Mississippi funeral

My Mississippi trip was more like a family reunion interrupted by a funeral than a funeral accompanied by a family reunion. I saw some people I hadn’t seen in a quarter century, and I saw others who I had never seen because they weren't born or hadn’t married into the family. Even people I didn’t get along with seemed genuinely glad to see me, and I them, although by the time we parted we remembered why we had not gotten along.

Some stories and reflections.

The flight. I haven’t flown since long before 9/11, so I tried to imitate everyone else when I went through airport security An alarm sounded. The guard looked at me like I was supposed to know what to do, and I looked at her like she was supposed to offer some suggestions. The moments drug on, but I finally won. “Did your forget your cell phone,” she asked. “I don’t own a cell phone,” I answered. “Well, do you have any metal in your pockets?” “Yes, I have lots of that.” Who would have thought that TSA would expect me to unpack my own bag for them to inspect? I felt so…so virginal.

I told my seatmate on the plane that I had really wanted a window seat because I hadn’t flown in a long time, and would like to look out. He grunted and closed the shade. “The sun hurts my eyes,” he explained. When he went to bathroom, I leaned over and opened the shade. The snowcapped Rockies greeted me in all their majesty. When he returned, I asked to trade places. “I would have to move my things,” he protested. His things consisted of one paperback and one jacket. “Well, if it’s too much trouble…” I said. He traded.

From 31,000 feet, the Old Man didn’t look like a river. It looked like mud—beautiful, horizon-to-horizon, mile-wide mud. My heart leaped and became stuck in my throat. Then came the meandering Yazoo and the mysterious Big Black and, to the north where the earth drops away abruptly, the cotton fields of the Delta. I saw four lane roads that had not existed when last I visited, and I saw sprawl, more sprawl than I could have imagined. As the plane braked and grew silent on its approach to Jackson, I spotted the Ross Barnett Reservoir and the sandbars of the sometimes mighty Pearl. Memories of battles and freedom marches, of ignorance and poverty, flooded upon me, and I felt engulfed by compassion for my beautiful state that has suffered so much. “Oh, please don’t touch,” I implored the plane’s wheels, “let me love it from a safe distance.” And so I arrived in Mississippi.

The airport, which used to be called Thompson Field in honor of a Jackson mayor, is now Medgar Evers’ International. I know little of Alan Thompson, whereas I greatly respect Medgar Evers, yet I interpret the alteration as indicative of nothing nobler than a regime change. When the whites took Mississippi from the Indians, they renamed most things, and now that the blacks are in charge, they are doing the same.

The weather. Hot and humid by night and by day. My mother believed that night air contained vapors, so we slept with the windows shut when I was a boy. She also opposed drafts, so we slept without fans. Now air conditioning is to Mississippi what furnaces are to Minnesota. I didn’t mind the heat this time because I was like a tourist in pursuit of the full monte.

Heat and humidity multiply odors many times over, odors of flowers, of mown grass, of sub-tropical decay. The intensity was so marked that going to Mississippi was like going from not smelling anything to smelling everything, and I loved it.

Every afternoon, the thunderheads would build, the weather warnings would become frantic, the rain would descend, and the steam would rise. Five minutes later, the show would be over, leaving the air twice as hot and the odors of dirt and grass and asphalt twice as strong. This too I loved. Plants love it also. Oregon plants pop vitamins; Mississippi plants mainline meth. When I was a boy, plants like bananas and elephant ears that had big leaves and grew really fast scared me. I didn’t literally believe they would drag me from my bed and eat me, but I didn’t turn my back on them either. I used to be able to identify sixty to eighty Mississippi trees, many of them by their shape and shade of green, and I was sorry to discover that I’ve lost that ability.

Buckner. This is the town of 900 where we stayed. Like a lot of towns in the area, Buckner is 80% black. Peggy’s father, R.W., told us not to go walking at night, and to avoid some areas even in the daytime. I remember a time when I could walk anywhere at any time in any town or city in Mississippi. Now, Jackson hides behind burglar bars, and meanness sells newspapers. During my visit, a man was shot in the back because he refused to give a cigarette to a stranger. Another man was killed while sitting in his car, although he had complied with the killer’s demand for his wallet. Some people say that the killing is caused by drugs, but Oregon has a drug problem too. Since the meanness began toward the end of the civil rights era, I imagine a connection. Fear once kept poor blacks in check, and there didn’t used to be nearly so many of them in proportion to the number of whites.

A few black people came to the funeral home, and two of R.W.’s grandkids—who stayed at his house and attended the funeral—are half-black. Mississippi is the most integrated state in the union. Where there is separation—like in regard to where a person attends church—it is by choice rather than coercion. People in Oregon don’t want to believe this. What really irks me about people in Oregon is that they can go for weeks and not even see a black person, yet they declare themselves free of prejudice and believe they have the answer to every racial issue. The way I see it, such “racial” problems as do exist in Mississippi are caused by culture rather than race. Where there are only a few black people—like in Oregon—they adapt to the white culture, but where there are many, things are different. Yet, I fully believe that racial goodwill dominates in Mississippi. I saw too much of it to think otherwise.

The funeral. The casket was open for the visitation. Peggy hadn’t wanted it that way, but that’s the custom, and that was what her father preferred. The visitation started three hours after I got off the plane. I had slept two hours the previous night, seven hours the night before, and no hours the night before that, so I had a hard time greeting person after person, many of whom I was supposed to remember from long ago. God, but most of them looked like hell. Leave town for a couple of decades, and get a lesson in human frailty and temporality when you come back.

I was a pallbearer just as I was at the funerals of three of Peggy’s grandparents. One of the pallbearers was stung on the lip by a yellow jacket, but he toughed it out. Otherwise, things went well, with the afternoon’s five-minute rain occurring on the drive from the church to the cemetery.

I didn’t cry, although I tried. It wasn’t so much that I wanted to project a caring image as that I felt I owed it to Peggy to grieve. I tried to remember moments when Mom and I had fun together and other moments when she seemed happy, but they got washed away by angry memories. Memories of her ordering R.W. around like a slave, and of neglecting to stay in touch with Peggy. Peggy used to cry about her mother’s indifference, saying it was because we didn’t have children like her two sisters. Instead of boxing my anger up and putting it away when Mom died, I became madder than ever. I had wanted to love her, and I had wanted to respect her, but she was, by her own admission, a misery even to herself. I could but grieve over my inability to grieve.

My only remaining brother-in-law looked like he might be feeling pretty much the same, but then white people usually keep a stiff upper lip at funerals. This is another difference between them and black people. Black people howl, wave their arms, and throw themselves to the floor. White people might feel like doing that, but they would lose face. For some reason staying in control means more to us, even when our control isn’t believable.

The rest. I spent most of my time sitting around the kitchen table visiting. I enjoyed myself and wished that my life had more people in it with whom I could do that. The food was bad—lots of desserts that people brought over and nothing whole grain—and I pigged out. I can only say no to bad food by not being around bad food. The funny thing is that I don’t enjoy bad food a whole lot, partly because I can’t stop feeling ashamed of myself for eating it.

Despite R.W.’s warnings, Peggy and I took a walk everyday. One night, I stayed home while everyone went out to eat, and that night I walked for two hours. The songs of frogs and crickets pulsed loudly, and I thought about what a shame it was that everyone else in town was sitting beside their air conditioners.

I marveled at how beautiful Mississippi is, and I asked myself if I could ever move back. I could, I thought (the winters in Oregon get me down), but I knew Peggy could not, and I was grateful to be safe from the possibility. It’s as close to a third world country as I have seen because there is so much squalor and decay. Even the concrete looks different. Here it is made of crushed basalt. There it is made of chert, and looks bleached and ancient. I got the biggest kick out of just walking around staring at the concrete in Buckner, every slab of which was cracked. Maybe that’s why none of the many black men who didn’t appear to have anything to do all day messed with me—maybe they thought I was dangerously insane. Other than Peggy, I was the only white person I saw on the sidewalk the whole time I was in Buckner.

Another thing Mississippi has in common with the third world is that graft is considered more or less normal. For example, Mississippi has the worst schools in the nation, and Buckner has the worst schools in Mississippi, yet Buckner spends more than twice the Mississippi average per student, and no one seems to know where the money goes. They just see a lot of poorly paid state employees driving around in Mercedes. If I lived in Buckner, I would have to fight the corruption. That’s just how I am.

Long drive from Portland

Peggy’s mother died last night.

During the years that I dealt with people in crisis—as a funeral director, ambulance driver, phlebotomist, respiratory therapy technician, and peer counselor—I developed the belief that I had a greater than average ability to help people whose lives were in turmoil. I have since discovered my error. After 37 years of marriage, I can no more tell what Peggy is feeling than if we had recently met. It’s not that I’m oblivious, but rather that my perceptions run in reverse to her reality. If I think she is angry, she is as likely as not to be in a pacific mood; or if I ask her if she is sad, she will often tell me that she is happy. Such mistakes are the norm rather than the oddity, and I can but reflect that if I am incapable of discerning Peggy’s moods, then I can certainly entertain no hope of understanding anyone else’s.

Some years ago, Walt and I had many of the same friends, at least until Walt told me that, without exception, they could find nothing good to say about me in my absence, that they were, in reality, pretending to be my friends so as to not hurt my feelings. When I approached people about what Walt had said, they denied it flatly, and accused Walt of being the one who not only could find nothing good to say about me, but was trying to turn everyone else against me too. This left me considerably confused, yet they have, to a person, left my life while Walt remains. Maybe that’s what he intended.

Walt and Peggy are the people I am close to, so if they tell me—in effect—that I cannot trust my perceptions of others, then I have to take that seriously. The paradox is that, if it is true, then neither can I trust my perceptions about them. I am therefore left to feel that I don’t—even that I can’t—know anyone deeply. I view other people as if they were standing on the wrong end of a telescope. This has caused me to feel so estranged from my species that, if half of them were to die tomorrow, my only concern would be the effect on the financial markets.

Peggy very much needed my emotional support last night when she learned of her mother’s death, but I was at a loss. I could make her airline reservations, pack her lunch, and drive her to Portland, but these were concrete things that I knew how to do, and the effectiveness of which I could judge. By contrast, I had no faith that I could understand what Peggy was experiencing, and I felt that my every word to her was wrong.

I looked forward to the sunrise on my drive home, but instead the air grew chilly and a steady drizzle fell. I hadn’t slept, and—at 5:00 a.m.—had already consumed more than my daily ration of coffee. Johnny Cash sang the same sad songs over and over on a CD, and I brooded over my inability to understand other people in any significant way, and, furthermore, on their inability to understand me.

I thought about how quickly I could end my alienation by running the car into the end of a guardrail. Every guardrail I came to appeared to have been designed to minimize such an impact, but I figured that a speed of 120 ought to do the trick. I even told myself that, since I was in a rental car, Peggy wouldn’t be inconvenienced by having to buy a new vehicle. But, I also thought about what a blow my death would be to her, especially now. Still, the thought was tempting by virtue of its quickness. Then I remembered that the dogs were with me, and my unlikely fantasy came to an end.

I live among feelings as a blind man lives among colors.

When Robert Howard’s mother died, he killed himself. Actually, he didn’t even wait for her to die. When she fell into her final coma, he shot himself in the head. He was thirty; the year was 1936; and the place was Cross Plains, Texas.

Reading Robert Howard’s horror stories at bedtime makes for some interesting dreams. Two nights ago (the last night that I slept), I dreamed that I came upon an automobile accident. An old man was laid out on the sidewalk. He said he was afraid to die and pleaded for reassurance. As I drew closer in the dim light, I saw that his entire face above the mouth was gone, and his brain with it. As I stared into his empty skull, I was stricken with grief and horror, yet I wanted with all my might to comfort this corpse that had yet to learn that it was dead. To want so much to give, yet to have nothing to offer beyond, at most, what might be called logistical support brings me great sadness.

I spend my life confused. I can’t even say how much of what I just wrote about who I am is true. My dilemma is that, if Peggy and Walt are right about my inability to understand other people, then how can I trust that I understand myself? I can but offer that my feelings do not appear to me as either truths or lies, but as winds that blow through my head, and who can stop the wind?

Years ago, I met a man in Minneapolis who said he envied me because, “You know who you are, and I have no idea who I am.” I had never imagined such a scenario, and couldn’t comprehend what he meant. That was twenty years ago, and I know much more now than I did then, but who I am is no longer something that I know. Like a haunted Mayan village in a Robert Howard story, I have entered a realm that was easy enough to get into, but doesn’t appear to have an exit. I don’t mean that it is an altogether bad realm, because my sense is that it has more depth and, I think, more truth than the solid me I once knew—or imagined. If my expectations of how I can relate to other people are excessively dour today, they were excessively optimistic when I believed that every river could be bridged, every wound could be healed, and no one needed to be alone.

I believe that people survive either by denying the fatal futility of their brief existences or by compartmentalizing their minds so they don’t dwell on it. If I could do the same, I would. After all, what would I lose, truth having outlived its lustre?

Cheapskate

The judge reduced our tickets from $257 (each) to $65. At that rate, the city didn’t make any money, and the cop would have done society more good had he sought to enlist our cooperation with a warning rather than to beat us into submission with a fine.

Peggy’s mother lives, so after 15 days in Mississippi, Peggy came home. When she flew down on the 6th, everyone anticipated Mom dying within days. This meant, at worst, two last minute plane fares. Then Mom was moved into hospice, and was taken off her fourteen prescription meds. Not surprisingly, she rallied (or at least she didn’t die), and Peggy predicted a lengthy demise. This meant that we were up to three airline tickets. The more I thought about spending nearly a grand to go to anyone’s funeral, much less the funeral of someone I wasn’t close to, the more I resisted. Of course, I told myself all the right things: “You are not going to bury the dead, but to support the living.” “Family means more than money.” “Peggy’s mother will only die once.” “You can afford it.” “You are an unloving cheapskate.”

I could see that all of these thoughts except the last one were good thoughts, yet I resisted, so, after a few days of feeling down on myself, I began to ask why I was making such a big deal out of a thousand dollars. For a while, all I could think of was that I was cheap, but this didn’t give me any insight. Then one night, I awakened from sleep feeling anxious and with the following sentence running through my head, “Money is all that stands between you and the wolf.” This isn’t entirely true, since Peggy has her nursing skills, and I could work as a handyman if not as a teacher. But occupational skills are dependent upon many factors (such as health); and Peggy is tired of nursing; and I really don’t want to do either of the jobs I could do. The fact that the stock market has taken such a downturn that there have been single days on which our various accounts have posted losses in the thousands of dollars hasn’t boosted my benevolence quotient either.

With greater understanding came greater resistance, and I told myself that I would simply have to be strong in refusing to go because I would be acting for the good of both of us, even if Peggy didn’t see it that way. “Well, but what if she says she will never forgive you?” I asked myself, and concluded that, if she felt that strongly, I would go rather than run the risk that she meant it.

Peggy came home with a $3,000 check that her father gave her for our airfares. “Of course, I can’t cash this,” she said, and I assured her that I knew someone who could—something she would have known when she accepted it.

I used to wonder how I could survive without my parents, but, now that they’re gone, I’m just glad to be on the other side of the experience. If Mom were a dog, we would euthanize her and call it an act of mercy, but, since she’s a human, her suffering and the suffering of her loved ones must be prolonged.

Wimawhala Encampment

I just came from a meeting of the Wimawhala Encampment, which is a lodge that I joined last winter because it is dying. There are six of us, and each is an officer. We call ourselves patriarchs, and our emblem is a nomadic tent. Instead of a gavel, our “chief patriarch” calls for order with the top of a walking staff. Our other officers are a treasurer, a scribe, a high priest, and two wardens. I am the junior warden, which means that I will assume the role of chief patriarch in two years. I am also the junior warder in my Masonic Lodge, so I’m expected to move into the worshipful master’s station there in two years.

There are two ways in which I look at my lodges. One is to think that much of what we do (like using the top of a staff as a gavel) is just too silly for words. The other is to ponder our symbolism (the Encampment’s tent stands for safety and hospitality) and to listen to the words we say, and to think that lodges are awfully sweet. Ironically, if lodges were flourishing, I probably wouldn’t fit in.

Awe of the Mighty

This summary is not available. Please click here to view the post.

Double traffic tickets

Peggy and I got simultaneous traffic tickets last week for running the same stop sign on our bikes. All we could figure was that the cops were inspired by the recent death of a bicyclist two blocks away. Since then, I have diligently stopped at every stop sign. I am the only bicyclist who I have seen do this, and the others look at me strangely as they go around. I resented the $257 (each) tickets. There are two sets of laws. One set is written in the books. The other set is the ones that are actually enforced. For example, Eugene has a law against car camping on public streets, but the cops won’t enforce it. Instead, they advise complainants to ask St. Vincent DePaul to come out and help the campers (St. Vincent’s has a city contract to do this). Personally, I don’t want to help street campers—I just want them gone.

Justified tickets are easier to accept than are tickets based upon the arbitrary power of the issuing officer. When I asked our cop why we were being singled out, he assured me that the traffic laws are always applied equally. I hold that lie against him infinitely more than I do the ticket, because I could see where the ticket might have come out of his desire to protect the public, but I couldn’t see how the lie came out of anything but his knowledge that he could bullshit me all he wanted, and I would have to stand there and take it for as long as he wanted. Being constrained under threat of violence to wait passively on the curb while a cop writes you a ticket is a mini jail sentence.

I set about trying to get our tickets reduced (by writing a letter to the judge) as soon as I got home. Peggy and I were supposed to sign below one of four paragraphs on the back of our tickets before I took them—along with my letter—downtown. These paragraphs were badly written to the point of having numerous grammatical errors, and neither of us could figure out whether we were supposed to sign below paragraph two or below paragraph three as they seemed to say pretty much the same thing. Two days and numerous tries later, we still hadn’t figured it out, so Peggy signed both paragraphs on the back of her ticket the morning she flew to Mississippi. Our plan was that I would find out which one she was supposed to have signed, and cross the other out.

When I asked the lady behind the counter at the municipal court which paragraph was the right paragraph, she said she was not qualified to offer legal advice and advised me to “seek the services of an attorney.” Of course, it was an attorney who wrote the stuff in the first place. Lawyers make money by making the law as incomprehensible as possible. Since they can’t agree among themselves what it says, still more lawyers have to be hired to take matters to court where lawyer-judges decide. Sometimes many lawyer-judges in many courts over many years are needed but the lawyers are okay with it since they are all making hundreds of dollars an hour. As I read on the back of a pre-folks t-shirt, “A lot of people are alive simply because killing them would land you in jail.”

Mom nearing death

Peggy’s mother is dying. She is sometimes rational for brief periods during the day, but at night she forgets where she is and who her family are. She then becomes frantic and pleads for help, sometimes all night long. In the daytime, she is apt to become stuck on the same sentence which she repeats without pause hour after hour. One day, it was “Like sands through the hourglass, so go the days of our lives.” Other times, her mantra is a continuation of her pleading from the previous night.

Peggy is in Mississippi standing vigil. My parents being dead, I tend to focus on what a relief it is to have that kind of thing out of the way, and to wish that it could be out of Peggy’s way too. “Mom” is miserable. The lives of her loved ones are stuck while they await her passing, and, at 78, her husband won’t live long enough to pay off the medical bills.

Like, have a nice day, folks.

(This entry contains several instances of the F-word.)

I don’t remember the last time I heard the word people. I grew up thinking of folks as a low class word for family—something Jed Clampett would have used. After 9/11, I was shocked to hear George Bush refer to al-Qaeda as “folks,” but I remembered that George Bush was the very person who had caused me to lose all respect for a Harvard education. Next, I noticed that black people on a NPR program aimed at a black audience only used the word folks to refer to two or more people. I was disappointed, but observed that it was, after all, not a program that targeted the educated. Now, everyone on NPR—interviewers and interviewees alike—uses the word folks exclusively. Nobel Laureates are folks. Neo-Nazis are folks. The Founding Fathers are folks. Polygamists, entomologists, and Arctic explorers are folks.

It is both a blessing and a curse of aging to realize that things are not as they used to be, and to further realize that people who don’t remember how they used to be are probably unaware of the changes (an observation that keeps me from taking historians too seriously). Yesterday, a store clerk told me, “Have a fabulous day.” She flashed a toothy smile, which caused me to wonder how many times a shift she was able to carry off the performance. I speculated that she must be, like, so totally bored with “Have a nice day” that she was simply trying to come up with an alternative. As I turned to leave, I said, “Thank you,” “No problem,” she answered. “At least there’s that,” I muttered as I wondered when “you’re welcome” became passé.

I first heard “Have a nice day” in 1974. The teacher in the classroom next to mine said it to each of the thirty students in each of her five classes as they walked out the door. She never personalized it with a name; never said “Study hard,” “See you tomorrow,” “Don’t forget to bring the homework that you claim to have forgotten,” or even “Later Gator.” “Have a nice day” it was, 150 times a day, 750 times a week. Her students behaved exactly as they would had she said nothing, had she not even been there.

Editorialists opposed the nice day mantra on grounds of inanity, and because it was worded as an imperative. I waited in vain for the fad to pass. Thirty years later, I’m still waiting. I never observe language moving uphill. New words are added at an astonishing rate, but the overall effect is to express the same sentiments with ever more of the same imprecise words, which means that a great deal of what is said is meaningless.

“Me and him, like, you know, like, fucking think that not being able to smoke in a fucking bar is, like, totally fucked—you know.” When I eavesdrop on conversations among the young (to whom one my age is invisible), this is often the level of discourse that I hear. “We despise the new law against smoking in bars” would do, so why the excess? I would have supposed that the ever-increasing volume of words that comes at us everyday would have inspired us to speak more succinctly, but I’ve concluded that it is this very volume that causes individuals to hold the floor as long as possible. So, what do you do when you want to keep talking, but you have nothing more to say? Of course! You, like, uh, you know, like, fucking drag it out.

We are also under-educated. A Russian penpal wrote that she learned to speak English better in a few years than most Americans do in a lifetime. She had met a great many of us, and concluded that we are fat, boorish, spoiled, ignorant, and would have already gone down the toilet were it not for our inherited wealth. I wanted to defend us, but I had no defense. All I could think to do was to ask her why, if America is so bad, thousands of Russians are trying to move here whereas no one from here is trying to move there, but such a talk-radio tactic would have been an evasion rather than an answer.

Illogic in sermons

I sometimes attend Sunday school at various liberal churches. The service itself is another matter because I usually take issue with the sermon. From last Sunday at the United Church of Christ.

Says Jesus:
“Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on…. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?”

Thinks Lowell:
“What is the basis for this comparison? I might be better than birds in some ways, yet I lack the ability to fly, and I have no internal compass to guide me across oceans and continents? Besides, Jesus, isn’t it a little self-serving to choose birds for your analogy—why not beavers or squirrels, animals that are obliged to make provision for tomorrow? Finally, what happens to the bird that becomes unable to catch fish or insects—does the Heavenly Father still feed him? I think not.”

Says the preacher from the preceding Sunday:
“My friend the atheist says, ‘Show me God,’ and I respond, ‘Come to my church, and you will see him in the people there.’”

Thinks Lowell:
“Huh?! How do you know it’s God that makes people act differently in church. Would it not make just as much sense to attribute their behavior to space aliens or formaldehyde emissions from the carpet? Or how about this; how about they act differently because they’re in a controlled environment in which niceness comes easily, is socially obligatory, and can be dropped before lunchtime?” Lowell then looks around to see if anyone wags his head or smiles wryly at the preacher’s blatant example of begging the question. No one does, and he wonders if they were listening.

The service moves on. Near the end comes a ceremony for those members who died since last Memorial Day. Their family and friends light candles as their names are called, and then “Shall We Gather At the River” is sung. Lowell gets misty-eyed. As he tries with limited success to pull himself together, he asks himself why he was touched? Did he catch a glimpse of THE truth that must elude any preacher’s faltering logic, or was he simply reminded of those many people he sang this song with a half century ago, people he cared about who are now dead? Occam’s Razor (the simpler explanation is more likely to be true) would favor the latter, but he cannot be sure. The mystery is ever before him.