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UK's 'oldest hospice' discovered at archaeological dig in Berkshire

UK's 'oldest hospice' discovered at archaeological dig in Berkshire

ITV News2 days ago
By Senior Science Producer Rhiannon Hopley
Nestled behind a church in the Berkshire village of Cookham is an archaeological dig uncovering an 8th century Anglo Saxon monastery which has been hidden for hundreds of years.
The monastery is in an area ruled by Queen Cynethryth and her husband King Offa. Excavations have found signs of a big wooden domestic structure and even a water mill – cutting edge technology at the time. But it is the monastery's cemetery that is changing our understanding of the Anglo-Saxon era. Archaeologists have been working on the site since 2021 but when excavating the cemetery, they started to notice an unusual pattern.
The first skeleton they dug up with signs of cancer was a surprise. Then they dug up another and another.
Four years into the dig, they have found multiple skeletons with signs of tumours or other swellings.
It is the job of Professor Mary Lewis, a bioarchaeologist to analyse the skeletons.
'Before we excavated at Cookham, of all of the skeletons over the hundreds of years period that the Anglo Saxon period is, about 0.8% of individuals had cancer.
"But adding the individuals from Cookham, it actually raised that to 1% of people. And within the population as a whole, within this group at Cookham, 11% of people that we excavated had cancer. It is unusually high.'
It has led Professor Lewis to theorise that this is the oldest example of a hospice ever to be uncovered in the UK.
"The level of cancer and other kind of conditions in this group is so high that they can't all have come from one local population.
"So I think what's happening is that there's someone working at the monastery who may be a kind of medic - someone who can do prayers or particular herbal remedies that treats what they would have thought of as swellings.'
The evidence continues to pile up. Professor Lewis has found marks on some of the skeletons' pelvises which are consistent with bed sores – suggesting they were receiving treatment at the monastery for extended periods of time.
'We don't really know anything about how people took care of people. But I think what's very clear from the evidence that we've seen is that these people were at Cookham for a long period of time. They were there with very serious conditions that were life threatening conditions.
'They were coming to seek help and people brought them there because they would have received a level of care.'
There is more work to be done on the skeletons which will reveal more details of their lives. Tests can be done on the dental plaque known as calculus, left behind on the teeth of those found.
It can tell us what herbal remedies they may have been treated with and even what incenses or herbs may have been burnt in an attempt to help cure them.
The team are hoping to get some stable isotope analysis of the skeletons too – this will help tell where people may have travelled from to receive care at Cookham.
The monastery was operating at a time of extreme change as Christianity started to spread in England.
Gabor Thomas, a Professor in Early Medieval Archaeology at the University of Reading says the site helps us understand the political and religious movements of the time:
'Christianity at this point is still relatively new so monasteries like this have a role in Christianizing communities here in the Thames Valley."
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Unearthing end-of-life care at 8th Century Cookham monastery
Unearthing end-of-life care at 8th Century Cookham monastery

BBC News

time20 hours ago

  • BBC News

Unearthing end-of-life care at 8th Century Cookham monastery

A group of archaeology students have said their work feels "really important" after uncovering evidence of early end-of-life care during excavations at an 8th Century of Reading students and staff have been taking part in an annual dig at the site in Cookham, Berkshire, and a neighbouring team first discovered the Anglo-Saxon site in Cookham, Berkshire, in Hayes, director of the university's field school, said this year they had found evidence of illness and treatment in human remains, including bedsores, suggesting palliative care may have taken place. "It feels like I'm doing something really important," said first year undergraduate student Thalia Argrave."It's just the constant reminder that these were people, they were living their lives just as we're currently living our lives, and we're finding out about them and rediscovering them now. I'm really happy to be a part of [it]." Mr Hayes said the archaeologists had found "a lot more in the way of human remains", particularly "a number of juvenile remains".The evidence of those in the monastery caring for the sick, he said, was "really important"."At the time, care for the soul and care for the body were treated almost as the same - equal importance."But it's also showing the execution of this religious duty in the actual practice of this monastery."We don't always see that in the archaeological record but here we're seeing it very actively in the population that we're finding." Ms Argrave said the team spent a year preparing for the dig, adding: "It's really valuable and important to be part of that first hand."There are experts everywhere in the trenches so we're asking lots of questions and learning so much." Elearnor Rawlings, another first year student, said taking part in the dig made her appreciate how much effort is involved."I have so much more appreciation for the work that goes into what they put in the museums, because this takes so long to slowly inch away all the soil and to get such a good clear outline," she said. "I'm loving it."The excavated skeletons "tell their own stories", she added. "The bones themselves can tell you so much more about what a person's life would have looked like in that time." Mr Hayes said it was interesting to see the students get involved."Some of the students, who had no expectations and didn't know what to expect from this, are really taking to it and really enjoying it."This year, we've got a fantastic group of students who are just getting stuck in and asking loads of really interesting questions and really engaging with the subject." You can follow BBC Berkshire on Facebook, X (Twitter), or Instagram.

‘I don't regret I stopped breastfeeding to take Ozempic. I should have done it sooner'
‘I don't regret I stopped breastfeeding to take Ozempic. I should have done it sooner'

The Independent

timea day ago

  • The Independent

‘I don't regret I stopped breastfeeding to take Ozempic. I should have done it sooner'

I remember standing in the bathroom that October morning in 2023, exhausted, staring at the scale. The number – 88kg, or about 13 stone – hit harder than I expected. I wasn't shocked, exactly, but I had been avoiding the scale for months. Something about seeing that number in black and white made it feel official: I didn't look or feel like myself anymore. My maternity clothes were still too tight. My face was fuller, my body unfamiliar. The baby was here, and healthy and I was grateful for that. But I was lost. I'd been through this cycle before. When I became pregnant with my firstborn, Lewis, in early 2019, I weighed around 65kg, or three stone lighter, which is more or less where I'd always been. At 5ft8, that felt like home: a stable, healthy weight where I had a good relationship with food and with myself. I was in my early thirties – young enough to 'snap back' after pregnancy (or so I thought). Yet, I was more preoccupied with it than I imagined – after his beautiful birth (a low-stress C-section since he was breech), one of the first things I did was get on the scale. Yet I was baffled: how does a baby weighing seven pounds result in a loss of only five, I thought? Postpartum, I did drop a few more pounds, eventually to around 77kg or 12 stone, but never below that again. Granted, I didn't diet or exercise particularly aggressively – I'm not built that way – but I stayed stuck. Then, later into my thirties, came Luke, my second son. I stopped looking at the scales midway through. Regardless of the fact that my body was doing this miraculous thing, despite how overjoyed I felt to have two healthy boys, I couldn't prevent the wash of shame – and anxiety, disgust, even – that seeing '15 stone' on my record post-birth provoked. I carried guilt along with the extra weight. Breastfeeding was supposed to be straightforward. According to the thousands – the parenting circles, the health campaigns and comment sections – who religiously repeat the mantra, 'breast is best', and, they'll add, it burns calories! It'll help you lose your pregnancy weight! Yet, that's not exactly a proven theory – and, for so many women, it just doesn't work. Plus, behind the slogans lies a trap of judgment and internal conflict: women face pressure if they can't breastfeed and pressure if they do – especially beyond six months, pressure that is linked with increased postpartum anxiety. The moment that someone stops early, even pain-ridden or supply-stricken mothers, a new wave of judgment from formula-shaming peers, and even loved ones. Couple that shame, then, with the enduring stigma of postpartum weight loss, and with the new judgment du jour – using injectables like Ozempic. Behind closed doors, in hushed voices at the playground, there are plenty of us talking about it both in the US, where I live, and the UK. In fact, I've noticed an increase in women around me using injectables, some to get them back to their pre-pregnancy weight, many of them stopping breastfeeding to do so. Reportedly, though I've never been invited to any myself, there are WhatsApp groups for so-called 'sema[glutide]-mums' – and, though I was able to get mine through my own doctor and work benefits in the States, many end up paying through the nose for it themselves. But, in the end, like me, they had to put their own mental health first. For me, breastfeeding Lewis was agony: I had bleeding nipples, terrifying letdown pain, a baby who fed for ages and still seemed unsatisfied. I alternated between breastfeeding, pumping and formula. When nothing helped, I felt I had failed. When I switched fully to formula, I felt relief and – you guessed it – more shame. With Luke, I tried again: this time I battled low supply, consulted lactation consultants, fixed his tongue‑tie, used nipple shields – but still, nursing felt like torture. I couldn't sleep at night; the obsessive feeding schedule crushed every ounce of mental stability. Two pregnancies and years of disrupted sleep and self-care meant I was stuck. Not just in my body, but in the overwhelming pressure to 'snap back'. The idea that 'bouncing back' – re-emerging with their pre-baby bodies weeks after delivery – is only reinforced by media that praises celebrity mums who manage it, and highlights those who retain their postpartum weight as failures. There's a catch though, as we're now learning: you might be negligent if you remain overweight – but medicating to lose it? Also, not good enough. According to most (admittedly) literature and experts, taking Ozempic while breastfeeding is not recommended – while we know the substance transfers to milk, we don't know the effects that might have on the baby. I knew that, while some people take it alongside nursing their babies, I wouldn't have ever taken that risk. So, by October 2023, I had stopped breastfeeding Luke out of sheer discomfort and in an attempt to regain parts of myself I had lost. My energy was gone. My self-esteem teetered at the edge of collapse. Food noise was intolerable – breastfeeding had left me so hungry, and my hormones were all over the place. I would wake up in the night and eat a whole bag of sweets, or go to McDonald's and compulsively order 20 chicken McNuggets – it was all so out of character and out of control. I thought that taking my ADHD medication again – from which I'd abstained during breastfeeding – might help me shed a few pounds, but when it didn't, I went straight to plan B: Ozempic. I was lucky that I had people around me supporting me, some of whom, like my mother-in-law and a friend, had safely used weight loss injectables themselves. That made the decision seem less shameful. I chose the lowest dose (0.25mg) to begin with, and then doubled it. The shift was magical: within days, food stopped crowding my mind. I wasn't waking at night to binge. My appetite, finally, felt normal and I wasn't having destabilising side effects. My son was thriving on formula – finally happy to have more than enough to eat – and within weeks, I was slipping back into my pre-pregnancy clothes. And the success only continued. By the middle of last year, I was back down to around 10 stone. I'm not skinny – but that was never really my prerogative. More importantly, I felt stable, energetic, and I felt like myself again. I could chase my kids around, feel present and engaged. Ozempic was never laziness or a cop-out – it was medicine that helped me restore a version of myself I'd lost. Of course, the shame still lingers in some circles. There's one friend I know I'd never tell (though I wouldn't lie if she asked). Despite the fact that she's a nurse, she made very strong comments about being 'against' the drugs when I was first going on them (I found it interesting to find out that she took them herself around six months later and lost 10kg). Some friends I've never told because they've never asked, others think I lost the weight another way, oblivious to the internal struggle I had to wage. It's not unusual to be discreet about it – judgment is still rife and, sometimes, you just have to protect your own peace. It's why the 'secret jabbers' (people feeling pressured to hide their Ozempic use) phenomenon is so widespread. Somehow, it's seen as a moral failing of sorts to use it over diet or 'self-control'. As a result, experts are calling for weight-loss medication to be understood as treating a chronic condition, not as a so-called shortcut. I believe that women should be able to make their own informed decisions about their own babies and their own bodies. I don't regret stopping breastfeeding early. I also don't regret taking Ozempic. These choices helped me reclaim my body and my mental health. They gave me energy, restored my confidence, and let me move freely in my life again. The more women who hear this without stigma – that whatever choice you make will be best for you and your baby – the more women who hopefully will avoid spiralling in private shame. Maybe someone will feel more at ease skipping another painful feeding session, or feel brave enough to ask their doctor about weight-loss medication without embarrassment. Ultimately, a cultural shift is needed: less 'fat talk', more celebration of postpartum diversity. Fewer whispers of 'just eat less' and more acceptance of body change – especially the radical transformation that pregnancy and birth prompts – as a part of life. Let's say that freedom from food noise is worthy. Some women might find healing through treadmill miles, others through letting go of milk and allowing a drug to help them reset. That's me and I can say, hand on heart, that it's been nothing short of life-changing for me. Currently, I weigh around 68kg (10.5 stone). I don't feel fat. I don't feel ashamed. I do feel healthy. And I do feel at peace with myself and able to enjoy being a hands-on mum. I'm still trying to find balance – some days I eat better and move my body more than others, but that's OK. I learned that my worth isn't tied to the size of my jeans or anyone else's opinion about that. The only regret I have is not doing it all sooner.

Evangelists once used guns to convert the Amazon. Their new tool is deadly too
Evangelists once used guns to convert the Amazon. Their new tool is deadly too

Times

timea day ago

  • Times

Evangelists once used guns to convert the Amazon. Their new tool is deadly too

Five hundred years ago it was the horse, the plough and the gun that helped convert millions of indigenous people in South America to Christianity. Now evidence has emerged that 21st-century missionaries are, like their predecessors, using modern technology to proselytise. Last week, a joint investigation by the Brazilian newspaper O Globo and The Guardian revealed that solar-powered devices reciting biblical messages had been found by members of the Korubo people in the Javari valley, near the Brazil-Peru border. The discovery was troubling because of where it was made. The exceptionally remote valley is home to an estimated 6,000 people, including several thousand members of 11 'uncontacted' tribes living their lives in stone-age conditions. All are acutely vulnerable to diseases such as measles, which affects other societies less having gained partial immunity over hundreds of years of exposure. Since 1987, the Brazilian government has stipulated that no non-indigenous people can enter the area at all. Interaction with the uncontacted tribes is permitted only if they initiate the process. The situation is precarious, with loggers, miners, poachers, drug traffickers and missionaries all known to be active on the fringes of the region. The yellow and grey device found by the Korubo was, O Globo reported, the size of a mobile phone. It broadcast passages — apparently in Spanish and Portuguese — from the Bible, along with lectures by the late American Baptist evangelical Charles Stanley. It does not run out of power thanks to an built-in solar panel. 'This is very serious,' Ivaneide Bandeira of the Kanindé Association told The Sunday Times. The association lobbies for the rights of the people of the Amazon basin. The fact that a man-made device had been left so close to otherwise isolated people raised the risk of spreading diseases to them, she said. 'That radio has already passed through many hands and can itself lead to contamination.' Unfortunately, Bandeira said that deploying such gadgets was a highly effective way of attracting the uncontacted. 'They arouse curiosity — all human beings are curious.' • Amazon's last uncontacted tribes 'withdraw for their own survival' Any object that makes 'musical sounds' holds a particular allure to indigenous people, she added. The 16th-century missionaries used musical instruments when they first made contact, a practice fictionalised in the 1986 film The Mission when the Jesuit Father Gabriel, portrayed by Jeremy Irons, plays the oboe to a Guarani community. What can appear innocent or well intentioned is often a prelude to something far darker, she warned. 'It opens the door to people who will destroy the culture of indigenous people, their spirituality and eventually their lives. All contact, however well done, kills a lot of people.' She said that across the Amazon indigenous rituals were already being edged out by western culture, often introduced by missionaries. 'They learn the indigenous language and then the whole, powerful evangelisation process begins.' She described how the missionaries — in recent decades most often Protestants rather than Catholics — would bring clothes as gifts, which the local people would then be persuaded to wear 'to cover their shame'. She said they were also encouraged to marry, like good Christians. Weddings were often conducted 'in the white man's tradition' complete with veils and wreaths. Bandeira added that modern technology could give outsiders the appearance of possessing supernatural powers. 'They usually arrive in the villages and forests with a lot of antibiotics,' she said. 'They hand out medicines that cure illnesses faster than the ones the shamans give. This can convince people that the medicine comes from God.' The device reportedly found by the Korubo is one of a type distributed by a Baptist group, In Touch Ministries, based in Atlanta, Georgia. On its website the organisation describes its mission as being 'to lead people worldwide into a growing relationship with Jesus Christ and to strengthen the local church'. The family of gadgets, known as Messengers, are distributed around the world. Some are specifically designed to bring the Gospel to places without reliable electricity or an internet connection. Seth Grey, chief operating officer at In Touch Ministries, told O Globo that his group used Messengers because they were effective. 'It's built for functionality, solar-powered, with a flashlight,' he said. 'Then they discover the content.' Grey said he personally delivered 48 of the devices to the Wai-wai people in the Amazon, four years ago. The Wai-wai are understood to have collaborated with American missionaries to convert other tribes since they were converted to Christianity in the 1950s. But Grey said Messengers should not be present in the Javari region. 'We don't go anywhere we are not allowed,' he insisted. Evangelism has been rising steadily in Brazil in recent decades. According to the country's latest census, released in June, those identifying as evangelical Christians now account for more than a quarter of all Brazilians. The country's historically dominant Catholic population saw its numbers fall in the same survey, from 65 per cent in 2010 to 57 per cent. Evangelicals have been especially successful in making inroads in the Amazon region. The former president, Jair Bolsonaro, a right-wing ex-soldier who was in office from 2019-23, actively courted the evangelical vote and was backed by several prominent pastors. In one of his most controversial moves as president, Bolsonaro sought to appoint a former evangelical missionary, Ricardo Lopes Dias, as the head of the government department tasked with protecting isolated and recently contacted indigenous tribes. Lopes Dias was linked to a missionary group whose explicit purpose was to convert 'unreached people' to Christianity. Appointing such a controversial figure purportedly to protect indigenous people was described by activists at the times as equivalent to 'putting a fox in charge of the hen house'. Eventually the appointment was blocked by the courts. By 2030 it is forecast that there will be more Brazilian evangelicals than Catholics. Pastors talk of the development as a 'revival' that should be duplicated around the world. But Bandeira questions whether this really is something to celebrate, especially if those numbers are being swelled by indigenous converts. She said her experience was that contact with evangelical missionaries eventually led to 'envy, and then division' inside the communities.

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