Momento resistente (M r )

Once coppicing begins the participants spread out through the work area and either work independently, at some distance from each other, or, for those who prefer to engage in conversation, work on coppice stools which are closer together. During the process of the day, some individuals stray from the job in hand to chat and to 'chew the fat' in ones and twos or in small groups. They also come together more formally as a group when they sit together in a circle for tea, coffee and lunch breaks (see Figures 5.1 and 6.1).

Break time, when the coppicers gather to chat, is an important part of the day. The desire amongst the volunteers to come together to discuss and debate collectively has been maintained despite the change of manager. The pattern of when breaks were taken and the conversations that took place remained the same during my fieldwork. As is to be expected, much of the discourse revolves around topics relating to the reserve, the outdoors, countryside and wildlife; no topic is excluded, and heated conversations often take place around issues of religion, politics and the arts. Breaks are also the time when any conflicting attitudes and values surface. The regular, long-term coppicers have all ‘taken in’ the rules of how debates are conducted within this cultural field and, while a debate may be heated, it is never disagreeable. Personal criticism, as I observed, of a person with opposing views is recognised as completely unacceptable behaviour, as evidenced by John’s comment below when he states that all input is ‘valued, right or wrong’. John in his written contribution to my data refers to the importance of knowledge and socialising at break time:

The social interaction plays a large part in keeping the interest of the volunteers. There is always something to be learned and if anyone has a question on any subject there is usually someone who will provide the answer. Some members tend to stay on the fringes of the group during discussions, not many. Perhaps this is because they feel they have nothing to contribute during discussions. They are, of course always welcome and their input valued, right or wrong.

Showing respect to others amongst the coppicers is a central rule of the coppicing culture and, as noted by John, must be maintained at all times.

Although here he talks of it in a context of right or wrong, I would argue that he is indicating an acceptance of the dispositions and values of his fellow coppicers.

Tim also highlighted the importance of break time conversations when he wrote: Most of us sit around in a group – in a bit of sun if there is some –

and chat. Some prefer to go off and sit alone, but usually within hearing distance of the group. Conversation covers financial matters, international politics, current affairs etc. etc. etc. – every week we fix the world and every week it gets undone… what must we sound like but hey, that’s part of the deal I think! We find out about new starters and their motivations/interests and we offer support and guidance in whatever ways we can to each other – sometimes expertise and sometimes just a bit of moral support and encouragement if things are a bit tough with work and families. This relaxed camaraderie and the plethora of available information is a real benefit of working as a volunteer.

In this quote, Tim draws attention to the ‘relaxed camaraderie’ of the coppicers and how they show sensitivity and act empathetically toward others. However, sensory experiences contribute to this woodland camaraderie when sitting in a group under the woodland canopy in shafts of warm sunlight, close to the leafy floor of the woodland and, even for those who sit apart, the tranquilly of the woodland allows them to participate from a distance by listening to the group’s conversations. Here I would refer the reader to Figures 5.1 and 6.1.

Maude refers to the breadth of experience amongst the volunteers when she writes:

One can choose to sit next to different people and in this way become part of the group. In the breaks one can sit next to someone smoking a pipe or boiling a kettle for fresh tea and these may be people who travel the world to teach others to fly planes, be an ex-sub-mariner, an engineer or physicist or someone who can recognise birdsong or plants or perhaps have the ability to make beautiful walking canes.

employment fields, and who have varied interests, extensive knowledge and a lively curiosity about the world.

The varying dynamics of the group bring a great deal of knowledge to the team. From nuclear science, mathematics, medicine, social science, aviation, engineering, horticulture, wildlife, botany, entomology as well as woodland management and other skills.

Maude’s recognition of the knowledge of her fellow coppicers highlights the role that experience in different cultural fields contributes to the cultural field of the reserve. Knowledge amongst the coppicers is valued; this is demonstrated by the eagerness with which it is shared during the endless debates that take place as they work or during rest breaks. This is possibly to be expected, as most of the staff and volunteers are university or professionally educated or trained. During their lives they have experienced cultural fields that are rich in social and cultural capital. In the world of coppicing, however, social actors who have the appropriate bodily skills have a form of cultural capital which is highly regarded in this cultural field; they have a woodland habitus and field- specific cultural capital and are therefore attributed high status by their fellow coppicers.