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A Slight Detour on The Road to Promise
Today marks the end of an era in several ways: it's the final flourish for #LetsBlogOff and the final post (for a while, at least) for The Road to Promise. You can read why Paul and Gerard have decided to cease the bi-monthly blogging phenomenon here. I've decided it's time to try to publish The Road to Promise in book-form so I'll be putting my energies into a book proposal for the foreseeable future. I would like to express gratitude to everyone who has visited this blog for the past several years, and to thank Paul and Gerard for giving us an exciting forum on which to exchange writing and ideas. Wish me luck, would you? I'll let everyone know if I manage to snag a book deal; until then, best of luck to everyone in their life/work endeavors...
No Power In a Square
The snazziest party spot in Wagner on any given Saturday night was the local VFW, where you could chow down on juicy prime rib and dance the polka until you were ready to drop. Elmo was as patriotic as any of his fellow Wagnerites, hanging out at the VFW with that sheepish look on his face, which told anyone who knew him that a joke was on the tip of his tongue. Despite this easy-going demeanor, he also made it clear that he believed the government had ruined his people by handing out money instead of making them work. He remarked that each administration seemed to grow worse, as if each President was trying to outdo the one before him in what Elmo considered to be unwise practices.
I had come across a quote in Ian Frazier’s Great Plains stating that William T. Sherman, then General-in-Chief of the Army, maintained the government’s plan was to remove all Native Americans, who were being divided and forced onto reservations at the time, to a safe place and reduce them to a helpless condition. Maybe the dole did continue to encourage dependency, but the condition was forced upon them by what Mary Crow Dog called an "alien, more powerful culture."
With late autumn, our spate of trips bringing volunteers to South Dakota had ended so we had moved from our little house to the Sleepy Pine Motel because it would be just the two of us during the dreary winter months. I immediately felt the stricture of having only one small, high window after having had greater access to the prairie sky and its abundance of light through the ample windows in the house. I had been reading about the transitional period from the camp circle days to “acculturation” and had learned that Spotted Tail had disliked the mansion the government had built for him so he had moved back to a nearby camp and installed each of his wives in their own tipis. The conical tents were cooler in the summer than houses without air conditioning had been. This was one of the reasons Native Americans gave when explaining why they’d had a difficult time transitioning from the round structure to the square one. Black Elk had remarked that residing in the first log houses built on the reservations was "a bad way to live.” He declared, “There can be no power in a square."
Elmo's sister Edna had become quite affronted by my regurgitations of the long ago, displaying a frustration which ran counter to her normally serene personality when I repeated some anecdote I'd gleaned from a book. She seemed to be growing weary of my ramblings about the larger-than-life “Indians” who had roamed the surrounding prairie before the coming of wasichu. These personae often seemed more alive to me than the people I saw going through the motions of life on the reservation. When I asked her if she had ever slept in a tipi, she adopted an unusually sarcastic tone, telling me in no uncertain terms that she thought the people who claimed they wanted to return to the old ways were ridiculous. "I'd like to see how long they would last without their carpeting, their heating and their air conditioning," she retorted; “much less how they’d feel about giving up their televisions.”
Edna was one of the Native Americans who held no grief over the passing of their former ways of life. She credited her mother for her advocacy of the Episcopal Church, saying it was easy for her to be faithful to her religion—to try to protect it as it was—because she could remember the devotion her mother had displayed when she walked to church every Sunday, even trudging through deep snow to get there. "I think about always following those footsteps," she remarked, her pensive look illustrating how much she missed her mom.
But there were those who said they'd grown tired of what they saw as empty promises made by Christianity, which they believed had only given lip-service to equality. I felt as torn as the culture I was interacting with as I straddled the past and the present. A powwow at the middle school brought a great surge of emotions when I heard the wailing and the drumbeats of the native music for the first time. Watching the sun glinting from the thimbles on the jingle dancers' costumes, I longed for a flash of emotional clarity; one that would show me whether I had a right to the grief I felt, as this was not my history to mourn.
It was then I came to realize it was my own internal pain being reflected back to me, not theirs, causing me grief. The history of oppression that had deposited trauma in these people echoed a milder incidence of oppression in my own life. But I had been choosing to focus on the external chaos around me—fixating on them rather than on my own feelings of despair. It was true that for the luck of the draw, I could have been the Native American woman slumped over on the curb a few feet away, clutching the empty bottle of booze and her tattered dignity. But this was not my path, as much as I wrongly identified with her pain.
These realizations were confusing ones, and I struggled to keep fear from overriding my admiration for how they held their lives together. After all, it must have required a great deal of strength and courage to face each new day knowing what was ahead in the way of poverty, racism and turmoil.
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks for stopping in!
Mniwakan Wacipi
After a 2pm session with Davelyn, Jim and I headed to the airport for a particularly long trek to South Dakota, which took us through Memphis and Minneapolis where we landed at midnight, rented a car and drove to Wagner. I’d had a tough time staying awake as we cut through the drenching dark of farmland on the furrowed lip of the Great Plains.
Knowing the connection-heavy time in South Dakota was going to take up a great deal of energy, I had been feeling desperate to get back into my writing. The most stimulating attempt I had managed was reading an essay by Tom Wolfe in Harpers titled “Stalking the Billion-footed Beast” on the plane between Memphis and Minneapolis. In it he declared the realistic novel a form that wallows enthusiastically in the dirt of everyday life and the dirty secrets of class envy. “Dickens, Dostoyevski, Balzac, Zola and Sinclair Lewis assumed that the novelist had to go beyond his personal experience and head out into society as a reporter,” he wrote. “Zola called it documentation, and his documenting expeditions to the slums, coal mines, the races, the folies, department stores, wholesale food markets, newspaper offices, barnyards, railroad yards, and engine decks, notebook and pen in hand, became legendary.”
It was Zola who coined my favorite declaration, “If you asked me what I came into this world to do, I will tell you: I came to live out loud.” Oh if I could only figure out how I might do this, I thought; realizing I had been so stymied I was frozen in time and doomed to silence. We had pulled up to the little house in Wagner in the wee hours of the morning. Ragged and drained, I had given Sam a drink of water and fallen into bed. Jim was out the door early in the morning, hoping to catch up with Elmo and Rocky at the Spot Café. I turned on the television to see the horror that everyone else was seeing: a massive earthquake had devastated San Francisco. “A quiet crunch” is how one woman described the falling buildings. I marveled at the highway system in the images—buckled and broken into sections, and tossed around, the roads in some parts of the city looked like pieces of a toy racetrack scattered haphazardly or left in a heap of disarray. One of the earthquake survivors said, “Almost nothing could blow me down now that I’ve been through this. I’ve survived and I have a different perspective: I’ll now just have to start over and find my purpose.”
My foundations were crumbling, but I was not certain it was a quiet crunch. Not so unlike those who had to find ways to rebuild on the West Coast, I was starting over—beginning to build a self that I hoped could withstand the life I was living. I’d turned to M. Scott Peck’s The Road Less Traveled in order to understand character disorder, as I had learned it was my diagnosis. As I was reading about what created this condition, it occurred to me that the government (the controlling parent) had created a nation of character-disordered children, not just with the non-assimilated Native Americans on reservations but in white culture within America’s borders, as well.
“Who are you?” Davelyn had asked during the session just before we had left town. This should have been such a simple question to answer but for the life of me, I couldn’t. When I wasn’t able to give her anything concrete, she pressed, “Put your observer to work; tell me what you like and dislike, even if it’s trivial.” The only thing I could come up with was how good it felt to be smart. Later that day, I realized I had likely said this because Jim had mentioned in conversation the night before how proud he was of my intelligence. How was it that I needed my husband to give me the words for a self I should have known innately?
With each passing day, the excitement of those who would worship in Woniya Wakan grew exponentially. With the foundation, walls and roof in place, I was called upon to begin cleaning the one-hundred-year-old stained glass panels we had painstakingly lifted from Holy Fellowship. On one rare afternoon when the saws and hammers were quiet, the door's slamming reverberated, jarring me from concentration. I was alone on the jobsite as a Native American man approached my worktable, his unsteady advance alarming me because it seemed he was ready to topple with every faltering step he took. I feared for my own safety and for his—feeling uneasy at the thought that his head would hit the concrete floor if he stumbled, but dreading even more my own vulnerability if he remained upright.
Reaching the table, he clumsily leaned onto its edge, extending one hand toward me with the dirt-streaked palm turned upward. He swayed there for a few seconds then muttered, “Please.” His breath was sour and runnels of mucus caked his upper lip in varying stages of viscosity. He had entered this building because he wanted to be saved, but he didn’t come seeking Jesus, who extended one hand toward him from the panels of glass spread across my worktable. He came to beg for money with which to buy mniwakan wacipi—liquor—as he knew the fiery liquid would stop the trembling that was heaving the foundation of his existence, a solace the concept of Jesus couldn’t possibly offer him in his desperate state of mind.
I was seeing this disintegration of the Native American psyche with regularity by merely walking down the street. The mornings had grown cold and my body shivered as I made my way to the jobsite, thinking about how late-summer seemed to have suddenly fled, leaving autumn's crisp breath in its wake. When I approached the church, I noticed the chill was no deterrent to a Native American man sleeping on the sidewalk. He leaned against a street marker—his back slumped and his chin on his chest—with one knee pointing skyward and the other leg splaying awkwardly in the opposite direction. He remained in the same spot when I passed again at mid-morning, this time on my way to the hardware store. An assemblage of dogs had gathered around him as if wanting to keep him company. A particularly scruffy one, large and black, muzzled the face of the barely conscious man, who had just enough consciousness to shoo him with a wave of his hand. When a few passes of his palm did nothing, he gave up, slumping deeper into his stupor.
The rays of the afternoon sun had strengthened when I passed on my way to the Spot for a short break later in the day. The drunk man still hadn’t moved, and the dogs had stayed with him in spite of the increasing heat, many of them panting in an effort to stay cool. As the day drew to a close, I left the church to head home and even as dusk’s shadows signaled night’s progression, he remained in the same position—the large black dog his only companion. Did the canine feel akin to this man, who seemed to have lost his ability to desire comfort, or was it feeling protective of someone who no longer seemed to have the capacity to care for himself?
The whites in Wagner had seen so much of this descent into an inebriated abyss that it seemed to have created loathing. I had seen the distasteful looks on the faces of the town's upstanding citizens when they passed an intoxicated Native American. Did seeing them activate their own fear, one that whispered they, too, would become victims of a life leaving only one mode of escape if they didn’t reject the behavior wholesale? The cultural breach was as wide as the oceans; the liquor was equally deep and just as unfathomable. This was indeed the edge of the world as far as I could tell, beyond which no man (or woman) survived without being forever scathed.
I could understand why those outside the Native American culture would assume their struggles were due to weakness, as I was harboring my own measure of judgment. But shouldn't we at least try to view what was happening to those who slipped into the chasm of hopelessness through a lens of compassion? If we did, maybe we wouldn’t be so quick to declare their culture a failure; would find a way to break the cycle of prejudice that had begun with the momentous arrival of Columbus, who had pompously assured the natives he had come from heaven. He had written in his log that he believed the Native Americans he found could easily be made Christians because they seemed to have no religion. If only this beginning could have been rewritten! In fact, I longed for a different start but as far as I could tell no one had created a pen with enough power to reach that far back into history; or, if they did, no one seemed to care enough to set its nib in motion…
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks again for stopping in!
Today’s post is a Let’s Blog Off sound-off, the theme of which is “The edge of your world.” To see the tipping point for the other LBO participants, click here for an ever-growing roster.
Here is the Spirit of the Lord
Norman Rockwell's "I Will Do My Best."
I walked the streets of Wagner feeling as if I’d been drawn into a vacuum; as if I had been shunted back in time to when I was a kid in Lookout Valley. Every time I tried to push myself to a better explanation, I always came back to the premise that it felt just like moving through a Norman Rockwell painting. With my past coming up so often, I couldn’t help but draw some parallels, one of which was the fact that southerners shared with Native Americans a penchant for telling tales. Grandpa Joe Packard was a prime example. He was a natural storyteller with an ease of delivery that made his humanitarian lessons he plucked from the mundane events of everyday life and infused with spiritual admonitions refreshing. He often presented the sermons when Father Hobbs was away—pacing in front of the congregation with his hands folded behind his back, his head slightly bowed in concentration.
His baggy, threadbare pants—about a size too large for his frail frame—were cinched to his waist with a disintegrating leather belt. The frayed collar of his shirt, only partially closed under a haphazardly knotted tie, encircled a thin neck the color of cinnamon. He was missing more teeth than he had retained so his smile puckered his swarthy face when he was amused, lending him the appearance of a wizened old coot with a tender core. His habit of removing his badly smudged glasses to wipe his brow with an oversized handkerchief created a series of small silences throughout the service. Though he wasn't doing this for the dramatic effect, a certain tension built as he slicked back the few sprigs of gray hair clinging to the top of his head, replaced the dark rimmed glasses and jammed his hanky back into his pants pocket, leaving the pointed end of one corner trailing down the leg of his trousers.
One of my favorite sermons recounted a man's visit to his home. The fable opened with the visitor saying he'd heard that two of Grandpa Joe's three horses were for sale. They talked briefly about care and feeding; and then the man, whom Grandpa Packard called a fine Christian fellow, left. The next morning when Grandpa Joe awakened, the two horses were missing, leaving his lone saddle horse standing in the enclosure.
"They must have gotten out and gone down to the crick," he said to the attentive congregation, "so I headed in that direction." When he rode past the barn belonging to the man who had paid him a visit the day before, the horse he was riding sounded. In reply, the missing horses whinnied from inside the barn. He swung from his saddle and slung open the barn doors, releasing the horses from their confinement. Once he had returned home and secured the horses inside the corral, the "so called friend," as Grandpa Joe called him, paid him another visit. He told Grandpa Packard he would need to be compensated for keeping his horses safe overnight since they had wandered onto his land. Grandpa Packard told him that he wasn't paying him for stealing his horses.
"You can't expect to come to church and say, 'Here is the spirit of the Lord,' and then live without religion in your everyday life," cautioned Grandpa Joe in conclusion. "God must also be in your home for him to be real." Witnessing the faithfulness of these Native Americans who had fully embraced Christianity seemed to be pushing me into a silent but intense rebellion. Why was it so hard for me to respect that they were willing to trust an institution that had mistreated them in the past? I fumed. The stance of the church had certainly changed for the better over time, and I had no idea what it meant to want to be accepted by an exclusionary culture in almost every other way. These loyal Episcopalians seemed to have no use for the question "Where was God when the Hotchkiss guns were blazing?" so why should I? I knew it wasn’t that simple; knew the ideal of the Christian God they held in their minds wasn’t responsible for the fact the white man had slaughtered so many Native American people. But the wasichu—categorically responsible for the atrocities—had forced the deity down their throats along with everything else white culture had deemed sacred.
Christian scripture proposes that the church was built on the foundation of God. Those who came to spread God's word seemed to have relied solely upon this immovable foundation—like a concrete slab, a crushing weight—forgetting that Christianity's most important building blocks were the humanitarian teachings of Christ. Had we come any closer to treating those who are different from ourselves with respect and equality? I questioned, knowing full well the answer was that we had not. The disadvantaged situations in which so many of the Native Americans still lived proved we had made so little headway as to have essentially gone careening backwards.
I let the arguments filter through my mind as I enjoyed the late autumn sun, which was still strong enough to allow me to sit outside in a lawn chair with only an occasional shiver from the brisk breezes. I was reading Ian Frazier’s Great Plains, fascinated by the author’s descriptive abilities and his natural style of relating history—both painful and playful. His story of bumping into Le War Lance, an Oglala Sioux, on the streets of Manhattan was one of my favorites. Little did I know, ten years after reading this, I would make my own move to New York City. The thought of that would have sent me into hysterical fits of laughter at the time, as there was nothing about my life that would have predicted it.
Frazier recounted conversations with Le War Lance, the last of which ended with the Native American singing several songs for him in Sioux. “Then he opened his eyes and looked at the Sixth Avenue masses hurrying past with shopping bags,” Frazier wrote. “’Immigrants!’ he shouted. He shook his head and said, ‘Pasta!’ Did I hear that right? Yes; in tones of exasperation, as if this was really the last straw: ‘Pasta!’”
The only Sioux music I’d heard on the reservations was a wide range of Christian hymns sung in the lilting language—the oddity of hearing the plodding rhythms intoned in the foreign language not quite strange enough to keep the songs from sticking in my mind long after the service had ended. “Rock of Ages” was flowing through my head as I walked into the house for my weekly call to Davelyn, my therapist—one of the only things keeping me glued together during the upheaval I was experiencing.
This hymn, sung in Navajo, proves my point that the tune still carries even though the words are unfamiliar. Today’s installment of this memoir is a participating post in the Let’s Blog Off series. To see what songs drive others to the brink, click here.
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks for stopping in!
The Heavens Cannot Contain You
Emily Dickenson wrote, “You cannot fold a Flood—/ And put it in a Drawer.” As I left Costa Rica behind and became more entrenched in South Dakota, I felt this was my task as I labored to make sense of the impressions and feelings I’d been gathering during our work in the mission field. The church in Greenwood was haunting me a bit because removing the stained glass windows had made me feel as if I had marred its historic beauty.
In her account of the Church of Holy Fellowship in That They May Have Life, Sneve states the little chapel was first built in August 1870 from logs gathered by the Native Americans who wanted a church on their reservation. In 1873, W. Hobart Hare, then Bishop of the newly created Missionary Jurisdiction of Niobrara, arrived at Yankton Mission and chose the church for his cathedral, making his home in a small room built onto its side.
The frame structure as we found it in 1989 was not the original; it wasn’t concecrated until 1886, a little over one hundred and three years prior to my setting foot within its interior. One of the things I enjoyed about the history of the Native Americans I was reading was their embracing of their own brand of mythology, something they seemed to do as naturally as any culture since the ancient Greeks. In fact, they were steeped in their version of it before the wasichu, white perople, came along and tried to snuff it out of them. In Yankton, one of the earliest bits of folklore relating to the Episcopal Church and its entrée into Sioux society was the story of the conversion of Tipi Sapa, then the chief of the Yanktonai whose name in Dakota meant Black Lodge. Once “Christianized,” Tipi Sapa had been given the name Philip Deloria, and was lauded as “the best known of all the native priests.”
Sneve tells the story of the day his interest in the church was first recorded. Tipi Sapa rode by the chapel in full war regalia when he heard the congregation singing “Guide Me Thou Great Jehovah” in Dakota, stopping for a brief time to listen to the words. He didn’t enter the chapel at that time but returned another day to hear the same hymn being sung. It is said the words of the hymn made a great impression on the young chief, a response that eventually led him to approach Bishop Hare about becoming a Christian. When the bishop told him he must give up his chief’s position, cut his hair and become a simple man, he balked, stating he was a powerful chief. He did eventually agree to be baptized, and was sent to Shattuck Military School for the beginning of the inculturation process. After completing the educational and service requirements to enter the priesthood, he was ordained a deacon at St. Stephen’s chapel on the Cheyenne River reservation, then spent forty years on the Standing Rock reservation as a priest, returning to the Yankton reservation in 1925. His story expanded beyond Native American culture when his visage was placed in the reredos of the high altar in the National Cathedral in Washington, D.C.—one of only three Americans among the 98 “Saints of the Ages.”
My stewing about the abandoned chapel in Greenwood was the counter opposite to how the parishioners were feeling. I could have taken a cue from my grandmother, who loved to say the more you stirred shit, the worse it smelled but I couldn’t let go of my disgust over how the church had treated Native Americans in the past. My viewpoint was not shared by the Wagner congregation whose excitement had reached a fever pitch by the day Bishop Anderson was visiting for the groundbreaking. Just before his closing comments for the ceremony that day, the Bishop read a prayer: “Oh Lord God of Israel, the heavens cannot contain you, yet you are pleased to dwell in the midst of your people, and have moved us to set apart a space on which to build a house of prayer: accept and bless the work which we have now begun, that it may be brought to completion, to the honor and glory of your Name; through Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen.”
He then remarked how the great spirit had waffled through the framed shell of a building we had been standing within, the studded walls surrounding a rough concrete slab foundation still fully open to the elements. “The heavens cannot contain you,” he said, raising his hands to let the wind stir the papers he held. I thought this was a fitting statement considering how the strong breezes had fluttered our clothing and programs throughout the entire service. The pages of the Bibles the lay readers had been holding danced as if in a ceremony of their own as the men tried to keep their places. Finally, the Bishop ended his closing statements by declaring the wind was indeed the spirit, or breath, of the “word,” because it had joined in the celebration of a new beginning for the Church of the Holy Spirit.
Father Hobbs, who led the congregation, had spoken of miracles during the service, his list including the $55,000 grant from the United Thank Offering, the construction knowledge Jim brought to the project, and the free labor given by all the volunteers who traveled with us from Chattanooga. “The miracle of this spirit of volunteerism will allow the church to be debt free,” he said: “a luxury, yet a necessity in the life of this small parish.”
A feeling of pride that we had brought something of value to a group of people who’d rarely caught breaks in our country was battling it out with my feelings of regret. Would our hymns sung in English have drawn Tipi Sapa in if he’d rode by on horseback today? I questioned. The only answer was the breeze stirring the skirt I’d worn, the fabric whipping into a frenzy as the Bishop walked over to shake Jim’s hand. The silence of the undulant air provided no answer as I smiled and tried to appear gracious while my emotions buffeted my heaving mind. Where would this turmoil lead me? I wondered as the Bishop embraced me in a gentle hug.
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks for stopping in!
This is a participating post in Let's Blog Off. To see how my blogging compatriots chose to answer how the preceding generations had made an impact on their lives, click here.
The Depository of Arrogance
We drove the long stretch of road cutting through miles of farmland and ranchland between Wagner and Greenwood, home to Peter Cook who often brought lovely beaded jewelry and barrettes he created to church to sell afterwards. His beadwork was as impressive as his baking abilities, as I had experienced by relishing his incredible apple pies. We were there to remove several stained glass windows from the Church of the Holy Fellowship, one of three abandoned chapels set like unpolished crystals on the ragged banks flanking the Missouri River. I walked along the moist earth wondering how much money had been spent on the reservations trying to bridge a cultural gap that couldn’t possibly be spanned with money.
The Episcopal congregations had been dwindling for a while because the seniors, who made up the bulk of the worshipers, were dying away. Maybe it had always been inevitable that these churches, monuments to a foreign deity, would become empty laboratories of coercion, their experiments doomed to fail. After all, how much clout could a religion sustain when it replaced a spirituality vitally alive each and every day with a building staying locked more often than it remained open?
With the decreased activity caused by so many defections into Wagner, the neighborhood now languished with only an occasional dog's barking to interrupt the quietude. It saddened me to add to the decline of this spot, which once saw the dockage of paddleboats as they stopped on their way along the pre-dammed Missouri during the rowdy days of the westward expansion. The new church in Wagner—soon to be consecrated the Church of the Holy Spirit or Woniya Wakan—would only sentence Holy Fellowship to further decline.
Truth be told, the church had fallen silent long before we came to build a new one. Rather than hold services embraced by the warm patina of the wooden pews and the gentle ambiance of the clapboard chapel, the parishioners of Holy Fellowship had been worshiping in a community center next to the empty lot where Woniya Wakan would stand. The center was an institutional prototype: impersonal, cold and bland. The floor was irrevocably dirty—a fact the swarming flies seemed to appreciate—and the tic-tic-tic of the overhead fan kept the silence company between liturgy, prayer and song.
I loved singing hymns in Dakota. I struggled through the breathy language, appreciating the rhythmical intonations, the nuance of sound, the inflections. But I grew to dread the Bible readings. As soon as I took my seat in one of the rickety metal folding chairs, I’d scan the handouts holding the Collect, the Psalm and the readings to see if what was printed there was disdainful given the events of the past 150 years, as it happened more often than not. We read the Collect in unison: "Remember those who are ill treated, since you also are in the body." How insulting that these Native Americans were being told to remember what we had long ignored. The prayers were no less disturbing to me: "Guide the people of this land, and of all the nations, in the ways of justice and peace, that we may honor one another and serve the common good."
I found it ironic that I had been embracing a religion which professed to bring justice to people when the rights of the Native Americans had been completely disregarded early on. I left these services in a confused daze, wanting to apologize, yet not fully understanding why I was compelled to say I was sorry. Forgive us for we surely knew not what we were doing, I silently begged. But the resigned awareness I sought would not hold. By examining a more honest account of history than the one I had been presented when I was a student in the public school system, I was now learning that those who were in power during the colonization of America did indeed know what they were doing, as cultural annihilation was sanctioned by both the government and the church.
The push to save the "heathen" souls had resulted in an evangelical frenzy which brought both the Catholics and the Episcopalians to Indian Territory. When asked to select the "official" religion on the reservations, the Native Americans chose the Episcopal faith because its priests wore white cassocks. The Catholics wore similar robes; only theirs were black. Good triumphing over evil? Cruelty is cruelty, regardless of the color in which it veils itself, I fumed as I read about the abuses these clergy members brought with them.
The mission schools, irrespective of the denomination, seemed to be the worst offenders. Stories of priests punishing Native American children for speaking their own language at school were plentiful. One man, who was caught speaking Lakota as a boy, remembered when a priest took him out of the lunch line at the mission school where he was forced to board, pulling him to a boiling pot on the stove where he held the boy's hand to the searing metal in order to “teach him a lesson.” How could I feel good about being associated with the Christian faith when stories like this left me horrified? I sat and silently pled with the Native Americans in the church services to stop dutifully listening to liturgy that had been rendered empty by these abominations but I couldn’t know what battles had been fought by them and lost, nor could I understand what comfort might have been gained by this supplication each week.
And wasn't my attitude just as arrogant as the stance of those who had come to conquer rather than to respect? Was I not simply one more white person attempting to impose my will upon them? It was certainly, at the very least, a variation on the same theme, which reared its ugly head when any of us outside their culture asked, How can we solve their problems? This one seemingly meaningful question, I believe, had done irreparable harm. Why add one more ounce of condescension to the depository of arrogance? I asked myself.
Though it was difficult not to question how things could have been righted when witnessing the level of dysfunction resulting from the collision and the haphazard amalgamation of two disparate cultures, I would have to hold myself accountable by remembering I didn’t have the answers to the unruly questions presenting themselves at every turn. I often wondered what change I could have inspired had I been able to turn back time: might I have had a positive influence on history? It was a ridiculous exercise, of course, because those days when consideration could have steered Native Americans to a more powerful position in our society were far in the past. All I could possibly do was to try and make my own peace with how things had been handled. But how?
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks for stopping in!
This is a participating post in Let’s Blog Off, the subject today being “If I could turn back time…” To see the full roster of bloggers who are riffing on the subject, click here.
Land of the Free
Once we had exited the Rockies, driving from Steamboat Springs to Wagner, South Dakota, was a lesson in monotony, the Plains stretching into oblivion as we struck a straight coarse on the shaft of asphault that ran right up to the horizon. We passed over so many dried creek beds, I wondered how anything could survive on the sun-scoured expanse of brittle grasses. Old Woman Creek had packed up and gone, leaving behind a scattering of brittle bones and the splintered scaps of cottonwood limbs begging for rain while the sky refrained.
The first elevation relief came as we neared the border between Wyoming and South Dakota in the form of the Black Hills. They were being pounded by a scowling storm, visible from as far away as Newcastle—its cloud-choked head feathering heavenward and its dark heart bearing down on the outer edge of the hills. The closer we drew, the angrier it seemed, I thought, and I was right: once we reached its proximity, we were pounded with hail so thick we could hardly see to drive. At one point, we were barely advancing as quarter-inch-sized balls of ice blanketed the ground an inch and a half deep.
I was thankful we were in such a macho vehicle—the old Bronco had seen much worse having been through four college-age boys in succession as Jim passed it from one son to another and had weathered a decade of being kicked around by the partying set that took over Steamboat each winter. Though it never shrugged, the sound of ice striking the thin metal of its hood and roof was deafening at times. I’d had kinder welcomes but in spite of the weather’s tantrum, I decided I wanted to return to the Black Hills someday because it was where the Native Americans believed nature had the most amplified spiritual voice. She had certainly been exercising it that day as we drove past tourist traps and tacky intrusions on a gorgeous backdrop of jagged peaks covered in the verdant thickness of pines reaching high into the sky.
Once past the Hills, the flatness of the land returned until we reached the Badlands, an incredibly bleak and frightening landscape if there ever was one. It was as if the earth was eating itself, and the bleached-out, bone-dry colors were the counter opposites to the Black Hills’ lush infusion of blue-greens and deep grays. I wondered how quickly it took the Badlands to change as plateaus and buttes melted away, then formed again as the edge of the grasslands caved in on itself. Is anything ever constant here or is this a treacherous world of continual dissolving? I wondered.
We skirted the Buffalo Gap Grasslands to see its buxom namesakes grazing—some in pairs and others wandering the expanses in small groups. The first prairie dogs came into view as we dipped a bit further into the park, their “Prairie Dog Town” a field of dirt mounds, some of which had the straight-backed homeowners themselves popping up from within as they haughtily surveyed us from their tunneled residences.
It felt as if it had taken weeks for us to make our way to Wagner, though it had been only a day and a half. When we arrived, we were greeted by the stalwart parishioners of the tiny town, and it wasn’t long before one stood out. We parked the Bronco at the house Jim had rented and made our way to the community center where we were being honored with a dinner, and I knew immediately who was going to be Jim’s favorite among our new friends. The minute we entered the open room, Elmo’s booming voice and thin cackling laugh, which shook his large girth, welcomed us, not once letting up during the entire evening.
He reminded me of an overstuffed teddy bear with its ears torn off because his head was shaved and his jowls were so pronounced, his tiny ears seemed tucked away behind the protruding cheeks. He wore baggy pants that had never been “in fashion,” the thick suspenders holding them up smudged where he would fiddle with them as he pontificated about one subject or another. His smile was so endearing to me because it reminded me of my grandmother’s when she was soaking her false teeth at night—the indented oblong of his big grin hiding his lips as if for safekeeping.
His eyes were perpetually twinkling because he was always thinking of his next joke or a riff he could interject into any conversation, whether it was actually fitting or not. That night, he pulled a leather pouch from his pocket. It was darkened and worn smooth from being handled innumerable times. He held it in front of him and paused for effect, finally saying with a drawl, “Well, lookie here!” As he said it, he slowly pulled a fly from its interior, which prompted Jim to ask, “Do you fish?”
Elmo answered, “Not anymore; but if I got stranded on the river somewhere I could catch my dinner!” He broke into a hearty laugh at his own joke, the only thing making it funny besides the fact he’d not likely been on a river in decades. As evidenced by his portliness, he did like to eat. “My Grandpa told me to always get a look at the cook before I eat at a restaurant,” he said that night. “He told me, ‘If the cook is skinny, don’t eat there; fat, jolly cooks mean a good meal because they constantly sample their own cooking!’” He referred to himself as a Siouxwegian because his ancestry was a mix of Sioux and Norwegian. When he explained this to me, he slapped his knee and shook his head as he sniggered, seeming so particularly amused he must have been hearing the fact for the first time, though that was not the case.
I couldn’t help but giggle myself as I scribbled my impressions of Elmo into my writer’s notebook on the flight home—a 12-hour journey that left me feeling exhausted but happy to see Sam after nine days away from him. I had picked up a number of books in South Dakota, among them Custer Died For Your Sins by Vine Deloria, Jr. It was a scathing book aimed at white culture but the chapter about the Native American sense of humor gave me extra insight into Elmo’s personality. I was working my way through the tough material during mornings on the screened porch—feeling my skin burn with shame that a people’s civil rights were still being breached in our country, especially since we were so fond of proclaiming we were the land of the free. I was receiving a painful education as to the ways of the world, the ways of our government and the ways of ugly racism.
I found myself wondering time and again why these weren’t the stories we were taught in school: why did our lessons stop after the Pilgrims and the Indians shared that supposed meal on that first Thanksgiving? Should it still be looked upon as such a thankful day? I questioned, closing Deloria’s book and wondering what other inconsistencies were about to come to the fore. According to the history books, the Native Americans gave their best to the Pilgrims who’d made their entrée into their world during that lauded celebratory meal, and I had just experienced the same level of generosity during a dinner in Wagner when a group of Native Americans who had so little to give provided us with a delicious and heartfelt experience.
I had been told that many Sioux took the rations they received from the government—cheese, sugar, flour and butter, for instance—to the dump and tossed them into the trash to make a point. Peter Cook was not one of those. He brought several of the most magnificent apple pies I’d ever seen or tasted to that dinner. As I watched his face gleam with pride when Jim relished his first bite, I thought about how very different history could have been. If only I could rewrite it, I’d include a great deal more true “thanks giving” and a lot less fanfare.
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Drowsy Weather
I had imagined that I would spend my hours during our final trip putting thoughts like this on paper, but I was unable to translate anything into a coherent narrative because Jim had put me to work making stained glass windows for the church and the chaos of being worried that I wouldn’t finish them—anxiety that had me up at 4:30 a.m. and on the site straight through until 7p.m. each day for over a week—had sapped my concentration. I’d finally taken a day off and was sitting in Restaurante Carucy in the center of Siquirres—a welcome relief after days of being on my feet as I bent over a makeshift table cutting glass and soldering lead. Feeling unfettered for the moment, I let my vision sift through the untold number of faded colors and shrunken patterns of worn cotton clothing parading around town on the backs, thighs, buttocks and chests of its boisterous residents. Disco Evan, across the street, was empty after a weekend of the flashing pin lights and blaring music it employed to draw night owls away from the sticky inky air into the more claustrophobic moisture of sweat dripping from bodies that writhed in unison.
I retreated to our rented house in the hopes that I could find some relief from the furnace of midday but there was not one inch of the interiors that offered anything resembling a respite. I sat and watched the movement of the heat radiating from the tin roof of the house next door, a frenzied swirling haze that danced its way toward me, not in the least threatened by the snippet of breeze brushing across my face. I felt the swelter approach and it unapologetically took my shoulders in its grasp as I willed myself to remain still and let it surround me—any movement, after all, would simply have made its embrace far more intense. It passed and I began to breathe again while silently awaiting the next onslaught. What a way to spend an afternoon! I thought, sweat dripping from the tip of my nose onto the book I was trying to read.
I finally gave up as salty moisture seeped into my eyes and blurred my vision. I let my mind wander over the events of the day before when the church we’d built had been dedicated. Jim and I had been given a plaque with our names on it—the misspelling of our last name somewhat comical, and representative of the lack of detail that made Costa Rica so endearing at times and maddening at others. Jim’s emotions got the best of him when he tried to speak, and he’d told me afterwards that he was embarrassed because big, strong guys weren’t supposed to cry. Before all was said and done, he had almost everyone in the Chattanooga contingent in tears. Emma King had asked us to sign her prayer book when the service had come to a close and as I handed it back to her, she patted my hand as she said, “Please don’t forget me.”
As tough as moments like those had been for me, they had been especially emotional for Jim, as he felt he was closing a chapter of his life, one that had represented the beginnings of a dream he’d held since he’d been a little boy. The group of volunteers we had hosted had become completely enamored with the people in the small town, and it was always interesting to me to see how some groups bonded with the locals while others did not. It often depended upon the women who were with us. One of our volunteers, Prestine, had drawn the children in and welcomed their overwhelming affection with joy—Estevan, Manuel, Carol, Jessica, and the others we’d come to know so well were seemingly starved for her attention and not at all shy about demanding it. Her hands were full the entire time she was on the job site each day, and it was obvious that she was thrilled about it.
I had managed to complete the stained glass windows but we had not been able to install them because the government had decided to shut off the electricity in Pocora during our last day there. Jim said he wouldn’t likely make it back to put them in place until the end of the year so we would have to store them in the Diocesan office in San Jose. This meant that Rick and Christy—two of our volunteers—and I ferried them on our laps while Jim drove the undulant roads to the capital. We had to hold the colorful panels upright because the truck bounced so forcefully they would have shattered had they been placed flat in the bed. Balancing them was a tedious task given the amount of movement the curves threw at the small truck as we made our way through the monster mountain range between the Caribbean Coast and San Jose. I paid close attention to the terrain as we slid along, knowing it would likely be my last time to experience the dusky wetness that birthed such lushness along the familiar ribbon of pavement.
It was near twilight when we reached the highest altitude of our journey, the atmosphere made uncommonly bleak by the rainy weather. Trees sprouting orchids dangled them like jewels they were wearing to the opera or like tiny escape ropes lowered from toy helicopters, the blooms deciding they had had enough of their woody perches for the time being. Having made the trip so many times, I recognized the progression from lower elevation foliage to high mountain vegetation, the density of varied hues of green growing from lush to cloying. As we reached the abdomen of the range, giant bulges jutted from towering peaks and one particular type of tree that had always fascinated me came into view. It seemed fragile like a giant maidenhair fern, its limbs covered in clusters of delicate leaves that fanned out like ostrich plumes arranged symmetrically in a vase. They arced skyward then dipped their tips back toward the ground, making me wonder if I’d ever see foliage as abundant again.
We drove through clouds for miles—the soupiness of the air bathing the sleep-filled world in dankness. Drowsy weather, I thought, which made the mountains yawn into their caverns and nestle into their deep valleys for a good night’s sleep. Dark was wrapped fully around us as we drove away from the last tall slope and the city of San Jose came into view, its lights strung like sparkling dewdrops along the maze of a spider’s web that had been spun throughout the valley and up the opposite hillsides.
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. If you’ve been following along for a while, you may have noticed I’m not posting as regularly as I have in the past. I’ve launched a new social media consultancy, adroyt, so the mainstay of my energy is going toward building the business as beautifully as we can. I will still be posting here but not likely with great regularity and I would like to express my deepest gratitude for your continued interest in this blog, which has meant and still means a great deal to me.
Lying to Tell the Truth: A #LetsBlogOff Reverie
Jim was racing around with only a week to prepare for his final trip to Costa Rica because he was determined to cram three week’s worth of activities into the seven days he had in town. His meetings with his cronies segued to long lunches at the Mountain City Club; and his determination to taste the best of summer filled our evening and weekend calendar with barbecues, al fresco cocktail parties and boating on Lake Chickamauga.
He would spend a week in Central America before I joined him with six volunteers, and I was up early the morning I took him to the airport, watching as his sunburned head—all that was left of the leisure time he had known—bobbed in and out of view as he heaved the heavy LL Bean duffle bags out the door. I stood at the window admiring the bluff trees, which I knew would envelope me in coolness once I was back from dropping him off because I was determined to park myself on the screened porch for as much of my week of freedom as was possible. I settled myself there the minute I returned, sitting quietly for a few seconds in order to attune myself to the waterfall smattering against the gully of rocks into which it spilled. It seemed that the staccato notes mimicked my lack of output at the typewriter—the tap, tap, tap echoing the stilted rhythm of my creativity gone bone dry, the keys sticking in mid-strike so that the words came out of me in a halting trickle.
I was waiting for an imaginative storm to blow through and leave the ideas cascading from my brain in a torrent but that had not happened in far too long. This made me fear the long summer months ahead, knowing the heat would diminish the waterfall’s voice to a dribble. Would mine be sentenced to the same fate? I wondered. What would it take to get my writing back on track? It was then I realized the sound of that splattering was identical to the noise that falling water made as it splashed into a deep, boxy concrete sink. I closed my eyes and let the sensory memories wash over me as they brought Costa Rica, where I would soon return for the last time, flooding over my senses.
I was still trying to process what I had experienced in South Dakota—a time of controversy, conflicts and extremes. During the convocation, I had felt the need to hang back and remain aloof. I had never met such shy, closed people and I felt there was prejudice against me, though I hardly blamed them because I was just another wasichu. I could only imagine how much deep-seated mistrust had built up in them and I felt sad that there was no unity among tribes because it kept them from moving forward in a way that might have enabled them to assuage some of the despair I had witnessed.
I moved through the days of Jim’s absence with this fretfulness jangling around in me even during the delicious mornings I spent soaking in the beautiful mountain backdrop. The surroundings calmed me as always, but I found that I was so weary it was all I could do to put two sentences together. I kept at it, making false starts as my annoyance at the sound of the heavy equipment cutting the road far below, which sounded downright evil juxtaposed against the soft spraying of the waterfall, edged out the faint momentum that offered itself to me. This must have been the same sound the people who lived near the strip mining operations heard when the ruination of certain parts of the Appalachian Mountains came to pass, I thought. Oh, why do I care? I am a peace here, and I wish I could sit like this for the rest of my days!
I had seen the play “Steel Magnolias” with friends and found myself wishing I could capture the eccentricities of the southern character as brilliantly as Robert Harling had. The only other time I had been as enamored with the authentic rendering of the eccentric southern personality was when I had seen Beth Henley’s “Crimes of the Heart.” Would I ever get my act together so that I could leave something as forceful to the world?
The Fourth of July dawned and the weather was a deluge. I realized that most people must have been angered by the weather but I was reveling in the fact that I had peace, quiet and every excuse to hole up. The tropical-like downpours had created a snarling waterfall that ravaged slick rocks lit by a queer fog-filtered light—to the point that they glowed, alien-like. Within that odd radiance, hammered silver contrasted shiny green leaves so brilliant they appeared to be made of patent leather.
I’d been reading an article in Harper’s titled “In Deepest Gringolandia.” In it Bob Shacochis declared Mexico was being used as a third-world tourist theme park by North Americans. He wrote, “North Americans, boarding their planes, take North America with them—in varying degrees, yes, ugly or beautiful, but North America nevertheless.” I thought about how uncomfortable some of the places we’d stayed in Costa Rica had been and how I had succumbed to this myself. Being overwhelmed by roaches had certainly thrown me, and living at the mercy of the elements had challenged me to no end. If I was a snob by admitting that being in a clean environment soothed me enormously, then I was guilty as charged.
Since my writing voice was firmly on strike, I found myself reading voraciously while Jim was away—making my way through a stack of books and magazines I had been intending to read for months. I’d thought that focusing on fiction would help me to escape the lack of momentum in my own writing so novels held high priority, but the tactic was having little effect. I awoke on the fourth morning of my solitude, my knee bumping the books tossed haphazardly onto the opposite side of the bed, and looked out into the dull sky. Where the clouds hung thicker, there were puffy lines of deepest gray—a scowl to interrupt the endless monotony of graphite. I felt restless and edgy so I laced up my running shoes to take advantage of the misty umbrella nature had sent before the sun burned it off and brought on the sizzling heat.
It felt good to let the warm moisture move through my hair as the sweat poured from my body. I felt my breath enter and leave my lungs, marveling that flesh and bone had the fortitude to endure when my emotional self felt so beaten down. As I made my way past the familiar vantage points I always saw on my runs, I wondered how my life would look in twenty years; thought about Picasso’s premise that the artist lies in order to reach another kind of truth. What lies could I tell in order to create a life with a truth I could tolerate? I wondered as I turned the corner toward home, accelerating my speed to match they pace of my disconcerting thoughts.
This is a participating post in a bi-monthly exercise known as Let's Blog Off. I don't know what it is about the choices LBO leaders make for topics, but somehow my ramble through the past 20 years seems to always be on point. The material for this post and the photo of me on Lake Chickamauga were created, oddly enough, 20 years ago almost to the day. I can't wait to see how much headway I make as a writer in the next 20 years! To see posts by the other #LetsBlogOff participants du jour, click here.
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks for stopping in!
Tortured Water
Once we crossed to the western rim of the river, the land grew a bit wilder, feeling more isolated and lonelier, especially on the Cheyenne River Reservation where the Convocation was underway. I was trying to nail descriptions of what I had seen in my writers notebook when the hymns that had filled the breaks in the programming ended, leaving only the sound of distant chainsaws to rend the sudden silence. They were being run by heavyset Native American men cutting and stripping the pine poles used for building the bowers, the new ones necessary to accommodate a swelling crowed. The rough-hewn constructs were fastened together with wire and topped with mesh over which dying limbs and branches were tossed to create dappled shade. The spots of light beneath them glinted on folding metal chairs and peppered crude benches made from planks of raw timber that had been nailed onto short sections of tree trunks.
A long line of presenters moved across the dais under the largest bower straddling the podium as the day’s agenda progressed. First up were the varied chapters of the Episcopal Church Women. Beulah Turgeon shared her details of the activity that had taken place on the Rosebud Reservation, noting that they felt a sense of accomplishment given the monies they’d raised from their series of lunches. Mrs. Runs With Enemy asked that grave markers be maintained more vigilantly in her parish because it was a sign of respect for the dead. The pleas of the women to follow were similar, each noting needs beyond their parish’s means. As the women wrapped their agenda, a group of men filtered in, separating into small clusters.
Mr. Little Soldier was the first to step up to the microphone. He asked, “Who is our God?” paused and stared keenly at the audience before adding, “Is he in favor of a separation of church and state?” Every so often he would break into the Sioux dialect, which made his sentences sing as his voice rose and fell, going soft on syllables like "ha" and "cha." English phrases emerged in the midst of the melodic language—“all this time” sandwiched between Woniya Wakan, or holy spirit, and niyelo, “it’s up to you.” He was a member of the camp advocating a vote to approve that both Lakota spiritual activities and Episcopal services be embraced by the Diocese. Some men offered murmurs of acceptance and others dissent, depending upon which side of the issue they supported. A critical argument had to do with whether traditional customs of the Episcopal services could be altered, namely the sips of wine during the Eucharist.
Not everyone wanted the custom to be changed, but the ones who did were adamant that using grape juice or non-alcoholic wine was of grave importance because it took only a tiny bit of alcohol to ignite a setback for the addicted. The sun illuminated the handmade quilts hung behind the podium as the debate wore on—the colorful stars and the war eagle so exquisitely crafted. Set in relief against the artful backdrop created by these beloved symbols, Reginald Bird Horse spoke of how the native religion was a comfort to those who still believed in the old ways. The parade of names of the ardent speakers as they presented their heartfelt positions on a string of issues quickly became a jumble.
Father Makes Good delivered his impassioned plea to preserve the Episcopal services as they had always known them. A lay reader from St. Elizabeth’s named Reginald Bird Horse remarked, “I’ve been to the hill. How long since we’ve been involved with alcoholism? And now it’s bingo. I have found myself by communicating with God; going to the hill to fast and pray.” He was advocating the use of the peace pipe and the drum in church services, and was one of the speakers to address the plight of those who had beat alcoholism only to be faced with the wine at the communion rail.
Nelson Young Hawk came forward and spoke of his tiyospaye, or extended family—his grandmothers and great grandfathers who had adopted the white man’s way by accepting their religion. He was certain that they should not change the services in any way; that these weekly rituals should remain exactly the same as they had been since the church first entered their lives. Simon Speaks approached the microphone and said in a flat, matter-of-fact tone, “We don’t come together to think about the almighty dollar from the U.S. treasury—the Indian got along without it for a long time until they took our gold mines and now we can’t get our own money—we should take our religion back, too.”
As clipped, grey clouds drifted through a Wedgwood blue sky, Father Bears Heart took the dais and the men nodded as his voice cascaded through the Sioux language, a dialect that such a small minority within our country’s borders would recognize. His friendly face disappeared as another—thinner and more haggard—took its place, and the back-and-forth continued into the afternoon. I thought of Black Elk’s statement: “They talked and talked for days, but it was just like wind blowing in the end.” As the last man exited the low stage, the sound of crickets and the clink of metal from a small group of men playing horseshoes were suddenly drowned out as the recorded hymns flared from the giant speakers, which had been heaved onto a tall wooden platform.
I learned that day how important the word tiospaye is to Native Americans, and I also came to see that I was intruding on a discussion that wasn’t mine to hear. With a heavy heart, I moved to a bower away from the activities of the church after hearing Bishop Anderson tell those who were asking him to make a decision as to how their church services would be shaped that it was their decision to make, not his. He said decisions had been made for them for far too long and it was in their best interest to talk amongst themselves and come to their own conclusions.
As I noted how sadness seemed to be leaking from each person speaking, I wondered about the jovial demeanor of the people milling around a large pot of buffalo stew—such a contrast to those speaking that day. It took several men to stir it as it bubbled furiously, the intense flames beneath the black vessel holding the soup dancing vibrantly against the pot’s rounded bottom. I stared at the ground a great deal as the hours passed, walking around as I tried to get my bearings. As I did, I saw how the fine, silt-like dirt beneath the grass, which was so dry it crunched with each footstep, eagerly took the imprint of the logos and patterns carved into the bottom of each pair of sneakers that had passed over its surface. I had read that the dirt in this part of the U.S. was the drift left by glaciers of long ago and I wondered whether our version of hieroglyphics would be the motifs on the bottoms of our shoes when the next Ice Age hit.
A priest from Colombia struck up a conversation with me as I sat off to myself scribbling my impressions of things. He told me that he was Lutheran and that he’d had a falling out with his church. He had married an American and found himself on the Pine Ridge Reservation ministering to the Ogalala Sioux. “The American Indian is rich compared to the poor in Latin America,” he remarked. “Their poverty is not in their world, it is in their minds.” His words reverberated as we drove the serpentine road to Mobridge, stopping there for coffee before heading back to Sioux Falls. We laughed as Randy thought to officially welcome us to the land of “tortured water”—the name they’d given their particular brand of joe in South Dakota.
As we flew back to Tennessee, my mind was exploding as I attempted to process everything that I had seen and heard. My confusion as to whether western religions had any relevance for Native Americans had been amplified, and I thought it fitting that one of the first Lakota words I learned was skinciya, or struggle. Stevie Smith once wrote that a mind stretched to a new idea never returns to its original dimensions. At that very moment, I was living, breathing proof that this was powerfully true.
If you are new to my blog and you'd like to start at the beginning, here's the link to the first post. Reading the "Start Here" sidebar on the homepage gives you the earliest information. Thanks for stopping in!
Some Hint of Myself
We were a few days away from taking our first trip to South Dakota and I had no idea what to expect. We would be attending the Niobrara Convocation, a church convention for Sioux Episcopalians, in Promise, South Dakota. The Bishop had mentioned we’d see a bit of the wild wild west as we traversed the Great Plains—prairie dogs, buffalo, antelope and miles upon miles of barbed-wire fences. Though not as “exotic” to me as the animals he listed, I was battling some pretty sneaky Tennessee wildlife as I tried to protect my herb garden on the mountain, and it had me wondering whether the native animal kingdom on the Plains could be any more troublesome.
For three mornings in a row woodchucks had decided it was their duty to dig around in my newly planted pride and joy—a series of mounds of dirt skirted by carefully placed stones from between which plumes of perennials and knots of herbs sprouted. I had planned this perfect garden for months and it had taken me an entire week to physically create it so I was understandably feeling a bit territorial. I had pegged the perpetrators as our regular visitors, the raccoons, until I caught the groundhogs red-handed one night. Just before heading to bed I had heard a noise that sounded suspiciously like terra cotta scraping on wood. I flipped on the deck lights to see the critters pulling my bay tree out of the dirt, placing it carefully on the deck beside the pot they were plundering. I left them alone, knowing the plant would survive the night in the open, and just before drifting off to sleep, I wondered if I should put some dried ears of corn at the bottom of the steps for them the next evening—a peace offering of sorts. Then I quickly realized how silly the idea was, as they didn’t consider their behavior destructive; they were simply foraging for food.
Jim had built me a remarkable potting bench for planting herbs and flowers, and I’d found the perfect place for it in a nook facing the woods. I was making my way to it to repot my bay tree the next morning when I nearly stepped on a large snake sunning on the deck. I thought I was going to drop dead from fear before I could reach the door to the garage, high-stepping more successfully than any drum major I had admired when high school bands were still known for turning out such prancing leaders!
I shuddered all afternoon thinking about how close I had come to stepping on the slithering creature. When I described it to my neighbor’s gardener, he declared it to be a harmless chicken snake but I felt certain it had been of the deadliest sort. I raced down to the bookstore to buy a guidebook so I’d be able to identify snakes from then on. Needless to say, I never nonchalantly walked around any corner on the deck from that day on, and when I would see an elongated reptile sunning on one of the large, flat rocks on the bluff below, I’d pull out my handy book and see if I could tell its type. It was a ridiculous effort, of course, because you had to get pretty close to a snake to make out its details and I certainly wasn’t signing on for that task.
The next day, we took off for South Dakota before the light had come up on the city and I felt inexplicably nervous on the flight to Sioux Falls as I fingered a newspaper clipping with my grainy visage stamped into it—an advertisement I’d used to mark my spot in Black Elk Speaks. I’d agreed to model for this ad at the request of several friends who owned First Impression, a clothing store they’d just opened. I scanned the image for some hint of myself—some sign that it was really me—and I found nothing that told me I was present when the photograph was taken! In fact, it had been an embarrassing endeavor as I tried to figure out how to pose because I’d never done so. Afterwards, I realized I should have practiced before I went to the shoot but that wouldn’t have occurred to me either. The photographer was completely green so he didn’t have a clue as to how to help me, and I had left feeling self-conscious. That’s what I thought about when I saw my wide smile, the discomfort causing me to jam the flimsy piece of paper into the back of the book as I vowed never to do something as out-of-character again.
I had made it about three-quarters of the way through the story of Black Elk’s story and was gaining a Native American’s view of how their lives were changed by the whites they encountered in the days preceding, during and following the “Indian Wars.” Black Elk, who lived in a log house on the Pine Ridge Reservation between Wounded Knee and Grass Creek when he was relating the story to John Neihardt, said,“…the Wasichus have put us in these square boxes. Our power is gone and we are dying, for the power is not with us any more. You can look at our boys and see how it is with us. When we were living by the power of the circle in the way we should, boys were men at twelve or thirteen years of age. But now it takes them very much longer to mature…Well, it is as it is. We are prisoners of war while we are waiting here…”
Until reading the book, I’d never heard the word wasichu, which means “white person” in Lakota. It was bizarre to be perceived as different because I’d never been put in a situation of minority before. I suppose something told me I was heading into tricky territory given the anxiety I felt as I finished the book, which I closed as we were beginning the final approach into Sioux Falls. I found myself swallowing tears as the medicine man’s words lamenting the moment when Native Americans were relegated to reservations echoed in my mind.
“And so it was all over…I did not know then how much was ended. When I look back now from this high hill of my old age, I can still see the butchered women and children lying heaped and scattered all along the crooked gulch as plain as when I saw them with eyes still young. And I can see that something else died there in the bloody mud, and was buried in the blizzard. A people’s dream died there. It was a beautiful dream…”
Black Elk’s story had been lived one hundred years before my arrival in South Dakota, and it made me sad that there had been even further decline for the freedom-loving people. “O make my people live!” Black Elk had wailed. It occurred to me that I would likely look back on Costa Rica as a piece of cake compared to the emotional territory I found myself entering in South Dakota. The thought was sobering as I stepped out of the plane and walked down the steps into the heat of the Great Plains.
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