One Poem a Week: Plague Poems Six Years On

Artist, writer and practical activist Nicky Saunter remembers weekly act of creative solidarity during the Covid-19 lockdowns: plague poems for plague times, reminding us that writing may be a solitary pleasure but sharing is an act of magic.


1,850 words: estimated reading time = 7.5 minutes


Writing poetry sometimes feels like a dirty secret — something many people do, but they don’t like to shout about it too much. Sometimes for fear of ridicule, sometimes because what they are writing may be more revealing than they are comfortable with. This may seem a strange sensation to those who have grown up in a world where social media expects you to bare all, to open your heart to strangers and to confess your deepest fears and emotions. But perhaps poets are a strange mix of being both shy of revealing themselves and yet needing to be truly heard and understood.

Those of us who write poems perhaps have moments of wistfulness about a time when poets could make a good living, were part of the glitterati, invited to the most happening soirees and making headlines in daily newspapers. These days it is only dead poets and the occasional poet laureate whose name is widely known, and few people are able to quote poetry at any length.

Yet poetry persists and pops up so often in times of stress and trauma, when understanding is needed and when reflection on a complex issue fails to deliver a simple answer. Occasionally someone young and cool on YouTube performs their own poem in response to an event in the never-ending newscycle. Like rap and song lyrics, these words cut through the image storm that is social media, and burn brightly. We recognise this ancient flame for what it is — someone speaking from the heart out into the world without knowing if anyone is listening or if people are listening,  whether anyone will understand. Will they “get it”? Will they “get me?”

Plague poems: Showing a drawing, Forest dreaming, by Nicky Saunter, 2026
Forest dreaming. Art: Nicky Saunter © 2026

Plague poems

During the first Covid-19 lockdown in 2020, a small group of people who didn’t all know each other came together on a WhatsApp group (before we were all deluged in such groups…) to write One Poem a Week. The idea was to follow a theme that had arisen naturally in the world, from our experiences that week. As time went on, we sometimes took as a theme words or phrases from a poem written the previous week. These poems became a live chain of intersecting thoughts and ideas weaving through the airwaves. In the breaks between lockdowns, we published two slim volumes and got together to read live in front of an audience. None of us had done this before.

In 2026 the group still lives on, our weekly poems still punctuated by terrifying headlines, family matters, news of births and deaths, ideas for art, shared grumbles, photos of nature, music choices and more. The weekly arrival of poems straight from other people’s minds on a shared theme drop like ripe cherries saved from the birds — rare and delicious.

I would like to share here a handful of poems from across these years with a little about where they came from. Reading them again triggers incredibly strong memories and sensations from the time of writing, although many are also written themselves about times past. I have learned that writing them is a solitary pleasure but sharing them is magic and well worth the risk.

Plague poems: Showing a drawing, 'Circle of dance' by Nicky Saunter, 2026
‘Circle of dance’. Art: Nicky Saunter © 2026

The Poems

It is interesting how poetry kaleidoscopes time and brings to the surface long-forgotten moments in great clarity. In the Essex market town where our family went shopping in the 1970s was an old fashioned grocer’s shop called Bowtell’s, where men behind counters performed magic to my young eye, wrapping cheese without string or tape.

Wrap

Saturday morning at the grocers, men in white coats stand ready
Pungent coffee aroma drifts from the roaster in the window
And so the show begins - curtains up
At the great glass altar of cheese.

The squat cheddar king sits heavy on his throne
Releasing reluctantly an infant slice to the wire,
The stagehands respectfully separate the two
Placing the small block just once in the spotlight
Square in the centre of the greaseproof paper stage.

A magician has appeared, pencil behind his ear
A drum roll, the first fold; a gasp, the second fold,
The semi-nude block is turned blushing from our gaze
The cymbals clash - the final tuck, a secret learned
And it’s over with a bow
It’s a wrap.

Sometimes a news item fills you with such a powerful response that it becomes a real sensation in your own body. It can literally make you feel sick. Writing and empathy are strong partners.

Fried

I heard they fried a woman in Arizona
in a prison cage beneath the blistering sun
and I say blistering because that's what the metal cage did to her skin

can you begin to imagine that?

On my wrist I have a tiny burn mark
shiny, pebble smooth and beautiful now
it hurt like hell fresh from the oven shelf
where I left a tiny piece of myself.

What does it feel like to know that
whatever you touch is going to sear you, char your flesh like a tuna steak
(we are all from fish after all)
and will it smell like food or like me
how long will the metal hook pain last
as it grids my face, back, thigh or arm with the live pattern of cruelty

she didn't live - Marcia Powell
banged up for banging for money
but I remember her and so will you.

We took in an old staff rescue dog called Buster who enjoyed the next few years moving like an ageing mafia boss between the sofa, rug, bed and garden in a slow stroll and with a big smile on his face. There is nothing like a dog for teaching a restless soul how to see the moment.

Sleeping Dogs

how can it be that the snore
of a loved one fast asleep raises
deep in the night’s bestial dark
such ire, such stabbing murderous thoughts
and yet what soothing honey is gifted
by the rhythmic rasp
of a sleeping dog before the fire

Some images will never be forgotten even if we wish they could be. We sat watching footage of desperate people crossing the Mediterranean and the Aegean seas in the hope of something better, only to be trapped in a no-man’s land of makeshift shelters and endless paperwork.

Shell 

Someone’s home, such a tiny thing
Curled in marble coils of calcium
On the sun-warm palm of a child
Staring in awe at this seaside wizardry
How did they get here?
And where have they all gone?
Unique on a beach of millions
Like so many life jackets on Lesbos
Abandoned by seasick migrants
Sea, salt and air will out and
Shells become sandcastles
But life jackets are here to stay

Unbelievably, war has returned to Europe and Ukraine was fighting for its life. Elsewhere in the Sudan or Syria, people continued to hide from soldiers and fear their weapons and their lack of humanity. I think often about women and children, the elderly in these times of physical extremis.

War

Finger to her lips, shushing for life the curious toddler
Rocking the mewling infant to the safety of sleep
The last biscuit in exchange for stillness
Distraction from boots on the stairs
Metal and muscle crashing past
Please, please let them just pass
Not notice this door, paint peeling gently
Smell of cabbage poverty lingering
No men to see here, no threat at all
Just one sweating mother, shepherding
Her babies down the hall
Her Kalashnikov heavy but ready

Heat and fire were frequent themes as they came in waves across the world, increasing in their strength and threat to life. Sometimes a good story emerges from such fear and panic — as when local people came to the rescue when a community field went up in flames.

Fields on fire

One cigarette butt from a hairless lip
Is all it took to torch the hay
Strewn with care round tender trees
Searching still for sap root safety
(Aren’t we all?)
But even as the cinders sparked skyward
Supporters poured in a soothing flood
To extinguish the pain, splash laughter on flames
Buckets and barrows, old-fashioned really
But prompt and willing, that’s the key
The rest is nature’s job, rejuvenation
The total miracle of life from death

These two need no explanation, but simply arrived as people became both richer and poorer, warmer and colder. Short poems can be just as impactful as long ones.

The rich

I had a dream
In which
The rich
Became smaller
The richer they got
The Sunday times
Rich list
Was tragically
Eaten by
Their own
Overbred
Pet lapdogs
Cold

Should the half of the world too cold
Cuddle up to the half too hot
We might all be warm

Although strong emotions tend to start poetry into life for me, these can be positive: love, nature, hope, joy. It seems right in these trying times to finish with a couple of these.

Drenched

You know the first time you feel tropical rain
It makes you laugh, just hoot with laughter
The joke is on you, with your hopes of reaching shelter
Before the mighty heavens crack and broil
Time and wind stops, temperature dips
And we are drenched both to our slick skins
Between the car and the porch overhang
Metres that might as well be miles

Out in the yard with fat drops bouncing up red mud
The earth is alive with jumping water in slo mo
I leap and then you, splashing like tots
Mouths open to the pummelling sky
The rains have come, bringing life and food
Joy runs untrammelled down gutters and pipes
Bubbling hope, spurting fountains alive
And us too, dancing in disbelief.
Flow

There is a point of particular caramel calm
Before the shutter finally falls

And light commits indelibly to film
Every line and furrow of your beloved face

When focus is all, line and pattern
Form effortlessly into seamless composition

The quadrille of rustling silk falls quiet
A pause as distant music holds its breath

Freezing forever the tilt of a head, a raised arm
And in that decisive moment, I am in flow.

All poems © Nicky Saunter 2026.

Showing 'Crow power', art by Nicky Saunter, 2026
‘Crow power’. Art: Nicky Saunter © 2026

Find more

The One Poem a Week project resulted in Plague Poems: March April May 2020, by Andrew Simms, Nicky Saunter and Nick Robins. You can read more at Nicky’s website, Through The Round Window.

During that first lockdown, ClimateCultures invited members to send in something for our Quarantine Connection series, and you can read the 40 contributions we curated over eight weeks: images, poems, audio or video pieces, short stories, research snippets, event or exhibition programme, extracts from a longer piece — all helping us to fight feelings of isolation when our physical cultural spaces were closed or restricted for the usual sharing of art, knowledge and experience.

***

From 2026, ClimateCultures is inviting members to say something about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.

Nicky – “Although I have used AI to create images in Canva, I found it too limiting and same-looking to use again and haven’t used it since. I used it to bring together some sources for research, but it didn’t come up with anything I hadn’t found myself.

“There are probably a million ways I might use it, but I haven’t yet found anything to take my dogs for a walk or recruit volunteers for local charities. No doubt it will come, but as yet it has simply taken my writing and research work and hasn’t added much for me to use.”
Nicky Saunter
Nicky Saunter
A practical activist, campaigner, social entrepreneur and artist with a particular focus on communication, between people and between humans and the rest of the natural world.

Beyond Ecosystem Collapse: New Stories to Live By

Ecopoet Helen Moore discusses the importance of econarratives and ethical leadership for how we interact with each other and the more-than-human, and how a new free online programme can help us find the new stories to live by.


1,550 words: estimated reading time = 6 minutes


In January 2026, the UK government published a report entitled Global Biodiversity Loss, Ecosystem Collapse and National Security, which linked the deleterious state of local and global ecosystems and biodiversity loss with the increasing risk of ecosystem collapse and threats to national security.1 Despite its huge significance, the report received very limited media attention, and this goes for much of the scientific research that sounds the alarm about the climate and wider ecological emergency. Research led by Stockholm Resilience Centre has stated the importance of remaining within planetary boundaries and describes how “transgressing one or more planetary boundaries may be […] catastrophic […] to human well-being”, and that of countless other species.2

Showing the cover of the Planetary Healthcheck 2025 report.

At current consumption levels, seven of the nine boundaries have been exceeded: Climate Change, Biosphere Integrity, Land System Change, Freshwater Use, Biogeochemical Flows, Novel Entities, and Ocean Acidification.3 Given the perilous situation we collectively face, effective forms of environmental communication are urgently needed to support community resilience, ecosystems regeneration and deep adaptation.

Econarratives for planetary life

Fundamental to human communication are the stories that influence how we interact with each other within the ecosystems that sustain us and that we influence. Pioneering work by my colleague (and fellow ClimateCultures member) Arran Stibbe, Professor of Narrative Ecology at the University of Gloucestershire, has shown how stories play an important role within the global ecosystems that life depends on, by shaping how humans conceptualise and act in the world — some stories encouraging people to destroy the ecosystems that life depends on, other stories encouraging attention, care and protection of the natural world.

Showing the home page banner or The Search for New Stories to Live By
Home page for The Search for New Stories to Live By

Building on his 2024 book, Econarrative: ethics, ecology and the search for new stories to live by,4 Arran led a team of colleagues at the University of Gloucestershire and a wider international team as part of the CLADES project (Critical Language Awareness, Democratic Engagement and Sustainability, funded by the European Commission under the Erasmus+ programme), to develop a free online 8-part course The Search for New Stories to Live By. In this course, which included my own contribution on ecopoetic activism in part 4, guiding themes are econarrative and ethical leadership.

Econarrative is defined as stories which see humans, more-than-human species and the physical environment in interaction with each other, while ethical leadership is defined as shaping how others perceive themselves and the society around them based on an ecological vision. As Arran Stibbe encourages, “We can all be ethical leaders, in our lives, our families, our communities, our companies, or our countries. All we need is a clear ethical vision, critical awareness of the stories that underpin our unsustainable society, the ability to seek out new stories to live by, and to communicate those stories in inspiring ways.”

The Search for New Stories to Live By examines the use of narratives by ethical leaders who are doing just that work. They include community elders, writers, poets, activists, campaigners, scientists and politicians, all of us storytellers in one way or another. The course also examines the stories we tell and how we tell them, seeking out ways of imagining a radically different society and bringing that society into being. My own contribution, which focuses on Ecopoetic Activism, looks at how ecopoets challenge the stories we live by and create new stories to transform social reality. There is a prevailing cultural narrative, maintained by literary gatekeepers, that ‘good’ poetry should not convey an apparent message. However, this is often a privileged position, arising from people who have high levels of material security and who occupy a part of the world (I’m writing here in the UK) which has yet to be severely impacted by the intersecting climate, ecological and social crises.

Acknowledging that all art is essentially political (being ‘apolitical’ is in itself a political position) and recognising the urgency of the challenges we collectively face, ecopoetry charts another course, a consciously activist stance, seeking to raise awareness, witness, mourn, commune, speak truth to power and vision new ways of living and being, among other approaches. Frequently, the work of ecopoets critiques extractivist Western attitudes and behaviours towards the ecosystems on which humans depend, along with the neocolonial exploitation of people in the Global South. Understanding that we humans are part of ‘nature’, ecopoetry may also seek to re-enchant our relationship with the more-than-human world. Or an ecopoem may narrate the restoration of a polluted river, such as the Merse in Tuscany, which the Italian ecopoet, Massimo D’Arcangelo describes, and which I explore on the course.

The search for new stories

Showing images for course units in the Search for New Stories to Live By
Course units in the Search for New Stories to Live By

Designed for anyone who is aware of the trajectory of society towards collapse under ever-growing inequality and environmental destruction, and who wants change at the only level that can make a difference, The Search for New Stories to Live By is a self-study course, where participants work their way through the eight parts — the introduction, Creation Stories, Identity, Ecopoetic Activism, Enchantment, Ethics, Emotions, Apocalypse – watching video talks, reading notes, completing exercises and looking through the detailed PowerPoint slides. Educators are also welcome to use the materials for their courses, and there is advice on teaching in the extra materials section, with stated course goals being for learners to develop critical awareness of the stories that underpin our current unsustainable civilisation, to develop skills in using language in inspiring ways to convey new stories to live by, and to contribute to bringing a new sustainable civilisation into being.

Finally, it is worth noting that this course builds on a previous course, The Stories We Live By, which explores the dominant stories that drive industrial civilisation and which have contributed to creating the destruction and far-reaching interconnected issues we currently face. Given sufficient time and interest, that first course could be explored before The Search for New Stories to Live By.


Helen’s references

  1. DEFRA, 2026, Global Biodiversity Loss, Ecosystem Collapse and National Security, UK Government
  2. Rockström, J., Steffen, W., Noone, K., Persson, Å., Chapin III, F.S., Lambin, E., Lenton, T.M., Scheffer, M., Folke, C., Schellnhuber, H.J. and Nykvist, B., 2009. Planetary boundaries: exploring the safe operating space for humanity. Ecology and society, 14(2).
  3. Kitzmann, N., Caesar, L., Sakschewski, B., Rockström, J., Andersen, L., Bechthold, M., Bergfeld, L., Beusen, A., Billing, M., Bodirsky, B.L. and Botsyun, S., 2025. Planetary Health Check 2025: A scientific assessment of the state of the planet.
  4. Stibbe, Arran, 2024. Econarrative, Ethics, Ecology, and the Search for New Narratives. London: Bloomsbury Academic.

Find more

You can access the new, free course at The Search for New Stories to Live By.

Helen mentions an earlier course, The Stories We Live By, which builds on an awareness that the issues the world faces are so severe they call into question the stories that our societies are based on. Through topics such as Ideologies and Discourses, Framing, Metaphor, Evaluations, Identities, Convictions, Erasure and Salience, it provides tools for revealing the stories we live by, questioning them from an ecological perspective. You can access that here — and read a ClimateCultures review of the early version of that course.

In a previous ClimateCultures post, Ecopoetikon: Global Ecopoetries for a Cultural Tipping Point, Helen celebrates global ecopoetries through a new project gathering poets from Global South and North. Ecopoetikon offers a powerful indicator of intersecting crises and inspiration for a tipping point in our relationship with the living world.

Helen’s latest ecopoetry collection, The Last Lighthouse in Rising Seas (Palewell Press, May 2026), explores ‘petronarcosis’ (fossil fuel addiction) and the links between forced migration and the climate crisis and has been celebrated as confirming her “as the most imaginative and committed ecopoet of our time.” In this piece for our Creative Showcase — which includes one of the poems in full — Helen reflects on the book and the genesis of the poem, which conveys hope in how we can resist the forces of destruction and seek Thrutopian paths forward.

You can read a review of her 2024 collection, river / run, by fellow ClimateCultures member and poet Fiona Moore, here.

***

From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.

Helen — “I am deeply suspicious of AI for multiple reasons, including the ecological and social impacts of data centres; the disproportionate power and influence wielded by the techbro oligarchs; growing evidence of biases within AI, which one study reveals only reinforce Islamophobia, sexism, racism etc; research also evidencing it as a form of technocolonialism; the impact it has on our critical thinking and writing skills; and, last but not least, because of its theft of creative work by often poorly remunerated artists and writers.

“I have not used AI in compiling this article, although some of the text is recycled from the online course blurb. The occasional use that I do make of AI is when researching a topic, and then only where it pops up freely as part of a Google search.”

Helen Moore c Mark Simmons

Helen Moore

A pioneering British ecopoet, socially engaged artist, writer, translator and academic based in Bristol.

Hey! Earthlings! A Field Guide to Connecting

Artist Andrew Howe shares a collaborative project with fellow artists and migrants to bring together creativity, community and heritage, building trust, reframing narratives in an era of climate crisis and showing we are all earthlings, connected with nature.


2,230 words: estimated reading time = 9 minutes


At a time when the ground beneath us is shifting — politically, ecologically, socially — what does it mean to belong? 

Environmental crises are intensifying and so is human movement — quietly, unevenly, and often without recognition. Creative practice has a vital role to play in response: not simply to draw attention to change, but to hold space for connection, dignity, and shared experience.

Hey! Earthlings! emerged from this context as both a project and a provocation — an invitation to rethink how we connect across difference, and how art might help cultivate belonging in an age of displacement.

Beginnings — from idea to collective action

This project began as an idea some years ago to invite people who have moved across borders, or with connections to other places through family and heritage, to join with us and share stories, sounds, and creative responses through walks and making. A simple idea, but multi-layered and rich with potential to help participants build stronger connections to local nature and heritage and, perhaps, find a new sense of place and belonging in Shropshire.

As conversations developed, a core team formed: myself, as an artist working in sound, painting, printmaking, and other media; Jill Impey – an artist working in video, sound and printmaking; and Jean Atkin – a poet and writer. Together, under Participate Contemporary Artspace CIC (now Participate Co-labs), we shaped the project and secured funding from the National Lottery Heritage Fund in Summer 2024. After a period of careful planning, our activities got underway during Spring/Summer 2025.

Hey! Earthlings! unfolded amid increasing social division in the UK and growing hostility toward migrants and refugees. Against this background, the project took on a deeper significance: to offer a counter-narrative grounded in generosity, creativity, and welcome.

“The project challenged the idea that we live in a world of ‘not enough’. In reality, the Earth is abundant, and people naturally want to contribute meaningfully to the places they live and without the negative narrative and fear-based leadership in the world, humans would naturally share without fear.”
— Amanda Jones, Founder of Shropshire Supports Refugees

Climate Change and the movement of people

Practitioners engaging with climate themes cannot ignore migration.

The relationship between climate change and migration is complex, but the global effects of both phenomena are undeniable. Extreme weather events — floods, storms, droughts — are already forcing millions to move. Slower environmental changes, such as desertification or rising sea levels, impact on livelihoods too. The frequency and severity of these events are increasing.

UNHCR estimates indicate that tens of millions of people are displaced each year by sudden environmental events, while projections produced by the World Bank indicate that by 2050, hundreds of millions could be internally displaced due to long-term climate impacts.

These figures reduce human lives to statistics and do not capture the lived experience of losing home, identity, culture, agency, assets and dignity and the search for belonging.

This is where art has a humanising role to hold spaces where people can speak, create, and connect.

Walking as method: reconnecting through landscape

We held three Hey! Earthlings! creative events at each of two pairs of locations in Shropshire, offering important natural and historic heritage to explore by walking together:

  • Old Oswestry Iron Age Hill Fort and Oswestry Memorial Hall
  • Doctor’s Field countryside site and Darwin House, The Mount, Shrewsbury (Charles Darwin’s birthplace and childhood home).

These are all located within or very close to the towns of Oswestry and Shrewsbury, and so were relatively easily accessible, with the potential for participants to return again in future.

Each of the events comprised an artist-led walk followed by a creative workshop. 

We were inspired by artist Henna Asikainen and her use of walks in projects with refugees and migrants. Walking offers a shared rhythm. It dissolves hierarchies. It allows for informal conversation, chance encounters, quiet reflection and freedom to explore the surrounding landscape.

The group bonded through creativity and shared experience, taking opportunities to translate for each other and share food and song whilst gathered around a fire.

Showing Hey! Earthlings! participants listening to the river. Photo: by Anna Martin 2025. Project by Andrew Howe.
Hey! Earthlings! listening to the river. Photo: Anna Martin © 2025

Each walk started with a grounding meditation. We then listened to the river and trees, we foraged, shared stories and words about nature, and played parachute games. The group(s) learned about local history and nature, sharing oral histories, making films and co-creating art. 

After scrambling over steep ramparts to the top of the Old Oswestry Hillfort, we used a compass at this 360-degree viewpoint to orient ourselves to local landmarks and distant homelands.

These multi-sensory walks enabled people to compare common or shared experiences from other places, and find meaning, empathy and compassion.

“Being in nature evokes a sense of home and belonging (the trees are not lost): the wind is the wind, the rain is the rain, the sun rises for all the stars and moon are the same ones their families see across the world. This reinforced the idea that humans are children of the Earth and of the stars. The Earth has no borders; birds and fish do not need passports.”
— Amanda Jones, Founder of Shropshire Supports Refugees

Hey! Earthlings! Expressing belonging through creativity

Following the walks we returned to workshop venues to respond creatively. 

The approach was intentionally open, flexible and welcoming. We offered printmaking, drawing, writing, small book-making, and other collaborative activities, allowing participants of all ages and abilities to engage in ways that felt comfortable, safe and meaningful.

The workshops were not set up as places of instruction, but as opportunities for exchange. Participants brought their own knowledge, skills, and creative traditions. It was a delight when two young Ukrainian participants asked if they could lead some creative sessions during the workshops — an offer we embraced and celebrated.

The shift from facilitator to co-creator crucially challenges the notion of participants as recipients and instead recognises them as contributors and artists with knowledge to share.

Showing Hey! Earthlings! participants preparing cyanotype prints. Photo: Andrew Howe Project by Andrew Howe.
Hey! Earthlings! participants preparing cyanotype prints. Photo: Andrew Howe © 2025

The resulting artworks were vibrant, layered, and deeply personal. They spoke of journeys, memories, loss, resilience, and joy. They reflected not only the challenges of displacement, but also the richness that diverse communities bring to local contexts.

Building trust: the role of an ethical framework

Underpinning the whole of our project was an ethical framework devised by Jill Impey. This guided our delivery to ensure everyone involved felt safe and welcome, providing a reference or set of prompts to guide actions and relationships throughout from beginning to end.

The ethical framework aims to embed respect, honesty and understanding in working with participants, with our supporting organisations and with each other. When working with people who may have experienced trauma, displacement, or marginalisation, the stakes are high. 

Showing the Hey! Earthlings! Ethical Framework.
Hey! Earthlings! Ethical Framework.

The framework emphasises:

  • Empathy and compassion as foundational values, cultivating a culture of care
  • Inclusion and accessibility to remove barriers to participation
  • Respect and honesty in all interactions
  • Agency and consent, ensuring participants retained control over their stories and contributions
  • Reciprocity, recognising that exchange must be mutual, not extractive.

This framework was not simply theoretical. It informed practical decisions — from how we structured workshops, to how we developed relationships with partner organisations, to how we shared outcomes.

It also provided a crucial anchor for the team, offering a shared language and set of principles to navigate complex situations.

Partnership and participation

The project was made possible through a network of partnerships, including community organisations, cultural institutions, and local authorities.

Participants came from a wide range of backgrounds: young people from Bulgarian schools, asylum seekers from countries including Afghanistan, Iran, Sierra Leone and Vietnam, newly settled Ukrainians, and individuals connected through refugee support networks and community groups.  Each event was tailored towards the particular group attending.

We were very fortunate to be able to appoint two experienced community co-ordinators, Anna Martin and Marina Churm. During project planning, we consulted with various community groups to gauge interest and shape the activities for the events.

Both Anna and Marian proved invaluable to the project as they engaged so positively with groups they had existing connections with and with other community leaders who could help link to a wider network and invite people to work with us. Building trust takes time, sensitivity, and existing relationships. Their work ensured that participants felt welcomed, informed, and supported throughout the process.

The team were supported by local artists, Jamila Walker Thomas and Niki Holmes, and project evaluator and mentor, Cerin Mills.

Meaningful engagement cannot be rushed or assumed. It requires investment in relationships, and often collaboration with those who already hold trust within communities.

Sharing responses: rethinking the ‘Cabinet’

We showed the work made at the events in a travelling cabinet at exhibitions in local libraries and museums. These took place at Oswestry Library; Gateway Arts and Education Centre, Shrewsbury Library and Shropshire Archives. The mobile cabinet is made with reclaimed furniture and is able to host and display a range of materials, sounds and video. Its many drawers, compartments and fold-out doors invite visitors to interact with the cabinet and explore for themselves.

Showing the Hey! Earthlings! cabinet in Shrewsbury library. Photo: Andrew Howe 2025. Project by Andrew Howe.
Hey! Earthlings! cabinet in Shrewsbury library. Photo: Andrew Howe © 2025

Cabinets like this one have long been used to collect and display objects deemed unfamiliar, unusual or exotic — often telling stories about people rather than with them. We aimed to do things differently by inviting the participants to have a stake in curating the exhibition and deciding how to present their work on their own terms.

Rather than turning lives into curiosities, this Cabinet asks us to be curious with empathy — and to reflect on how we might tell richer, more respectful stories in the future.

Shared responses also included a series of collaborative poems edited by Jean Atkin, a short film edited by Jill Impey and a series of soundscapes of stories, reflections and field recordings edited by me. The soundscapes were installed as audio trails at Old Oswestry Hillfort and at Doctor’s Field in Shrewsbury, and can also be streamed from the Participate website.

A Field Guide to Connecting

Towards the end of the project, we prepared a Field Guide to Connecting: a resource for sharing our experience to help other practitioners deliver multi-cultural community arts and heritage projects effectively. 

The Guide is aimed towards:

  • Artist peers/creative practitioners
  • Community workers and organisations
  • Fundraisers seeking funding for similar projects

The Guide provides some key reference sheets, such as the Ethical Framework and Ingredients for Success, which include prompts and practical advice. This is supplemented by information from our Hey! Earthlings! project describing our approach, supported by sample documents.

The document is designed not as a fixed methodology, but as a flexible, adaptable resource — something that can be used, questioned, and reshaped. It moves beyond theory into practice, offering grounded insights into what works, what challenges arise, and how they might be navigated.

Showing the Hey! Earthlings! Field Guide to Connecting
Hey! Earthlings! Field Guide to Connecting

Reframing migration: from crisis to contribution

One of the most powerful shifts within Hey! Earthlings! is its reframing of migration.

“Many displaced people are treated as passive objects, moved like pieces on a chessboard. Used for political games and leverage and discarded when no more use. This results in adding to their deep grief, a sense of betrayal, and a loss of agency. It can feel as traumatising for them as the reason why they are here — just in a different way. Reframing migrants as contributors, creators, and community members is vital for their healing and for the communities that receive them.”
— Amanda Jones, Founder of Shropshire Supports Refugees

Too often, migrants and displaced people are positioned as problems to be solved, burdens to be managed, or victims to be pitied. This narrative not only dehumanises individuals but also obscures their agency, creativity, and potential contributions.

By contrast, Hey! Earthlings! foregrounds participants as creators, collaborators, and community members, and aims to foster more inclusive communities. Our project offered alternative narratives to dominant, often divisive discourses and engaged with global issues through local, embodied experience.

Hey! Earthlings! offers an invitation to recognise ourselves as Earthlings – a condition we share with every living organism inhabiting and depending on a single, fragile planet.


Find more

The projections Andrew gives on displaced people due to long-term climate impacts are from Climate change-induced migration: UK collaboration with international partners by Thomas Weston (September 2023).

You can explore Hey! Earthlings! at the project pages on the Participate Co-labs website — including a download of A Field Guide to Connecting, an 8-minute video, a guided grounding meditation and two audio trails of Old Oswestry Hillfort and Doctor’s Field, consisting of collaborative poems performed by Jean Atkin, shared stories and reflections on the events at the Hillfort, and a soundscape of an imagined Iron Age village. This series of soundscapes was edited by Andrew Howe using field recordings made at the Hillfort, and poems created using words by participants at events and edited by Jean Atkin.

Participate Co-labs (formerly Participate Contemporary Artspace) is an artist-run community interest company, set up in 2015 by Jill Impey, Elizabeth Turner and Keith Ashford to create space for artists to work and exhibit in Shrewsbury, Shropshire.

Shropshire Supports Refugees was established in 2016 to bring relief and support to vulnerable families displaced by unrest in their home countries relocating to Shropshire.

***

From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.

Andrew – “I occasionally use AI for some functional, time-saving tasks like transcribing spoken word recordings or helping to reduce word count in written drafts before I re-edit into my own style. It can be useful to provide simple, clear summaries or comparisons between options when I have gathered and checked material myself, as I don’t fully trust AI with factual research. In my artist practice, I often move between analogue and digital processes, which I control, but I don’t like the aesthetics of AI-generated imagery and I don’t find it very effective in developing creative ideas.”

Andrew Howe
Andrew Howe
An interdisciplinary artist and project manager using walking and mapping to explore how people interact with places, drawing attention to human entanglements within a multi-species environment.

Rise and Fall – A Short Film-Poem About Connection

Artist and writer James Roberts shares Rise and Fall, his short, award-winning film-poem, which gives us all space, an invitation to find calm, to experience our local rivers, to find a practice of connection and show some reverence.


1,300 words: estimated reading time = 5 minutes + 5 minutes video


Rise and Fall developed from a short visit to the Cambrian Mountains above the Elan Valley dams one spring afternoon. I was trying to film red kites with my drone, but the kites had other ideas, disappearing over the peaks at speed. So instead I decided to do a shot of the little River Elan, starting almost at its surface, then sending the drone as high as it would go.

Showing a clip from 'Rise and Fall', a film by James Roberts, 2025.
A clip from ‘Rise and Fall’, a film-poem by James Roberts, © 2025.

Rise and Fall — a film-poem

When I viewed the footage later, a poem began to write itself about the experience — about the high drift and growing distance, which seemed like a metaphor for where we are now in relation to the natural world. The further we rise, the more distant it gets. Rivers, it seems, show us where we are.

After that I began visiting other rivers whenever I was out and about, filming them handheld and up close, or floating the drone above them to record their contours: the Wye, the Lugg, the Cleddau, the Dart, and a few of their tributaries. I hadn’t set out to make a film, but that poem wanted to do more than just sit on a page. It wanted to be a film-poem.

Luckily I was told about the upcoming Rivers of Film Festival and encouraged to send in a film treatment. Even more luckily the film was accepted and then went on to win the inaugural Clare Crossman Prize. The process of making a film was a real adventure for me, for which I’m very grateful.

There’s so much in the news these days about the state of our rivers. They’re polluted, choked with sewage, nitrates, harmful bacteria. It’s the water companies’ fault, or privatisation, or chicken farms. But these are symptoms, not causes — indicators of a wider disconnection with the natural world which continues to widen. Rivers show us what we’re doing to the earth, our attitude towards it, our now-distant relationship with it. Everything flows into them: our poisons, but ultimately our ideas and ideologies.

It seems like there’s headway being made in the fight to save our rivers. Good souls are measuring nitrates, monitoring streams, building networks, litigating. They’re raising hundreds of thousands of pounds for this fight. Meanwhile, the great rollout of AI is being backed by every government and major investment company, estimated to cost tens of trillions in the next decade. As part of this, our children are being encouraged to develop relationships with companions that don’t exist. They’re being connected deeper and deeper into the wiring of machines. Machines that consume billions of litres of water. Will the rivers be spared?

What is the most important thing?

This is what I want to see: a farmer walking down to a nearby stream first thing in the morning, before they start their long workday. When they reach it, they spend a few minutes watching and listening. Then they bow. Or a group of children on their way to school going to the riverbank to drop flowers from their gardens into it, watched smiling by their investment banker parents. This is not part of some new-age religion — it’s simply a practice of connection. Start the day with something important. Show some reverence.

Showing a clip from 'Rise and Fall, a film-poem by James Roberts, 2025.
A clip from ‘Rise and Fall, a film-poem by James Roberts, © 2025.

I remember reading about a man who visited a reservation in the US hoping for some instruction on how to live better. Two elders led him out into the desert early one morning. They told him to bring nothing, just to sit until they told him he could return to the village with them. They left him there for two hours. When they returned they asked him one question: What is the most important thing in life?

He thought about what they might want to hear and said: family. They shook their heads and walked away.

Two hours later, with the sun now reaching its zenith, they returned and asked the same question.

“Friends,” he answered.

They walked away again.

After another two hours they asked the same question. Again, the wrong answer. And again.

By late afternoon it was 100 degrees in the shade, and the man wasn’t in the shade. Again he gave them the wrong answer.

The next time he could barely speak. His head was spinning, there were sparks in his eyes, and his throat was like a sand chute.

“What is the most important thing in life?” they asked again.

“Water,” he croaked. “Water!”

They smiled, picked him up, embraced him, and let him drink before returning to the village.

Practices to reconnect

Showing the title clip from 'Rise and Fall', a film by James Roberts 2025.
‘Rise and Fall’, a film-poem by James Roberts, © 2025.

My little film-poem ends with the line: “If you want to, you can find your way back” (sorry for the spoiler). I’m not trying to preach, only to offer a viewpoint in the most simple way I can. For me, we have to find practices that reconnect us to the real, to move away from the virtual. Find our way back to what we are — animals, dependent on other animals, the soil, the rivers. That reality will return to us whether we like it or not.

The film is deliberately slow; you might find the pace frustrating. It’s shot in black and white, as simple as I could make it. This is to give us all a little space. Nick Sergent composed a beautiful cello soundtrack, which helps slow the piece down further. It’s an invitation to calm, and hopefully a way for you to reconnect with your local river.


Find more

You can view Rise and Fall here.

James Roberts is an artist and writer based in the Welsh Borders. For more of his writing, subscribe to intothedeepwoods.substack.com, where he writes about establishing practices of connection to the wild. His website is: seariverwood.com.

***

From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.

James – “I do use AI. It’s an efficient spellchecker, it’s good at helping me fix my old car, and it’s excellent at interpreting Tarot decks. I don’t use it for creative work: AI ideas are pretty useless to me. I do think, however, that it will replace most professional creatives in the near future. This is already happening in the design industry where I used to work. See above for how it impacts the environment. Therefore, like meat and plastic, it should be consumed sparingly. I’m already weaning myself off it despite only experimenting with it for a few months.”

You can read about the Clare Crossman Prize, which James was awarded at the Rivers of Film Festival in Cambridge, here at Clare Crossman’s website. A ClimateCultures member, Clare (1954-2021) was a poet with a deep connection with the natural world and with place, which this prize celebrates. Along with filmmaker James Murray-White and other local champions of the River Mel in Cambridgeshire, Clare created the Waterlight Project, a website and film inspired by the chalk stream.

You can read more about the Rivers of Film Festival that James Murray-White devised and curated in Cambridge (September to October 2025) in his recent piece for our Creative Showcase, our growing portfolio of new and recent works from ClimateCultures members. The festival was commissioned by Cambridge Past, Present & Future as part of the RiverCamCAN Project (Climate Action Through Nature), and funded by the National Lottery Community Fund. Further screenings of the 10 films commissioned for the festival are planned around the UK — including at the Living Water exhibition in Cambridge (20th March – 5th December 2026) — the screenings on 28th May (University Library) and  25th June (Pembroke College) — and at the River Summit in Henley, September 2026 (date TBC).

James Roberts
James Roberts
A writer and artist who teaches practices of connection to the wild, author of 'Two Lights', and with artwork exhibited in several galleries in the UK.

‘A Midsummer Night’s Dream’ of Climate Crisis & Poetic Response

Poet Julian Bishop shares three new poems written in response to Shakespeare’s A Midsummer Night’s Dream, where dissension between its famous fairy characters plays out in ‘distemperature’ and ruptures in the patterns of nature and affairs of humans.


1,480 words: estimated reading time = 6 minutes


The setting: The Bridge Theatre, London, 2019. The play: A Midsummer Night’s Dream. A fabulously camp romp with a Beyoncé soundtrack and incredible acrobatics. Shakespeare so successfully updated, the same Nicholas Hytner production is revived in 2025. But of all the contemporary resonances, one of the play’s main preoccupations stood out for me as I sat in the audience swaying along to Love on Top at the end: climate change.

Rewind to Titania’s speech in Act II, Scene 1:

And thorough this distemperature we see
The seasons alter: hoary-headed frosts
Fall in the fresh lap of the crimson rose,
And on old Hiems’ thin and icy crown
An odorous chaplet of sweet summer buds
Is, as in mockery, set. The spring, the summer,
The childing autumn, angry winter change
Their wonted liveries, and the mazèd world,
By their increase, now knows not which is which.
And this same progeny of evils comes
From our debate, from our dissension.
We are their parents and original.

The summer of 1594, shortly before the play was written, was famously cold and wet, with crops rotting in the fields and floods that wrecked bridges. But mark the last three lines of Titania’s speech — who or what is responsible for the progeny of evils described above but we, the audience, because of our dissension. The dictionary definition of dissension? A formal term for when a group of people who should be cooperating cannot agree on something. Sounds familiar?

I also latched onto the fabulous neologism ‘distemperature’, which surely deserves a revival, with its dual nods to political distemper and an out-of-sorts temperature — is there a better word to encapsulate our global predicament? Accordingly, I’ve used the word in several poems, including one of those you can read below.

Titania’s speech led me to explore Shakespeare’s eco credentials further and, sure enough, there’s ample evidence throughout the folio to demonstrate that he was aware of issues such as deforestation and the impact of expanding cities on the natural world. By his time, the forest of Arden was more patchy woodland thanks to the booming timber industry, used not just for house-building but England’s almost permanent war footing. A fleet to defeat a Spanish Armada demands a vast amount of timber and there’s no evidence of any active attempts to replant what must have been seen as an infinite resource.

Showig a 1914 Play poster for a production of A Midsummer Night's Dream at the Savoy Theatre. Public domain.
1914 play poster for a production of ‘A Midsummer Night’s Dream’ at the Savoy Theatre. Public domain.

Golden shovels — poems in conversation

The form I’ve chosen for my poetic response is the Golden Shovel, invented by the American poet Terrance Hayes. He responded to Gwendolyn Brooks’s short but classic poem We Real Cool by using a word from it at the end of every line of his own poem, The Golden Shovel — in order too, so you can read her poem down the right-hand margin of the page.

I also chose this form because it preserves the integrity of the original line and forces a very direct response. Of course, given this is Shakespeare, the language is often archaic, so I’ve had to bridge the difficult gap between authenticity and parody in how I use both syntax and language, probably not always entirely successfully. I also decided each poem’s title should come from a nearby line in the same play that relates to its theme.

Most of the poems are being written while I go for a run outdoors — I hold the relevant quote in my head and repeat it until it starts to generate a response. The tricky bit is waiting until I’m on an empty path to get the words down! There have been a few near-collisions but I’m lucky to live near Green Belt between London and the M25, which can easily accommodate an hour-long run through countryside.

I grew up in Wiltshire countryside which is gradually being eaten away by new houses, golf courses and the like, so these poems are also a kind of elegy as well. When I was a teenager, a friend and I used to catch the bus to Stratford-on-Avon after school on a Friday night and stay in a youth hostel so we could queue up at dawn outside the RSC to get returns for whatever was showing. I’d become obsessed by Shakespeare after my school took our class to a showing of Franco Zefferelli’s film version of Romeo and Juliet — I think it was the first time I became aware of poetry. By the time it came to O Levels (we studied Julius Caesar), I think I’d seen all the tragedies.

And unexpectedly, Macbeth proved initially to be the richest resource for possible Shovels. The setting for the play is a blasted heath, a place of fog and filthy air. After Macbeth murders Duncan — an unnatural act — nature goes haywire, with animals eating one another, appalling weather and at one point the Earth was fev’rous and did shake. It’s all fittingly apocalyptic but I’d like to think that there’s a more hopeful vision for the world than this, which brought me back to A Midsummer Night’s Dream. The circumstances aren’t dissimilar, as Titania’s speech makes clear: she and Oberon are parents and original of the distemperature and chaotic weather by fighting over the custody of an Indian changeling boy rather than attending to their normal duties (whatever it is that fairies do). As the play has it: so quick bright things come to confusion.

The play’s plot mirrors this of course, with Bottom acquiring an ass’s head and mistaken identity almost leading to tragedy among the two groups of young lovers. Significantly, the latter confusion occurs because Puck picks a flower to make a potion — is it too much of a stretch to include this among the acts of environmental destruction too? But in this play there’s a happy outcome: the lovers are reconciled, as are Oberon and Titania, although theirs is something of a forced marriage. There are also plenty of celebrations of the natural world, most famously Oberon’s luscious ‘wild violets’ speech:

I know a bank where the wild thyme blows,
Where oxlips and the nodding violet grows,
Quite over-canopied with luscious woodbine,
With sweet musk-roses and with eglantine…

(A Midsummer Night’s Dream: Act II, Scene 1)

Showing William Blake's painting: 'Oberon, Titania and Puck with Fairies Dancing. From William Shakespeare's A Midsummer Night's Dream' 1786. Public domain.
‘Oberon, Titania and Puck with Fairies Dancing. From William Shakespeare’s A Midsummer Night’s Dream’ by Wiliam Blake, 1786. Public domain.

A Midsummer Night’s Dream — echoing ecological disorder

So, what do I hope this project will achieve? Obviously, I’ll be looking to get some poems published but, more importantly, I’d like them to echo the broader ecological disorder observed by Titania, and indeed Shakespeare himself, when we see floods, fire and seasons alter as a result of our own actions. Just ten years separate the writing of A Midsummer Night’s Dream with its happy ending and Macbeth with its apocalyptic ending…  Let’s hope we get to the end of The Tempest without having to sit through all the tragedies on the way.

Three Midsummer Shovels (from the beginning of the sequence):

Enter Oberon with his train

Once I knew of a bank where the 
nodding violets grew in a spring
hung with dewdrops; I knew the       
scent of wild thyme on a summer    
breeze and eglantine on hill, the          
wild dale and mead, bees chiding      
the roses… but then autumn and 
all the four seasons turned angry, 
mutating to a state of never-winter 
where dithering outpaced change.

Act II, Scene 1

 

Ill Met by Moonlight

Proud Titania attributed the moon, forgeries of jealousy and     
her Lord’s distemper for unsettling the weather, a thorough          
if touch fantastical midsummer flight of airy chiffony for this    
man-stamped disequilibrium she pitched as distemperature, 

citing hoary-headed frost in the fresh lap of rose, of which we 
are parent and original. It begs a question: if a fairy could see 
how all the distemperatured and discombobulated seasons 
changed their liveries, why on earth did humans fail to alter?

Act II, Scene 1

 

Wonder on, till truth make all things plain

In the age before distemperature and tempests, this
melodious plot of lichen’d oak and broadleaf’d green
was backdrop to every scene. So well-made, the plot
never changed. Years hence, what green props shall 
endure to grace our performance? What spirit will be 
left to emerge unseen from still’d wings? One day our 
tumbledown globe will host plays on an empty stage.

Act III, Scene 1

Poems © Julian Bishop 2025


Find more

You can find more of Julian’s poems at his website, Julian Bishop: Writing & Poetry and his previous ClimateCultures posts, We Saw It All Happen and On Green Verges.

The poem that gave this form its name is Terrance Hayes’s The Golden Shovel, which you can read at Poem Hunter.

Julian Bishop
Julian Bishop
A former journalist, environment reporter and tv news editor who writes poetry about eco issues and was runner-up in the 2018 Ginkgo Poetry Prize.