Category: Culture

An Irishman speaks up for America


Michael D. Higgins, president of Ireland

Last year, when Michael D. Higgins was elected president of Ireland, I wrote a post about how delightful it is that there are countries in the world capable of electing poets for president. Higgins promised to govern Ireland from principles other than wealth.

Higgins used to live in the United States. He knows this country, and he follows our politics. Here is a link to a stunning radio interview (“A tea partier decided to pick a fight with a foreign president; it didn’t go so well”) in which Higgins gives T-total hell to some Tea Partiers. It is not to be missed.

This pairs nicely with yesterday’s post about Julian Assange. Russians — Russians! — can try to get the truth to the American people, while the American media are nothing but a pig circus. In this interview, Higgins, an Irishmen, stands up for the principles of social justice in a way that never happens in the United States, because our media are corrupt and the Democratic party is feckless and cowardly.

If people in this country who care about social justice dared to speak with passion, then perverted projects like the Tea Party would soon fade away. When did it become impossible for justice-loving people to talk like this in the United States? When did our churches start to glorify war, exploitation, and greed? Why are we such cowards in standing up to people like the Tea Partiers, or the people on hate radio?

Cultural continuity

When I was a young’un in the 1950s, growing up in the farmland of the Yadkin Valley of North Carolina, one of my uncles operated a country store. Every day, local menfolk, especially farmers, would congregate there. If it was winter, they’d sit around the stove. If it was summer, they’d sit around the fan. Of an evening, they might move outside onto the benches under the store’s front awning.

It was called “loafing,” and by some people it was frowned upon. I call it important cultural glue. Today, there are far fewer places where neighbors can congregate than there were in the 1950s.

But this tradition persists in Stokes County today, and no doubt in rural areas all over America as well. Most of the country stores are gone now. Today the loafers hang out at fast-food places at the nearest town or highway stop. In this area, Hardee’s rules, but I’ve also seen congregations of elderly people hanging out at McDonald’s. In Madison-Mayodan, one of the Hardee’s actually has live music and square-dancing once a week (for old people). Or at least they did a couple of years ago.

Even in the 1950s, though, loafing was nothing new. Its roots, I’m sure, are in the old countries.

Most of the people in this area are descended from people who migrated here in the 18th and 19th centuries. Most of them came from the British Isles. Even today, rural pubs are common in the British Isles and Ireland. A couple of times I have visited a Welsh family I’d befriended. Of an evening the menfolk would go down to the pub for a couple of hours in the evening, while the womenfolk cooked dinner.

In this country, Puritan, anti-alcohol values were strongly enforced, so country stores took the place of pubs. The same Puritan culture that demonizes alcohol used the pejorative term “loafing” for it. Now fast-food restaurants have taken the place of country stores. At least it’s cultural continuity, but it looks like thirsty work to me.

A sacred summer ritual

For many years, I’ve wanted to get myself into a situation in which I could can tomatoes. If your situation permits the growing and canning of tomatoes, you’re all set. It’s a yardstick against which you can measure your lifestyle.

But it took so long! Even after I bought the land, it was seven more years. The steps, roughly, are:

  • 1. Buy your land
  • 2. Build your house
  • 3. Build a garden fence (maybe some areas could do without a fence)
  • 4. Rehabilitate and prepare your garden soil, organically
  • 5. Deal with the irrigation problem
  • 6. Grow enough tomatoes to produce at least one peck of surplus tomatoes that ripen together

    • If you fumble a step, you lose a year. For example, last year I did not have irrigation. Hot, dry weather torched the garden. This year, the irrigation system made a huge difference. And in the early years of the Acorn Abbey project, my hands were too full to get around to things like preparing the garden soil or building the garden fence.

    Why do we work so hard for tomatoes? I think it’s not just because they’re so good eat. I think it’s because tomatoes are sacred.

    Microsoft's obituary


    Above: the best OS Microsoft ever wrote

    Microsoft is dead. Vanity Fair has written its obituary. I’ll have a link to its obituary a little later in this post.

    I actually can remember a time when I did not hate Microsoft. It was 1983, when I bought a TRS-80 Model 100 portable computer. Microsoft wrote the Model 100’s operating system. It was pretty good. But that was 1983, and the Model 100 was a pretty simple little device.

    Since 1983, at home and in my job as editorial systems director for three different newspapers, I’ve used computers running on many different operating systems — AT&T’s System 5 Unix, DEC PDP-11, Tandem, Linux, Sun Solaris (the most highly evolved Unix, in my opinion), and of course lots of Macintoshes. I never touched a Windows box unless I had no choice. Not only were Microsoft operating systems primitive, but they were designed to promote Microsoft’s monopoly, to force you to do things Microsoft’s way. Windows 95 even refused to support the emerging TCP/IP standard (which now runs the Internet), because Microsoft — always fighting standards — hoped to kill TCP/IP and replace it with something from Microsoft. Microsoft did not innovate. They simply tried to extend their monopoly and to force people and corporations to upgrade to the next version of Microsoft’s crap. Sure, some people loved Microsoft. But that was because they’d never known anything else, and because they’d bought a bit of Microsoft stock.

    No monopoly lasts for forever. Sooner or later it was inevitable that someone would bury Microsoft. The big moment was in May 2010, when Apple’s market capitalization exceeded Microsoft’s. Microsoft is now a zombie, stumbling around stupidly until the day comes when its head is finally smashed.

    But zombie or not, we do now have its obituary, in the August issue of Vanity Fair. It’s a must read for anyone who wants to dance on Microsoft’s grave. Don’t miss some of the comments by the Microsoft apologists, who still can’t believe that Microsoft has lost and still don’t understand why, since they’ve never known anything but Microsoft.

    Steve Ballmer had a great deal to do with the death of Microsoft, mainly because he’s not a technology person but rather a salesman, aggressive to the point of evil. The Vanity Fair piece reports on an outburst by Ballmer when Ballmer learned that a Microsoft employee was going to Google:

    He threw a chair against the wall. “Fucking Eric Schmidt is a fucking pussy!” Ballmer yelled, according to the court document. “I’m going to fucking bury that guy! I have done it before and I will do it again. I’m going to fucking kill Google.”

    That is a very succinct distillation of Microsoft’s business strategy — use its monopoly power to kill the competition. Microsoft software was that very attitude converted to code.

    Contrast this quote from the late Steve Jobs, who created Apple and made Apple the enormous company that it is today:

    Most interesting, however, is that Jobs put the ultimate blame on Bill Gates: “They were never as ambitious product-wise as they should have been. Bill likes to portray himself as a man of the product, but he’s really not. He’s a businessperson. Winning business was more important than making great products. Microsoft never had the humanities and liberal arts in its DNA.”

    There you have it — a CEO talking about the humanities and the liberal arts as the key to success in business and technology. That’s worth meditating on. And let’s also hope that, now that Steve Jobs is dead, Apple never forgets.

    A Song of Ice and Fire

    I don’t have cable or satellite, so I was not able to watch HBO’s Game of Thrones until it came out on DVD. It was quickly apparent that Game of Thrones is good fantasy — a rare thing. The HBO series is based on five books (so far) by George R. R. Martin:

    — A Game of Thrones (1996)
    — A Clash of Kings (1999)
    — A Storm of Swords (2000)
    — A Feast for Crows (2005)
    — A Dance With Dragons (2011)

    HBO broadcast a second season of Game of Thrones this spring. It is not yet available on DVD. A third season is now filming.

    Of course I had to buy the first book and see if Martin’s story reads as well as it films. It reads even better. I’ve read the first three books, and I just started on book four.

    It’s impossible not to compare this fantasy world with Tolkien’s. In my opinion, no fantasy writer has come close to equaling the depth of Tolkien’s story or the maturity of Tolkien’s prose. But Martin comes closer than any fantasy writer I’ve ever read. Most fantasy writers are unbearably terrible writers, but Martin almost hits the mark. I often find myself wishing that Martin had an editor, someone in England with an education like Tolkien’s, who could give Martin’s writing the tweaks it needs to hit the mark. Books these days are poorly edited, and Martin’s books are no exception, though clearly they got more work than most books since they’re a guaranteed money-maker. They are long books. I’m reading the Kindle editions. Books one and two are about 900 pages; book three is 1,200 pages. Don’t be intimidated. After you’re hooked, you’ll be glad there’s lots of it to read.

    All the ingredients are there — appealing worlds, highly lovable characters, highly hatable characters, a complex plot with lots of twists and turns, writing that is easy on the ears, and atmosphere. I could do without the zombie theme, but it seems that’s a theme every writer must include these days if he wants to sell books — that or something about vampires. The zombie theme notwithstanding, these are novels good enough for adults.

    When good books are made into movies, it’s always best to read the books first. So you have almost a year to get started on these books and get ahead of HBO.

    Tuggle's Gap: a nice idea, but …

    One of the many reasons I don’t eat out much is that there aren’t many places to go. One comes across places that you really want to like — like Tuggle’s Gap restaurant near Floyd, Virginia, near the Blue Ridge Parkway — but almost always you’re disappointed.

    As late as the 1970s, there were still good roadside restaurants. They had honest foods cooked from scratch. Some of them are still in business. They’re nothing like they used to be. I’m not sure why this is. One possibility is that the food service industry has pushed a lot of labor-saving institutional food off on them, and now every place is the same. The individuality and adventure is lost. Another reason, I think, is that in these parts restaurants compete on price, not quality. When I was in San Francisco, friends visiting from back east were often shocked at the cost of eating out. But there is a big difference. In a good food city like San Francisco, restaurants compete on quality, not price. Price doesn’t matter. In these parts, that’s too small a niche. Take pizza, for example. I had a visitor in San Francisco who, upon taking the first bite of home-delivered North Beach pizza, raved about how good it was and said she’d never had such good pizza in her life. Yep. That pizza probably cost 22 bucks. Around here, pizza is worse than pathetic, because the price point is closer to 10 bucks that 20.

    Southern eateries rarely — very rarely — produce edible homestyle Southern cooking anymore. Again, I think this is partly because of the intrusion of the food service industry, partly the fact that they have to keep prices low, and partly because there just aren’t as many good cooks as there used to be. One exception is Hillbilly Hideaway near Walnut Cove, which has done a pretty good job of keeping its standard up. I’ll review Hillbilly Hideaway sometime.

    But back to Tuggle’s Gap. Tuggle’s Gap ought to do better, because its closeness to the tourist traffic on the Blue Ridge Parkway allows it to get away with charging higher prices. But I had an enchilada plate there yesterday that was pathetic. The enchiladas were hard and bland. The plate was decorated with sorry-looking iceberg lettuce and sorrier tomatoes. The rice wasn’t seasoned, it was just red. Have I mentioned that Southerners are terrified of spices other than pepper and cinnamon? And you’d think that they’d at least be able to do pinto beans right, but the beans were undercooked. Doesn’t every Southern cook know the blow test? If you blow on a spoonful of beans while they’re cooking, if any of the skin curls, the beans are NOT DONE. The skins must be completely softened, and there will be a soupy broth that is starting to thicken. How thick you make the broth is a matter of personal preference, but it absolutely must not be watery.

    I should have known better than to order Mexican, but I was deceived into thinking that because Tuggle’s Gap aims at a fancier standard, they’d know what they were doing. Wrong. It is a common syndrome in these parts. You can get Chinese food that obviously was cooked by someone who has never eaten Chinese food. And you can get Mexican food cooked by someone who obviously has never eaten Mexican food, someone who has never eaten more than 20 miles from home. So what you get is a kind of white trash concept of what those foods would be like. At $9 a plate, there is no excuse.

    By the way, when I use the term “white trash,” I speak proudly of my own ethnicity. I’m also thinking fondly of the White Trash cookbook, which I fondly recall was part of the countertop reading at the Lighthouse Restaurant in Sausalito, California. The lighthouse usually had cooks trained at the Culinary Institute of America (or, CIA cooks, as they call them). If you know your stuff, you probably also know stuff about white trash cooking.

    Anyway, if you go to Tuggle’s Gap, order a burger with fries or onion rings. They can understand that. They weren’t trained by the CIA. They don’t understand anything else.

    Fried squash

    Last summer, I somehow resisted the temptation to make fried squash, partly because it makes a mess in the kitchen. But tonight, after coming home peckish from a county commissioners’ meeting and needing a snack, I opened the refrigerator, saw one of those beautiful yellow squash, and decided to fry it.

    Fried squash is a Southern classic. Some people fry it in batter; some people roll it in a beaten egg and then in seasoned flour. Some people add their secret mix of spices; some people use just salt and pepper.

    The mess in the kitchen wasn’t as bad as I thought it would be. Yes, I fried it. And I’ll probably do it again.

    As for the county commissioners’ meeting, there’s a whole nother issue we’re now fighting here in Stokes. Someone in the western end of the county wants a permit to start a “bioremediation” facility for toxic waste. Why would we allow that, in a beautiful county like Stokes in which tourism is an important part of the economy? People are drawn to the county’s mountains, state park, and rural beauty. Toxic waste doesn’t fit in with that plan.

    If you set out to fight evil in this world, there’s plenty to keep you busy. Fried squash is as good a compensation as any.

    Magic always moves on …


    Above: From an Armistead Maupin status update on Facebook

    So Armistead Maupin is leaving San Francisco. For those of you who have read his books (Tales of the City, More Tales of the City, Further Tales of the City, etc.), this is a big deal. That aura of myth and magic around San Francisco was partly created by two very important writers, both of whom published in the San Francisco Chronicle (from which I retired in 2008).

    The other writer, of course, was columnist Herb Caen, who died in 1997. Both Maupin and Caen loved San Francisco passionately. Both wove webs of magic around San Francisco’s places and people. Armistead Maupin’s magic was a more personal magic, contained in the lives and loves and heartbreaks of the characters he created. Caen’s magic was more extraverted. It was largely to be found in places — bars, eateries, hangouts — often lurking in the fog. Caen once said, “One day if I do go to heaven, I’ll look around and say, ‘It ain’t bad, but it ain’t San Francisco.'” Caen’s magic was easier to find. Even visitors could find it, just making the rounds, living well, soaking up the atmosphere. Maupin’s magic was much more elusive. For Maupin’s magic, you had to have a life, even if that life wasn’t what you always thought it would be. And you had to have people in your life who understood how to help each other create magic out of everyday materials.

    The center of the universe

    I have thought a great deal about a magical power that writers have. They can cause the center of the universe to move. Pick a setting, any setting. It might be San Francisco. It might be a shack in Mississippi. It might be a beat-up old car rolling down a highway in Tennessee. It could be a hospital room. It could be a back yard in suburbia. It could be an imaginary place, out among the stars. But wherever that place is, if a writer can tell a true and beautiful story in that place, then that place becomes the center of the universe.

    There is a wonderful line in George Lucas’ Star Wars. Luke Skywalker is a bored, dreamy teen-ager, living with his step parents, doing chores on the desert planet of Tattooine. One day two droids show up — R2D2 and C3PO. While Luke is repairing the droids, C3PO says, “As a matter of fact, I’m not even sure what planet I’m on.” Luke Skywalker replies, “Well, if there’s a bright center of the universe, you’re on the planet that it’s farthest from.”

    To feel ourselves far from the center of the universe contains more existential pain than we ever admit.

    But what Luke Skywalker doesn’t suspect is that, at that very moment, he is at the bright center of the universe. That is because a true and beautiful story is being told — Luke’s story, partly — but Luke doesn’t know it. It’s a secret for only the storyteller and the reader to know. But a good storyteller also knows some things about the reader that the reader doesn’t know.

    It has been my good fortune to have known lots of good writers. One writer I knew back in the 1980s, at the time he published Ender’s Game, is Orson Scott Card. He used to say that the key to the best stories, to the truest stories, is that the storyteller is telling the reader’s own story. But the reader, who is unable to tell the story himself, doesn’t know it.

    That was certainly true of Armistead Maupin’s stories. Maupin showed people a whole new way to live — simple, sweet, kind. He taught people how to not be too hard on themselves, or on each other. In his stories, the most ordinary events could contain a world of meaning and bring us to tears. His stories changed people’s lives.

    When we are the center of the universe, we feel happy. We feel that life has meaning. Orson Scott Card would say that this is why people are so hungry for stories. Stories — good stories, at least — help us find our place in the universe. When we can’t do that, we become depressed, miserable. It’s hard to find meaning in our lives.

    A friend from my San Francisco days now lives in Sacramento. He has to deal with a recurring sadness: He is having a great deal of difficulty creating magic in Sacramento. He pines for San Francisco. As any writer knows, settings do make a difference. Some kinds of stories just can’t be told in some kinds of places. A shack in Mississippi is the natural setting for only certain stories. The same is true of San Francisco. Stories certainly could be told in the suburbs of Sacramento, but to find that story may require a very difficult existential struggle. When we feel ourselves beaten down by that struggle, we instinctively turn to storytellers for help.

    Most psychologists would say that living too much in the imagination is not healthy, that human beings function best when they are well-adapted to their actual environment, that excessive mythologizing can even be kind of dangerous. Maybe. But I don’t think so. I have long understood that I was happiest when I felt surrounded by magic, even when sustaining that magic required a certain level of delusion. That was one of the reasons I moved to San Francisco, more than 20 years ago. I could no longer sustain a sense of magic where I was. I needed a change of setting if there was to be any hope of finding magic.

    To leave San Francisco is frightening, in a way. One has fears and dreads about what kind of magic — if any — exists outside of San Francisco. I remember telling my sister, when Acorn Abbey existed only in my imagination, that I wanted a place that felt as though magic was possible there. Settings matter. One feels one’s setting in one’s everyday life. Other people might feel it too. It’s possible to create magic alone. Magic also can be a co-creation. Even groups can create magic, though group magic is likely to be unstable, because people change, and people come and go. San Franciscans have created a powerful magic, as a group. But in 1997, when Herb Caen died, a powerful source of that group magic was lost. As my friend Rob Morse wrote in the San Francisco Examiner the day after Caen died, “We’re on our own now.”

    And now San Francisco must make its magic without Armistead Maupin.

    Just don’t forget: The center of the universe can be absolutely anywhere. It’s all in the story you tell.

    Postscript: Orson Scott Card’s Ender’s Game is being made into a movie starring Asa Butterfield and Harrison Ford. It will be released in 2013.

    The delocalization of religion


    Watch this first, to better understand where I’m coming from

    Once upon a time, the gods were in your own back yard. To get an idea of how that might have felt — the wonder and magic of it — watch the video above. Or think of the world of fairy tales. Fairy tales, of course, are some of the very few remnants of that old world. In the West, it was Rome, and the Catholic Church, that stamped out that world. I don’t claim to know a great deal about this period of history, but one area of this history in which I have done some reading is in the history of my ancestors, the Celts. The Celts, of course, held some of the finest real estate that the Roman armies took — much of Spain, all of France, the British Isles, and Ireland.

    After the Roman conquest of the Celtic lands, it literally took centuries for the church’s priests to exorcise the old gods from the woods and fields and rocks and streams. There were special rituals for it, and there were severe punishments for any peasant who was caught in the woods communing with the old gods. Even in Joan of Arc’s time, in the 15th century, there were still fairies in the woods. At Joan of Arc’s trial before the Inquisition, much was made of charges that she, like the other children, had danced around the fairy tree in some magical woods near her childhood home. In the remote highlands of Scotland, the old ways actually persisted into the 19th century. The localization of religion had come to an end.

    The work of keeping religion centralized, where it can be controlled by its priesthood and milked for power and income, is never done. Why, if there were gods in the rocks and trees and stars, then anyone could commune with them for free, and no one would be able to skim a profit from that, or claim to speak for such local gods. And it isn’t just the Catholic church. In the U.S. today, there are a host of protestant preachers who fly around in corporate jets, live taxfree in multiple multimillion dollar homes, and suck in millions of dollars from people who see god in the greasy, unctious preacher on their television screen rather than in their own back yard.

    As I go about my daily business of sifting for information about the state of the world (I’m trying to stop calling it “news,” because “news” is a centralized corporate product), it’s alway enormously fun to come across pictures and quotes from the old fools in dresses who run the Catholic church. Just this weekend, for example, we learn that some American nuns, who have gotten in trouble with the Inquisition for acting like Jesus and actually caring about the poor, have been called to Rome to be scolded by Cardinal William Levada, who currently heads the Inquisition (formally called the Congregation for the Doctrine of the Faith — very centralized, you know). And let’s not forget that the current pope was the head of the Inquisition before he became pope and the title went to Levada.


    Cardinal Levada, with the nuns he’s about to scold

    A couple of days ago, driving back from a trip to town, I passed five or six acres of woods, newly bulldozed. It’s now a gash of red dirt and gullies. The church next to it, which has the words “Living Waters” in its name, apparently has outgrown its prefab building and is building something bigger. To them, the woods mean nothing. There are no gods in the woods anymore. And besides, what could gods be worth anyway, if they’re free? No, those folks need a building, and a praise band, and lots of taxfree contributions, and someone paid to shout at them about their centralized god.

    Who is crazy? Them or me?

    Probably me. I do know, though, that I would go crazy if I didn’t have a tiny refuge from a world raped and globalized and delocalized to the breaking point, a world in which ridiculous old men in Rome, wearing dresses, are outraged that not everyone — even nuns! — will do as they say.

    But really there is no escape. Ken reports, after a four-day hike in the Smoky Mountains, that visibility from those mountaintops is ruined by smog and haze, and that the park service has posted signs explaining that the smog and haze is pollution from Midwestern and Southern cities. As for my tiny refuge, the corporate puppets in Raleigh, thanks to money from the oil and gas companies, are about to make it legal for corporations — not the government, mind you, but corporations — to take my land if they say they need it, to drill underneath it, and to inject poisons by the millions of gallons into the underground aquifer that feeds my well and upon which all the life around me depends.

    Sometimes I’m afraid that this is hopeless. They have won. There is no local anymore. There isn’t anything they can’t take. They even claim the gods. We let them do it. And every step of the way, they said it was for our own good, and we believed it. They threatened us with hell. It’s odd that they can so vividly imagine such a place, but can’t imagine themselves in it. I can.