Cibola 52

This entry is part 51 of 119 in the series Cibola

Shiwanna (2) (cont’d)

Chakwena Woman,
black-skinned ogre,
runs back & forth in front of her white-
robed warriors, catching the arrows.
Her calabash rattle is in constant motion
like a hive of hornets. When the Ashiwi
advance with their medicine priests
she directs her followers to plug
their nostrils with cotton, breathe
only through a cloth.
By the third day the Kyanakwe
seem invincible, even capturing
four of the Ashiwi gods–
though one escapes, & one remains
so obstreperous they think
he must be part female, put him
to grinding corn. Make him don
the dress the Chakwena scorns.

But what happens then
is a thing of genius:
one half of his hair coils up on his scalp–
squash blossom, hummingbird wing–
while the other half still hangs
straight, like a man’s.
Thus from this contest there emerges
something good: a wholly new part
in the sacred repertoire.
__________

black-skinned ogre: As mentioned elsewhere, black and red represent cosmic polarities for a large swath of native North America. White is also often included as a stand-in for black. Presuming that “red” stands for all animating colors (via the association with blood, ergo heart/breath), the two yin-yang poles might better be thought of as black-and-white vs. color.

Ashiwi: A more neutral term for the Ashiwanni (“priestly people”).

a thing of genius: This incident is indeed the mythological origin of the berdache or third gender in Zuni cosmology. Notice that in this matrilinear, matrifocal society, women are perceived as being just as strong as men, albeit in a different way (they possess innately those qualitites that boys must strive to acquire through initiation into the priesthood). In a sense, the presence of a socially accepted transsexual figure is one very good measure of sexual equality. In the last 150 years, some of the most influential members of the Zuni tribe have been berdaches. Their position between genders appears to make them especially adept at bridging the gap beween White and Indian ways, without feeling that they have to choose between the two.

Converse

ME conversen, fr. MF converser, fr. L conversari to live, keep company with, fr. conversus, pp. of convertere to turn around
(Merriam-Webster’s New Collegiate Dictionary)

They’ve been talking for hours. Their conversation has passed through the usual stages of new acquaintances who find they hold many views in common: first the tenuous feeling out, the cautious groping for just the right word or phrase. As trust builds, the pleasure they feel in each other’s company gathers momentum. Nervous laughs give way to easy laughter, and their faces take on a kind of glow. Constant smiling loosens limbs as well as tongues. Initial motions of the head and hand gradually give way to full-body participation, bending from the hips, shifting slowly about in their seats like two trees in the grip of a single wind. It is a wholly improvised and unselfconscious dance; any audience – the stray eavesdropper or barista – is entirely incidental. They scarcely notice how often they talk over top of each other, how frequently they switch positions as the conversation veers madly from one topic to the next.

As connections are multiplied and reinforced, they draw closer and their conversation slows, deepens. They are listening intently, now, and speaking in turn. Grammatically normative sentence structure atrophies, leaving short-but-potent phrases, even single words buoyed by a laugh or expressive gesture, linguistic fragments swimming free in an ocean of light. They each glimpse apprehension in this new, provisional mirror, a joy that is afraid to speak its own name because how can you affix an identity to something so open, so almost not there?

They hang back as long as they can, reveling – then more than reveling. A kind of awe comes over them. The conversation ceases not because words are inadequate, but because they are no longer necessary. With the labyrinth behind them, why cling to the thread? Such a roundabout way to go to arrive at silence!

Signs
[an old poem]

She set her empty bottle down against mine without looking so they would rock together, ringing–whether with a peal or a toll I couldn’t tell. So that even before the words of welcome & the first fumbling for the right place, well in advance of the mingled cries and blessings, I would feel my skin turn to sky & my bones to living water.

Because her eyes held that exact and painful blue one only encounters over country churches–I mean those clapboard firetraps whose belfries offer sanctuary to the long-limbed owls, pale as Puritan angels, that go about their business at odd hours rarely observed in the modern liturgy. Except when some bored child, slipping under the pews, picks up a white wing feather missed by the custodian’s broom.

Let’s watch him as he waves it over his head, running up to the pulpit to show the startled minister. Whose flock shifts uneasily, the old pews creaking, Adam’s apples trembling on scented necks.

* * *

Isn’t every conversation a potential conversion? In order to truly live together in what is called harmony, don’t we need to be continually turning about, looking at things through the eyes of another, converting strangers into friends?

Cibola 51

This entry is part 50 of 119 in the series Cibola

Shiwanna (2) (cont’d)

The Cactus Society, the Ant Fraternity,
the Hunters, the Bow Priesthood–
in each of the six towns
they tie feathered willow wands
as bait for the spirit beings.
For four times four days & nights
they mix their medicines. Some
for nightmares, some for seeds
of panic. Some to bring rain
to loosen the enemy’s bowstrings, & some
to turn the water in their springs
to liquid fire.

The Salt belongs to herself alone–
how can she be hoarded?
The game animals go only to those
who know the protocols, whose hearts
are clean. How can they be penned?
Sorcery on such a scale
cannot go unanswered.

The medicine priest of the Big Shell Order
of the Helix Society
paces the kiva, growling, snuffling,
blinking his Black Bear eyes,
clacking his teeth.
He drags a claw counter-sunwise
around the prayermeal painting
in front of the altar: gouges
a four-fold road that spirals in.
Where the predator spirits lead
the warriors can never falter.

Landscape with red privy

In the right conditions, even a brief walk can be Kodak-momentous. I remind myself of a chicken, perpetually cocking my head to one side in order to get a better look at a potential morsel. When we were kids, we used to hypnotize chickens by drawing a straight, chalk line with a yardstick on the concrete floor of the verandah, then laying a hen down on her side so that one eye was as close as possible to the end of the line. If nothing came along to disturb it, a chicken so mesmerized could lie that way for hours.

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Being right-handed, when I squint to look for a picture, it’s usually my left eye that I close. In strong light, there’s a considerable difference between what I see through each eye. My left is the cold one; I like to think of it as my Yeats eye. Things have a much warmer cast when seen through my right eye.

My awareness of the ambiguity in my own eyesight makes me all the more willing to play with brightness and contrast, hue and saturation, figure and ground.

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In order to communicate what I think of as a truer vision, I have to look at things in a highly selective manner. There’s a kind of circumspection to it.

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I become a tracker, meaning not only one who tracks, but also one who leaves a track, and – especially in mud season – one who tracks in.

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Most photos must be cropped. A crop need not be something planted, but it does imply discrimination at least in the gathering. To crop is to segregate within real or figurative boundaries from the perceptual chaos of nature.

Birds have crops, or gizzards, which they use in lieu of teeth. As anyone who has ever kept chickens knows, they have to swallow many small stones along with their food.

Cropping anticipates digestion. The land passes through our bodies on its way to becoming something else. And we in turn pass through the land, again and again, on the way to our final covenant with the earth.

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Cibola 50

This entry is part 49 of 119 in the series Cibola

Shiwanna (2)

The only safe way to dream of the dead
is to dream the dream in common:
to sing it,
chant it,
drum & rattle it,
to dance a reenactment in the plaza.
To bring it under the Word Priest’s purview,
a regular gear in the yearly round
or the wider quadrennial helix.
To perform it with gentle thoughts
for the living as for the dead–all spirits;
for friend & enemy alike–all beings:
chromatic, exact in its parts.
To charm,
to enchant . . .

Chakwena Woman,
builder of the great corral,
cannot be killed.
Her village commands
the pilgrims’ road to the lake
of Old Lady Salt,
two day’s south of Shiwanna:

in the bottom of a wide brown bowl
strange water shimmers,
a mirage that holds its ground
at one’s approach. White as
a cloud that never shrinks
or drifts, whiter than milk.
Two dark cones jut from its surface.

Nothing could be clearer
than that this
there, this immensity
circumscribed by
a natural fence, remain
sacrosanct. Yet
the Chakwena’s people, the Kyanakwe,
enter the Salt with empty hands.
They only take. They keep
others off–or steal the offerings.
Their young men & women pollute
the Grandmother’s skirts with blood,
with spilled seed.

To be continued.
__________

The reinterpretation of Zuni oral history in this section is entirely my own. I have not attempted to describe the actual quadrennial masque in which the war against the Kyanakwe is commemorated. Rather, this section draws upon versions of the stories transcribed by Ruth Bunzel and other outsiders, and is informed by some additional historical and archaeological evidence. Judging by the testimony of explorers contemporaneous with Marcos and Esteban who encountered the fresh ruins of Chakwena Woman’s village, the war may have occurred only a few years before.

In Zuni oral history, the present, remote location of the lake stems from disrespect shown by the people of Zuni/Shiwanna itself, which forced Old Lady Salt (a.k.a. Salt Woman, Grandmother Salt) to relocate farther away. Kyanakwe is charged instead with hoarding wild game (as will be mentioned in tomorrow’s installment). But the two are so close geographically, and salt is of such economic importance, I have a hard time believing that the war wasn’t primarily about control of the salt trade. The story about the unnatural captivity of wild animals may be a later fabrication, based on the presence of extensive walls at Kyanakwe. And given that the remnants of the tribe were absorbed into Shiwanna, it’s not at all impossible that its real “crime” would be remembered as Shiwanna’s own.

Might the figure of Chakwena Woman have been based on, or influenced by, memories of Esteban? Anthropologist Elsie Clews Parkins, in her comparative study on Pueblo Indian Religion (1939), advanced the opposite suggestion: that the reception afforded the historical Esteban was influenced by his coincidental resemblance to Chakwena Woman, which Parsons assumed to be an entirely mythical figure.

For oral societies like Shiwanna, I don’t believe that what we call history and myth can ever be fully disentangled. Like other Pueblo peoples, the Ashiwanna regard their masked dancers as partaking in the reality of the spirit beings (kachina in Hopi, kokko in Zuni) that they depict. And in any case, the “gods” are “present” (given presence, making a present of themselves) in any activity performed in a sacred manner – including warfare.

Zuni Salt Lake is still a site of pilgrimage for many tribes in the region, and the Zuni tribe takes its stewardship responsibilities very seriously. They recently led a successful coalition effort to oppose a plan to mine coal in the near vicinity – a decisive battle in a 20-year war to preserve the Salt.

Lost city

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Back when I used to read the seed catalogues religiously this time of year, I remember being impressed by the Burpee Company’s obsessive quest for a white marigold. Since seed catalogues were pretty much the only kind of catalogues I spent any time with, I am not sure when “marigold” became a standard descriptor for a certain shade of orange. But the search for a pure white marigold seemed vaguely subversive, if not completely comprehensible.

I see now that the Burpee breeders did achieve their goal, evidently more than once. The on-line catalogue features a hybrid they call French Vanilla. (Hmm, maybe a competitor should develop a “Freedom White” variety?) The catalogue also includes another white marigold – evidently an earlier success – called Snowdrift.

It’s always refreshing to find new product names with some actual, albeit tenuous, link to reality. This seems to be the case with Snowdrift, which “prefers some afternoon shade in regions where summers are extremely hot.” In another words, this marigold’s so Nordic it might not even make it in Mexico, where marigolds originated.

The original breeders of marigolds had something more than mere decorative values in mind. In Mexico, the flower has always had a strong connection with rites for the dead. Oddly enough, that connection survived its transplant to India, though not to the United States. If it had, perhaps the folks at Burpee would have developed a black marigold by now. Now that would be the sort of flower that might lure me back into serious gardening.

* * *

At certain spots on the banks of the stream where the wind has drawn the snow away into drifts – white brows arched over the dark current – some mornings you can find flowers, small things with petals that face in every direction. They blossom on cold nights when the stars wheel slowly overhead, rooted in the north. When at last the sun reaches them, their gleaming petals unfold, turn moist, dissolve. Steam rises from the stones in lieu of pollen.

* * *

Hitched to the roof I too
would turn snow
melt to crystal,
join ranked
columns in
an instant
ruin, lost
city made
from sun
& sky &
grow
down
ward
drop
by
free
zing
dr
o
p
.

Wind tracks

Last night as I was making supper, I heard a story on NPR about Steve Fossett’s successful completion of the first, solo, round-the-world jet flight without refueling.

He guided his single-engine jet to a flawless landing in Salina [Kansas] on Thursday and triumphantly disembarked on a brilliantly sunny day as thousands cheered. Elated but a bit wobbly, he hugged his wife, Peggy, and Richard Branson, the flamboyant chairman of Virgin Atlantic, the airline that financed the trip.

Branson promptly hosed Fossett down with champagne before the pilot swigged from the bottle. He looked perky for someone who had flown 37,000 kilometres crammed into a two-metre cockpit for 67 hours with only fortified milkshakes for sustenance.

“Well, that was something I wanted to do for a long time,” Fossett, 60, told spectators and reporters. “It was a major ambition. I’m a really lucky guy.”

Asked if he wanted to take a shower, he replied: “I wouldn’t mind finding a toilet.”

That’s from the Sydney Morning Herald (reporter Matthew Wald), which I chose just now from the Google News page because of its headline, “High drama, but a landing that went to script.” I wonder if it would occur to any newspaper editor in the United States to allow a critical note to sour a headline about such a self-evidently great achievement?

But my own reaction, upon hearing Fossett’s words on NPR, was even grumpier. The guy just completed a solo, round-the world flight, and the first words out of his mouth are about how happy he is to have achieved his fucking goal?! What about about the flight? Might it have been just a wee bit amazing, incredible, beautiful, perhaps even awe-inspiring? Who the hell knows! In fairness to Fossett, perhaps he had these feelings and simply chose not to express them – or perhaps he did express them, and the reporters simply didn’t deem them newsworthy. But I was struck by the reaction of the crowd: they cheered ecstatically at the banal words of this adventurer, as the media calls him. They actually cared that he had accomplished “a major ambition”!

Except when they behave badly or fail spectacularly, heroes and athletes are boring. Michael Jordan was boring until he decided to play baseball in the minor leagues. Tiger Woods was ungodly boring until he fell in love and his game started to slip. Dennis Rodman was never boring. The all-American success story of triumph over adversity is slightly interesting the first time you hear a version of it – for example, in Pilgrim’s Progress – but thereafter quickly becomes not merely boring but alienating, even offensive. Most of us don’t live lives of such easily scripted linearity, and many don’t even aspire to it. There’s a hell of a lot more to life than self-actualization, the pinnacle – as I understand it – of Maslow’s vacuous and morally bankrupt hierarchy of human needs.

Sometimes I think I would be better off returning to my English or Dutch roots, moving back to Old Europe where so many people seem to have learned the lessons of over-weening ambition and would-be heroism on the battlefield. I long for the fellowship of folks who (forgive the stereotype) understand nuance and satire, like to putter about in gardens, hang in out in neighborhood pubs and who are, above all else, easily amused. I was confirmed in this stereotype of the British recently when I read Bill Bryson’s charming travelogue, Notes From a Small Island (Avon Books, 1995). Bryson was from Iowa originally, but married an Englishwoman and made Great Britain his home for many years.

I used to be puzzled by the curious attitude of the British to pleasure, and that tireless, dogged optimism of theirs that allowed them to attach an upbeat turn of phrase to the direst inadequacies – “Mustn’t grumble,” “It makes a change,” “You could do worse,” “It’s not much, but it’s cheap and cheerful,” “Well, it was quite nice” – but gradually I came around to their way of thinking and my life has never been happier. I remember finding myself sitting in damp clothes in a cold café on a dreary seaside promenade and being presented with a cup of tea and tea cake and going, “Ooh, lovely!” and I knew then that the process had started. Before long I came to regard all kinds of activities – asking for more toast in a hotel, buying wool-rich socks at Marks & Spencer, getting two pairs of pants when I really needed only one – as something daring, very nearly illicit. My life became immensely richer.

High adventure for me yesterday was an hour’s snowshoe around the trails, right before I started supper. Perhaps that’s partly where my strong reaction to Fosset’s victory speech came from. It was nice and cold, the snow was firm from two days of drifting, and the low sun kept winking in and out behind fast-moving cumulous clouds in an otherwise deep blue sky. Most tracks had been erased by drifting snow, but I noticed strange, shallow markings all across the trail in front of me, too precise and not quite random enough to have come from stuff falling off of trees. In one spot there’d be a series of parallel hash marks like the graffiti of some lonely, ethereal prisoner keeping track of the days. Somewhere else, a strange, skipping, meandering line maybe six feet long, as if a bird drunk on fermented berries had tried briefly to land, and then thought better of it.

The author, I finally realized, was the wind, writing its name with whatever instruments came to hand. I found a couple of its styluses, dead oak leaves curled up like fawns in shallow depressions that once had been bootprints, before the wind went to work.

Why Salina, Kansas? Because, they said, it has an unusually long runway at its airstrip, originally built for bomber pilots in WWII. I take Fossett at his word when he says he isn’t in it for the publicity – it’s not like he needs the money – but from a p.r. standpoint, he couldn’t have picked a more perfect place to take off from and return to than the state of Kansas. I mean the Kansas that we’re not in anymore, Toto, but eventually come to wish that we were, because when you get right down to it, “there’s no place like home.” The hero, hag-ridden by ambition, must always long for his dull-but-happy former life in Ithaka.

But for me, Salina, Kansas has other associations: it’s the home of the Land Institute, where botanists, agronomists and others have been working for a couple decades to breed perennial grains, develop more accurate systems of ecological accounting, and in general to pioneer new ways of inhabiting the once-mighty tallgrass prairie of the American middle west. As it says on their website,

Because this work deals with basic biological questions and principles, the implications are applicable worldwide. If Natural Systems Agriculture were fully adopted, we could one day see the end of agricultural scientists from industrialized societies delivering agronomic methods and technologies from their fossil fuel-intensive infrastructures into developing countries and thereby saddling them with brittle economies….

The Land Institute seeks to develop an agriculture that will save soil from being lost or poisoned while promoting a community life at once prosperous and enduring.

If they succeed, I doubt that they will be mobbed by cheering fans or filmed for the six o’clock news. Not too many folks think of Land Institute co-founder Wes Jackson as a hero, though perhaps they should. News reporters tend to refer to guys like Jackson as a visionary, which is on a level with adventurer, but is nowhere near as prestigious as expert with the XYZ think-tank – let alone anonymous source. Visionary has a whiff of unreliability about it, like activist, Palestinian spokesperson, drifter, or even – god forbid! – poet.

UPDATE: The online environmental magazine Grist just published a great little overview of Bill Bryson’s writing, A Short Review of Nearly Everything: Bill Bryson’s books offer environmental ethics with a light touch, by Sarah van Schagen.