Category Archives: Spiritual musings

Twitter Fodder

Twitter Fodder    —by Jinny Batterson

I don’t have a Twitter account, nor am I ever likely to. I’m too wordy to accept that much that’s worth saying can fit into just 140 (or even 280) characters.  So I was somewhat surprised the other morning when I awoke after a good night’s sleep to find a Twitter-length snippet pushing its way into my journal: 

If you play only zero-sum games, you’re likely to wind up a big fat zero.

Fewer than 100 characters, even including a couple of adjectives that could, if need be, be left out. Few big words, except maybe “zero-sum,” a shorthand way of explaining the attitude that for me to win, you have to lose an equal amount from a fixed total, with no room for sharing or “win-win” solutions. “Big fat zero” may be slightly old-fashioned, but familiar as a taunt to anyone who’s ever spent time on an elementary school playground.

 What did it mean for me to have such a short saying barging into my thoughts, and maybe even my writing?  After a bit, a memory surfaced. I was back at our public high school, in my favorite teacher’s French class. Mrs. Nash didn’t so much teach French as she taught life. One of her favorite tools was a series of aphorisms, or short sayings, attributed to historical French writers. The discussion I remember best centered around a pithy quote by philosopher Charles-Louis de Montesquieu, who lived in France starting in the late 17th century. He wrote a lot about the conditions and rights of man. He is credited with having said:

Every man has his price.

As Mrs. Nash guided the conversation, we fairly quickly broadened our definition of “price” to include things other than a monetary sum or material item. Suppose the price involved our being embarrassed or made very uncomfortable? What about sacrificing our health? Suppose the price meant having a loved one put in danger? What if it demanded that we give up cherished ideas or principles? Suppose the price pitted short-term gain against long-term survival?

We never resolved the issue. Later discussions, in Mrs. Nash’s class and elsewhere, were based on a cross-section of similar sayings, not all of them by French authors:

What wisdom can you find that is greater than kindness?
People who know little are usually great talkers, while men who know much say little.
(Jean-Jacques Rousseau, 1712-1778) 

No society can be flourishing and happy, of which the far greater part of the members are poor and miserable.
Science is the great antidote to the poison of enthusiasm and superstition.
(Adam Smith, 1723-1790) 

No man chooses evil because it is evil; he only mistakes it for happiness, the good he seeks.
(Mary Wollstonecraft, 1759-1797)         

He who knows only his own side of the case, knows little of that.
(John Stuart Mill, 1806-1873) 

It gradually dawned on me that these “aphorisms” were the “tweets” of their times, considerably wiser than the 72 characters that had descended on me, or, I’m guessing, much else that gets posted on Twitter these days. 

As many of our online civic discussions continue to deteriorate into name-calling and evermore selective choice of facts, I’m sometimes tempted to despair. But I know that despair never changes anything for the better.  So I take frequent breaks to slow down and collect my thoughts, grateful to have this luxury at the current stage of my life. Not all do. However, all of us have time to take a deep breath. We can all briefly turn off or tune out the many distractions of our increasingly distracted society.  We all can imagine a place and time when we felt safe and cared for.  From deep within this setting of safety and love comes an important insight, one I heard verbalized long ago at a spirituality conference and have carried around inside ever since. It’s so short it could easily fit into a standard tweet:  

Pay attention to what has heart and meaning.

Tribute to Leonard Cohen

Tribute to Leonard Cohen (1934-2016)    —by Jinny Batterson

(Leonard Cohen, peripatetic Canadian poet and singer-songwriter, died in Los Angeles on November 7, 2016, a bit too early to absorb the results of the latest U.S. election.  I’m convinced, though, that his spirit still prowls. This short tribute incorporates snippets of several of Cohen’s best-known lyrics: Anthem, You Want it Darker, Suzanne, The Story of Isaac, and Democracy)  For a picture of Cohen near the end of his long life, see:

http://www.billboard.com/files/styles/article_main_image/public/media/leonard-cohen-2013-billboard-650×430.jpg

The bells that still will ring
These post-election days are ringing darker.
Though some the victor’s fulsome praises sing,
For others, the rifts are getting starker.

I saw him only once, we both were young.
In an Expo coffeehouse near Suzanne’s river,
He curled his raspy voice, lips, teeth and tongue
Around the credo that we lean toward love forever.

Bombastic tweets of blunt and bloodied hammering
May make hate and fear here for a time hold sway.
Yet, through the crack in everything
Democracy’s still coming to the U.S.A.

Practicing Gestational Politics

Now that we have apparently elected
a prime verbal ejaculator
to be our putative leader,
it will not do to turn our
hurt and anger inward,
nor will it suffice to cry
out in rage and disgust.

What we must do
instead is to take a short respite,
then to return with renewed dedication
to building bridges across the chasms of race,
class, gender, urban/rural, national origin, affection
that this retrograde campaign has opened up.
We must nurture ourselves, along with
the next generations of humans
and of other creatures
on this lovely planet.

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.   

Toward a New Consensus: Voting Thumbs Side

Most Americans these days are subjected to increasingly agitated media and political environments—uneasiness about the state of our personal finances and national budgets, evidence of ethnic and racial profiling, demonstrations and counter-demonstrations, terrorism fears, an American presidential contest replete with name-calling and innuendo. A cheery attitude seems somewhat out of place. Still, I keep looking for glimmers of an emerging new consensus, both locally and beyond my geographical area. 

During the late 1970’s, I was exposed to the human potential movement. In intensive workshops, I completed solo, two-person, and group exercises to better understand what motivated me, and what might motivate all of us attendees to interact more humanely and productively with each other. One impression that has stuck with me is that individuals and groups typically exhibit agitated behavior just before transitioning to a different level of organization.

A decade later, I attended an experiential simulation of a five phase change model based on the work of family therapist Virginia Satir: 1) original, decaying status quo; 2) introduction of a “foreign element” that generates resistance; 3) chaos, resulting in a transformative understanding; 4) practice and integration of new learnings, leading to—5) a different status quo. None of us participants wanted to go through the chaos phase. Yet, as the simulation progressed, we each came to recognize that passing through chaos was the only way to transform a system that no longer worked for us, to move toward a newer, generally more inclusive state.       

About the same time, I started attending an annual week-long “un-conference” with other small-scale consultants at “consultants’ camp.”  A decade into the camp experience, an initial phase of “top down” camp leadership ended, and our group went through chaos to evolve an alternate model. Part of the revised model consisted of a single annual morning session to tend to the nurture and future of the camp community through consensus decision making.

One of the most important features in the consensus model we adopted is an open system of thumbs up/thumbs side/thumbs down voting to validate any proposal. Approval requires a strong consensus from all community members—a single “thumbs down” vote defeats a motion. However, because it is highly unlikely that any proposition will be equally pleasing to the whole community, we include a “thumbs side” option. Voting thumbs side is much more participatory than abstaining. While a “thumbs up” indicates enthusiastic support of a proposal, a “thumbs side” shows that the proposal being voted on is not the voter’s first choice, maybe even not his/her fifth or sixth.  However, by voting “thumbs side,”  the voter shows a willingness to abide by the choice of others voting either thumbs up or also thumbs side. A thumbs side voter agrees to support the proposal, if enacted, and to avoid actions that might undermine its implementation. No gossiping, no backbiting, no second-guessing, no requests for reconsideration until the succeeding year’s camp session. This kind of consensus decision-making requires much time, effort, and goodwill among participants, but it seems to generate better long-term decisions and stronger group cohesion. 

The model for our smallish camp (typically 25-35 members) likely does not scale up to broader political discourse. However, other efforts are underway in lots of places to re-establish civil discourse and downplay strictly “either/or” choices. For example, an Institute for Emerging Issues headquartered near where I used to live in central North Carolina focussed one year on the future of work, trying to come up with long-term strategies to enable North Carolinians to earn living wages in the face of continuing automation and globalization. Localities throughout the world can now organize TEDx conferences to bring together people and “ideas worth spreading,” using a template developed by the evolving non-profit, TED (Technology, Entertainment, Design).  So I remain hopeful, I keep the television mainly off, and I practice strengthening my “thumb side” muscles.         

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.

  

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.

When the Earth Moved: Two Perspectives

(Ever since the May 12, 2008 earthquake in Sichuan province that shook many people’s worlds, I’ve been trying to write about it. An earlier version of this prose poem originally appeared in the 2014 edition of the Silly Tree poetry anthology, “The Way the Light Slants.” )

He: I was hiking in the Sichuan hills with two friends, one American, one Chinese,
When the earth began to shake. For some interval of time, I thought I would die.
We took shelter beneath a rock overhang until the worst shaking subsided.

She: I was babysitting our grandson in America when the phone rang–
A newspaper reporter from our former hometown asked,
“Do you have a close relative in the earthquake zone?”
“What earthquake?” I responded. Then the earth began to quiver for me, too.
I tried to stay calm for the sake of our grandson.

He: We decided to seek more permanent shelter
In the little village we’d passed through coming up the hill.
Dodging boulders, we arrived safely, to find some houses smashed,
But everyone alive, amazingly hospitable to a city stranger and two foreigners.

She: While the toddler napped, I trolled the Internet.
The earthquake’s epicenter had been near the giant panda preserve at Wolong.
Online posts told of bad damage at this site of my husband’s previous email.
However, no foreign casualties were reported. Most fatalities occurred in cities
As buildings collapsed. I took heart: husband and friends were in the rural hills.

He: Officials from a larger town downhill, where our Chinese friend’s car
Was parked, came and insisted we go with them.
We resisted. They persisted. We dodged more boulders, rejoined the car.
Townspeople offered food and a tent. We joined them in a simple meal,
Cheered with them when their exhausted children walked safely,
But grimly, single file, back to town from their damaged school.
Aftershocks punctuated the night. We catnapped in the car. By morning,
Soldiers had hiked in over a mountain pass–most roads were blocked.
They cleared rubble.

She: Once the babysitting day was over, our son returned from work.
Soon questions came from all sides–When had I last heard from him?
Did I know where he was, exactly? My inbox overflowed; the phone kept ringing.
I offered more reassurance than I felt: Area communication lines were down;
He’d been in the countryside, most likely out in the open.
I was pretty sure he was safe. I’d relay further news as soon as I heard.
Please try not to worry. I slept.

He: Officialdom everywhere can be a nuisance, even a danger.
We were told: “Foreign tourists should not be in the earthquake zone.
No earthquake images allowed.” Cameras were confiscated, pictures deleted.
Police cars, at breakneck speed, returned us to the provincial capital
Over roads that would not be fully repaired for years, if ever.

She: The second day was harder. No babysitting chores. No direct word,
Only more and more Internet reports of damage and deaths,
Even in the countryside. I did some part-time contract work, poorly.
Early to bed, but not to sleep, much. About 4 a.m.
I again checked the Internet. Short new message:
“Madam, excuse please poor English. Husband and friends safe.”
Quick phone call to the American friend’s wife,
Emails to other family and friends, then, at last, sleep.

He: We began to absorb the massive extent of the quake.
Our Chinese friend’s city was especially hard hit–her parents’
House badly damaged; friends, classmates and colleagues killed.
At last I could contact my wife–let her know I was all right.

She: That fall, we began a year of English teaching at a Sichuan university
Far enough from the epicenter to have escaped major damage,
But close enough so some students had lost family or friends.
We grieved with them, easing the pain by writing and telling it out.
One weekend in May, 2009, we made an unofficial visit to the quake zone.
Temporary housing sprawled amid massive reclamation efforts.
I got to meet and thank some families who’d sheltered my husband and friends.
I finally got to meet and thank the English-challenged
Cousin of our Chinese friend, whose simple email had surpassed language.

 

My Father’s Afghan

A friend asked a group of us last fall to write a poem or lyric about a favorite memento. Before his memory was badly damaged by Alzheimer’s, my father in retirement took up knitting and crocheting, making scarves and blankets and afghans, giving at least one to each of his children. He also used his carpentry skills to make furniture out of pieces of wood he’d found on beaches and in woodland walks. Dad’s spirit persists, and we cherish the mementos he left us.

My father’s afghan’s worn, a loop pulled here and there,
But when I shrug beneath it, it envelopes me like prayer.
Dad’s gnarled hands were large, his knitting needles clicked–
They timed his slowing rhythms in a world obsessed with quick.

My father’s lamp burns bright, its bulb and shade are new,
Its base a set of gifts from autumn forests he walked through–
A branch entwined with vines, an interesting grain,
Within the lamplight’s glow I see those autumn woods again.

As his memory gradually died,
Confusion mocked Dad’s earlier pride–
His steps grew halting, his eyes grew dim;
By the time his body quit, there was little left of him.

My father’s spirit rests, his good and bad days done,
His ashes fondly buried near the house he last called home.
His legacy lives on, in loving songs like mine,
In crafts, and in concerns he shared with those he’s left behind.

DSCN3842

 

 

Du Fu’s Thatched Cottage

China probably does not have a “National Poetry Month,” like the one celebrated in the U.S. in April, but poetry is taught in schools across China from an early age.  Most university students can recite some famous Chinese poems from memory. China reveres its poets, especially ancient ones.  During some of China’s more turbulent periods, poets gave voice to people’s hopes and concerns. They wrote about nature themes; they wrote about history, about dreams, about loss, about transcendence.  Du Fu, an itinerant poet who lived during part of the Tang Dynasty (712-770), was witness to one of its most disastrous episodes, the An-Shi Rebellion, which started in 756 and pitted the emperor at the time against several powerful warlords.

The rebels captured the capital of Chang’an (modern Xi’an), forcing many, including the emperor and the poet, who’d been living there for a decade, to flee.  Du Fu later moved to Chengdu, where friends helped him build a modest thatched home near a small stream.  There he wrote many of his most famous poems. His life was difficult. Bouts of relative poverty plagued him and his family. Social conditions continued to be unsettled in many parts of the country. After Chengdu, he lived in several other locales and was often on the road for extended periods.

In 2009, one of my best Chinese students of English went with me to visit Du Fu’s cottage and the park surrounding it.  Having her to serve as translator increased my appreciation of the poet, his poetry, and the park.  The existing cottage is a replica, reconstructed several times, most recently during the 19th century. It is a modest dwelling, with an actual thatched roof. The furnishings are sparse. One room is devoted to a gift shop/library with collections of poetry and calligraphy for sale.  I bought an English translation of some of Du Fu’s best known verse. Unfortunately, I don’t know any Du Fu poems by heart, not even in translation.

As I recall, the cottage is a fairly small part of a larger oasis of greenery in part of Chengdu. There is a hall of poets, with statues and inscriptions describing the life and work of other leading Tang and Song dynasty poets, including Li Bai, Wang Wei, Su Shi, and Lu You. In one section of the park, the sidewalk has been inlaid with short quotations from some of China’s most famous poets.  “Rebecca,” my student, tried translating a few of them for me, but poetry is notoriously difficult to render into a different language.

A number of Du Fu’s poems have been posted online in English versions.  One of my favorites is  “Lone Wild Goose,”  a poem he wrote near the end of a life disrupted by war, poverty, and frequent relocations:

Alone, the wild goose refuses food and drink,
his calls searching for the flock.

Who feels compassion for that single shadow
vanishing in a thousand distant clouds?

You watch, even as it flies from sight,
its plaintive calls cutting through you.

The noisy crows ignore it:
the bickering, squabbling multitudes.

There’s ample evidence that Du Fu’s troubles in later life made him more empathetic toward many of China’s peasants, whose lives had also been disrupted by the fighting and chaos of the period. But life was not uniformly severe. There’s also evidence that Du Fu and Li Bai (701-762), his slightly older contemporary, the most famous of Tang poets, were at times able to spend evenings together among their fellows, drinking wine and challenging each other to poetry competitions.