Friday, May 22, 2015

CLOUDBURST 4


CLOUDBURST – YEAR 4

 


 

 

 

Cloudburst!  An explosion of poetry. 

 
This was the fourth year of the Cloudburst gathering.  Two dozen poets gathered in the Gell

 Center near Naples, NY to read their own poetry, listen to the poetry of others, argue about

poetry, all the activities dear to a poet’s heart.

 This year there were three panels:  Grace, with Judy Kerman, David Landrey and moi; Stillness,

 with Dwain Wilder , Steve Lewandowski, Alan Casline and Alifair Skebe; and John C Clarke,

 teacher/poet from the doctoral program at the State University of Buffalo, with former students

 John Roche, Stephen Baraban and Michael Peters.

 One of the best discussions that evolved was the dichotomy between accessibility and obscurity

 which confounds many in our modern poetry world.  No resolution but I stood up for William

Stafford who was my mentor while the others argued for the benefits of “difficult” poetry.

 It’s an argument that will only be solved by the future.  Which one will survive, which school

will get a name, be the subject of a dissertation, article, etc.  My own take is that obscurity will

 win.  Obscure poems need litprofs to explain them.  It’s a form of job security. 

 When I was in grad school and took a seminar on Frost, the professor thought he’d been

denigrated by his colleagues for teaching Frost (under the accessible umbrella). 
 
But no matter, it is so wonderful to argue about poetry and how it is evolving in this early part

 of the 21st century.  A hundred years ago, Pound and imagism was transforming how poetry

 was written.  Would these early years would do something as revolutionary.

 

   

Tuesday, April 14, 2015

AWP CONFERENCE IN MINNEAPOLIS 2015


AWP IN MINNEAPOLIS 2015

 

If  you haven’t been to an AWP Conference before, you must prepare yourself

mentally.  It’s like being in a giant Mall the last day before Christmas.  Too many

people, too much to look at.  Sensory overload.  There are more panels than you

could attend in the length of an average MFA program.  There are more stalls

of more presses than you ever imagined existed (some 2000 this year). 

If you have attended an AWP Conference before you probably noticed that the

crowds this year did not seem as pressing, the panels repetitive and (sorry to say, but)

dull.   
 Why do I go then?  I get to see lost friends, check out the magazines that have

rejected my work, check out the magazines that have accepted my work and look for

new places to send a manuscript to be accepted or rejected.  Perhaps I can butter up

an editor or insult one. It’s fun. 

The most exciting things are what the newbies are doing – Bat Cave handmaking all

their publications (including my favorite – three buttons with a line of a haiku on

each one (you have to wear them in sequence).  And many more. 

I took a test at Duotrope and found out the poet I’m most like is D.H. Lawrence

(go figure).  I had my picture taken -- my head sticking through a cutout  above a

bareassed beauty.  D.H. might have liked it.  

I collect pens and notebooks and especially buttons.  I come home with a bag filled

with flyers announcing special editions, contests, new magazines looking for submissions.

I faithfully go through the pile separating the wheat from the chaff – possibles, maybes,

and impossibles. 

I table sat for Mayapple Press which will publish my new book – The Kingdom Where No

One Keeps Time – this fall.   
 
 In a pouring rain I attended a reading and panel discussion by

contributors to The Widows’ Handbook: Poetic Reflections on Grief and Survival.  Lucia

May, Kristine Shorey, Judy Bebelaar and I read our works from the anthology and

selected another’s poem to read.  The cold and rainy night matched the

discussions of grief by those of us who were able to attend.

On Saturday night Mayapple Press and One Wet Shoe sponsored a reading for poets and

short story writers published by their presses.  After a brief argument with the cabbie who

insisted there was no café on this street we finally arrived at the Segue Café and enjoyed

readings by Saul Lemerond author of Kayfabe and OtherStories published by One Wet Shoe

Media; Betsy Johnson-Miller, author of Fierce this Falling; Devon Moore, author of Apology of a

Girl Who Is Told She Is Going to Hell; Deborah Ann Percy, author of Invisible Traffic; and moi

as author of one of Mayapple’s first chapbooks, Glimmer Girls and more recently, editor of

Written on Water: Writings about the Allegheny River.
 

Good to see old friends, Francine Sterle, whose new book What Thread? is just out from Red

 Dragonfly Press, winner of the Meadowhawk Prize; Dennis Maloney who is still publishing

after all these years at White Pine Press; Jesse Lendine of Salmon Poetry who will be publishing

my manuscript, XX Chromosomes, soon; Steve Corey and Doug Carlson both former

Cattaraugus County residents now with Georgia Review; Nancy McCabe colleague from

the University of Pittsburgh at Bradford. Taylor Mali who will be reading in Olean this week 

ended up in the Bloody Hell booth next to Mayapple's. 

One panel which was quite moving was a tribute to Robert Bly with

Marie Howe, Tony Hoagland among those speaking and Blue Flower Arts’ Alison Granucci

holding the microphone for Bly who started to read in a shaky voice but as he continued some

of that old Bly fire crept back into his voice.   
 

An adventure, a few days out the usual, a few good meals, kind words with old friends, but
costly for a handful of pens and buttons.  Next year the conference will be in L.A.  Maybe I’ll

pass that one up.

Saturday, March 7, 2015






 
This essay is a true account of my senior year in high school.  My friends and I survived.
I've tried to publish this essay for years but most editors wanted it cut and I didn't want to
cut.  The good old days. . .. enjoy.
 

 

                                          THE CHAIN GANG

 

 

      I blew the dust off the blue and gold cover of Bear Tales and opened the yearbook.  "Find a Way Or Make One." That was our class motto, the official one.  The one we made up for ourselves was: Hard as nails; tough as bricks; Blakely, Class of '56.   It was more outrageous and we liked the thought of outrageousness.  We liked to imagine ourselves outrageous, hard and tough.  We weren't.  We were like soft plastic, on our way to being something else, but we weren't quite sure what.

      1956 was the year  Rebel without A Cause played at the Favini Theatre in Peckville and

it was the year of James Dean's death.  It was the year Invasion of the Body Snatchers played at the drive-ins.  Bandstand had gone from being Bob Horne's to being Dick Clark's.  Bob Horne had gone to jail for pimping and we weren't quite sure what that was.  Traveling rock and roll shows came to Scranton and for a modest price you could hear Al Hibbler, Chuck Berry, and Shirley and Lee urging us to "Let the Good Times Roll."  And on Ed Sullivan's Sunday night "Toast of the Town" you could see Elvis himself, or half of him, singing "Don't Be Cruel" or "Love Me Tender."   Pat Boone sang "Tuitti Frutti" and made you want to change the station, but when Little Richard did it, you wanted to celebrate.

      There were two lives to lead - one as the honorable, upright student going to church and getting good grades, doing everything that was hammered into us, or the other way, the way your eyes told you the world went.  Life was not fair.  The media presented conflicting models of behavior which seemed at war and we were left to work our way through like a minefield left from the Korean Police Action.  The fifties presented an underbelly only touched on in Blackboard Jungle, To Catch a Thief, and even Picnic.  The Beats were trying to tell everybody, but only a few listened.  Our fathers of the G.I. Generation shushed us.  Be quiet, behave.  No wonder we earned the sobriquet  Silent Generation.

      I was always too anxious.  My family moved all the time, about every 1.8 years in fact.  Moving made me anxious.  I was worried about having friends, about being included.  I would be half paralyzed if I had to walk home from school alone.  I would go out with people I disliked to places I didn't want to be because they asked me, because I was so thankful to be asked.  I probably even thought I was being  cool.  And being cool was a hot thing in the fifties.

      On the other hand, I always craved change, excitement, difference.  I was bold and timid, anxious and cocky at the same time.  I read a study about teen age boys who craved excitement and did wild things and got into trouble with the law.  The study found that a certain part of their brain lacked a chemical that danger generated and all they were trying to do was get their body chemicals in balance.  The boys were routinely given repetitive dull jobs which actually drove them into crazier escapades.  They were excitement junkies dependent on a fix to get themselves together.  They would be great Airborne Rangers or and Marines, but not assembly line workers.  I think I've always needed that chemical too.  In a way, the moving from place to place provided that sense of danger.  You could start over, reinvent yourself. 

      Why do teens try drugs?  To get right with themselves.  And that’s difficult when you don’t know what your self is.   Perhaps that's what makes teenagers the most feared group on the planet.  Hormonal maniacs, capable of anything, at the mercy of our peers.  So equipped we set out to learn who we are.

      Perhaps I was lucky, perhaps not. To be included in a gang was a miracle for me.  It gave me a place and that's what I needed, wanted.  My gang, my friends were mercifully decent.  Rumor has it that the fifties were too dull to be bad.  Not so.  Our notion of bad however wasn't fully developed.  We hadn't watched enough television.  Movies were still operating under a code established in the 1930s.

 

     We lived in the midvalley town of Peckville, PA, just above Scranton, the Anthracite capital of the world.  The whole valley was at one of those crises periods as  coal was replaced by oil.  There was high unemployment, and a sweeping migration to California, the paradise on the West Coast.

    Peckville was a town (5,000 souls more or less) created by two waves of immigrants.  The first were coal miners from Wales who settled the uptown; the next wave came from those countries eaten up after the second world war parts of Russia, Italy, Poland, and places which didn’t even exist on the new maps.  These folks lived downtown.  There were no railroad tracks forming a clear demarcation.  Uptown was the oldest part, near Peck's Lumber along the Lackawanna River, where stores and protestant churches lined Main Street. 

      At a certain point along Main you'd notice that the houses got newer and cheaper, there were bars rather than churches and the names changed:  Thomas and Llewellyn became Pronko, Kashuba, and Castelli.

       In the fall of 1955 we entered our senior year at Blakely High School; we were all ready to invent ourselves.  We were bored.  I can't recall the exact moment, it seems as if it was a gradual coalescence, but we hung around together, we hung out together.  We were seniors.  We were the downtown kids.  The moment we fused as a recognizable gang is clear.

      We were standing out in front of the school, Blakely High School,  a wooden yellow and brown shingled building with a bell tower on Academy (of course) Street.  There were three entrances:  the main entrance led into the hallway by the principal's office; the third led directly into the boys’ locker room and I have no idea what it looked like; the other led directly into the girls’ locker room in the basement of the school.  Undoubtedly we were standing in front of the girls' entrance waiting for the bell in the tower to ring us in.

      There were seven of us.  Babs, Dot, Sylvia, Barbara, Rose, Chris and me, Mitch, in those days.  It was Babs' idea, at least I'll blame her or credit her.  We probably stood in one of those loosely formed circles everybody talking at once and looking around to see who was to be seen.  If it was the first day of school we were checking the first day of school new outfits.  We weren't allowed to wear slacks to school in the fifties.  We wore long, full skirts with tight cinched waists and cotton blouses.  We wore stockings probably for the first day, and we held them up with garter belts or girdles because panty hose had not yet been invented.    We favored black Capezio shoes or ballerina slippers as we called them, and several crinolines.  As we moved into fall and winter we wore long straight wool skirts with a back kick pleat, short sleeved pullover sweaters, thick white cotton or woolen bobby socks and leather penny loafers.  See and be seen might have been our motto.  Isn't that what teenagers want?  To be noticed?

      Babs had a certain style.  Her hair was always a perfect pompadour, the back chiseled straight across.  Her nails were long, curved and always meticulously polished in carmine or smokey rose.  She had the idea that we should all get jackets alike.  She had seen them in a men's haberdashery shop in Dickson City.  We all went down and took a look at them -  aqua baseball jackets, with knitted white cuffs and partial collar.  They had slash pockets on the side and cost $6.99.  Men's jackets were in, and you wore a key chain with a charm hanging on it attached to the zipper.   The jackets would probably have been okay by themselves, but Babs thought we should also get white felt iron on letters and put our names on the back.  It sounded like a good idea at the time.

      We probably all agreed to wear them on a certain day and we did.  Everybody hooted at us as we stood out in front of the school waiting for the last bell.  Inside everybody was buzzing about our jackets.  Did you see the jackets?  They got jackets.  The senior girls, the downtown town girls, the gang.  You have to remember high school to understand how important anything even slightly out of the ordinary becomes.  Every excitement junky in the building passed the word along.  Gossip.  The thrill of the bored.  If you can't live a life, listen to one.  Perhaps this is what makes soap operas so popular or melodrama or opera.  Everything black and white, good and bad.  All the subtlety and shading washed out.  The stuff of myth.

      I walked home alone because I lived the furthest uptown; everybody else lived further downtown.  Guys passing in cars yelled out my name, making howls and obscene sounds.   I never wore the jacket again after that first day.  The notoriety was too much.  We all laughed when we compared our experiences.  The jackets had an effect like Marilyn Monroe walking into a room, a sort of embarrassed recognition.  Most of us didn't wear them again, but the jackets had given us visual recognition as a gang and there was no going back.

      The other contributing factors to the birth of the Chain Gang legend were random, accidental, in fact, accidents.  Accidents happen to inexperienced drivers and that we were.  Dot was the red haired intellectual, steadfast.  Her father owned the local grocery store and we were all terrified of him. Dot was the first one to turn sixteen, to get her learners permit, pass her test and become a fully licensed driver.   Wow.  Our new driver's licenses were our ticket to adventure, our ticket out of Blakely.  Dot got her father's car, a green Mercury station wagon with  wood panels on the side, to drive to school because she lived out of town.  We would all pile in after school and drive down to W-I-C-K, a supercool radio station in Scranton, PA, which played the 'new' sounds of rock 'n roll.  I was in love with the voice of a disc jockey who started out as the Night Rider - Ed Hughes.  Now he was working the afternoon shift. We watched him play records through a glass window and he came out and talked to us while the little 45 records played.  We requested a song and told him how much we liked his show and left. It was probably the notion we had of ourselves laboring in the old wooden desks bolted to the oiled wooden floors.  We loaded sixteen tons of number nine coal, every day.  It was a song that stayed popular forever in this coal mining valley and Tennessee Ernie Ford sang it sweet and just a little sad. On the way home we listened for our request shushing each other and squealing: "The Chain Gang" going out for the girls from Blakely - Rose, Barbara, Babs, Silvia, Dot, Chris and Mitch.  So we were identified:  The Chain Gang. "And the straw boss said, well, bless my soul."  Now we had jackets and a name.

      Even today, I'll hear that song as part of a commercial for greatest hits of the Fifties on compact disc, and I stop what I'm doing and listen hard for Ed Hughes' dedication - for those Blakely girls.  Silvia would raise her head, shake her black curls, her eyes half closed in that spacey look we thought was so sexy and mouth the words.   Silvia always asked the questions.   "What's a straw boss,"  she'd ask?    I'd chime in, "what's number nine coal?"  We'd all crack up in convulsive teenage laughter, half hysteria, half giggle, a way to vent nervous energy.

      We went on doing what we did - going to school, talking on the phone, going to weekly dances at the Catholic Youth Organization in Carbondale, drinking cokes at Kwolek's, a local snack bar, when there was nothing better to do, dancing with ourselves, gossiping.  If we had a car we'd drive to other hang outs in nearby towns, go in, sit in a booth, have a coke, dance, look the place over.  Sometimes a boy or a girl would come over and talk to us and we would play do-you-know and introduce ourselves and make friends.  Rose, tall, blonde, had relatives everywhere.  They'd know her cousin, her aunt.  She'd give them her sultry stare toss her long blond hair over her shoulder and give a slow smile without showing her teeth.  She didn't like to show her teeth because they were crooked and she intended to have them fixed because she wanted to be a model.  What was to her peers a tall, skinny body would be her ticket out of town.               

      Sometimes no one would talk to us and the atmosphere would drip with hostility, the tension mounting, girls whispering and looking over their shoulders at us.  We would finish our cokes and leave.  That's how it is with teen hangouts.  Sometimes you have to be born to them; there's territoriality involved and though we didn't have a name for it at the time, we all knew what it was when it surrounded us. In my journal there are cryptic notes: went to Kwolek's, went to Towers for a coke, went up to Drutt's and talked to Cathy.  The eating places were different:  went to Pihl's (a diner), went to Castelli's (a pizza place), went to Andy's (another pizza place further uptown).  I even actually wrote down things like - washed my hair, studied P of D (Problems of Democracy).  So it was a usual teenage life, expanding our field of operations, moving out in every widening circles from the home turf, discovering the landscape.

      I hadn't had my license longer than four months and we were driving home from the CYO dance in Carbondale February 2nd, groundhog day.  My mother hadn't wanted me to take the car because it was snowing, but my father was out of town so I did.  After all, the gang was counting on me.  After the dance, I panicked in a light snow going around a curve, slammed hard on the brakes and skidded right into a tree.  Barbara was sitting in the middle in front and hit her head on the rear view mirror, but nobody else was hurt.  She had a big bruise in the middle of her forehead.  I was glad no one was hurt, but the car was a mess, the radiator hissing and dripping all over the road, and the tree died instantly.  It cost my father $90. to have it cut down.  For years, every time we drove by that dammed tree he would remark:  I own that tree.  I paid $90. to have it cut down and that xxxx tree is still standing, dead, but upright. 

      The police came quickly enough, people walking out of their houses shrugging into coats to see what the action was.  A car with a friend stopped behind us and took the girls home while I stayed to face the music.  When the cops heard I was from Blakely they asked if I knew Mary Chase.  Fat Mary was the history teacher at Blakely and she lived in Carbondale.  Fat Mary had lips so fat she used a tube of lipstick a week.  Fat Mary's legs rubbed together when she walked and she swished down the aisle nylon on nylon like a snake.  We thought she might start the building on fire.  Fat Mary soon knew all about the accident and told everybody in school.  She asked me how I was the next day in Problems of Democracy class.  She wanted all the gory details.  For all her nosiness, she was one of the few teachers who would give me a reference letter when I graduated.  All the fat jokes we cracked about her out of school countered the way we sat silent in her classroom, fearful she would catch our eyes shifting or glancing around the room.  The hiss of her stockings would come down the aisle toward us and we would grip our pencils tighter, make our letters more carefully, relaxing slightly as she moved past us.  A few more pounds and she wouldn't fit down the aisle.  "Let's give her candy for Christmas," Silvia suggested. 

      My father got thrown in the insurance pool for my tree accident.  I was not a popular person in the household.  We had no car, and had to carry the groceries from the A & P three blocks away.  Every day I heard that.  I said I was sorry so much I wasn't anymore.  It took them a month to fix the front end of that big ugly 98 Olds.  Barbara had to comb her fluffy blonde bangs down over her forehead until the bump went away.  She cut school because she didn't want anyone to see her the next day and got caught playing hookey so she said she had a toothache.  She had to go to the dentist and get a perfectly good tooth pulled to cover her alibi.  Every time she smiled big we could see the empty hole.  She laughed about it, that sort of out of control laugh that teeters on the brink of tears.

      Dot who wasn't with us in the Carbondale accident was in an accident of her own with her sister and mother.  Her father ruled with a strong hand and we were all afraid for her, but her mother stuck up for her.  It hadn't been Dot's fault. 

      I remember the first rumor that got back to us.  We were sitting on the tables that ran around two sides of the high school gym.  Well, it wasn't really a gymnasium, it was the basement of the school under the auditorium with a slanted roof.  It was where we had gym class so we called it the gym.  We'd have to do calisthenics for ten or fifteen minutes and then Coach (the gym teacher) would let us play records and dance.  Silvia came over and reported that her cousin had told her she'd heard that to join the Chain Gang you had to wreck a car and smoke a pack of cigarettes.  At the same time, we quipped. We found it ridiculous, beyond silly.  Not that we hadn't tried a cigarette now and again, but at the time I didn't even inhale and a pack would have lasted me a year or more even if I shared.  We might practice holding the cigarette, and Chris was really good at letting the smoke out through her pursed lips in what we then thought was quite a sexy performance.  And they say we'll never amount to anything, we'd laugh.  "Chris," Rose would drawl, "How'd you get in the Chain Gang since you don't drive?"   Chris had this angular body, long legs, wide shoulders.  She was thin, but walked with this snaky sort of grace that I tried to copy but looked as if I were a victim of some neuromuscular disease.  She would look  for a long minute, "You don't have to have a license to get in an accident,"  she'd say in her slow way with the long flat midvalley a's.  We could try out parts and find the ones that suited us best. 

      You are always the last to know.  Nothing like a good cliche for telling you what you ought to know about the way of the world.  What soap opera are we in?  West Side Story only there's no other gang and there's no starcrossed lovers and there's no rumble.  There's just a gang of girls who hang out so we'll fill in the rest so things will be as they should.

      Schoolmates who a few weeks ago had been our friends or had chatted with us in class, shunned us.  One was overheard by Chris to say, "Why, I'm afraid to walk down stairs for fear they'll push me."  This was such an hysterical and overblown response, we couldn't resist.  We all tried to get behind her walking down stairs just for the sake of terrorizing her.  We had no intention of pushing anyone downstairs, let alone her.  Why she thought we would single her out for this is a mystery, but that's how gossip evolves. You put yourself into it: "we'll I told her," and "she said to me,"  or "I was afraid."  Everybody wants a part of it.  Like trying out for the senior play - we want our part.

       The next rumor was that we had pushed her down the stairs. We shrugged our shoulders and practiced looking cool, flipping up the collars of our blouses, adjusting the thick roll at the top of our bobby socks. "Let's make a list," Rose suggested.  A list of people to push down the stairs.  Good idea. 

      Rumor is never happy with such mundane things, however.  It's our tendency to glamorize, to want more, to push aside the routine for the evil we know lurks in the heart of our fellow travelers.  Slyly whispered hints of larger and more terrible deeds began to appear. There were suggestions of orgies.  Whatever an orgy was, I didn't know until the sixties or early seventies when I saw some fanciful recreations in the movies.  These new rumors had no basis in reality.  They were grounded in the folklore of the fifties, the same thing that made James Dean live again, a vegetable, but alive in a secret sanitorium, contributed the eternal myth of "sexual activity" to the soup of rumor that began to feed every resident in town.  We were involved in "sexual" things, not even mentioned aloud in those days and those "acts"  were added to the initiation ceremonies with the car wrecks and the cigarettes.

      Generally, we were guilty of everything but devil worship, at least that one didn't come back to us.  I was puzzled and a little amazed at the escalation of these rumors.  They seemed to arrive out of nowhere, usually repeated to us by friends or relatives who didn't seem to know we were part of the gang, this mythological group of evildoers.

      In the meantime, Ed Hughes, trying to be a friendly DJ, continued to play "Chain Gang" for us in the prime after school hours when everybody would hear it.  Our parents began to get wind of the Chain Gang story which spread like a mine fire under the town.  "There's no smoke without fire," my father said. At first he asked me if I'd heard about it.  I told him it was just a bunch of rumors.  Then he heard I was a member.  We had to have one of those "big talks." 

      We sat at the kitchen table and he lit up a Pall Mall.  I could see it would be a long talk.  My mother had fluttered away into the other room where I could hear the television set grinding through some drama with gunshots and galloping horses.  Daddy narrowed his eyes and looked at me with that cynical look he used on an employee who wanted something from him.  Even as I spoke forcing innocence into my voice, the guilt I felt made my voice seem like a liar's.  It isn't true, Daddy.  Yes, I have smoked one or two cigarettes.  I did not wreck the car on purpose.  I don't even have a boyfriend.  I couldn't tell him anything more.  He said he believed me, but his body language didn't.  Guilt by intuition.  I was innocent.  I felt guilty.  I'll never pass a lie detector test.

      If chasing boys was a crime, then we were criminals.  If talking tough was a crime, we were criminals.  We didn't do anything but drive up to the CYO dances hoping desperately some appropriate young man would ask us to dance and then maybe want to go steady with us.  That was the extent of our 'chasing.'  Guilty until proven innocent. The universal way.

      On the other hand, in saner moments I'd ask myself what I had to be guilty about?  Ill will, yes.  Smart mouth, guilty.  Verbal character assassination?  Once in a while.  Guilt piled up around me like a snow drift. 

      When those who love you don't believe you, when those who know you best, don't believe you, your sense of community disappears.  When no one trusts you, you don't trust anyone.  How could these people who knew me believe I would run around driving cars into trees and attending orgies. 

      What this outside pressure did was drive the gang closer together.  Of course, no one else would have anything to do with us.  We had ourselves, we had each other.  If we could get a car we could drive out of town.  Out of town no one knew us.  Though sometimes, strangers would ask if we knew the Chain Gang.  We would say yes, they were wonderful girls, much maligned. Of course, they didn't believe it.  Everyone wanted to believe that a gang of wild depraved women with cigarettes hanging out of the corner of their mouths were doing the dirty boogie up in Peckville. When we got back in the car we would hoot and yodel and laugh, but when we calmed down, we'd tell ourselves we'd struck a blow for truth and justice. 

      We even composed a letter to the editor and sent it to the Scranton Times "Mail Bag" defending ourselves and condemning the vicious gossip.  Silvia repeated a conversation she'd heard about the letter after it appeared:  "They probably wrote it themselves," someone had sneered.  We found this achingly funny, laughing until we were exhausted.  Just when the laughter would die down, someone would repeat the statement, in that tone of righteous indignation at the notion we might be innocent:  they probably wrote it themselves.  Of course, we had.  Who else?

      We tunnelled toward spring, toward graduation which would free us, allow us to get out of town, escape the eternal browbeating of the teachers, the disapproval of parents, the ostracism of our classmates. 

      We practiced looking cool, looking tough and avoided our hometown taking to Carbondale when we could find a way, to Chapman's Lake (Chaps), the Rat Races at Avoca, moving out further and further, expanding our field of operations, looking to get away from the evil our hometown heaped on us hoping to make us kneel or bend or break. 

    Sometimes we made up stories and passed them on ourselves and laughed as they came back to us, distorted, enlarged, but recognizable as our own concoction by the details we put in.  The more ridiculous the rumors, the quicker they ran. 

      Bobby Gee and a group of uptown boys from our class had let the air out of Dot's tires as a joke.  He had also been heard badmouthing us to others.  It was my suggestion that we have a talk with him.  I still thought talking solved everything.  We asked him to go for a ride with us at noon.  He got in the car and sat in the back in an uneasy silence as we began to throw questions at him.  He began to get rattled.  He was afraid.  After all there were five of us present to his one.  I remember that he was afraid, and he said he was sorry.  We thought we'd come to an understanding.  But, he hadn't meant it at all.  He'd  only agreed out of fear and as soon as the car came to a stop in front of the high school, he slammed the car door and cursed us.  He told everybody we'd kidnapped him.

      The rumor circulated and came back that the Chain Gang tried to kidnap Bobby Gee.  It was his own fault, we agreed.  He deserved all he got.  We added elements to that basic snip of wish fulfillment so that we'd recognize the story when it came back: the Chain Gang broke into the school and kept Bobby Gee prisoner in the girls locker room raping him again and again.  The girls locker room was our selected site so we'd know the rumor was ours when it returned.  A pretty unlikely place, really, aisles of narrow green metal lockers and a few benches.  Now Bobby Gee was our prisoner, really.  He was tied to us by rumor which he knew wasn't true, was in fact ridiculous.  Perhaps he knew how it felt now.  We weren't bad; I didn't say we were nice.  Bobby Gee deserved exactly what he got. 

      To live under the weight of social approbation, to know that everyone thinks you're a slut, to have your parents watch your every move, is bad, but to have your pastor, the Rev. Condro ask about this terrible gang in church was the last straw for me.  I went to church every Sunday.  I sang in the choir and rehearsed every Thursday night.  On Sunday nights I went to Westminster Fellowship.   This particular Sunday Rev. Condro was sermoning away about evil, his sermons were usually about evil and how it appeared in the community under different guises and how we had to recognize it and deny it.  He began to talk about the evil elements in our community, this Chain Gang that corrupted youth and asked for prayers to protect us from their influence.  I was sitting in the choir wearing one of those white gowns.  I was an alto and sat on the left in the front row.  Every eye in the church moved to me.  My face flushed.  I bowed my head and prayed for god to punish them all.  That's how I was then.  I expected fairness, retribution.  How could the people in my church group who had elected me president of Westminster Fellowship a few months before, think I would do the silly or awful things the rumors insisted.  Oh, Christians, under the oxford cloth shirts and the silk print dresses beat black hearts.  I stopped going to church.  Not all at once because I knew they'd think it was because I was evil.  I had recognized their evil, I thought, and I didn't want to be associated with them.  I'd miss a Sunday, I'd say I need time to study and dropped out of the choir.  There would be no cheek turning, on either side.             

      But the end was fast approaching.  Graduation meant freedom.  We planned great celebrations. They came to little.  We drove around. We tried to get served (Pennsylvania's drinking age was 21).  We got asked to leave any number of places.  We came home. The night of our graduation someone was killed in a hit and run accident in Taylor, near Scranton.  The car was reported to be pale colored and big. Early the next morning two State Troopers in full uniform and a plain clothes detective came to my door.  The troopers were huge in their gray uniforms and Stetsons.  I was barefoot, wearing shorts and a skimpy sleeveless shirt. I felt underclothed, on display.  They wanted to know where I was the night of graduation, what kind of car I was driving, who was with me, etc.  We stood in my mother's parlor where no one but company went. They took turns throwing questions at me in their hard voices.   We'd been in Dot's father's pale green station wagon but there was a problem with the gears and we drove home at no more than 25 mph because the lever was frozen in first.  The plain clothes detective asked if I knew anyone else who had a big lightcolored car.  I gave him the name of the banker's daughter who lived across the street.  She drove her daddy's big powder blue Caddy.   

      I didn't mention dear sweet Wally, with his souped up powder blue Merc.  Wally was a friend and we had few enough.  I'd be damned if I would turn him in to these leering intimidating creeps their minds heaped with the filth of their calling.  Let them investigate someone 'above suspicion'.   

      These years made me suspicious, and cynical about "human nature".  Sometimes I look at people and see in their eyes that they are like salivating dogs panting at your bad fortune.  They take such joy, such glee in your trouble they can barely contain it to put on the ritual face they are supposed to pull at such times.  

      I'd been out of Peckville for ten years and gone back for my uncle's funeral and a woman whose daughter had been in the class of 56, told a group of people including my mother and me that her daughter hadn't gone to her high school prom because she was terrified of the Chain Gang.  Her daughter probably hadn't gone to the prom because she hadn't been asked.  I looked into this woman's  eyes trying to judge the depth of her malice or the depth of her stupidity.  I couldn't tell.  I said, "Tell Louise I said hello and give her my best."  I like to kill people with kindness.

      In later years when I'd hear about the satanist cults and sex for sale  and suicide pacts at a high school somewhere I discounted it out of hand.  More people in this country believe in the devil than believe in God.  People will believe what myths they want to.  They will make life fit those myths no matter how absurd.  They are craving that vicarious excitement gossip provides for the listener and the teller.  They are gassing up that part of the brain looking for the chemical high. They are bored.  They want to be unbored.  "Find a way or make up one."

      Incurring community disapproval was not something I did purposefully.  It was an accident.  It was my desire for excitement and change, coupled with the hormonal dislocations of the teen years.  It was chance, a meeting like minded friends, it was those aqua jackets, it was the song. 

      Later, we called ourselves the Gators.  Hey, gators, we'd greet each other.  We asked Ed Hughes to stop playing the "Chain Gang" song.  He was sympathetic.  He played "See you later, Alligator" for us. 

      The fall after we graduated the gang drifted apart.  Dot and I went on to college, Rose and Silvia went to business school, Chris and Barbara got jobs in Washington, D.C.  Babs got married.  It appears that circumstance was all that held us together.  We haven't seen each other since our ten year class reunion.  We've wandered deep into our lives away from midvalley, away from our pasts.  But I don't think there was any way we could have bonded more closely.  Even now when I understand I didn't really know any of them, that we were prisoners of place, of time, I love them with a ferocity that surprises me after all these years.     

 

 

                  

Saturday, January 17, 2015

GROUNDHOG DAY CELEBRATIONS

JANUARY - here in the Northeast we are knee deep in winter.  One of the few things to look forward to is the annual prediction of the underground weatherman.  All you never wanted to know about
the GROUNDHOG.




GROUNDHOG DAY: A SHADOWY CELEBRATION


 


On February second Groundhog Day is celebrated.  It's not


every animal who has its own holiday or who has such a reputation


as a prognosticator of weather.  Or to put it another way, why do


otherwise sane people get up before dawn in the dead of winter


and walk to the top of a hill looking for a groundhog burrow?


Why do we do what we do?  


            Marmota monax, groundhog, a member of the rodent family, is


distinguished only by his once a year appearance on February 2nd


to predict the arrival of spring.    To clear up any confusion groundhogs and woodchucks are both


Marmota monax.  Woodchuck comes from a mispronounced Native


American word ”wuchuk” or ”otcheck” which may have to do with the


tongue twister usually brought up in conjunction with him: How


much wood could a woodchuck chuck if a woodchuck could chuck
wood?  Or, if  you've practiced that one, how much ground could a


groundhog hog if a groundhog would hog ground.


The groundhog/woodchuck is a weed eater - grasses, plantain,


clover, common in the northeastern United States and Southern


Canada.  He loves the early morning and the late afternoon sun.


I often see one who sits on a fence post and watches traffic


going by on the expressway.  I had an idea about a groundhog love


affair broken up by the New York State Department of


Transportation.  She lived beyond the northbound lane and he


lived over the median past the southbound lane.  Perhaps that is


one explanation for the number of dead groundhogs on our


highways.  They are a common sight roadside, a brown bundle


appearing to wear a red corsage, which is soon pounded to the


color of concrete.


         Not as fast on his feet as his cousin the squirrel, the


groundhog is slow moving, but feisty when aroused.  I've seen one


rise hissing on his hind legs to fight off a dog.  He looked


formidable indeed.  They are not overly bright, but don't seem to


do much harm unless you have an alfalfa field overrun by them.


Farmers tell me they  burrow under a field undermining it so


badly that when you drive a tractor over the field, you


find yourself capsized, the big front wheels sitting in a roomy


grasslined den.


            Gardeners complain that young shoots and leaves become an


attraction for groundhogs, as well as rabbits, but contend that


while rabbits nibble, groundhogs act like pigs, chomping through
a row of vegetables or herbs until there is nothing left.  The


worst thing about them is their catholic diet.  Vicious gardeners


retaliate with rifles, or gas bombs. 


            Groundhogs usually mate in February or March and within a


month a litter of four or five babies are born.  By mid summer


the family disperses and searches out new burrows and begins to


eat to put on a layer of fat for the long sleep. In fall, the


groundhog enters his burrow and closes it up.  He curls into a


ball, head between the legs, arms folded around the neck and goes


to sleep.  The body temperature drops to between 40 and 50


degrees, the pulse is faint, respiration slows, and the long


winter passes by overhead while the groundhog sleeps like the


dead.  He can neither feel nor hear and it would take several


hours in a very warm place to awaken him.


 Early settlers found groundhogs tasty especially in groundhog


stew, and if you ever visit Punxsutawney, PA, for the


Prognosticalion festivities you can purchase a groundhog cook


book or two although this seems rather cannabalistic for a town


that made its reputation on the groundhog's annual predictions. 


            Historians guess that the groundhog came into modern


folklore via the German settlement of Pennsylvania and their


belief that the badger of their native land would predict good or


bad luck for sowing and planting.  Badgers, nowhere as docile as


the native groundhogs, were soon replaced.  Others suggest it was
the hedgehog who predicted, equally truculent and harder to


handle than the badger.  So it seems that prognostication fell to


the groundhog because of its reputation as an easy going, easy to


catch, easy to handle, animal, or are there other reasons.


In Druid Britain of 2000 to 3000 years ago there were four


main holidays.  Because Druids worshiped the sun, their holidays were the four


main turning points of the year.  They were fine accurate


astronomers.  The year ended at All Saints Day or November first.


All the fires were extinguished and new ones built (fires, little


suns).


     The other holidays were May Day on May first (Beltaine) when


the sun began to grow strong; August first (Lugnasad) when it was


at its peak; and February first (Imbolc) when it was about as far


away as it would ever get.  These dates are the halfway points


between the solstices (6/21 and 12/21) and the equinoxes (3/21


and 9/21).  Since the Druids liked three-day holidays as much as


we love do, it's not hard to assume that the


festivities on Imbolc drifted over onto the day after.


            Imbolc was associated with the sacred flames that purified


the land and encouraged fertility and the emergence of the sun


from its winter sleep.  On February first rites of


prognostication were held.  A great bonfire was built on a


hilltop and all the young men made their mark or name on a white


stone which was placed in the fire.  When the fire cooled, each


man searched for his stone and if he didn't find it, if the fire
had taken it, he had been chosen for the supreme honor.   He had


been selected by Bel (the sun god) to offer his life/spirit to be


sacrificed for the purification and general good of the tribe.


This bears close association with Shirley Jackson's short story


of the scapegoat, "The Lottery."  


The one who is chosen to be sacrificed for the good of the


tribe, the offering, fertilizes the fields for the coming


planting time.  This is a common motif of early agricultural


societys’ religious practices.  Until the 1800's this February


ritual was observed in the Highlands of Scotland only 'the chosen


one' jumped over or ran between the bonfires in a metaphor of a


metaphor.  (Bonfire is said to be an elision of ”bone fire” by


etymologists). 


            Imbolc is also associated with the lambing season when the


sheep lactated and was sometimes called ”oimelc” which means


”sheep's milk”.  This is related to the fertility aspect of the


mother goddess Brigit or Brigantia (High One, in Celtic), a


respected member of the Druid's pantheon, daughter of Dana, the


female principle.  Brigit was the goddess of prophecy and


divination as well as fertility, home, hearth, and healing.


February 1st was the day sacred to Brigit.   


The similarity of dates, that point in temperate climates


where the sun is as far away from the earth as it will ever be


and at its weakest, six weeks between the formal turning points


of our solar year make the connection between Druids and groundhog


 "predictions.”


Also, there is the relationship between


the groundhog and  mother goddess cults, and the synchronistic


tendency of the Romans to adapt local gods to their own, a


practice which was kept by the Roman Catholic Church which was


busy 'civilizing' the known world.


             In the Roman Catholic pantheon of saints there is a St.


Brigit who enters about 400 to 500 A.D.  St. Brigit was said to


have been born at sunrise on February 1st.  She became one of the


patron saints of Ireland and at Kildare she founded the first


nunnery.  The nuns of St. Brigit in Kildare tended a holy fire


(like Rome's Vestal Virgins) up until the monastaries were


destroyed by Henry VIII in 1539. 


            One of the legends about St. Brigit is the story of a blind


nun for whom Brigit restored sight.  When the nun Dara saw, she


realized that the clarity of sight blurred God in the eye of her


soul and asked to be returned to the beauty of darkness.  The


Druids were especially fond of riddles such as this which are


based on reversals.


The saint was said to have bathed in milk (lamb's milk?) at


birth and her house appeared to be on fire (born of the flame).


She is revered as the midwife of the Virgin Mary (the mother of


the lamb).


            Candlemas Day (February 2nd) commemorates the purification


of the Virgin Mary.  According to Jewish law Mary was required to


go to the temple in Jerusalem to be purified forty days after


the birth of Jesus (the winter solstice) and to present him to
God.   Luke tells us that he was "a light to lighten the


Gentiles. . . ."  For Roman Catholics February 2nd  is also the


time for blessing of candles for the altar and the congregation


used to march through the church holding lighted tapers


representing the entry of Christ, the Light of the World, into


the Temple in Jerusalem.


   In Celtic folklore candles are used for divination or to


keep evil spirits away with a circle of flame.  They are of


course, the little suns. Long after the last Druid had gone to


his fiery reward, farmers circled the fields carrying torches to


keep the evil spirits away and purify the field for the seed.


Burning off the fields in spring is a ritual that only recently


ended with local anti-burning ordinances.


            The French scholar Joseph Vendryes suggests that Candlemas


is patterned on the Roman Lustrations (feast of purification held


in early February) commemorating the actions of the earth mother


goddess Ceres (or Demeter) who sought her daughter Persephone (or


Kore) ("European Religions, Ancient" 767).  Persephone had been


kidnapped by Pluto (Dis or Hades), the lord of the underworld


(darkness), and Ceres, distraught, neglected her earthly duties


so that darkness fell over the earth and all the vegetation died


while she hunted for her daughter.  When Persephone returned from


the underworld, spring came to the earth and life began again.


Freed from the dark realm of Pluto, Persephone brought spring to


the world but because she had eaten six seeds of the pomegranate,
she was required to spend six months in each realm.


            According to Thomas Bulfinch's rendition of the tale, during


her search for Persephone, Ceres had made a promise to the son of


a family who had befriended her in her grief.  She had promised


to teach him the use of the plough and how to sow seed.  She


taught him about the grains and agriculture and he was to teach


mankind.  Triptolemus built a temple for Ceres in Eleusis and she


was worshiped under the name of the Eleusinian


mysteries.  Bulfinch calls the fable an


allegory, signifying the seed corn which appears to be dead,


 is buried under the ground (resides with Pluto), and is reborn.


.Agricultural societies were fascinated with the miracle of the


seed.  A dull piece of matter, a tiny pellet which appeared to


have no life at all was buried in the earth at the right time


(this is all important) and it comes back to life.  This is why


we bury our dead in the ground like seeds.


            The groundhog was sacred to many earth mother cults because


he lived burrowed in the earth.  He appeared to die (hibernating)


and in the spring was born again much like the seed.  Bears were


also sacred and for the same reason, but I don't intend to burrow


any deeper into this aspect.  


            When the days lengthen, when winter lets go of the earth the


Great Mother or her representative will let you know when it's
time to plant just as the lengthening daylight hours let the seed


know it's time to begin the cycle of growth.


And so the old weather rhyme passed down from Druid times :


            If Candlemas be fair and bright,


            Come winter, have another flight.


            If Candlemas brings clouds and rain


            Go winter, and come not back again.                                                                                                 These agricultural societies lived much closer to the edge of


survival than we do.  Crop failure, bad weather, were not just


financial disaster, but starvation, death.  Good weather meant


everything and they were willing to sacrifice much for it.


            One of the most important jobs then of the Druid priests was


to predict the proper time to plant.  Since rhyme was holy


to the Druids we might assume these old rhymes are adaptations


of memorable predictions. 


In the northeast United States, already six weeks in the


dark grasp of winter, Punxsutawney Phil comes out of his


Pennsylvania burrow on the top of Gobbler's Knob and makes his


prediction.  If he sees his shadow, he's scared back into his


hole.  So we should all have the good sense to be afraid of the


dark in us.  If he sees only the gray winter sky, spring will


come soon.   Their predictions have become an amusing story for


a slow news day..


Punxsutawney Phil has been predicting for 103 years


(or his descendants since ten years is a good long life for a


groundhog).  Young men in the Highlands of Scotland were still building


bonfires in the middle of the 19th century to celebrate the


immanent return of the sun, and who knows how long ago the Celtic


peoples of Europe gathered to hear the Druid priests interpret


the signs and rhyme the results.


            One way or another, we drag the past with us.  It casts a long shadow.