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'I tried to save doomed caver from most horrifying death imaginable - here's why

'I tried to save doomed caver from most horrifying death imaginable - here's why

Metro3 hours ago
A first responder has described the final moments of John Edward Jones who went on a doomed spelunking trip to Utah's now infamous Nutty Putty cave and never returned.
Jones, 26, suffered 'one of the most horrifying deaths imaginable' when he took a wrong turn and became trapped upside-down in a terrifyingly small crevice, essentially 'crawling into his own grave'.
Unable to turn or move backwards, the 26-year-old father suffered 27 hours of hell as his family sent desperate messages of support by a two-way radio.
Now, the man tasked with the impossible job of trying to free him has spoken of his ordeal.
A devout Christian, medical student and father to a newborn baby, John Edward Jones seemingly had the world at his feet.
Born into a large family, John and his brother Josh had been avid cavers when they were children, and sought to rekindle their love of spelunking with a trip to the Nutty Putty cave.
The brothers arrived at the cave with a party of nine other friends and relatives of varying degrees of experience- a fairly large group by caving standards.
Upon arrival, the group soon split off into two groups, with children and less-experienced adults exploring easier sections of the cave while the seasoned spelunkers went deeper.
It was here that things started to go wrong.
John's brother Josh was the first one to find him. Creeping forwards down the crevice just inches behind his brother, his stomach filled with dread when he saw John's feet sticking out of the tiny hole which had swallowed him.
'Seeing his feet and seeing how swallowed he was by the rock, that's when I knew it was serious.' Josh told the Salt Lake Tribune. 'It was really serious.'
Josh tried to pull his brother out of the hole, but only managed to inch him up a little. As soon as he let John go, he slid right back into the crevice.
'There was this, 'I'm not getting him out,' he said. 'I don't know how anyone is getting him out.'
As they waited for rescuers to arrive, they prayed together. At the end of the prayers, though, Josh could hear his own voice waiver and crack.
John began to comfort him, telling Josh it would be OK and to be good to his girlfriend.
'The way we spoke', Josh said, 'it felt like John knew what the score was.'
What transpired over the next few hours was an intense brainstorming session from a rescue party, who tried every method they could to free John from his subterranean prison. In addition to pulling him, they also tried lubing the walls and drilling away chunks of rock near John, but the hard material and the awkward position made the drilling slow and painful work.
After drilling over for an hour, they abandoned this approach after only managing to drill through a couple of inches of rock.
Eventually, the team came up with a plan to pull John to safety using a complex system of ropes and pulleys, which they would attach around his feet.
'How are you?' one rescuer asked.
'It sucks. I'm upside down. I can't believe I'm upside down,' John responded. His eyes were red and looked tired but otherwise, had a smile on his face. 'My legs are killing me,' he added.
The team decided to take a quick break to regain their strength before making the final push. John was nearly out. But as they grabbed hold of the rope for the fourth and final time, something disastrous happened.
All of a sudden, the entire team fell backwards, and the rope became loose in their hands. The closest rescuer felt something hard hit him in the face, and momentarily blacked out from the impact. At the very last moment, one of the pulleys had collapsed under the strain and flown off the wall, sending John plunging right back into the crevice – even deeper than before.
John himself had become unresponsive. At this point he had been trapped for over 25 hours and his body had begun to break down from the stress and strain.
In a blog post, explorer and YouTuber Brandon Kowallis spoke of first arriving when Jones 'was in and out of consciousness' and talking about seeing 'angels and demons around him'.
'I went in first', he wrote. 'As I wormed my way in I felt my feet touch something soft which ended up being John's feet. I felt them move and immediately lifted my feet and worked my way horizontally into the crack.
'After stabilising myself by jamming my body into a narrower section of the crack I began speaking to John asking him how he was and introducing myself. There was no response.
'I shifted my position a little and tapped him on the leg. I could hear him breathing a deep, gurgling breath, as though his lungs were filling with fluid.
'Then his feet shifted as though he were trying to manoeuvre his legs out of the crack he was jammed in.
'The kicking looked fairly frantic and after a second he stopped and it looked as though he had drifted into unconsciousness.'
He added: 'I continued tapping him on the legs and hip to see if I could get a response, but there was no response.
'From there I spent a few minutes studying the passage, the positioning of John, and the rig that was set up, to see how we could get him out from here. It looked very bleak. I wondered if it was even possible to get him beyond this point.
'There was a request to take the radio down to John so that his family could say some words to him. I think it was his father, mother, and wife who spoke to him, telling him that they loved him and were praying for him and that his father had given him a blessing. His wife mentioned a feeling of peace, that everything would be OK. She talked to him about 5 to 10 minutes before I told her that we needed to get back to working at getting him out.'
'At that point I decided to try using the jack hammer. So we waited for it to arrive and then I carried it down to where John was located. The tool was much heavier than I anticipated and to hold it up while wedging my body in the crack took everything I had. Even then, I couldn't get a good angle on the rock because of the confined space and limitations in my own mobility and positioning.'
He added: 'And even if we could get him into a horizontal position, he would then have to maneuver the most difficult sections of the passage he was trapped in.
'If he were conscious and had his full strength there was a minute chance he could possibly do it. But even if that was the case it looked grim'.
He estimated it could take a week to free him using this method but now it was close to midnight and he was asked to check vitals on John.
'I didn't hear a distinct heartbeat, only some ruffling, fluttering sounds that were probably a result of me shaking as I tried to steady myself in an awkward location. I then jammed my hand between the rock and pressed as far up his torso I could go to feel for breathing. I didn't think I felt anything.
'I reported my findings to the paramedic above and then crawled out so that he could see if he could squeeze in.
'He was able to get down to the point where he could feel his feet and confirm he had passed away. John Edward Jones was pronounced dead at 11.52.'
His wife Emily, still outside, refused to leave her husband's body trapped inside the cave, and the local Sheriff assured her they would recover it. More Trending
But even following his death it was deemed too dangerous to attempt to recover his body, and the entrance to the passage he was trapped in was collapsed with controlled explosives.
Once it became clear that John's remains couldn't be safely removed from the cave, Nutty Putty was permanently sealed off and John's family had a plaque put on the entrance of the cave in his memory.
Jones's body remains entombed inside the dark cave to this day – his death becoming a cautionary tale about the dangers of spelunking.
Get in touch with our news team by emailing us at webnews@metro.co.uk.
For more stories like this, check our news page.
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'I tried to save doomed caver from most horrifying death imaginable - here's why
'I tried to save doomed caver from most horrifying death imaginable - here's why

Metro

time3 hours ago

  • Metro

'I tried to save doomed caver from most horrifying death imaginable - here's why

A first responder has described the final moments of John Edward Jones who went on a doomed spelunking trip to Utah's now infamous Nutty Putty cave and never returned. Jones, 26, suffered 'one of the most horrifying deaths imaginable' when he took a wrong turn and became trapped upside-down in a terrifyingly small crevice, essentially 'crawling into his own grave'. Unable to turn or move backwards, the 26-year-old father suffered 27 hours of hell as his family sent desperate messages of support by a two-way radio. Now, the man tasked with the impossible job of trying to free him has spoken of his ordeal. A devout Christian, medical student and father to a newborn baby, John Edward Jones seemingly had the world at his feet. Born into a large family, John and his brother Josh had been avid cavers when they were children, and sought to rekindle their love of spelunking with a trip to the Nutty Putty cave. The brothers arrived at the cave with a party of nine other friends and relatives of varying degrees of experience- a fairly large group by caving standards. Upon arrival, the group soon split off into two groups, with children and less-experienced adults exploring easier sections of the cave while the seasoned spelunkers went deeper. It was here that things started to go wrong. John's brother Josh was the first one to find him. Creeping forwards down the crevice just inches behind his brother, his stomach filled with dread when he saw John's feet sticking out of the tiny hole which had swallowed him. 'Seeing his feet and seeing how swallowed he was by the rock, that's when I knew it was serious.' Josh told the Salt Lake Tribune. 'It was really serious.' Josh tried to pull his brother out of the hole, but only managed to inch him up a little. As soon as he let John go, he slid right back into the crevice. 'There was this, 'I'm not getting him out,' he said. 'I don't know how anyone is getting him out.' As they waited for rescuers to arrive, they prayed together. At the end of the prayers, though, Josh could hear his own voice waiver and crack. John began to comfort him, telling Josh it would be OK and to be good to his girlfriend. 'The way we spoke', Josh said, 'it felt like John knew what the score was.' What transpired over the next few hours was an intense brainstorming session from a rescue party, who tried every method they could to free John from his subterranean prison. In addition to pulling him, they also tried lubing the walls and drilling away chunks of rock near John, but the hard material and the awkward position made the drilling slow and painful work. After drilling over for an hour, they abandoned this approach after only managing to drill through a couple of inches of rock. Eventually, the team came up with a plan to pull John to safety using a complex system of ropes and pulleys, which they would attach around his feet. 'How are you?' one rescuer asked. 'It sucks. I'm upside down. I can't believe I'm upside down,' John responded. His eyes were red and looked tired but otherwise, had a smile on his face. 'My legs are killing me,' he added. The team decided to take a quick break to regain their strength before making the final push. John was nearly out. But as they grabbed hold of the rope for the fourth and final time, something disastrous happened. All of a sudden, the entire team fell backwards, and the rope became loose in their hands. The closest rescuer felt something hard hit him in the face, and momentarily blacked out from the impact. At the very last moment, one of the pulleys had collapsed under the strain and flown off the wall, sending John plunging right back into the crevice – even deeper than before. John himself had become unresponsive. At this point he had been trapped for over 25 hours and his body had begun to break down from the stress and strain. In a blog post, explorer and YouTuber Brandon Kowallis spoke of first arriving when Jones 'was in and out of consciousness' and talking about seeing 'angels and demons around him'. 'I went in first', he wrote. 'As I wormed my way in I felt my feet touch something soft which ended up being John's feet. I felt them move and immediately lifted my feet and worked my way horizontally into the crack. 'After stabilising myself by jamming my body into a narrower section of the crack I began speaking to John asking him how he was and introducing myself. There was no response. 'I shifted my position a little and tapped him on the leg. I could hear him breathing a deep, gurgling breath, as though his lungs were filling with fluid. 'Then his feet shifted as though he were trying to manoeuvre his legs out of the crack he was jammed in. 'The kicking looked fairly frantic and after a second he stopped and it looked as though he had drifted into unconsciousness.' He added: 'I continued tapping him on the legs and hip to see if I could get a response, but there was no response. 'From there I spent a few minutes studying the passage, the positioning of John, and the rig that was set up, to see how we could get him out from here. It looked very bleak. I wondered if it was even possible to get him beyond this point. 'There was a request to take the radio down to John so that his family could say some words to him. I think it was his father, mother, and wife who spoke to him, telling him that they loved him and were praying for him and that his father had given him a blessing. His wife mentioned a feeling of peace, that everything would be OK. She talked to him about 5 to 10 minutes before I told her that we needed to get back to working at getting him out.' 'At that point I decided to try using the jack hammer. So we waited for it to arrive and then I carried it down to where John was located. The tool was much heavier than I anticipated and to hold it up while wedging my body in the crack took everything I had. Even then, I couldn't get a good angle on the rock because of the confined space and limitations in my own mobility and positioning.' He added: 'And even if we could get him into a horizontal position, he would then have to maneuver the most difficult sections of the passage he was trapped in. 'If he were conscious and had his full strength there was a minute chance he could possibly do it. But even if that was the case it looked grim'. He estimated it could take a week to free him using this method but now it was close to midnight and he was asked to check vitals on John. 'I didn't hear a distinct heartbeat, only some ruffling, fluttering sounds that were probably a result of me shaking as I tried to steady myself in an awkward location. I then jammed my hand between the rock and pressed as far up his torso I could go to feel for breathing. I didn't think I felt anything. 'I reported my findings to the paramedic above and then crawled out so that he could see if he could squeeze in. 'He was able to get down to the point where he could feel his feet and confirm he had passed away. John Edward Jones was pronounced dead at 11.52.' His wife Emily, still outside, refused to leave her husband's body trapped inside the cave, and the local Sheriff assured her they would recover it. More Trending But even following his death it was deemed too dangerous to attempt to recover his body, and the entrance to the passage he was trapped in was collapsed with controlled explosives. Once it became clear that John's remains couldn't be safely removed from the cave, Nutty Putty was permanently sealed off and John's family had a plaque put on the entrance of the cave in his memory. Jones's body remains entombed inside the dark cave to this day – his death becoming a cautionary tale about the dangers of spelunking. Get in touch with our news team by emailing us at webnews@ For more stories like this, check our news page. MORE: I died for 10 minutes — this is what it's like to be dead MORE: Trump Burger owner faces deportation from US after ICE arrest MORE: British girl,11, dies after drowning in swimming pool on holiday in Spain

Women fight unholy war against Girls' Brigade Scotland over 'heartbreak' of 'ageist' policies
Women fight unholy war against Girls' Brigade Scotland over 'heartbreak' of 'ageist' policies

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Women fight unholy war against Girls' Brigade Scotland over 'heartbreak' of 'ageist' policies

Sign up to our daily newsletter – Regular news stories and round-ups from around Scotland direct to your inbox Sign up Thank you for signing up! Did you know with a Digital Subscription to The Scotsman, you can get unlimited access to the website including our premium content, as well as benefiting from fewer ads, loyalty rewards and much more. Learn More Sorry, there seem to be some issues. Please try again later. Submitting... An unholy row has broken out between mature members of Girls' Brigade Scotland and the management of the organisation over "ageist" policies. Women who have been leaders in the Christian youth charity for decades are now fighting to overturn a system they claim is causing 'heartbreak'. Advertisement Hide Ad Advertisement Hide Ad Musicians from Girls' Brigade parade march. Picture: PA | PA Girls' Brigade Scotland introduced rules that ban any woman over the age of 65 from becoming a group leader and mandate leaders resign in the year they turn 70. While the organisation says the policy is necessary for 'succession planning' and dealing with 'capability issues', one local group has decided to defy the rules. READ MORE: The massive sums paid by Scottish universities to overseas recruiting agents revealed Members of 5th Motherwell Girls' Brigade say the policy is ageist, unnecessary and is causing turmoil for women forced to leave and the girls left behind. Women calling themselves the Golden Girls have now started a petition to see the rule withdrawn - and a battle of words between supporters and the organisation has broken out on social media. Advertisement Hide Ad Advertisement Hide Ad Caroline Gordon, a chaplain and former member of 5th Motherwell Girls' Brigade, said: 'This is a challenge to an outdated and irrelevant policy that clearly they have no interest in discussing. Quoting scripture to make a point is both cowardly and dangerous. 'There are many scriptures exhorting us to honour our elders and indeed women elders, widows, and orphans. There is zero mention from the chaplain about the emotional impact their policy is having on many women through their organisation. 'There is no comfort being offered to those so deeply affected by this policy. That includes the many parents who have reached out devastated that their girls will lose the influence of these terrific women.' Advertisement Hide Ad Advertisement Hide Ad On Facebook, the organisation said the policy, which was first introduced in 2016, was to 'prepare Companies for the future by allowing new Leaders to progress through the organisation'. It also, Girls' Brigade Scotland said, was needed to 'maintain the health and safety' and 'address difficulties with providing insurance cover for Leaders above certain age thresholds'. The organisation's National Chaplain, Reverend Jonathan Fleming, also took to Facebook to counsel those embroiled in the row to 'reflect Christ' in how they argue online. 'Disagreement is allowed. Disrespect is not,' he said. Critics of the succession plan say women in their 70s are far fitter than in previous generations and well able to cope with the rigours of company events. Advertisement Hide Ad Advertisement Hide Ad Some women have given decades of service to Girls' Brigade Scotland, but have quietly complied with the policy. Mrs Gordon asked Girls' Brigade Scotland to consider the 'depth of pain and sorrow' the 'so-called succession planning' was causing to women who have volunteered in the organisation for decades. Between them they have more than 150 years service. 'For those who served in the most deprived parts of Scotland they brought stability otherwise unheard of,' she said. 'These women created self-esteem where there was none, they nurtured before that was a word, mitigating against the many adverse experiences faced by so many of their girls.' Advertisement Hide Ad Advertisement Hide Ad In Motherwell, particularly, the chaplain said there were women in North Lanarkshire who have achieved success in life because of Girls' Brigade leaders. 'Nobody was left behind when the steel works closed and money disappeared,' she said. 'Every girl somehow made it to camp. We had our uniforms. 'The model of 5th Motherwell Girls' Brigade should be written about and exemplified.' Caroline Goodfellow, chief executive of Girls' Brigade Scotland (GBS), said it was 'paramount that members are safe'. She said the policy had been in place for ten years and reviewed previously.

Kate Forbes coverage shows we need to stop attacking those of faith
Kate Forbes coverage shows we need to stop attacking those of faith

The Herald Scotland

time3 days ago

  • The Herald Scotland

Kate Forbes coverage shows we need to stop attacking those of faith

Research by The Bible Society has found that church attendance (defined as attending church at least once a month, excluding weddings, baptisms, christenings, and funerals) has grown from 8% to 12% in England and Wales since 2018. Among 18-24-year-olds, church attendance has grown from 4% to 16%, and among 25-34-year-olds it has grown from 4% to 13%. Eighteen to 34-year-olds are now more likely to attend church than any age group except those over 65, upending what was a clear relationship between age and church attendance in 2018. Read More: Added to that, a YouGov poll conducted at the start of the year found that, for the first time since they began asking this question in 2019, the share of Britons that believe in a god or gods is now greater than the share that explicitly do not believe in any gods or higher spiritual power – 35% to 32%. Since 2019, the share who believe in a god or gods has increased by nine points, and the share who do not has decreased by 10 points. Again, this shift is markedly greater among young adults. 45% of 18-24-year-olds believe in a god or gods, compared to 34% who do not. That's a swing of 16 points since 2019. And the same patterns can be seen in their Scottish sample, though those who do not believe in a god or gods continue to outnumber those who do. It's important not to overstate the case. The UK, particularly Scotland, is becoming an increasingly secular society. According to the census, between 2011 and 2021, the share of people in England and Wales who identify as Christian declined from 59% to 43% and the share who identified with no religion increased from 25% to 37%. The Scottish census has found an even greater shift, with the share of Scots who identify with any religion declining from 56% to 43% since 2011, and the share identifying with no religion increasing from 38% to 51%. Scotland is now a majority irreligious nation, and this is the case in 24 of our 32 local authority areas. Those areas where those who identify with a religion outnumber those who don't tend to be those with historically relatively large Catholic communities, in the West Central Belt, thanks to Catholic identity's relative 'stickiness'. The exception is Na h-Eileanan Siar, where historically much higher identification with a Protestant denomination means that, despite a sharp decline, most of the population identify with one or another Protestant denomination. The long-term trend of secularisation is butting up against a generation coming of age in a different set of circumstances from those that most of us grew up in. They are the austerity generation, and the generation most shaped by the consequences of successive crises from 2008 through the pandemic. We know that religious faith and observance are strongly associated with greater happiness, a sense of community, and shared purpose. Young adults belong to a generation that broadly feels let down by their elders and left behind by society, whether thanks to the spectre of uncontrolled climate change, spiralling cost of living, or impossible housing costs, and whose communal spaces and opportunities to form communities of shared purpose were decimated by the impact of austerity on social infrastructure. It makes sense that a significant number of them, though still a minority, turned to religion to fill those gaps. This isn't inherently a bad thing, of course, and I don't want to imply that it is. Some aspects of what the Bible Society has called the Quiet Revival are rather disturbing, most significantly the role played by 'manosphere' influencers, up to and including individuals like Adam Tate, in encouraging young men to embrace 'traditional' (code for misogynistic) values and lifestyles that include Christian observance. But it would be deeply unfair to paint this entire phenomenon with that brush or understand it through that lens. What secular society should be asking is what we can learn about providing community and shared purpose for young people, and how we can accommodate this growing religious minority in the wider social and political life of an increasingly secular nation? The answer to the first question is obvious, but not necessarily easy: invest in social infrastructure. I've written several times in this paper about social isolation and the essential benefits, both social and economic, of social infrastructure. The trend of some young people turning to religion to fill that gap in secular life reinforces the need for such investment. The second is harder, as the case of Kate Forbes demonstrates. The answer to the question of whether a religious person can lead this irreligious country is yes – both Humza Yousaf and John Swinney are observant adherents to their respective faiths. The question is how to accommodate religious worldviews alongside secular ones in public debate. That is not to say that faith-based politics should not be challenged – far from it. They should be as open to contestation as politics rooted in liberalism or secular conservatism. The issue for those of faith is to be open to such challenges, should they choose to go into politics and form their politics based on their faith. For the rest of us, the issue is to find ways of challenging faith-based politics without personally attacking those of faith. While many of us seem individually able to resolve these challenges, a cursory glance at the coverage of Kate Forbes' faith and politics shows that, as a body politic, we haven't. But we'll be forced to, sooner or later: faith and faith-based politics aren't going away. Mark McGeoghegan is a Glasgow University researcher of nationalism and contentious politics and an Associate Member of the Centre on Constitutional Change. He can be found on BlueSky @

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