Folked up

I wish more folk music sounded like this. I don’t understand why so many fans of traditional Celtic and Anglo-American music, at least here in the states, insist on acoustic instruments.

1. Cordelia’s Dad. They’re still together, and have just recorded what they describe as their first true rock album. But the video gives some indication of the energy and depth of their earlier work.

2. Bad Livers. Syncopated newgrass from Texas. Despite the poor lighting, this is a highly entertaining cut. Note the electric tuba.

3. Flogging Molly. Heirs to the Pogues. Very Irish, very rockin’.

4. (Update) I couldn’t find a listenable video of them on YouTube, but Nyah Fearties should definitely be on this list as well. Follow the link to listen to some cuts from “the loudest and fastest band ever to use acoustic instruments.”

Shady Grove

moonset

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This is one of my favorite modal tunes — in part because it’s one of the few I know the words to. These aren’t the commonest lyrics, but they’re the ones I learned, probably from one of my brother’s banjo tablature books.

One charming verse I don’t sing here goes,

When I was a little boy, I wanted a barlow knife.
Now I want my Shady Grove, to have her for a wife.

As for the lyrics I do sing, “Harlan” is Harlan County, Kentucky, home of some of the bloodiest mine wars back in the day:

They say in Harlan County,
There are no neutrals there.
You’ll either be a union man
Or a thug for J. H. Blair.
(“Which Side Are You On?”)

And now it’s a national sacrifice area. And when I say “sacrifice,” think “Aztec open-heart surgery.” A land is being eviscerated to enable our comfortable lifestyles.

Which does relate, however obscurely, to this song. I’m not sure how or why a woman might come to be called Shady Grove, but there’s something very appealing to me about this identification of woods with lover.
__________

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Madeleine Hennessy

Photobucket - Video and Image HostingI had often wondered what happened to Madeleine Hennessy. Back in July1979, when I was twelve, my father returned from the American Library Association’s annual convention with a small bundle of literary magazines and one poetry chapbook that he’d picked up at an exhibitor’s booth — probably from the Coordinating Council of Literary Magazines (now the Council of Literary Magazines and Presses). The magazines, all published that year, included Wascana Review, The Yale Review, Ploughshares and Shenendoah. The chapbook was called Pavor Nocturnus and Other Poems, by Madeleine Hennessey. It was published by an outfit called washoutchapbooks in Schenectady, New York.

This was my first poetry chapbook, and I was entranced. My brothers and I were putting out a quarterly nature magazine at the time, so I had an interest in well-produced zines and zine-like publications. Pavor Nocturnus was perfect-bound, 32 pages long, and printed on heavy stock. The illustrator, Ed Bruhn, was given his own brief bio at the end. The front matter credits him not only with the cover and photography, but also with something called radiation field photography: five, full-page, enigmatic images of tree leaves seemingly in the process of dissolving into the page.

Photobucket - Video and Image HostingOf the author, I learned little other than that she was, apparently, young, and that some of the poems in the book had originally appeared in other places: Shaman, The Hollow Spring Review, Yankee, The Greenfield Review, and Ploughshares — in fact, the very issue of Ploughshares included in the bundle. The back cover was graced by a blurb from Joseph Bruchac, the prolific Abenaki Indian author and storyteller and long-time editor of The Greenfield Review: “The landscapes of memory, magic and sorrow are mapped in these poems of Madeleine Hennessy’s with both power and grace. PAVOR NOCTURNUS is a strong first book of poems and one which I’m glad to be able to recommend.”

Memory, magic and sorrow: yes. The magic, in particular, was something I appreciated. My favorite poets at the time were, as I recall, Loren Eisley — better known as a science writer — and Robinson Jeffers. I hadn’t yet discovered those two great wellsprings of inspiration for post-war American poets: Tang and Song Dynasty Chinese and medieval Japanese poetry; and 20th-century Spanish and Latin American poetry. Pavor Nocturnus may well have been my introduction to a kind of understated-yet-dramatic, surrealist-tinged style which, all these years later, seems to have become my own, as well. I’m not good at describing poetry, but let me give a few examples so you’ll see what I mean — and why I was so taken with the book.

In “Prizefighter,” Hennessy writes in the “expected voice” of another — a new technique to me at the time.

The world is roped
and flat
and fisted.
I embrace you
and pummel.
Pulled away
I pummel again.
I go for
cheeks and flank,
your dancing
face bubbles and splits.
You go down
among blows,
broken. Arms curling
back to mama.
I hear the roar,
the count.
Sounds of money.
Hands are upon me
unclenched.

I really liked the way she wrote about poetry in a couple of pieces, suggesting that it is something dangerous and vital and not merely an artifact on the page:

Poems I have not written
I have not written for you.
I might see
those hooked letters catch your skin,
the soft ones curl around each limb.
In my kitchen
pouring the tea
the curve of the handle
would break your hand and spilling,
the white pages scald your eye.
(“Poems Not Written”)

These mornings
wake with a bomb.
I rush in my flannels to read

the maps that were my poems.
My bladed tongue agitates the wireless;
who is digging trenches along my bones

wearing a gas mask instead of a face?
(“Pavor Nocturnus”)

Growing up in the country, I was always on the lookout for poems that offered an unsentimentalized view of wild nature. Some of the pieces in Pavor Nocturnus satisfied this craving. One appeared to have been written in response to Robert Frost’s most famous poem, which I had committed to memory a couple years before:

A loss is consuming the road,
the step of a girl not taken.
She haunts the long tunnel of leaves,
she aches with both hands
and dreads the sky’s domestic turnings.
(“Something of a Loss”)

There was a lot in the book that was over my head, but that didn’t turn me off — I always kind of enjoyed getting lost. For example, I’m not sure what I got out of this description of a falconer’s longed-for catch, brought back by the falcon:

It would glitter before you–
a handful of light
in the shape of water,
some patched shadows
with light as borders.
You’d see filaments
tilting in trees, and learn
the secret light-breathings
of leaves.

Then you would be falconer,
then a master.
Your arm extended
beyond itself
into its own clear shape.

A love poem dedicated to someone named Tom did nothing for me, though it now strikes me as excellent. But a number of poems privileged the perspectives of children, such as this one about a team of landscapers:

They call to one another
and pause,
eyes of neighborhood children
in the hedges.
They consider fencing
against the rabbits, their hands
a threat of metal.

Dirt collapses like a dream,
a shift in purpose
toward borders and rows.

We watch.
The marigolds poised,
symmetry of measured grasses.
Everything ravaged to order.
(“The Landscapers”)

I was a little taken aback by the ease with which Hennessy mythologized herself in a few of her poems. This seemed of a piece with the poems in others’ voices, suggesting a fluid boundary between self and other, observer and observed. I think this made a big impression on me, because I was kind of a strange little kid (hard to believe, I know!) who spent a lot of time pondering metaphysical questions, such as whether the self is a real thing or a purely social fiction. (I eventually decided in favor of the latter.) My favorite poem in the book was the one that also appeared in the thick, Vol. 5, No. 1 issue of Ploughshares:

Letter to my Mother

This may come as a surprise to you
but as a child
I belonged to another family.
And even as your child I knew it.

They lived on the side of a mountain
in a thin house of boards.
The walls went many ways.
I learned to walk at angles,
to come and go
without a crash.

Each morning I slopped water
from the well
to the screams of another mother.
We had a father who had a car
that he parked on a slant
near the slanted house.

Mother, when I was your child
I wondered about this other family.
I woke alone and they appeared:
children scrambling
on the tilted porch,
mother yelling at the well.

Probably every child fantasizes about having been somehow switched at birth or given up for adoption, and dreams about a different life where all his or her desires would be met; I know I did. This poem struck me with its implication that the speaker’s apparently real childhood was, in fact, the fantasy of some much less well-off child. I went to school with kids like that, and my parents had told us repeatedly not to resent their occasional bullying or meanness — we were to assume that they came from “bad backgrounds,” whatever that meant. “There but for the grace of God go I” was (and still is) one of my mother’s favorite expressions.

Photobucket - Video and Image HostingSo whatever happened to Madeleine Hennessy? As the years went by, I kept expecting to see reviews of her books, or at least encounter more of her work in literary magazines. Back in 1979, she was one of a crowded field of talented young poets just beginning to make a name for themselves. Among other poets appearing with her in the Ploughshares Special Poetry Issue that year, I see from the Notes on Contributors that Ellen Bryant Voigt and Heather McHugh had just published their first books, while Linda Gregerson and Jorie Graham are only described as having published poems in a few other magazines. The Winter 1979 issue of Shenendoah — the other thing in the bundle that really caught my fancy — included a three-page poem by a then-unknown Louise Erdrich.

When I first began using the internet twenty years later, I did a search for “Madeleine Hennessy” and couldn’t find anything (other than, eventually, the Ploughshares listing). I repeated the search last November, and something finally turned up. It was an obituary from The York [Maine] Weekly, 2002.

Madeleine Joyce Hennessy, 53, of Trumbull, Conn., died Tuesday, March 26, 2002, at her home after a courageous battle with cancer.

Born Sept. 18, 1948, in Syracuse, N.Y., she was the daughter of Richard and Doris (Howe) Hennessy of Cape Neddick.

She was a member of the Trinity Episcopal Church in the Nichols section of Trumbull. As warden she was instrumental in the development of the Trinity memorial garden. Madeleine was a dedicated member of the adult choir, and participated fully in the life of the church.

Madeleine always loved written language. As a little girl, words and their power fascinated her. She began writing poetry before the age of 10. An outstanding high school English student, she won the English medal upon graduation from Notre Dame High School. Madeleine majored in English and earned a BA degree from the State University of New York at Plattsburgh in 1970, where she was also named in “Who’s Who in American Colleges and Universities.”

Madeleine’s first post-college job was with the Schenectady County Department of Social Services. She began in 1970 as a child welfare adoption worker and was promoted to foster care case supervisor before resigning in 1984 to move to Connecticut and to raise her first child.

While living in Schenectady, Madeleine developed her talents as a poet. For more than 10 years Madeleine was a member of a local poetry group, where her contributions as an insightful critic were considered invaluable. She was a contributing poet and on the editorial board of The Washout Review, a quarterly magazine published in Schenectady. Madeleine also published regularly in Yankee Magazine. Pavor Nocturnus and The Christmas Poems of Madeleine Hennessy are her two self-published poetry books. While extending her talents as a poet, Madeleine developed an interest in newspapers. Her career path included positions such as a nursery school teacher, editing and proofreading, and she was a consultant for various companies. Most recently, she was employed by Micro Warehouse as senior catalogue manager, where she was loved and respected by her coworkers. Madeleine was a devoted mother and was dearly loved by her many friends. She was an inspiration to all who knew her.

Besides her parents, she is survived by her daughters, Caitlin Anne Smolinski and Julie Grace Smolinski of Trumbull; a sister, Doris Blaisdell and her husband, Thomas of York; two brothers, James Hennessy and his wife, Sandy of Newton, N.H., and Richard Hennessy and his wife, Joelyn, of Madison, Miss.; a brother-in-law, Jeff Blum of Westport, Conn.; her devoted companion, Gerry Lemay of Milford, Conn.; several nieces and nephews.

She was predeceased by a sister, Mary H. Blum, in 1996.

Funeral services were held Saturday, March 30 in Connecticut. In lieu of flowers, donations may be sent in her name to Trinity Episcopal Church Memorial Garden Fund, 1734 Huntington Turnpike, Trumbull, CT 06601, or to the Connecticut Higher Education Trust, P.O. Box 150499, Hartford, CT 06115, to benefit the education of her daughters.

It’s sobering to to think that a poet of such talent and vision might choose obscurity, devoting herself to family and community rather than the “arm extended / beyond [her]self / into its own clear shape.” How many others are there, I wonder, who have made the same choice?

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__________

All images in this post are by Ed Bruhn, from Pavor Nocturnus

John Callahan

This is me on Marine Band harmonica and vocals (yikes!). You’ll probably want to turn the volume down…

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harmonicker

This might be a good time to remind ourselves of the one salient feature of folk music that distinguishes it from art music and pop music: though master musicians play a pivotal role, it depends also on amateurs, of all levels of technical expertise, to play it and pass it on.

I’m thinking I should file this under “humor.”

Going to Heaven

In my family, shopping for Christmas and birthdays is virtually synonymous with buying books. I suspect a number of Via Negativa readers are that way, too, so I’d like to put in a pitch for Elizabeth Adams’ new book, Going to Heaven: The Life and Election of Bishop Gene Robinson (Brooklyn: Soft Skull Books, 2006). Gene Robinson, as most of you will recall, garnered considerable press attention three years ago when he was elected at the Episcopalian convention as the first openly gay bishop in Christendom. What many people may not realize is that Gene is also a very inspiring, charismatic-yet-humble minister and leader. And since his election, he has become to gay Christians what Bishop Desmond Tutu was to blacks under Apartheid, or what the Dalai Lama is to Tibetan Buddhists. (I can hear Gene protesting that he is not worthy of the comparison, but in fact I doubt that either Tutu or the Dalai Lama are the perfect saints that their more ardent followers imagine, either. What they have in common is an ethic of humility, boundless compassion, and leadership-through-service.)

The author is a good friend and my co-editor at qarrtsiluni, and I even read the book in manuscript for her, so I didn’t think a standard book review from me would have a whole lot of credibility. Moreover, Going to Heaven has already been ably reviewed at Velveteen Rabbi, The Middlewesterner, The Tao of Jeremy, Exigency in Specie, mole, and Even the Devils Believe, among others.

As some of those reviews demonstrate, you don’t have to be gay, Episcopalian or even Christian to enjoy this book. When I lent my copy to my mother, she said she found it difficult to put down, and Mom is hardly what you’d call a conventional believer. Of course, she knows some gay and lesbian couples — who doesn’t? — and so was partly interested in reading it in order to see what light it might shed on their situation. But what makes the book compelling, I think, is the storyline and the characters who animate it, just like a good novel. It’s amply illustrated with black-and-white photos, and at just $14.95 (currently $10.17 through Amazon), it’s a heck of a bargain, too.

The central drama, of course, is the ordination and its aftermath. The struggle pits Gene and his supporters against the so-called traditionalists who, in their zealousness to prevent gays (and sometimes also women) from being ordained, are willing to do away with all democratic processes and turn the Episcopalian church into an authoritarian copy of the most regressive member churches of the Anglican communion. In essence, this is the same struggle that we see going on in Sunni Islam, Orthodox and Conservative Judaism, the Catholic church, and many other religious traditions and institutions striving to keep their most fearful followers from turning the church, synagogue or mosque into a fortress against an increasingly scary and materialistic world.

As a good librarian’s son, I generally refrain from marking up my books in any way. But when I re-read Going to Heaven, I found myself reaching for the pencil to mark numerous passages that struck me as quotable. Here are a few of them.

“It’s such a different world we live in today,” [Gene] remarked at a meeting with students at Dartmouth College before his consecration as bishop. […] The students were shocked when he described how many homosexuals used to commit suicide, or become alcoholics or drug addicts after being told repeatedly by society, family and religious leaders that they were unacceptable and disgusting in the eyes of God.

“Homosexuality was so abhorred that those who understood how condemned it was by God just did the logical thing and did themselves in. Suicide was something we thought the good homosexuals did.”

Gene expressed understanding with the plight of bishops like Paul Moore, who were certainly in favor or the ordination of women [in 1974] but were unwilling to go outside the rules of the church. “It’s a fear of throwing the baby out with the bathwater,” Gene said. “You start dealing loosely with the canons, and I don’t know where it ends. When it came time for my own consecration, all these years later, I was approached about the fact that there were at least three bishops who were willing to consecrate me anyway if my election was not consented to at convention. And I would just have none of it. I felt that my election and consecration had to be absolutely by the book — and of course that’s what makes the opposition so angry is that it was absolutely legal, and they have no leg to stand on about that.”

“But in terms of women’s ordination . . . I’ve thought about it a lot. If I had to do it over again knowing what I know now, I don’t know what I would say, I might be tempted to do it. I don’t know how women’s ordination would have come, legally, had they not done what they did.”

On the phone David [Jones] had described himself as an evangelical from a conservative theological background, and he had sounded eager to tell me his story. […] “I didn’t really come to this from the same point of view as many of the progressives. […]

“This whole adventure, the search process and its outcome, has really been an interesting spiritual journey for me. It’s not that I’ve changed my basic theological position at all, but it’s forced me to think about how, if you consistently and accurately apply what you say you believe, you might come out in a place you didn’t expect. And having had the experience of going through what happened over these more than two years, I realize, from my perspective, that the hand of God and the power of the Spirit is so clearly in charge of that, that I can’t say, ‘God, you’re not allowed to do that, it doesn’t fit in with my understanding, stop that!'”

“The thing about the election that I don’t expect anyone outside of New Hampshire to understand is that Gene was not elected because he was gay and because he was going to be the first elected openly gay bishop.” [Former New Hampshire Bishop] Doug [Theuner] rubbed his hands together gleefully, faking a malicious grin, and leaned closer, whispering conspiratorially, “It’s not like the people here were just salivating, waiting to elect the first gay bishop.” Then he waved his hand back over his shoulder in a dismissive gesture. “First of all, New Hampshire people aren’t that way, for the most part. They’re — unpretentious. They have their quirks and idiosyncrasies that they love — the ‘Live Free or Die’ thing, no income taxes — but they’re not out there trying to win the world to their point of view. That’s part of the ‘Live Free or Die’ thing: I’ll do my thing, you do yours. There might have been a few people who were all excited” — he rubbed his hands together again — “about the idea that we might elect the first gay bishop, but most people never even thought about that.” The former bishop sat back and straightened up, and his voice boomed out, large enough to fill any cathedral. “They elected someone they knew and trusted! And knew was competent! And, oh yeah, he happened to be gay.”

In almost every audience, someone rose to ask Gene about how he interpreted Biblical passages that seemed to clearly denounce homosexual behavior. Gene […] usually began by saying that, as Christians, we take Scripture very seriously — and then adding that Episcopalians have always taken Scripture seriously, and never literally. “Some of the critics are calling themselves traditionalists,” he said, “and yet are trying to take us to a place that has never been our tradition. Ever. We’ve never been a denomination that that literally read and believed every word of the Bible. On the other hand, we take it all seriously. But what I’m going to tell you is that I don’t think the Bible addresses what we are addressing today, which are faithful, life-long, monogamous relationships between people of the same gender. The Bible doesn’t talk about that.” [See Father Jake Stops the World for an extended quotation from this passage.]

Gene says he likes to think of the Episcopal Church as “advanced placement religion” and explains, “It’s hard work if you start by saying, ‘We have to use our minds and prayerfully engage one another as a community of people, using the best scholarship we have among us, to figure out what those writings [in the Bible] meant to the person who wrote them, and then ask the question, “Are they eternally binding?” But that’s what we, as Episcopalians, try to do.'”

Gene Robinson has said bluntly that organized religion in the Western world is at a crossroads. “Unless the church recovers its sense of what Jesus meant when he spoke of ‘restoring sight to the blind and setting the captives free,’ it runs the risk of either actually dying, or becoming hopelessly irrelevant.”
[…]
“It’s the thing you’ve heard me say ten thousand times, which is that God loves us beyond our wildest imagining. That’s why I use a passage from Isaiah so often, about ‘proclaiming the year of the Lord’s favor.’ There are so many people, including people in the church, who have no idea how favored they are by God.

“But for oppressed people, that message is harder to believe. I think for people of color, for women, for gay and lesbian folk, they’ve been told that they’re ‘less than’ for so long that it comes as especially good news to them, but it’s also harder for them to believe. They have been shamed, and if they had faith, it has been battered and eroded and picked at, which is why Jesus was always preaching to those types of people, bending over backwards to let them know.

“We’ve had some gay people who have done very well — Martina Navratilova, arguably the best tennis player ever, Ellen DeGeneres, Greg Louganis — people who have accomplished a lot. But maybe why there has been so much furor over me and what I’ve accomplished, or whatever God has accomplished within me, is because it goes beyond saying, ‘I think I’m all right.’ It says, ‘I think God thinks I’m all right.’ […]

“It goes back to what I said in my investiture sermon: nobody will get on your case if you preach a judgmental, narrow, punishing God, but if you start preaching a God that is too loving, too merciful, and too forgiving, people will be all over you like a duck on a junebug. It makes people crazy. I think that is fascinating, that so many people would not see the idea of a loving, forgiving God as ‘good news.’ That’s exactly what happened to Jesus. The people who didn’t see God that way were the ones who crucified him.”

The Collector

May, 1905. The run-down end
of a village in Hungary, where
the peasants are marrying
& giving in marriage, the same
as ever. A slight young man
with a silk bow fastened to his neck
is taking a strange-looking machine
from its case & assembling it
on a stool. The hurdy-gurdy player
watches as he inserts a cylinder
& attaches a brass horn.
What kind of music does it make,
he asks. All kinds & none,
says Bartók, his voice
crackling with wonder. It’s an ear
with a perfect memory
.
He points to the stylus.
They finally invented a pen
that knows how to speak!

August. In Paris to compete
for the Prix Rubenstein, Bartók visits
the Moulin Rouge — so many butterflies
of the night with painted faces
,
he writes in a letter to his mother —
& a cabaret called Le néant.
Here instead of tables
there are wooden coffins,
the walls are black & decorated
with human skeletons or parts
of skeletons, & the waiters
are dressed as if for a funeral.
The lighting is such that our lips
take on the color of blackberries,
our cheeks a waxen yellow,
nails violet — in other words,
we look like cadavers —
& for entertainment, one
of our party lets himself
be wrapped in a winding sheet
& changed into a skeleton
before our eyes.

1915. The Great War
restricts travel to a few counties
in the interior. Bartók writes,
I often leave the road & cut
through the woods, where I find
a great many insects.
That’s my other collection now —
it too will keep me occupied
long after my return.
The peasants here are poor
but very hospitable. I am bound
always by gratitude, never
quite free. But on Sundays
we go to collect songs
in the neighboring villages,
taking the long way around
& hiking through the mountains
whenever we can. I’ve started
taking photographs, too,
a difficult thing.

January 1943. New York.
At what will turn out to be
his last public performance,
Bartók is soloing with his wife Ditta
in the Concerto for Two Pianos
and Orchestra
: the New York
Philharmonic, conducted by Fritz
Reiner. Suddenly Bartók veers
off-score, leaving his wife
& the others to grope along
after him as best they can
on this new path through
the same, steep terrain.
Afterwards, Reiner is furious.
How could you risk everything
on a whim?
They are riding
in a New York taxi cab.
After a long silence, Bartók turns
to his wife beside him & says,
The tympanist! It was
the tympanist who started it.
He hit a wrong note — & suddenly
there was a new idea
that I had to try out right then
& follow wherever it led.
I couldn’t help it. That moment
will never come again.

A Soviet Artist’s Reply to Just Criticism

The deed is done.
The KGB agent on trash duty
should find nothing
but pencil shavings
& cigarette butts.
Let’s hope he won’t
think to wonder how
the point of a pencil
could break so many times,
or why the butts are so often
crushed nearly flat,
some of them snapped
in half, as if pounded
repeatedly against
the ashtray. But if he does,
perhaps he’ll remember
how much the Great
Helmsman loves a march.
And of course Dmitri
Dmitrievich worries
about fire. He’s a nervous man;
there’s no part of his face
that doesn’t twitch.
He always dips a finger
in the ashes, taking
their temperature, before
he dumps them in
with all those curls
of wood, those commas,
those little zygotes.
Now Shostakovich has emptied
everything into a bag,
tied it up, & carried it
out to the landing.
With the completed draft
of his Fifth Symphony
stacked neatly on the desk,
he slumps at the table
in what can only be
a posture of triumph.
His hands shake
with exhaustion as he pours
vodka for what must be
a silent toast to the glorious
Soviet people. The empty
trashcan beckons
like a dry well.
__________

Written in response to the Pittsburgh Symphony Orchestra’s Shostakovich centennial concert, conducted by Vassily Sinaisky. (For another response to the concert, see here.) “A Soviet Artist’s Reply to Just Criticism” was Shostakovich’s public description of his Fifth Symphony, composed in 1937 at the height of the Great Terror — see here.

How the anthropologist learned to tell stories

The natives are getting restless at the poor quality of the anthropologist’s stories. In all his years of schooling, he never stopped to consider how difficult the informant’s job might be: anthropologist and informant were two very different things, he’d thought. But in Imbonggu society, one listens in order to learn how to embroider. And if he wants to hear their stories, he has to tell some of his own. That’s how it works.

So the anthropologist, an American, tells them about Paul Bunyan, about George Washington. Well, they can see how a big blue ox would make giant footprints, but so what? What’s the upshot? And they can certainly understand how a young man might want to test parental authority by chopping down a valuable tree — so far, so good. But the punch line completely eludes them. He told the truth? Why? Perhaps these white people simply lack the imagination to tell a good story!

Then the anthropologist happens upon a copy of Rudyard Kipling’s Just So Stories. What the hell, he says to himself, I’ve tried everything else — why not the author of “The White Man’s Burden”? So the next time his neighbors drop in to share the warmth of his hearth, he regales them with Just So Stories. They’re delighted. “The white man can tell stories after all!” they whisper.

When he first headed off to the New Guinea highlands, his parents were distraught. They and everyone else back home were afraid he would get eaten by cannibals, just like Michael Rockefeller. Well, who doesn’t want to eat the rich? But the anthropologist was just a poor graduate student then. Not much to him. He had that lean and hungry look.

After he settled in among his hosts, he was shocked to find that they quite agreed with his parents: the countryside swarmed with cannibals and sorcerers! They infested all the surrounding clans, not to mention people farther away who spoke incomprehensible gibberish — topsy-turvy places where people laughed when someone died and wept inconsolably at the purchase of a new truck. Once, when he returned from a prolonged trip to the coast, his neighbors shrieked and hid, thinking that they must be seeing his ghost.

No, the Imbonggu were unanimous: the anthropologist was only really safe among the Imbonggu. He had nothing to fear but his own untutored cravings. Because white men are themselves notorious eaters of flesh — or so he heard one mother tell her child when the child would not behave. She was making noise when she should have been listening to the grown-ups’ stories, and now it was time to frighten her into submission. Be quiet, child, said the mother, or the white man will eat you!

Her daughter looked skeptical, so the mother elaborated. Hadn’t she seen how their airplanes swallowed human beings through gaping holes in their sides? Every year, young men from the villages get on airplanes and fly away to Port Moresby, never to return. Or, if on rare occasions they did return, they wore the white man’s clothes and wristwatch and carried machines that played the white man’s music: clearly ensorcelled. Their souls had been stolen to flavor some rich white man’s stew.

The child backed away from the anthropologist, her eyes big as platters. Did he not arrive on an airplane? her mother hissed.
__________

Based on the stories anthropologist William E. Wormsley tells on himself in his marvellous book,THE WHITE MAN WILL EAT YOU! An anthropologist among the Imbonggu of New Guinea, Harcourt Brace Jovanovich, 1993.

For more tales about the learning process, be sure to visit qarrtsiluni at its brand-new home.

Roentgenisdat

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Photo by József Hajdíº — X-Ray Records

Now this
is truly hip
(or spine, or rib):
x-rays recycled
into jazz
& rock
‘n’ roll!

What began as a reaction to wartime rationing, it seems, went underground, & by the 1950s, millions of short-lived records — roentgenizdat — circulate on the black market, wearing out long before the bones whose negative images they bear. But they are cheap & easy to make. Soon, Soviet teenagers are rocking around the clock.

The apparatchiki are horrified. This is not music, says Khrushchev, but cacophony! The masses are asses. Their bodies’ subversive urges must be subordinated to the will of the people.

Then on Mayday, 1967, thousands of youths, instead of ogling the annual parade of missiles, spontaneously begin to dance in Red Square, doing the twist. Pandemonium! The police wade in with truncheons, fracturing skulls, snapping clavicles: more grist for the illicit record mills. The biggest roentgenizdat rings are broken up, their leaders sent to the gulags, but it’s no use.

Chubby Checker
& Chuck
Berry spin at
78 revolutions
per minute.
Needles
erase as
they play.
The ghosts
of living bones
roll over
& over.

__________

Thanks to alert reader Mlle. X for bringing these links to my attention. Do go take a look at the rest of the Hajdíº photos.