School closed in 1979 with five children. It needed to happen, but I was a bit
sad actually. Because you couldn't hear the kids, you know? Now we only have one
child in the village. And he's at Richmond School so we never see much of him. But
you know at playtime you couldn't hear the kids running round, and it seemed to be
the beginning of the end to me for a village. Keld would feel the same, when they
didn't have the kids running round. It just seems as if part of life's been taken out of
the village. But you can't expect them to keep it on with only five children.
When we were little, every village was its own pod. Is that the right word? It had its
own shops, its own pub, its own schools and its own church. We had a church and a
chapel and everything - every village was like that. And they were an entity in their
own right. And now we struggle to keep a shop. And I mean, it's nothing to do with
the shop. It's just the way life’s gone. We're very fortunate we still have a pub in the
village.
There's nothing to be done - only bring work, you have to go to where the work is.
They’re on about housing for the young people but young people don't need
housing, because there's nothing for them to stay, there needs to be work for them to
stay here. Commuting’s alright but it isn't the be all and end all is commuting.
Expensive for starters.
I came home because there was a job for me at home. If there hadn't been, I
wouldn't be here now.
We used to have a family business, a haulage business, and I came home to do that
straight after Richmond School. I did that for 25 years. We sold up in ’81, and then I
drove the school buses. So I was lucky enough to get another job. If I hadn't got the
school bus run I would have probably had to move away.
�The school bus was County-owned, it wasn’t contract, and the chap that drove it
lived just behind us here, and when he retired, he came to see if I fancied the job.
County wanted somebody that lived up here to do the job to stop a lot of travelling. I
lived up here, so I started up here and finished up here at night.
Most of the children were our relations (laughs). Not just the Guy family but me wife’s
family, and nieces and nephews. They were very good, they knew they had to
behave themselves, because I had the support of the parents.
I enjoyed being the bus driver, well I did it 23 years, half me working life. I had half
me working life driving wagons, and half me working life driving buses. I preferred
the buses I think. Cause with the wagons you had to get animals onto em, or
carrying stuff onto em, whereas with the bus they walk on by themselves (laughs).
I think what you can experience living in the country is the freedom, for one thing. I
mean in towns they can’t let kids go out on their own, can they? You see these
people coming on holiday with families, into the cottages, and you can see the look
on the faces as the kids come out the door and go running round the village, it’s
unbelievable, that they have so much freedom. And I think it’s great. You give them
confidence for one thing, and they realise that there isn't something around every
corner that they have to be wary of.
We learnt to swim down in the river there. And summer we’d be down there every
night, after school. I taught meself to swim just by jumping in the water and surviving
(laughs). And playing games, I mean, we had no street lights in the village. So in
wintertime it was pitch black. Yer had no problems cause yer knew where every
stone was, every step was, and we used to play games on the nights round the
village. Like hide and seek, this sorta thing. In the dark. But it was no problem. That
was part of life.
I’ve played in Muker Band for the last 68 years. I play the cornet. And I teach
youngsters, if any want to learn. I've never been taught music you see. I've never
had a teacher. I've always been what you call self-taught I suppose. And I don't find
it easy. I prefer them to learn at school, where they get people that know how to
teach. But I do me best, I do, you know. We used to have a lot of youngsters at one
stage. I had like a junior band. And then they moved into the bigger band. There
was no music at grammar school whatsoever. We had one lesson a week of music
appreciation it was called. But there was no practical playing or anything like that.
Me music actually has been since I left school, quite honestly. And as I say it’s selftaught as much as anything. Just listening. And practicing. Music adds a lot to your
life. Being part of an orchestra or a band or a group. It's a great thing. As long as
there's a group of us, we'll play and enjoy it and make noises.
Second picture below: It was a wet day so the band was playing inside. That's me on the
left and my brothers Maurice on the top and Ron on the right.
��
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Memoirs of Norman Guy
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An account of the resource
Norman Guy sharing his memories of growing up in Muker
Source
A related resource from which the described resource is derived
www.thenashhawes.org
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(List of Subscriptions Continued.)
^^
Autumn.
Mr. Clarkson J.P. & Miss Clarkson Batron.
Lord Rochdale.
In memory of the late Clarkson Close Esq.
Mr. <Sc Mrs. D. Hanker.
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T. Parker.
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W, Peacock.
R. Guy.
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T. W. Raw.
"
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T. Rukin.
S. Knowles.
In Memory of the late Mr. & Mrs. T. w. Pounder.
Mrs. John Waggett.
Joseph Rank Esq.
A Ferns Esq.
H. Alderson.
"■
J. Whitlell
In Memory of the Late Mr
Messrs. A. D. Walker & Wilson.
"
G. Douglll & Sons.
Rev. H. B.
Wilson O.B.B.
Mr. H. Milner.
"
W. Pratt
(B)
Messrs, Spence & Co.
Mrs. Metcalfe & FamilyDr. & Miss Yates.
Messrs. Walter Wilson Ltd.
25
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10
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Mr. & Mrs. R. Liddle.
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0
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Sir F, D. Acland Esq. M.P.
Doctor R, c. Lowther Esq.
Sir Frederick Miltank Esq.
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5
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debt. Will you kindly help us to achieve this purpose ey
having your name added to our list of Subscribers.
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and prospects, to be able to complete and open the Church ire
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T?TPRT LIST OF subscriptions:
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require about £350 more than we have now got
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stone, provided they indicate their wish to Mr. J.
in time for arrangements to be made.
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The Stone laying will take place on Wednesday, May
£
Misses
PROPOSED NEW J/IETHODIST CHURGEw MUKER.
5
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0
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0
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2
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"
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10
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�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Muker Methodist Chapel subscription list 1934
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
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An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christopher Whitell Order Book - late 1800's
Source
A related resource from which the described resource is derived
Porter family archives
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Gunnerside Song
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Muker Methodist Church & Sunday School Opening
Description
An account of the resource
1933 Proposal Letter and Opening & Dedication Order of Service 24th October 1934
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Muker Public Hall February 1924
Description
An account of the resource
Click on image to view in full
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Swaledale Archives
Description
An account of the resource
A collection of documents and manuscripts
Creator
An entity primarily responsible for making the resource
Keld Resource Centre
Publisher
An entity responsible for making the resource available
Acknowledgements and credits are indicated within each individual document profile
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Sports Day Programme - sadly no location or date