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.   

Other Things Some Older People are Thinking and Need to Say Out Loud

Other Things Some Older People are Thinking and Need to Say Out Loud

                       —by Jinny Batterson

This spring, as the U.S. 2016 presidential campaign began heating up, I came across an interview with the daughter of former third party presidential candidate George Wallace of Alabama, most famously noted for having said in 1963, “Segregation now. Segregation tomorrow, and segregation forever.” In late April, Peggy Wallace Kennedy suggested as part of a radio interview that the 1968 third party presidential candidacy of her late father has echoes in the current campaign.

“Trump and my father say out loud what others are thinking but don’t have the courage to say. They both were able to adopt the notion that fear and hate are the two greatest motivators of voters that feel alienated from government,” she remarked.  Much of what Mr. Trump has had to say so far strikes me as racist, xenophobic, misogynistic, jingoistic, reactionary, or all of the above.

It occurs to me on the eve of the 2016 political conventions that both this year’s major party presumptive nominees are my close contemporaries—we are “leading edge boomers,” over a decade older than our current president. Donald Trump (born in June, 1946) and Hillary Clinton (born in October, 1947) are within a year of my age. So here are a few things that I remember from our mutual early adulthoods in the late 1960’s and early 1970’s, compared with our current situation. Candidates may remember them, too, even though they are generally not saying them out loud.

Work: In 1970, about 80 percent of working age men were in the paid labor force, nearly twice the rate of working age women. Since then, that gap has declined significantly. It’s estimated that by 2020, the proportions will be roughly 70% for men and 60% for women. The gender pay gap has also declined, though women’s wages have yet to reach parity with men’s for comparable jobs—an estimate in 2015 put women’s average earnings, across all occupations and wage levels, at roughly 82% of men’s. Wages for all workers, adjusted for inflation, have stagnated since the mid-1970’s.

The number of American manufacturing jobs peaked in 1979, when roughly 19.5 million workers were employed in the manufacturing sector. In 2016, roughly 12.3 million Americans (about 8% of the overall labor force) work in manufacturing. Some manufacturing job losses are the result of outsourcing to lower wage countries; many previous manufacturing jobs have been automated out of existence.

Some segments of the economy, dominant in earlier phases of American history, were at much lower levels by 2014, according to labor statistics: agriculture/forestry/fishing employed less than 1.5% of the workforce; construction accounted for just over 4%; mining only about half a percent. The fastest growing sector is health care/social assistance, which now accounts for about 12% of the labor force.  Professional/business services jobs (12.7%) are also increasing rapidly.

Immigration: The proportion of foreign-born residents in the American population hit an all-time low at the 1970 census. Just 4.7% of Americans then were foreign born.  Both numbers and proportions of foreign-born legal U.S. residents have increased dramatically since then, reaching an estimated 13.3% in 2014. The number of additional undocumented residents is in the range of 10 to 12 million, with an immigration system that nearly all agree is badly flawed.

Military: A military draft in force from 1948 through 1973 affected men aged 19 through 26.  In 1969 and 1970, during the height of U.S. involvement in Vietnam, about half a million Americans served in that country each year, many of them draftees. In late 1969, a birthday-related draft lottery was reinitiated to reduce the uncertainty for eligible young men. With about 850,000 potential draftees to be called up starting in 1970, those with low lottery numbers would be nearly certain to get drafted, while those with high numbers could resume their lives free of worry about military conscription. The draft was ended in 1973.

Active duty military personnel declined in numbers and as a proportion of the population as the Vietnam War and later the Cold War wound down. The post-World-War-II number of U.S. soldiers peaked in 1968 at about 3.5 million. Its current level is about 1.35 million, or less than half a percent of the total U.S. population. About 150,000 troops are stationed outside the U.S.

Some other areas in which substantial changes have occurred since the late 1960’s: Race Relations: major urban riots in 110 U.S. cities following the 1968 assassination of Martin Luther King, Jr. led to better, if sometimes spotty, enforcement of the1964 Civil Rights Act and 1965 Voting Rights Act; increasing numbers of minority voters and elected officials;  Environment: major periodic oil spills; Earth Day; establishment of the Environmental Protection Agency; recognition of global climate change as an issue; Women’s Rights: the Equal Rights Amendment debate; affirmation via the 1973 Roe V. Wade Supreme Court decision of a woman’s right, within limits, to choose whether or not to terminate a pregnancy; Media: from 3 commercial networks plus PBS and NPR to an Internet-laced selection of nearly infinite numbers of channels and viewpoints, many of them unsubstantiated; Political Culture:  increasing frustration with widening wealth and income gaps; lessening civility; splintering of some conventional voting blocs; extensive gerrymandering and attempts at voter suppression.

I’ll likely watch some coverage of both conventions, listening closely to what candidates actually have to say. Improvements in Americans’ lives since I was young have been substantial, but uneven, with periodic backsliding. Much more can be done, but it’s unlikely to take place in an atmosphere of fear and hatred. Much will depend not on the candidates, but on citizens’ willingness to stay engaged, informed, and civil. 

Toward a New Consensus: Voting Thumbs Side

Toward a New Consensus: Voting Thumbs Side    —by Jinny Batterson

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 live in central North Carolina has focussed for the past 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.

  

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.

Public-Private Partnerships

Public-Private Partnerships   —by Jinny Batterson

I don’t use public transportation very often, but lately, while visiting extended family in a faraway city, I had several occasions when I didn’t have easy access to a car. Busses were a viable alternative.  From the look of it, the other folks riding were a fairly diverse bunch, tending toward the lower end of the economic scale—not people I’d typically have met while car-enabled. I was a bit nervous at first, but it turned out that one of my bus experiences was punctuated by a couple of examples of exemplary public service by one particular bus driver.

As I waited for the second bus ride of my day a week or so ago, I was annoyed by the high-volume conversation being carried on by another potential passenger on her cell phone as a group of us waited at a regional transit mall.  I’m a “digital immigrant,” part of the not-quite-doddering generation who grew up without personal computers or cell phones. I continue to be bemused by the amount of personal information that now gets shared in public airspace. “Miss Garrulous,” who looked about 20, was explaining in great detail to her cell phone conversation partner why she was considering breaking up with her current boyfriend. I tried to tune out her most explicit remarks.

Finally our bus prepared for departure. The driver motioned us onto his bus. A slightly less voluble middle-aged man got on, along with me, Miss Garrulous, and several other passengers. Miss Garrulous interrupted her conversation just long enough to put her bicycle onto the carrying rack attached to the front of the bus. As the bus was beginning to move, the middle-aged man rushed back to the front of the bus and requested that the driver wait for just a minute. Rather than stick to his official schedule, the driver assented. The man made a hurried exit-reentry after retrieving his cell phone, which he’d nearly left on a transit mall bench.

Miss Garrulous continued her non-stop description of past and present boyfriends, trysts, and parties from the back of the bus.  She pulled the “stop request” cord several stops before I planned to get off. Relief!  Shortly after her departure, just as the bus was starting up again, the driver pulled on his brake and flashers and hurriedly exited, yelling “Miss, wait!” very loudly.  It turned out that Miss Garrulous had gotten so involved in her conversation that she’d forgotten to retrieve her bicycle.

Bus drivers don’t get extra pay for shepherding the personal belongings of distracted passengers. I was impressed by the care this driver took of his temporary charges.

My favorite recent example of public service, though, comes from “outside the bus.”  The suburban town where I live hires school crossing guards at some of its elementary schools. Their hours are short; their pay is low; their outdoor working conditions are varied and somewhat unpredictable. One particular school sits beside a busy commuter route where the flow of car traffic is heavy and the number of schoolchildren needing to cross is relatively light. I’ve sometimes needed to go that way about the time school is starting or letting out. After several trips, I began to notice this particular crossing guard, an older, somewhat heavyset man with a grizzled beard. He had created a friendly mini-environment for himself, bringing to his work site a collapsible padded chair for when no children were crossing. Rather than just sitting there beside the crossing markers, though, he’d smile broadly and wave at each passing car. The commuting congestion was much less bothersome along the route past “Mr. Sunny.”

It seems to me that there is no ideal mix of “public” and “private” any more. Perhaps there never has been. Still, I wonder if we would be wise to celebrate more consistently the small extra services that occur in our public sphere.  A slight schedule slip, a “Miss, wait!,” or a smile and a wave, may not appear on any financial balance sheet, but they are still worth plenty.

Sichuan’s Pandas, Preserved? (Part 2 of 2)

Sichuan’s Pandas, Preserved? (Part 2 of 2)     —by Jinny Batterson

During the summer of 2008, pandas and staff from the Wolong National Nature Reserve who’d survived the Wenchuan earthquake were temporarily relocated to the Bifengxia Giant Panda Base, near the small city of Ya’an.  There I had several chances to visit in 2008-2009 while teaching at a nearby university. A first visit was escorted by our university’s Foreign Affairs Officer, Ms. Chen, on a gorgeous autumn day. We four foreign English teachers got a weekend glimpse of the park, still absorbing its additional pandas. We mostly bypassed the parts of Bifengxia that were a sort of commercial zoo, with the kitsch that can mar the natural landscape—even more Disney than Disney. Instead, we spent most of our time wandering  paths in a relatively undisturbed part of the valley, picnicking beside a small stream, only glancing on our way out at a few of the relocated pandas.

On my final Bifengxia visit, in spring 2009, I showed two American friends more extensively around the panda part of the base: the panda nursery, the juveniles’ play yards, the large enclosures for adult pandas, and the quarantine areas for pandas about to be shipped to zoos in other parts of the world.  I even succumbed to kitschiness enough to buy several fake panda backpacks and snugglies for the grandchildren. 

“Wow,” one friend remarked. “Zoo panda exhibits will never be the same after this.”

I agreed. We’d seen almost 60 pandas, though still in somewhat artificial settings. 

The final preserve I visited, in 2010, was the panda breeding center near Sichuan’s capital city of Chengdu. Programs there were similar to those at Bifengxia, but with an even greater emphasis on pregnancies, births, and nurture of baby pandas.  My husband and I were able to get within about a quarter mile of the center’s entrance by public bus. The bus disgorged us at the end of the line, where a major artery narrowed into a two-lane road. Nearby earthmoving equipment punctuated the soundscape. Construction-generated dust occluded the landscape.

A short walk brought us to the center’s entrance, where groves of trees helped reestablish a quieter atmosphere and filter out the worst of the dust. Multilingual signage pointed us over a small knoll in the direction of the pandas, or alternately downhill to a koi pond where we could buy food pellets to feed the fish, as many visiting families with children were doing. The pandas, when we reached their area, were cute, well-tended, obviously a source of pride and a generator of tourist income. Still,  it seemed to me just a matter of time before this center would be forced to relocate to a less densely populated area. Though muffled, the sounds of the bulldozers could be heard not far away from the 500 acre center.    

According to the website giantpandazoo.com, over 120 panda cubs have been born at the Chengdu panda breeding center since it was first established in 1987. With a survival rate of over 70%, the breeding center no longer takes pandas from the wild, but exchanges genetic material with zoos and other centers worldwide to help preserve genetic diversity. By 2006, when National Geographic Magazine explored the economics of panda breeding and research in its article “Panda, Inc.,” the number and genetic diversity of captive pandas in breeding centers and zoos worldwide was approaching the 300-animal population level that experts predicted would allow the continuation of the species in captivity indefinitely with no deterioration due to inbreeding.

Maintaining a zoo panda in the U.S. costs between 2 and 3 million dollars per year. For zoos outside China, the annual cost of a panda includes a hefty conservation fee to Chinese wildlife agencies to help with panda research and conservation efforts in their home country. Periodically, pandas that have been “rented out” to foreign zoos are returned to China for breeding and further research.  Pandas’ symbolism and cuteness makes their endangered status more evident and their long-term species survival somewhat less tenuous than that of other similarly threatened species. However, these cuddly creatures beg a larger question that grows more crucial as human numbers and activity increase:  What is the value of wild-bred non-human populations? What are appropriate human roles in planetary stewardship?  If we could communicate with her, would recent panda mother Mei Xiang (at the Washington D.C. National Zoo) have a different response?

Sichuan’s Pandas, Preserved? (part 1 of 2)

Sichuan’s Pandas, Preserved? (Part 1 of 2)     —by Jinny Batterson

I have yet to see a giant panda in the wild.  I’m not too disappointed— skilled naturalists and nature photographers have spent years, even decades, on quests for reclusive wild pandas, whose numbers are now estimated at only a thousand or two across the entire span of their range.  What I have seen are three panda preserves in China—Wolong National Nature Reserve, Bifengxia Giant Panda Base, and the Chengdu Research Base of Giant Panda Breeding, all in the southwestern Chinese province of Sichuan. I visited Wolong, the most remote, first. In the spring of 2004, I was in the provincial capital, Chengdu, getting ready for a multi-day tour to two national parks, with an extra day before that tour started. I approached our hotel’s day concierge, map and Mandarin phrase book in hand as back-up.

“Is it possible to visit the nature reserve at Wolong?” I asked, enunciating carefully.

“I check for you,” came the reply in only slightly accented English. 

A couple of hours later, he phoned my room. “Visit is possible, but you must hire car and driver. If  tomorrow you want to go, I find someone to take you.”

“Wonderful!” I gushed. “Please phone me again to tell me when I should meet the driver and how much I should pay.”

I’d heard about the reserve through the World Wildlife Fund, for whom the cuddly panda “bear” has become a symbol. Road conditions in many parts of Sichuan were iffy. It took several hours down muddy, narrow tracks with lots of twists and turns to reach the preserve. I’d just about given up finding it when I noticed  a bilingual sign near the top of a small rise.

“Stop!” I requested. I read the English version. The expansive reserve encompassed nearly 500,000 acres, managed through a multi-decades partnership between international wildlife organizations and the Chinese government to try to stabilize or even increase endangered panda populations.

At the park entrance, the driver negotiated entrance fees, then finger-wrote the figure on his hand for me. I paid my fee and his, too. The preserve seemed designed more for research than for tourism. I listened intently as one of the scientists at the main panda enclosure explained parts of their program in Chinese, then in halting English.  

Nearest the reserve’s entrance, a series of masonry cages resembled old-fashioned U.S. zoos—bars at the front, bare concrete floors, a small cave-like room at the back of each cell.  Slightly further along in a different part of the valley were several large fenced natural areas, perhaps a quarter acre each. Some housed a single adult panda, others had groups of juveniles. One older adult male paced the front of his enclosure in such a consistent pattern that he’d worn a path in the grass. Every now and again he paused and stood on his hind legs, with front paws grasping the fence, looking out. Then he resumed his pacing. The juvenile playground had equipment human children would envy—ropes, ladders, inclines, and mounted wooden platforms. Panda cubs tussled and batted at each other, playing their version of “king of the mountain.”

The scientist explained a little about an experimental program to acclimate some of the captive-born pandas to life in the wild. (Through recent Internet research, I’ve found out that the first captive panda birth at Wolong occurred in 1986, with up to 16 births per year in subsequent years.) The first pre-release panda, later to be fitted with a radio collar, was still about a year from the end of his 3-year preparation period.  I later learned, sadly, that this first wild release was not successful—the young adult male died about a year after he left the enclosed part of the reserve, most likely in a territorial  dispute with a more-established wild male. 

Even more tragically, the structures in the reserve at Wolong were almost totally destroyed by the 2008 Wenchuan earthquake. Several reserve employees died, as did one of the captive pandas, crushed by the masonry wall of her cage. The damage, the obliteration of many surrounding bamboo groves, and the danger of subsequent earthquakes along an active geological fault made rebuilding on the original site unwise. After several  years of construction and weather delays, a new center was opened in late 2012  in a different, more stable part of the reserve, near the village of Gengda.

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.