Tartan Tinkers

Sandy Hobbs | Letters to Ambrose Merton # 16, 1998

Under the title “The tartan tinkers who turned into the real-life Deliverance Clans and brought terror and evil to every American state”, the Scottish newspaper, The Sunday Mail, on 22 November 1998 refers to criminal groups in the United States which originated in Scotland. The author Maggie Hall, writing from Washington DC, focused on the plight of Patsy Hart. She lives in daily fear for her life after having “rescued her two small boys from the horrors of life with the Con Clans”.

However, she believes it worthwhile if other children are saved from “the Deliverance-style inbreeding and incest of the degenerate tartan tinkers”.

These people are “degenerate Scots Americans” whose “secrecy and cunning put them virtually beyond the law”. According to Patsy Hart, Con Clan girls are married off at twelve to teenage cousins. So many deformed and mentally retarded children are born that the Clan, also known as the Travellers, are seeking “fresh meat”. Patsy Hart was offered £75,000 for her sons a day after marrying a Clansman.

“These families of Scots and Irish decent have created their own Gaelic-based ianguage called Cant … And with their ill-gotten millions they build Southfork-style mansions — and then live in caravans parked in ihe backyards …

“The Scots Con Clans were foundcd hy Robert Logan Williamson, who landed as immigrant in the 1890s. His only qualifications to help him prosper in the New World were the survival skills he’d used as a tinker plying his dubious trade around Glasgow and Edinburgh …

“In the Fifties, a trball elder called “Uncle Isaac Williamson used to claim “We can trace our blood back to the Picts” … The Williamson Clan became such a target for the police that most changed their last name.”

The name “Con Clan” comes from the fact that men clan members practice home-improvement scams.

The article cites many types of crime but states that a pending court case could be the first to end in one of the man being convicte.

Two features of this piece are remarkable. One is the fact that a Scottish newspaper should carrying such references to a Scottish group without conducting a little reaearch into the Scottish Travelling communities which have been such a fruitfull source for folklore collectors.

The second that the description of the travellers should be in terms which are close to racism. Assume all the accusations are true, would members of any other ethnic group have been described in such hostile terms in a mainstream newspaper?

Welcome to Our World

Bill Ellis | Lettrs to Ambrose Merton # 16, 1998

First e-mail message

From Rosemary Hathaway

Hi all?? Have any of you heard versions of this legend circulating in Columbus, or wherever else you might be? Some of my students told me a similar story this fall, alleged to have happened at a specific dance club in Denver, and it was a first for me. I assumed it was a local phenomenon (yeah, yeah??I know…), and then another student sent me this electronic variant, naming totally different clubs (I’m not sure whether these places are in Denver or not).

?Rose

Attachment:

From: Rachel Webb

Do you any of you guys like to go clubbing? Well you might want to think twice after this message. Just in case you don’t already know, there is a certain group of people with stickers that say “Welcome to our world.” Once this sticker is stuck on you, you contract the AIDS virus because it is filled with tiny needles carrying the infected blood. This has been happening at many dance clubs (even DV8 and Beatbox) and raves. Being cautious is not enough because the person just chooses anyone, and I mean anyone, as his/her victim. So you could just be dancing the night away and not even realize the sticker had been stuck on you. It sounds too demented to be true, but it’s the truth. In fact my sister’s friend knows someone who just recently contracted the virus in this manner. The world isn’t safe anymore. Please pass this on to everyone and anyone you know.

Charmaine

Second e-mail message

From: Joseph P. Goodwin

This is fascinating. Somewhere (most likely in Discover magazine) in the last couple of months, I’ve read about this new technology for delivering medication??sort of like the patches used to transmit drugs through the skin. The new patch, though, incorporates hundreds or thousands of microscopic needles. So this new system has already made its way into legend. I’ll try to find the article I read, but I’m afraid it will be like the elusive Oprah episode featuring ____ declaring his/her ties to Satanism or stating that she doesn’t design her clothes to fit black women.

Child Abduction Scare

David Cornwell & Sandy Hobbs | Letters to Ambrose Merton # 16, 1998

Under the headline “Bizarre truth behind story that’s shocked the city”, the Evening Times (Glasgow), 14 November 1998, reported that a story of child abduction which had swept the city was actually “the world’s greatest” urban legend. The newspaper had received more than a dozen phone calls from worried parents afraid to take their kids into Glasgow city centre. They had heard the following story:

“A young mum shopping in Marks and Spencer’s Glasgow Argyle Street store finds that her three-year-old daughter has vanished from her side. After a few minutes frantic search, she rushes to a security man, who contacts his control room. The store’s electronic shutters are rolled down – preventing shoppers leaving.

“Security staff then begin to search the store from top to bottom – and make a bizarre and terrifying discovery in the toilets. Two paedophile perverts have captured the tot and are calmly cutting off her long hair and changing her clothes in an attempt to smuggle her out of the store disguised as a little boy.

“The men are said to be part of a gang of paedophiles, and since arrested are said to have been secretly helping the police with investigations into a city-wide pervert ring.”

A Strathclyde police spokesman stated “There is no truth in this story whatsoever”. A Marks and Spencer press officer was quoted as saying: “There was a similar case in one of our Manchester stores – the same story down to the last detail, Somebody is obviously maliciously starting these rumours. It’s quite serious because it worries people inordinately and is starting to upset both parents and our staff.”

However, the author of the article, Beverley Lyons, sees the story as an urban legend rather than a malicious rumour. She notes that the Urban Legend Archive website mentions a story labelled “Code Adam” which is virtually identical with the story going the rounds in Glasgow.

Beverley Lyons reinforces her argument for a readership which may not be familiar with the concept of an “Urban Legend” by outlining a number of other examples. These included: Elephant sits on mini; Eddie Murphy in Los Angeles lift; Ghost boy in Three Men and A Baby; Drug tattoos turn children into addicts; Alligators in sewers.

Alternative to Suicide

Sandy Hobbs | Letters to Ambrose Merton # 16, 1998

In Dear Mr Thoms Nos 35 and 36, we dealt with suicides by architects, engineers and the seventeenth century maitre d’hotel, Vatel, who supposedly took his own life when the fresh fish for a meal he was planning failed to arrive in time. The Food Chronology by James Trager (Henry Holt, New York, 1995, and Aurum Press, London, 1996) contains this story. The version given, like all of the accounts of which I am aware, derives from a letter written by Madame de Sevigne. However, The Food Chronology (page 485) also contains a supplementary story about the chef, Auguste Escoffier. Apparently Escoffier was once asked how he would have reacted if faced with the same situation that affected Vatel so badly. He replied:

I would have taken the white meat of very young chickens and made filet of sole with the. Nobody would have known the difference.

Cartoon Halloweens

Sandy Hobbs | Letters to Ambrose Merton # 16, 1998

To me one of the most satisfying features of commercial popular culture in recent years has been the appearance, and indeed the success, of television cartoon series aimed at adults. Matt Groening’s The Simpsons is the outstanding example. Halloween has been a recurring theme in The Simpsons, starting with The Simpsons Hallowe’en Special (also known as Treehouse of Horrors) in the second series. A number of different horror stories are told, which as is typical of The Simpsons, contain many allusions to other works such as Edgar Allan Poe’s The Raven and William Friedkin’s film The Exorcist. This was followed by Treehouse of Horror II , III, IV, V, VI and VII, all of which seem to be compiled to a similar formula. This note deals with how Halloween has been treated in two of the other adult cartoon series, South Park and King of the Hill.

South Park was created by Trey Parker and Matt Stone and produced by the company Comedy Central. The episode reviewed is available in Britain on a video released by Warner Vision International. It has no on-screen title, but in the packaging is labelled Pinkeye Halloween Special.

The central characters in South Park as four boys who attend the same school, Stan, Kyle, Cartman and Kenny. The episode ones with Kenny being killed by the Russian Mir Space Station when it crashes to earth because of a malfunction. Kenny’s death will surprise only those unfamiliar with the series, since one of the running jokes is that Kenny gets killed in every episode. Kenny is taken to the local morgue where one of the attendants remarks that “Death is least funny when it happens to a child”. Kenny is embalmed but one of the attendants allows the Worcestershire sauce he has been putting on his snack drip into the embalming fluid. This has terrible consequences since, as we later discover, there is a warning on the bottle that the Worcestershire sauce should not be used for embalming. Kenny revives, bites the attendants and returns to his friends. The attendants go to a clinic for help and are diagnosed as suffering from pinkeye. However, from now on they and Ken seem to have a need to consume human blood.

There is a costume competition at the school. Cartman’s mother has made him a Hitler costume. The teachers disapprove. Cartman is made to watch a documentary which explains that “Adolf Hitler was very naughty man”. Almost all of the kids at school have turned up dressed a chubacas. Despite the fact that they are identical one of them wins the competition. The boys go Trick or Treating but are not very successful, in part because Kenny has a tendency to bit the householders. More and more of the citizens are turning into flesh-eating zombies and the school chef realises that the diagnosis Pinkeye is wrong. This, he decides is “The Living Dead”, an allusion to the film, Night of the Living Dead. He is himself turned into a zombie before he take effective action, but the boys ring the Worcestershire sauce hotline and are told “Kill the original zombie and the others will return to normal”. Of course, Kenny was the original zombie, so he gets killed again. After the community has returned to normal, the boys discuss the meaning of Halloween.

Stan: “You know, I learned something today. It isn’t about costumes or candy, it’s about being good to one another, and giving and loving.”

Kyle: “No, dude, that’s Christmas.”

Stan: “Oh! Then what’s Halloween about?”

Kyle: “Costumes and candy.”

Kenny is buried and, as happens in horror films, he begins to emerge from his grave. However, an angel from a nearby tombstone falls on him and he is killed for a third time.

King of the Hill was created by Mike Judge and Greg Daniels. It is produced by Deedle-Dum Productions, Judgmental Films and 3 Arts Entertainment for Twentieth Century Fox. The episode under review has no on-screen title, but has the code number SEO6 and was copyrighted in 1997.

The central character in King of the Hill is Hank Hill a rather straight Texan who lives in a small town, Arlen, with his wife, son and teenage niece. As the episode opens, we discover that Hank has the contract to create a Haunted House for the local school’s Halloween celebrations. He is keen that his son Bobby should have “the perfect Halloween, the kind I had when I was a boy”. While Bobby is taken shopping by his parents to buy a Halloween costume, Luanne, Hank’s niece, attends the Church Youth Fellowship. A guest speaker, Junie Harper, is introduced as someone who has made herself known through “a series of gutsy letters, complaints and threats”. When she asks the audience to identify a picture, Luanne says it is a witch. This leads her to ask Luanne if she herself knows any witches. Luanne says that witches aren’t real, but Miss Harper explains that they are real. Halloween is the special holiday for witches, goblins and satanists.

The next day, Luanne conveys this information to the family. Hank objects that Halloween is “Just good clean fun” and is “Nothing to do with the devil”. The latter point is slightly undermined by the fact that Bobby is wearing the devil costume Hank himself wore as a child. Miss Harper is to organize a Hallelujah House, in opposition to Hank’s Haunted House, and indeed goes further in her campaign. She complains to the school principal about the school celebrating Halloween because “Our constitution guarantees separation of church and state”. The principal tells Hank that he has to go along with this because “She has a point – and an attorney”, The school just can’t afford another lawsuit”. Upset, Hank takes Bobby out on a trick or treat expedition which seems to be entirely devoted to tricks. When Miss Harper sees them throwing toilet rolls outside her house, she sets out the chase them in her car, accidentally running over her own cat as she leaves. She calls the police and attributes the anti-social behaviour to the Hill family’s “Anti-Christian values”.

The next day, Luanne tries to persuade Bobby that Miss Harper is right about Halloween. She tells him that Hank is a satanist.

“Did your father ever make you drink blood?”

“He made me eat liver once.”

“That is called a recovered memory. Think, Bobby, what else can you remember?”

We see in flashback a couple of earlier incidents. In the costume store, Hank objected to the inappropriate costumes with the words “Where are the vampires and monsters and ghosts?” Hank had also praised Bobby, saying “You’re a regular hell raiser just like your old man!”

Bobby remarks on how keen his father seems to be for him to visit a Haunted House. He recalls that the last time his father had been so keen for him to go somewhere, he woke up without tonsils.

“This time he may be after your soul” comments Luanne.

Meanwhile Miss Harper goes to the city council demanding action on Halloween. She succeeds in persuading them to impose a Halloween curfew. The clinching argument was that the satanists made her run over her own cat.

On October 31st Luanne secretly takes Bobby to Miss Harper’s Hallelujah House. We see to of the scenes enacted to persuade the children who are attending. In one a young unmarried couple who “let their hormones get the best of them” end up deed in the morgue. Moral” Sex kills. In the second, a father tells his wife that he can’t stop grandpa (a gorilla) eating the baby because “It’s against the law to teach creationism”.

Disturbed by the quietness on Halloween, Hank dresses up in his old devil costume and walks the streets, shouting “Trick or treat! Trick or treat!” gradually, he is joined, first by his friends, then by other including Luanne, who has been confronted by Mrs Hill. The party arrive at Miss Harper’s house. Bobby has already signed a Hallelujah Club Pledge, and at first is resistant when Hank calls on him to leave. However, he does so because he just wants to be with his dad. Miss Harper shouts defiantly that without these lost souls there will be more room in heaven for her.

Note that both Luanne and Bobby gave up their attachment to Miss Harper’s views not on grounds of arguments but because of the strength of family ties.

Child Abduction Scare

David Cornwell & Sandy Hobbs | Letters to Ambrose Merton # 16, 1998

Under the headline “Bizarre truth behind story that’s shocked the city”, the Evening Times (Glasgow), 14 November 1998, reported that a story of child abduction which had swept the city was actually “the world’s greatest” urban legend. The newspaper had received more than a dozen phone calls from worried parents afraid to take their kids into Glasgow city centre. They had heard the following story:

“A young mum shopping in Marks and Spencer’s Glasgow Argyle Street store finds that her three-year-old daughter has vanished from her side. After a few minutes frantic search, she rushes to a security man, who contacts his control room. The store’s electronic shutters are rolled down – preventing shoppers leaving.

“Security staff then begin to search the store from top to bottom – and make a bizarre and terrifying discovery in the toilets. Two paedophile perverts have captured the tot and are calmly cutting off her long hair and changing her clothes in an attempt to smuggle her out of the store disguised as a little boy.

“The men are said to be part of a gang of paedophiles, and since arrested are said to have been secretly helping the police with investigations into a city-wide pervert ring.”

A Strathclyde police spokesman stated “There is no truth in this story whatsoever”. A Marks and Spencer press officer was quoted as saying: “There was a similar case in one of our Manchester stores – the same story down to the last detail, Somebody is obviously maliciously starting these rumours. It’s quite serious because it worries people inordinately and is starting to upset both parents and our staff.”

However, the author of the article, Beverley Lyons, sees the story as an urban legend rather than a malicious rumour. She notes that the Urban Legend Archive website mentions a story labelled “Code Adam” which is virtually identical with the story going the rounds in Glasgow.

Beverley Lyons reinforces her argument for a readership which may not be familiar with the concept of an “Urban Legend” by outlining a number of other examples. These included: Elephant sits on mini; Eddie Murphy in Los Angeles lift; Ghost boy in Three Men and A Baby; Drug tattoos turn children into addicts; Alligators in sewers.

Tartan Tinkers

Sandy Hobbs | Letters to Ambrose Merton # 16, 1998

Under the title “The tartan tinkers who turned into the real-life Deliverance Clans and brought terror and evil to every American state”, the Scottish newspaper, The Sunday Mail, on 22 November 1998 of criminal groups in the United States which originated in Scotland. The author Maggie Hall, writing from Washington DC, focused on the plight of Patsy Hart. She lives in daily fear for her life after having “rescued her two small boys from the horrors of life with the Con Clans”.

However, she believes it worthwhile if other children are saved from “the Deliverance-style inbreeding and incest of the degenerate tartan tinkers”.

These people are “degenerate Scots Americans” whose “secrecy and cunning put them virtually beyond the law”. According to Patsy Hart, Con Clan girls are married off at twelve to teenage cousins. So many deformed and mentally retarded children are born that the Clan, also known as the Travellers, are seeking “fresh meat”. Patsy Hart was offered £75,000 for her sons a day after marrying a Clansman.

“These families of Scots and Irish decent have created their own Gaelic-based language called Cant… And with their ill-gotten millions they build Southfork-style mansions – and then live in caravans parked in the backyards…

“The Scots Con Clans were founded by Robert Logan Williamson, who landed as an immigrant in the 1890s. His only qualifications to help him prosper in the New World were the survival skills he’d used as a tinker plying his dubious trade around Glasgow and Edinburgh…

“In the Fifties, a tribal elder called “Uncle” Isaac Williamson used to claim “We can trace our blood back to the Picts”… The Williamson Clan became such a target for the police that most changed their last name.”

The name “Con Clan” comes from the fact that men clan members practice home-improvement scams.

The article cites many types of crime but states that a pending court case could be the first to end in one of the Clan being convicted.

Two features of this piece are remarkable. One is the fact that a Scottish newspaper should carrying such references to a Scottish group without conducting a little research into the Scottish Travelling communities which have been such a fruitful source for folklore collectors.

The second is that the description of the travellers should be in terms which are close to racism. Asssume all the accusations are true, would members of any other ethnic group have been described in such hostile terms in a mainstream newspaper?

Children Working in Nursery Rhymes

Sandy Hobbs | Letters to Ambrose Merton? # 16, 1998

Having spent much of the last few months reading and writing about child labour it might have seemed an obvious question for me to ask: “Do children work in nursery rhymes?” However, the thought did not occur to me until one day recently I found myself mulling over:

Little Boy Blue
Come blow your horn,
The sheep’s in the meadow,
The cow’s in the corn;
But where is the boy
Who looks after the sheep?
He’s under a haystack,
Fast asleep.

Little Boy Blue is a shepherd. Perhaps this is an isolated example, I thought at first, but it isn’t a big step from Boy Blue to Bo Peep. She too looks after sheep, and although illustrations in nursery rhyme books sometimes give the impression that the sheep are pets, the long version of the rhyme cited in the Opies’ Oxford Book of Nursery Rhymes explicitly employs the word “shepherdess” in the penultimate line.

Without any further prompting, I came to Jack and Jill. They went up the hill to fetch a pail of water. It may be objected that this is not “work” but a household chore. However, this touches a tricky question. What is work? Some writers distinguish between work (good) and labour (bad) but that is rather presumptuous. Apart from obvious extreme cases of exploitation and hazard, is it necessarily all that easy to say whether a child’s job is good or bad. Jim McKechnie and I have argued that it isn’t and I refer anyone interested in the point to our book on child work in Britain. Here, I shall just argue that it is interesting to look at all the jobs children do.

I set out on a quick trawl of the Opies’ book and soon realised that I faced another problem. How does one identify a child? Boy Blue is called a boy. Bo Peep is little. Jill has a mother who “whipt her”. If “little” is to be taken to indicate a child, then we have an example of another job in this verse:

Little maid, pretty maid, whither goest thou?
Down in the forest to milk my cow.
Shall I go with thee? No, not now,
When I send for thee then come thou.

However, the Opies suggest that asking a girl to go milking with her is a metaphor for a proposal of marriage, so that throws in question the notion that the maid is a child.

One of the several rhymes beginning “See-saw, Margery Daw” has another potential example. It carries on”

Jacky shall have a new master;
Jacky shall have but a penny a day,
Because he can’t work any faster.

So Jacky does work. But what is his job? “See-saw” is a children’s game. However, the phrase appears to precede the game and the rhyme might have at some earlier date been sung by sawyers. This then raises the question, would a boy be a sawyer. On the whole children are used in work that doesn’t require great physical strength. However a sturdy boy might have been capable of contributing to a two handed saw.

The rhyme about “My maid Mary” who “minds her dairy”, and does several other jobs as well, has something of the feel of a young man describing his sweetheart. Furthermore, she isn’t “little”, so I am inclined to exclude her. Unfortunately, I think the Saturday child in the rhyme about birthdays must be excluded too. The line states:

Saturday’s child works hard for a living.

However, the use of “child”s probably shorthand for “person born on” and the working is not necessarily implied to be before adulthood.

There seems little doubt about my final example:

Little pretty Nancy girl,
She sat upon the green,
Scouring of her candlesticks,
They were not very clean.
Her cupboard that was musty,
Her table that was dusty;
And pretty little Nancy girl,
She was not very lusty.

These examples have been culled from a not particularly thorough search through the Opies’ book. Even if a more careful scrutiny were to produce some more cases, it would still only be a small minority of nursery rhymes which refer to children working.
It might be asked, therefore, whether they have particular significance if there are so few of them. I am well aware of how easy it is to make a fool of oneself by speculative interpretations of nursery rhymes in terms of hidden sexual or political meanings. The interest of these few cases lies in the fact that the earliest traces of them in print appear at a time when big changes were taking place in children’s work. In traditional agricultural communities children often worked at home and in the fields, but in 18th century England changes appear to have taken place which culminated in the Industrial Revolution.
During his tour of Great Britain, an account of which was published between 1724 and 1726, Daniel Defoe came across a number of places where children were working, not in the traditional activities just mentioned, but in manufacture. In Taunton, for example, he met an informant whom he quotes, apparently with approval:
“There is not a child in the town nor any village round it, of above five years old, but if it is not neglected by its parents, and untaught, could earn its own bread.”
Defoe seems to suggest that it is the conscientious parent who puts his or her child to work. Such approval of child labour did not survive the changes in manufacturing processes which occurred in the Industrial Revolution. In the next century, controversy raged between the supporters and the opponents of employing young children for long hours in mills and mines. It is from this period that the notion of child labour as something evil seems to stem. Prior to that, little comment was made on children’s work, and it is for this reason that Defoe’s remarks interest historians.
If we consider the dates at which the nursery rhymes which do seem fairly clearly to refer to children working first appeared, we can see that they are contemporary with the new forms of child labour.

c. 1760 Little Boy Blue
c. 1765 Jack and Jill (with a woodcut depicting 2 boys).
c. 1765 See-saw, Margery Daw.
c. 1805 Little Bo Peep,
1820 Little Bo Peep (describing her as a “shepherdess).
c. 1820 Jack and Jill (with mother who whipped her).

Little pretty Nancy girl is an exception. All of the others appeared in print in books for children. Nancy Girl was collected from oral tradition and appeared first in 1901 in the journal, Folklore.
My case is simple and modest. Since we are poorly informed about popular attitudes to children’s work prior to the introduction of the factory system during Industrial Revolution, a more careful perusal of nursery rhymes may yield some more clues.

References:

Defoe, Daniel (1971) A tour through the whole island of Great Britain. Harmondsworth: Penguin.
Hobbs, Sandy and McKechnie, Jim (1997) Child employment in Britain: A social and psychological analysis. Edinburgh: Stationery Office.
Opies, Iona and Opie, Peter (1951, corrected edition 1952) The Oxford Dictionary of Nursery Rhymes. Oxford: Clarendon Press.