Category Archives: holidays

International Women’s Day Thoughts

International Women’s Day Thoughts  —by Jinny Batterson

March 8, 2017 will be celebrated in many countries as International Women’s Day, a holiday that gradually has taken hold since the early 20th century as a way to honor women’s economic and social contributions and to press for more equitable treatment of the “fairer sex.”  No one agency, country, or non-profit is a primary sponsor for International Women’s Day. Some companies have underwritten celebrations in various places, perhaps hoping to get their names associated with being good corporate citizens, perhaps welcoming this occasion to market their products more emphatically to women.    

The first time I had a chance to participate in an International Women’s Day celebration came a decade ago, when I was teaching English at a small agricultural college on the far northwestern fringes of China. That year the holiday fell on a Thursday, and our classes were shortened to allow for an afternoon of amateur intramural sports. According to the journal entry I made at the time, I participated in “water bottle bowling” and jump rope competitions, winning an extra liter of cooking oil and a ribbon for my efforts.

In 2014, I attended a North Carolina International Women’s Day gathering in a local church hall on a Saturday afternoon. I don’t remember a whole lot about the celebration—it was small and fairly informal. Among the participants were several older nuns and a different group of singing elders, the “Raging Grannies.” The grannies wore aprons and floppy garden hats and belted out political satire words set to traditional tunes. After a while, all of us went home.

International Women’s Day was first recognized by the United Nations in 1975, in conjunction with the first International Women’s Conference and a U.N. themed “Year of the Woman.”  That same year, though not on International Women’s Day, women in the Nordic country of Iceland decided to take a day off to illustrate how vital women were to the smooth functioning of Icelandic society, despite what was then a 40% pay gap. According to excerpts from the account given by the BBC in 2015, the October, 1975 “Women’s Day Off” was a turning point in the relationship between the sexes in Iceland:

“Instead of going to the office, doing housework or childcare they took to the streets in their thousands to rally for equal rights with men. (An estimated 90% of Icelandic women took part, including rural women.)

It is known in Iceland as the Women’s Day Off, and Vigdis Finnbogadottir (Iceland’s first woman Prime Minister, elected initially in 1980) sees it as a watershed moment.

‘What happened that day was the first step for women’s emancipation in Iceland,’ she says. ‘It completely paralysed the country and opened the eyes of many men.’

Banks, factories and some shops had to close, as did schools and nurseries – leaving many fathers with no choice but to take their children to work. There were reports of men arming themselves with sweets and colouring pencils to entertain the crowds of overexcited children in their workplaces. Sausages – easy to cook and popular with children – were in such demand the shops sold out.

It was a baptism of fire for some fathers, which may explain the other name the day has been given – “the Long Friday.”

The pay gap in Iceland has not entirely disappeared, though it has shrunk to one of the smallest of any nation. In 2016, Icelandic women for a single day staged a smaller work stoppage as a protest of the enduring part of the wage gap—figuring that they were paid 14% less than men for equal work, many quit work at 2:38 p.m. rather than “work for free” for the rest of the day.   

So far, International Women’s Day has not caught on in a big way in the United States of America, where the gender wage gap hovers at about 20% nationwide, with considerable variation by state and a much larger gap for women of color. One of the initiatives favored by the current U.S. administration is support for childcare expenses, which typically helps families with working parents. So far, there is little detail about how such support would be administered or financed.  Considerable skepticism exists about whether that support would be structured to help improve the lives and earning capacity of those at the bottom of the wage scale.

In my family, women through the generations have carried at least their share of both nurturing and earnings responsibilities. If I do nothing else this International Women’s Day, I will pause for a moment to honor these foremothers who farmed, ran households, got educated, taught, provided vital family income, and invested for the future. Once they got the right to vote, they for darn sure did their best to make fulfillment and advancement easier for their daughters as well as for their sons.    

Eating Out in Twenty-Nine Palms: Honoring National Service

Eating Out in Twenty-Nine Palms, Honoring National Service   

                                                  —by Jinny Batterson

During part of our most recent political transition, in late 2016, I spent several days in the desert interior of southern California, exploring the area around Joshua Tree National Park. From a small vacation rental home in the town of Twenty-Nine Palms, my husband and I could drive several miles uphill to a park entrance. We could explore the park’s trails, marvel at its unique geological formations, view the large members of the yucca family that gave the park its name, and experience the variety of its altitudes and desert landscapes. Toward the end of our stay, a heavy wind kicked up, making hiking less appealing, so we spent some time indoors, learning about the town. At the Chamber of Commerce, we watched a film about the town’s history and viewed displays and pamphlets. We learned that the town’s first growth spurt had come in the wake of World War I. Then, a sympathetic veteran physician specializing in lung ailments had begun to recommend the climate around Twenty-Nine Palms to fellow veterans suffering from mustard gas exposure or tuberculosis. The dry air and moderate altitude provided an ideal setting for recovery. Several hundred veterans filed homestead claims in the area.

We also learned that a large modern U.S. Marine base existed nearby, in the opposite direction from the park. Soldiers could be stationed there for periods ranging from a few months to several years, with over 50,000 military personnel receiving training the preceding year. We drove out to the base gate—the Marine Corps Air Ground Combat Center/Marine Air Ground Task Force Training Command—but were unable to enter without an approved escort.

That evening, we ate in town at a small local restaurant that catered to a burgers-and-milkshakes clientele.  When we first arrived, the restaurant’s central area was completely filled by a set of pushed-together tables where a dozen young people, five men and seven women, were chatting and ordering food. They looked fit and tired, primed to enjoy a simple evening meal. Several were wearing matching sweatshirts with the initials “NCCC” on the back.  I guessed they might be members of some rock climbing club, since the park was a mecca for climbers. After a bit, my curiosity got the better of me and I walked over to one end of their table.

“What does ‘NCCC’ stand for?”  I asked. “Are you a rock climbing group?”

“No ma’am,” responded one of the young men. “We’re a team from the National Civilian Community Corps. We’re on our way back to our base in Sacramento after an eight-week assignment helping repair homes in Baton Rouge, Louisiana that were damaged by last summer’s floods.”

As my husband and I ordered our food and waited while it was prepared, half a dozen young men with short haircuts arrived and settled into two booths nearby. They were in civilian clothes, but I guessed they might be on leave from the marine base: several barber shops in town advertised “Marine haircuts,” and these fit the bill. The men talked quietly among themselves as they too ordered and waited for their suppers. 

Both the Marines and NCCC volunteers I saw at dinner in Twenty-Nine Palms were training and practicing to meet whatever threats and emergencies might require a military response, civilian action, or some combination of the two. I was grateful for their service, as I remembered previous generations of Americans who had participated in larger numbers in either military or civilian service—the Civilian Conservation Corps of the 1930’s depression years, or the military draftees of the 1940’s World War II era and beyond.  Surveying these young service men and women at supper in 2016, I also imagined what it might look like for similar service again to become a bigger part of our American society.

Various bills introduced in Congress since 2003 have attempted to create a framework for some sort of mandatory service component for young people, including a modest monetary stipend and educational funding assistance. Our nation’s physical and educational infrastructures are aging. Elements of our natural environment are threatened. The needs are great; the potential even greater. On this Presidents’ Day, let’s renew the value of public service as part of our heritage and responsibility as Americans. From the loftiest tasks to the most humble, each of us has something worthwhile to contribute. When a service ethic is lacking, we are all impoverished, and not just monetarily.        

Welcoming the Year of the Rooster

Welcoming the Year of the Rooster    —by Jinny Batterson

Cock-a-doodle-doo!  (Or maybe wo-wo-wo!, the Chinese Mandarin equivalent.) This Saturday, January 28, 2017, will mark the beginning of the Year of the Rooster according to the Chinese lunar calendar. People of Chinese background throughout the world may gather to celebrate what is known in most Western countries as Chinese New Year. This festival has been celebrated for hundreds, if not thousands, of years. It remains China’s most important annual festival, even in modern times. Visiting extended family is an important part of festival traditions, somewhat like Thanksgiving in the United States. (For more traditions, check out a recent series in the English-language version of China Daily. (http://www.chinadaily.com.cn/culture/2017-01/22/content_28023167.htm). In previous blog posts, I’ve written about personal experiences of living in China during two different sets of New Year’s festivities, and also about the meanings of various zodiac years. (Spring Festival in LipuBeasts of the Chinese Zodiac, More New Year…

As China’s economy has developed and more and more Chinese families have spread out geographically, this period of the year has also become known for the largest human migration on the planet. In 2017, nearly 3 billion trips are expected to be taken by Chinese in, from, or to China during the period between January 13 and February 21. People will travel by automobile, motorcycle, train, plane, boat or any other way possible. A feature in a recent edition of China Daily chronicled the journey of one migrant worker who was going home by bicycle. He’d left his temporary restaurant job in Shanghai on January 12 for Chongqing, a distance of over 1,000 miles. He expects to make it home by January 27, New Year’s Eve.     

Different employers, schools, and institutions in China vary somewhat on the timing and length of holiday break awarded for this most important festival of the Chinese calendar, but nearly everyone gets at least a week of time off. China has nearly 280 million migrant workers, typically young adults who’ve left their birthplaces in rural areas to seek better job opportunities in China’s burgeoning cities but want to get home to visit family at Spring Festival, as it’s called in China. 

Wealthier Chinese families increasingly use this time to travel internationally. According to an online travel service, Chinese will travel to 174 destinations outside mainland China during the holiday period. Within China, favorite spots include the tropical tourist city of Sanya, Hainan, dubbed “the Hawaii of China.” Although Sanya flight and hotel prices peak during the holiday, winter-weary travelers from colder parts of China still flock here to swim, snorkel, or just lie on the beach in the sunshine.  

Within the U.S., there will be Chinese New Year celebrations in many major cities, including the dowager of all celebrations—an annual parade and festival in San Francisco that has been held since the 1860’s.  Disneyland in Anaheim, California will hold two full weeks of celebrations, hosted by cartoon figure Mulan, plus Mickey and Minnie Mouse in Chinese costumes. For sheer glitz, it will be difficult to beat Las Vegas, where several hotels are vying for the most extravagant display. Lunar New Year parades will also be held in Washington, D.C. on January 29; in Chicago on February 5; and in Orlando, Florida, on February 11.

So, wherever and whenever you choose to celebrate, Happy Year of the Rooster!  Some of your Chinese friends may appreciate a Mandarin Happy New Year greeting(pronounced roughly shin-nyen how):  Xinnian Hao !

   

Winter Beach Respite

Winter Beach Respite     —by Jinny Batterson

Barrier island beach at sunset

Barrier island beach at sunset

Just after New Year, we packed the car: layers and layers
Of casual clothes, plus assorted toys and games.
We headed for one of the barrier islands that
Dot the Atlantic from the Carolinas to Florida.

We’d spend a few days at the beachside condo
Of old friends, a final annual chance to reconnect
Before tax season swallowed them
And potential citizen activism swallowed us.

We arrived to balmy weather, with time for a brief
Beach stroll before sunset. Little view yet of the miles
Of downed vegetation and splintered piers and decks,
Remnants of Hurricane Matthew’s October impact.

It was after dark before our friends arrived, having
Battled urban traffic on their different trajectory east.
A brief political discussion gave way to reminiscences:
The guys had known each other since youth. 

One afternoon proved too chilly and windy for outdoor activity,
But often we walked–carrying binoculars to hone in on shore birds,
Or exclaiming as our more experienced friends pointed out the
Dolphins that sometimes trolled for fish in the breakers at low tide.

A morning guided excursion took us through parts of this island
Once owned by Gullah families descended from slaves.
Before resorts and tourism took over, they earned decent livings
Farming or fishing or ferrying neighbors to and from the mainland.

Predictions of an approaching winter storm cut our idyll short.
Several days of shivering and stabbing at recalcitrant ice have
Partially diminished our relish for January in the Southeast,
But not entirely. Our beach respite memories remain.

The Spirit of Draining the Swamp

U.S. Election Day is over a month behind us. Depending on our traditions and beliefs, we may be preparing to celebrate Christmas, Hanukkah, Kwanzaa, or just the returning of longer days. Many Americans are beginning to feel our way toward a future–a future still very unsure. During the final days of the fall campaign, I began to see a new crop of political slogans, advocating a particular vote as a way to “drain the swamp of D.C. politics.” I’ve been tossing around various dream versions of what “draining the swamp” in a wider sense might look like.

Usually I’m more of a word person than an image person, but I have several cartoon images in my mental collection that may be relevant. All are accessible via Internet. The first is a 1971 Walt Kelly panel from his long-running cartoon about Pogo the possum and his beloved swamp, a mythical variation of the Okefenokee. Pogo is treading across a morass of human-generated trash near his swamp home, stepping carefully to avoid hurting his feet. Beside him, Albert the alligator is waxing eloquent about pristine wilderness. Pogo is having none of the hype.

“We have met the enemy,” he retorts, “and he is us.”

The second cartoon is a 1976 strip by New Yorker cartoonist Dana Fradon, giving a baseball style box score for a supposed game between realists and idealists. Though some innings are scoreless, in most, the Realists make between one and six runs, while the Idealists are held to no score. However, at the end of the game’s nine innings, the final score reads: “Idealists 1; Realists 0.” The third cartoon was sent to me by a friend last summer. I haven’t yet been able to trace its original source–I believe it first appeared in 2014 in a Quebec-based news outlet. It shows an audience for a sermon or speech of some kind.

“Who wants change?” the leader intones. All hands go up. The follow-up question: “Who wants to change?” gets no hands at all, only a series of downcast looks.

Pogo and Fradon’s baseball players and the 2014 speech audience help me stay hopeful that our badly divisive election may have the unintended consequence of helping bring us together. We sorely need to drain the noxious elements of our personal and collective swamps, while retaining the generativity of the diverse wetlands they also represent.

Perhaps this election can draw us to deeper service. Our nation’s founders were realistic enough to know that we are not likely ever to create a totally perfect union, yet idealistic enough to begin our Constitution with the phrase “to create a more perfect union.”  In the best tradition of our founders, and of more recent visionary Dr. Martin Luther King, Jr., may we use the day of service we’ll celebrate as his holiday on Monday, January 16, 2017, to stop obsessing about who “won” the election. Instead, may we rededicate ourselves to the spirit of service that has meant so much for the progress and maturation of our beloved and varying country. If each of us will reach out to help and be helped by a person or group we would not normally associate with, we can begin the needed process of healing ourselves and each other, in the true spirit of draining the swamp.

International Day of Peace, September 21

International Day of Peace, September 21    —by Jinny Batterson

For nearly a decade, I’ve received annual reminders of a celebration of an “international day of peace” on September 21, around the time of the equinox (autumn in the northern hemisphere, spring in the southern).  I relish these reminders to refocus during what too often can be a harried and hurried time, with back-to-school events, work crises, health check-ups, omnipresent political campaigns.  So this year’s reminder was especially welcome—2016’s politics in my home country, the United States of America, appear even more ugly than usual. The timeframe for this year’s peace celebrations has expanded, I learned, now encompassing the eleven days between September 11 and September 21. This year’s celebrations focus on global development goals. 

As nearly as I can tell via online search, the United Nations began issuing annual proclamations for a day of peace in 1997 as part of a broader global effort to advance a transition to a culture of peace. Their initial resolution called for a “transformation from a culture of war and violence to a culture of peace and non-violence.” The resolution defines the culture of peace as based on “respect for human rights, democracy and tolerance, the promotion of development, education for peace, the free flow of information, and the wider participation of women,” in addition to disarmament efforts. This year’s events include several in the area of central North Carolina where I live. I hope to attend at least some of them: http://www.paceebene.org/event/cnv-actions-raleigh-areanc-peace-week/.

My understanding of peace continues to evolve from an initial aversion to my fiance’s draft status in 1969 near the height of U.S. involvement in Vietnam. Over time, I’ve come to believe that peace is much more comprehensive than the absence of armed conflict, whether among nations, among non-national groups who use violence to try to further their aims, or between individuals. It seems increasingly clear to me that peace needs to exist at all the same levels in which violence can incubate, from a single person to the entire global community. Peace grows best in an atmosphere of abundance, based partly on sharing, and partly on our inner conviction that we have, and, more importantly, ARE enough. 

One group that I support whose peacemaking involves a transition to abundance is Heifer International. First started in the wake of World War II as a way to restock farm animals to war-ravaged areas of Europe, the program now exists in 30 countries on five continents. Heifer conducts long-term efforts to alleviate poverty and promote peace through both donations of farm animals and education in sustainable farming practices. The autumn 2016 issue of their magazine, World Ark , includes an extensive interview with author/activist Frances Moore Lappe, first known for her seminal work on global food resources, Diet for a Small Planet (published in 1971). Lappe has gone on to publish fifteen more books, and to become a global activist for peace and development. Her take on what may be needed to transition toward peace and abundance resonates with me:  “While scarcity can be a lack of the physical resources that we need to thrive, such as food, water and energy, it can also be a presumption of the scarcity of goodness in human beings. Unfortunately, our media largely offers the most frightening and horrifying news, reinforcing this sense of lack of goodness in us. As you know, there are many fewer stories about our nobility, humanity, and our natural desires to help, to share and be compassionate, than there are about our brutal side.” 

Part of my individual effort this season to cultivate peace is to minimize my media exposure, while at the same time staying informed enough to function in our increasingly interconnected, interactive world. Another practice has been inspired by one of the more heartening reactions to September 11, 2001: a musical setting to a breathing meditation by a Georgia-bred songwriter who reacted to the airplane-mediated suicide bombings by creating a melody and chorus:  “When I breathe in, I’ll breathe in peace, when I breathe out, I’ll breathe out love.”  (The entire song, including verses, is online at http://www.sarahdanjones.com/music-1.html).

It turns out that the equinox here this year will not be until September 22. Peace activities in my town won’t culminate until Saturday, September 24. Still, I urge all of us who breathe to try today, as the simplest, smallest step toward peace, to take at least a couple of breaths using the “breathe in peace” refrain.   

The Firebrand and the First Lady

The Firebrand and the First Lady     —by Jinny Batterson

The Firebrand and the First Lady: Portrait of a Friendship, published early in 2016, was written long after the deaths of its protagonists, Anna Eleanor Roosevelt and Anna Pauline Murray. Eleanor Roosevelt was the niece of President Theodore Roosevelt and the activist wife of her distant cousin, President Franklin Delano Roosevelt. She continued in her own right after her husband’s death. Pauli Murray was an activist, organizer, lawyer, writer, and eventually a priest. She dealt with the double whammy of discrimination for being black and female in a time that undervalued both.

Just after the title page, author Patricia Bell-Scott introduces the two women through quotations taken from their extensive writings and correspondence. The first listed entry, from Pauli Murray, was published over 20 years after Mrs. Roosevelt’s death in the journal of Murray’s university, The Hunter Magazine:

“For me, becoming friends with Mrs. Roosevelt was a slow, painful process, marked by sharp exchanges of correspondence, often anger on my side and exasperation on her side, and a gradual development of mutual admiration and respect.” 

Mrs. Roosevelt’s initial quotation came from an article, “Some of My Best Friends are Negro,” published in the magazine Ebony in 1953:

“One of my finest young friends is a charming woman lawyer—Pauli Murray, who has been quite a firebrand at times but of whom I am very fond.”

Over three hundred well-researched pages chronicle their developing friendship during the years when the two women’s lives intersected, and then the years after Mrs. R.’s death when Murray continued to write, speak, work for social justice, and honor Mrs. R.’s legacy.   

The two were born a generation apart—Roosevelt in 1884, Murray in 1910–to economic and social circumstances that could hardly have been more different. However, the emotional traumas of their early lives were similar. Both lost parents at a tender age. Both were shunted among relatives and schools throughout their teens.

Mrs. Roosevelt first encountered Pauli Murray on a visit to an upstate New York camp for unemployed single women in 1934 or 1935.  Murray had gone there during the depths of the Great Depression to help regain her strength after a couple of years of intermittent employment in New York City. Mrs. Roosevelt had helped finance the camp. She had insisted that it be racially integrated. During the first lady’s visit, Murray hung back and said nothing, later getting scolded by the camp director for her lack of manners.

The two women next interacted when Murray copied “Mrs. R.” on an impassioned 1938 letter to FDR criticizing his spotty civil rights record, especially his recent speech praising “liberal” University of North Carolina, which repeatedly rejected Murray’s graduate student application on racial grounds.

By the early days of 1940, Murray was executive director of a non-profit highlighting the problems of sharecroppers. She and several colleagues had a chance to meet with Mrs. Roosevelt in Mrs. R.’s Manhattan apartment. From then on, the two women carried on an irregular but spirited correspondence for the rest of their mutual lives. Mrs. R. helped when she could with some of Murray’s causes, but cautioned restraint, occasionally even upbraiding Murray’s brashness.

When Murray graduated from Howard Law School in June, 1944, ER sent a congratulatory note and a bouquet. When FDR died in April, 1945, Murray sent Mrs. R. a lengthy condolence: “…There is not one I’ve seen who has not expressed a physical illness over the disaster which has befallen each individual American today. …I pray for your strength and fortitude, because we all need you more than ever now.”   

ER went on to chair a U.N. commission that developed and got General Assembly approval for a Universal Declaration of Human Rights in 1948. She worked at the U.N. for several more years, then continued writing, speaking, and humanitarian work until her death in 1962.

Murray offered this public tribute at a 1982 conference celebrating Mrs. Roosevelt’s life:

“I learned by watching her in action over a period of three decades that each of us is culture-bound by the era in which we live, and that the greatest challenge to the individual is to try to move to the very boundaries of our historical limitations and to project ourselves toward future centuries. Mrs. Roosevelt … did just that.”

Murray attended a 1984 conference celebrating the centennial of ER’s birth, but was hospitalized soon afterward with serious health problems.  She died in 1985.

If the delay in publishing The Firebrand and the First Lady partly resides in the meticulous scholarship to track down sources and verify quotations, it seems to me that the timing of the book’s release is providential. It comes as this year’s U.S. Presidential campaign intensifies. One of the chief actors is a former first lady with extensive qualifications of her own. It comes at a time when LGBT communities, of which Murray was a closeted member, are becoming more insistent on full citizenship. It comes as we approach this year’s celebration of Mother’s Day, when we acknowledge both our physical mothers and those who have nurtured and challenged us, in the best tradition of Anna Eleanor Roosevelt and Anna Pauline Murray.

  

The Whole Earth Generation(s)

The Whole Earth Generation(s)   —by Jinny Batterson

April 22, 2016 was observed in many countries as “Earth Day.” This annual event, first celebrated in the United States in 1970, has gone global, drawing attention to environmental challenges and the need to cherish this planet, the only one we know can support human life.

By the late 1960’s, the excesses of unchecked industrialization and conspicuous consumption were starkly evident. Our generation, then coming of age in the U.S., had experienced less global armed conflict or material deprivation than our parents’ cohort. Instead, we’d been shaped by the political assassinations of the era, by proxy wars, by the rise of the civil rights movement, and by a growing awareness of the drawbacks of gender inequality. We had a youthful desire for meaningful change—sooner rather than later. Teach-ins were a popular tool on a variety of issues. A Wisconsin senator, Gaylord Nelson, hatched the idea for a national “teach-in” about the environment after viewing the massive 1969 oil spill off the coast of Santa Barbara, California. Twenty million Americans participated.

A little before the first Earth Day was celebrated, a low-cost, no-advertising catalog appeared: The Whole Earth Catalog. Editions were published about once a quarter during the years 1968-1972, and somewhat less regularly thereafter. Many editions carried on their front cover an image of planet Earth as seen from space. The tone of the early catalogs’ introduction was somewhat defiant: “So far, remotely done power and glory—as via government, big business, formal education, church—has succeeded to the point where gross defects obscure actual gains. …(A) realm of intimate, personal power is developing—power of the individual to conduct his(/her) own education, find his(/her) own inspiration, shape his(/her) own environment, and share his(/her) adventure with whoever is interested.” 

The catalog listed its function as “access to tools,” specifically tools that were: 1) useful; 2) relevant to independent education; 3) high quality or low cost; and 4) easily available by mail. 

It may have been through the catalog’s pages that my husband and I were introduced to the work and lives of Helen and Scott Nearing, a professional couple who left city life in Philadelphia during the 1930’s and homesteaded successfully, first in Vermont and later in Maine. The Nearings lived off the land, growing their own food, building their own shelter, writing books and articles about their successes—getting about as far from the “rat race” of corporate culture as one can. Unfortunately, when we tried a similar move in the early 1970’s, we soon learned that we lacked both the homesteading skills exhibited by the Nearings and the stamina to endure the periods of off-land unemployment that are often part of rural life. We retreated to a mid-sized urban area where jobs were more plentiful and the worst excesses of the rat race were less in evidence. We never gave up on the dream of a more sustainable lifestyle. 

Culture and technology have changed a good bit since 1970—the biggest threats to global health and stability can now be more diffuse and harder to tackle than the nation-state wars of preceding generations; civil rights and gender equality have made patchy, uneven, progress; telecommuting has made it more possible to locate in rural settings while still earning a living using mostly urban skills; the Internet has outstripped postal mail as a communications medium. However, some of the basics of human interactions have not changed all that much.

In the Next Whole Earth Catalog, put out in 1981, I found an entry that spoke to me, part of a sidebar called the “Rising Sun Neighborhood Newsletter”:

“If you notice that all the leaders who might make things better get shot you can:
1) Assume their deaths were no coincidence and give up;
2) Spend years proving their deaths were no coincidence and convincing others;
3) Need leaders less.”
When our 2016 crop of putative leaders leaves me unenchanted, I remind myself to need leaders less–some global changes require large-scale interventions, but many more can be carried out at an individual or small group level.

 The “boomer” generation I’m part of is the first to have spent our entire adult lives with images of Earth in all its splendor and fragility as seen from space. The generations coming after ours were born with these images available. I hope they have recognized both their beauty and their vulnerability.  Though we all need leadership at times, I hope that future “whole earth” generations will mature and find their paths realizing that we are all both followers and leaders, and that we need external leaders less.

My Cousin Bill

My Cousin Bill       —by Jinny Batterson

This time of year I often think about my cousin Bill. Bill was a cousin-by-marriage, wed for nearly thirty years to my mother’s second cousin Jen. Before I remember meeting Bill, I met the small “gentleman’s farm” that he and Jen owned in Virginia’s Shenandoah Valley. One summer in my young teens, I spent nearly a week at their place on a return visit after their only daughter Grace came to stay at our much smaller homestead in the suburban fringes of Washington, D.C.   Bill and Jen’s place wasn’t near any large city. Their farm of a hundred acres or so had a small herd of beef cattle and was way out in the country. The closest town of any size was the college town of Lexington, Virginia, about twenty miles away. What I mainly remember of that visit was not Bill or Jen, but how scared I was of Grace’s two horses, huge animals compared with the dogs and cats at our house. Over the course of my visit, I managed only one brief ride on the gentler and smaller of the two mounts.

Several years later, Bill and Jen came to Maryland for my grandmother’s funeral. As they gave me a ride from the cemetery back to our house in their car, I got my first direct exposure to Bill, who regaled us with stories about Granny and how much she’d enjoyed racy anecdotes, despite her somewhat stern Presbyterian upbringing.

A couple of years after that, as Grace went off to university in Atlanta, I began attending a small women’s liberal arts college near the Shenandoah Valley. Once I got access to a vehicle at school, I went to visit Bill and Jen, driving my little car through the verdant countryside of a Virginia spring to their front gate. Bill welcomed me and gave me a house and garden tour while Jen fixed lunch. He’d filled the walls in their parlor with “ancestors,” a portrait collection of Indians and Africans decked out in ceremonial dress, plus assorted other individuals that were no biological relation, but struck Bill as having character.  He’d made up stories about each one. Outdoors, in one of their several flower beds, Bill pointed out the “night-blooming enuresis,” a yucca to which he’d attached the label for childhood bedwetting as a joke on some of the snootier but vocabulary-limited ladies of the local garden club.

Later, when I began seriously dating a young man who was a student at Washington and Lee University in Lexington, I brought Jim with me to meet my sensible cousin Jen and her eccentric husband Bill.  Bill and Jen would invite us to their place every couple of months. Bill entertained us with more stories, while both he and Jen plied us with home cooked meals more varied and nutritious than we’d get at the cheaper town restaurants that were our typical date-night fare.  I began noticing the extensive collection of fine china and cutlery that filled a long wall of cupboards in their remodeled kitchen. Only gradually did it slip out that Bill had inherited a large fortune from his now-deceased parents. It also gradually slipped out that Bill was a gentleman alcoholic as well as a gentleman farmer. He was generally good at staying away from drink, but every year or two his disease would get the best of him. Neighbors knew to phone Jen and to manage to get Bill home from wherever he’d fallen off the wagon.

When Jim and I got engaged in the spring of 1968, Bill wanted to throw us an engagement party. The party didn’t happen—coordinating schedules for our out-of-town families proved too complicated—but Jim and I continued occasional visits to the farm. Early that December, I completed my undergraduate schooling and moved home to Maryland to begin graduate work and start planning our wedding. We’d get married in the chapel at Washington and Lee the next spring. Of course we’d invite Bill and Jen.

In January 1969, we got word that Bill was seriously ill.  He’d been feeling a little rundown when we’d last seen him in the fall. Jen eventually nagged him into seeing a doctor. The diagnosis was dire—acute leukemia. At first I was sure Bill would bounce back, his wealth giving him access to the best medical care money could buy. However, later news from the farm was not good.  About ten days before the wedding, I talked by phone with Jen, who explained that Bill was quite weak and no longer able to drive, but that she’d do her best to arrange a driver to bring them to the small college chapel where our ceremony would be held.

Our Saturday wedding day dawned clear, but brisk and windy. Once or twice during the early afternoon ceremony, I looked around to see whether Bill and Jen had slipped in at the back of the chapel, but they never appeared. Our simple wedding was followed by an equally simple reception at the college’s alumni house. By mid-afternoon, the festivities were over. Our best man retrieved our car. Despite his best efforts to hide it, it had been festooned with shave cream slogans and peppered with jelly beans. We drove back toward Maryland at a leisurely pace, with no extensive honeymoon in prospect, but no work or school until the following Monday. At the turn-off to Bill and Jen’s, I hesitated. Would they welcome a short visit?  We decided to try it—Bill and Jen hadn’t come to the wedding, but the wedding could sort of come to them.

We knew by now to ignore the “Unruly Dog” sign at the gate. We went straight to the front door and knocked. Jen opened it. We could see Bill, wheelchair bound, behind her in the parlor, along with a neighbor who’d come to help with nursing and provide support for Jen.

“Howdy,” Bill croaked, his voice weak and slightly slurred. “It’s so good to see you. I’m sorry we couldn’t make it to Lexington. The powers that be (here he nodded at Jen and the neighbor) forbid me to go out into the wind.”

He had a small tumbler of whiskey in one hand—one side-effect of his disease was the capacity to absorb alcohol without the likelihood he’d do any further damage to himself or others.  We chitchatted for a few minutes, but could see he was very tired, though glad we’d come.

“Y’all go on now,” he said. “I expect you have other things on your minds than visiting with your old cousins.”

We left.  A few weeks later we got news that Bill had died. When we first learned of Bill’s leukemia, Mom told us that Bill had lost his first wife to a different, but equally aggressive cancer, a number of years before he met Jen. He was no stranger to death.

It’s early spring again. Easter and our wedding anniversary are not far off. The slopes of the Blue Ridge mountains in Virginia will soon be filled with redbud and dogwood blossoms, and the pale, almost iridescent green of newly sprouted leaves—nature resurrecting herself. I don’t reflect all that much about death, afterlife, or resurrection, but I often remember Bill, especially at this time of year. I think perhaps it’s enough that Bill, and others like him, live on in the memories of those whose lives they touched.

Mid-Autumn Festival and Moon Cakes

Mid-Autumn Festival and Moon Cakes    —by Jinny Batterson

This past weekend in China, people celebrated “Mid-Autumn Festival,”  whose closest U.S. equivalents may be various localized harvest moon celebrations.  The Chinese festival falls at the full moon closest to the autumnal equinox. Mid-Autumn Festival is a time when families will reunite whenever practical. As if to help encourage the custom, the Chinese expressions for “round” (yuan) and “reunion” (tuanyuan) sound similar and share their main character.

At Mid-Autumn Festival time, I’ve sometimes gotten gifts of “moon cakes” from Chinese students or colleagues.  The recipes for these mostly round confections vary from place to place.  All the ones I’ve tasted have been greasy, heavy, and sweet.  Commercially made moon cakes are most often sold in decorative boxes with elaborate wrappings, eight or twelve or even twenty to a box. Moon cakes frequently have decorations or sayings stamped into their tops, with fillings of sweet bean paste, green tea paste, or fruit preserves. They remind me a little of the traditional dense fruit-and-nut-laden cakes that sometimes accompany U.S. family gatherings at Christmas time. People are reluctant to discontinue the tradition, but may be just as reluctant to eat large portions of the rich cakes. An anecdote I heard during one China stay was that gifting boxes of moon cakes to co-workers used to be nearly obligatory, but that “regifting” was widespread as well—people told me of one Shanghai office worker who placed an inconspicuous marker on a box of cakes before giving it to a colleague.  Sure enough, several days and giftees later, the marked box made its way back to him.

Various stories and myths are associated with the holiday. Historians trace the offering of moon cakes during the festival to the beginnings of the Yuan Dynasty, whose army was victorious during the 13th century in part because it passed secret messages back and forth imbedded in moon-shaped cakes. One popular legend tells of ancient hero Hou Yi and his lovely wife Chang E.  Chang E was forced by the queen of heaven to drink an elixir that caused her to leave earth for the heavens beyond. Because she loved her husband and did not want to leave him, Chang E stopped at the nearest heavenly body to earth, the moon. When the moon was full and round, Hou Yi could sometimes see an image of his wife in the patterns on the moon’s surface. He began offering Chang E’s favorite foods as a sacrifice at a local shrine. The custom was later taken up by others, who offered sacrifices of moon cakes at Mid-Autumn amid prayers for peace and good fortune.

The one time I was in China and paying attention at the Mid-Autumn holiday, I missed an invitation to some students’ moon viewing party because I wasn’t fluent in “QQ,” a widely used social networking tool in China.  Students later consoled me for missing their gathering—it had been impossible to see the moon, anyway, they said, that misty evening in Ya’an, Sichuan. At a recent mid-autumn gathering in the U.S., I saw a video of a traditional Chinese family Mid-Autumn festival evening. The hostess for the extended family gathering had made a homemade moon cake about the size of a large pie. She carefully cut the cake into enough pieces for everyone, offering the first slice to the oldest family member. At Mid-Autumn celebrations, someone often recites the Su Shi poem, “Shui Diao Ge Tou,” or performs its musical version.  It tells of the poet’s longing to be reunited with his faraway brother.

In this season when nostalgia comes easily, as summer’s heat gives way to the occasional chill, as the first frost looms, we can all remember family, friends and loved ones, even those separated from us by great distances. All of us can view the same moon.