View from the terrace of the family's Brooklyn Heights apartment

Sunday, January 6, 2013

Rothenburg


Rothenburg ob der Tauber
with your wobbly streets
your crazy-gabled houses
you are a fraud

On Marktplatz I saw Pinocchio himself
once docile member of the Hitlerjugend
telling a busload of dollars
quaint lies about
Tilman Riemenschneider and Spitzweg

Rothenburg ob der Tauber
you sentimental fraud
make way for the new Europa
see him there?
the guy in the aluminum hat
drinking a can of gasoline.

Belief? Religion?


Many suras of the Qu’ran begin with the injunction that first and foremost the muslim must believe in allah. Christians from early childhood are required to recite a testimony of belief in god and articles of faith in what is often called the Apostles’ Creed. The earlier books of the Hebrew scripture say little about belief in Yahweh, since Adam, Moses, and the prophets, according to the stories, spoke with him; as god becomes remote or perhaps, as one psalmist puts it, seems to have fallen asleep, belief becomes an issue. An apparently naive question, but one that is seldom asked, is why god would care whether each and every one of the billions of people who have lived or are now alive believe in him or not. Though a case can be made for the social utility of dedication to household, local, and tribal deities, the situation is less clear in the case of the evolved cosmic god of the Abrahamic religions--the all-knowing, all-powerful, benevolent creator of the universe and all living things. Why would this god be so insistent upon the belief of one species of his creation on a small planet in a middling galaxy?

As the detective or the police always ask a in a murder mystery, who benefits? Who benefits from belief in this cosmic god? Certainly not the deity. Maybe the state? Codes of law, such as those attributed to Hammurabi or Moses, we are told, were handed down by a god, and the state has historically been interested in proclaiming a divine sanction for its power and justification for its laws. But obviously the principal beneficiaries of belief in god is a special class of elite, spiritually superior individuals who serve as intermediaries between everyone else and the divine--priests, bishops, imams, rabbis, and ministers. Their livelihood and in some cases their extraordinary wealth and power depend entirely on the  faithful’s belief in the god they serve. There is no need to assume hypocrisy on the part of god’s ministers, just as there is no need to inculpate generals promoting  a dubious war  they have convinced themselves is just and necessary.

If he does not exist, the Abrahamic god’s insistence on belief, of course, is moot and meaningless. The question then becomes why so many people believe in this deity. Even the most ardent atheist must wonder about the almost universal belief in god among the philosophers and scientists of the past and, while the percentage of skeptics has increased, of the many intelligent scientists, scholars, and historians now living who believe not only in a supreme being but in a particular creed.  Why do so many people believe in an entity they have never seen or heard on the basis of less evidence than there is, for example, for the existence of ghosts or aliens from outer space?

One answer is that belief in god is drummed into our heads from childhood, along with any number of improbable theological precepts such as a detailed and complex dogmas about nature of this god, the belief in angels and demons, and the expectation of deliverance by the return of a savior, the prophet, or god himself in some final destruction of the world as we know it. When parents, teachers, religious figures, and all our peers accept these things as a matter of course, it is almost impossible for a twelve-year-old and difficult for a twenty-year-old to question nearly universal, if implausible, beliefs. That a charming fable about a jealous god, a naive primitive couple, and a clever snake could be elaborated by theologians over the centuries to explain sin, death, and the sacrifice of god’s divine son to appease the father god’s hurt feelings or sense of justice is preposterous, or--as the orthodox would have it--a great mystery.

An even more basic concern is the origin of religion itself. Some have suggested that the fear of death explains the origin of religious belief, an unlikely surmise, since the concept of immortality comes rather late in the classical and Abrahamic traditions. A more plausible explanation would have it  that religion is an evolved form of ritual magic in which the tribe or clan called upon spirits or forces of nature to influence conditions beyond their control such as the weather, the hunt, the harvest, or fortune in general. In today’s Abrahamic religions and many others, prayer, communal and individual, continues to be an example of magical thinking, and congregations meeting together at specified times are contemporary instances of what once were tribal rituals. The primitive origins of current religious practices is clear enough when we understand, say, that the Christian eucharist is basically symbolic form of sacrificial murder and cannibalism. 

What, then, are a secular humanists to make of religion? Some tend to condemn it categorically as a sham which has brought a great deal of evil and trouble into the world. The Christians who were executed by the Romans are celebrated as martyrs, but when with Constantine the Church officially gained imperial status, the Christians who were executed by the empowered Church, and there were many, many more of them, are even to this day condemned as heretics. Translating the Bible into a vernacular language, describing a more accurate account of the cosmos, or even unusual moral righteousness at times resulted in being condemned and burnt at the stake. Disgraceful in hindsight were the  execution of witches, some 50,000 in Europe alone, the pogroms against Jews, the infamous Inquisition, the persecution and the mass killing of rival Christians, along with brutal internecine wars among Christians that decimated and caused untold damage in Europe for much of the seventeenth century. Religion has supported patriarchy  and the suppression and even the mutilation of women. Down to the present day extreme Muslim, Jewish, and Christian fundamentalists have fomented strife and violence between rival sects and creeds. Wherever a particular religion has achieved power, its ministers have often abused that power. 

Though religion has been responsible for much evil and atrocity throughout history, there is another side of the coin. Many hallmarks of civil society were founded or preserved by religious institutions, among them hospitals, libraries, and universities. In ancient Egypt and the classical world, health and medicine were  gifts of a god whose servants administered centers for curing the sick, a relationship which was continued and further developed in Medieval times with hospitals administered by monks and nuns.  Ancient manuscripts of classical sources or from Islamic scholarship were preserved by monasteries along with Christian and vernacular documents. Following the example of cathedral or monastic schools, universities were established throughout Western Europe with charters from political or religious officials, much like self-regulating guilds. One need only observe the many astonishing temples, mosques, and cathedrals throughout the world to experience the glories of architecture that religious zeal has produced.

Even more important for ordinary people was the role played by the local parish priest in everyday life, during rites of passage for individuals, and on special celebrations and festivals throughout the year. Birth, puberty, marriage, and death were acknowledged by god’s ministers with formal rites and blessings. The priest or minister who on Sunday might terrorize his congregation with ghastly images of hell, would comfort them as well with god’s mercy and relieve their guilt and anguish by offering spiritual advice and forgiveness of sin. During a crisis like the death of a mate or a child or in times of plague, war, and famine the faithful turned to god for relief, Christians often calling upon saints and, above all, the Madonna, mother of god and queen of heaven.

Belief and religion, therefore, appear to be mixed blessings. The clear lesson of history is that religion may be a positive force when it serves the community and gives reason to hope and solace to the faithful. But religion becomes dangerous whenever and wherever it attains political power.

Thursday, April 19, 2012

Pedestrian Verse


I usta think a poem had to dance
step, tango, or tap
waltz, jig, or wiggle 
in a rumble rag or nimble prance:
a muscular mannequin in powdered tights
with amply padded crotch 
springing high as a hedge  
and slowly alighting while dazed we watch
a tutued Barbie with flattened chest
spinning on toe like a top
or puppet-like with jerky grace
skating an inch above the ice
I thought a poem should whisper or shout
Listen! Listen! Listen to this!
as a dancer jumps or struts
before our spellbound trance
But no more. A sophisticated bard now reveals
The end of a line by randomly pressing the return 
Button, with syntax in no discernible shape
At all. And commences his or her next quiet, clean,
If pedestrian, verse, say, with a letter in
The upper case or a preposition 
Out of joint. 
And all with aplomb--and no regrets:
no ruffles, spangles, toes on point
no scraping cleats, stamping heels,
no jangling thump of tambourine 
no swirling skirt, flouncing cape
or clackity-click of castanets.

Wednesday, April 18, 2012

Merry-Go-Round


A fat aunt sidesaddle 
in neon slacks 
licks a pistachio custard
(now a grinning tiger)
while the calliope groans
for a circus of charged-up kids
who drop crackerjacks
and reach for rings of gold
(again the grinning tiger)
as a little blond boy in blue 
grasps the brass pole
of his swooping steed
eyes shut in white fear
(again the grinning tiger)
and chariots drawn by plyboard swans
carry tots too small
to ride on wooden chargers
         until
(once again the grinning tiger)
the cymbals
the hawk of the barker
the dizzy delight
(and even the grinning tiger)
with a resonant clang 
all of a sudden--cease.

Tuesday, April 10, 2012

An Up-Side-Down School?



 If the media are to be believed, just about everyone is unhappy with public schools as they are—school boards, principals, parents, and politicians. In the face of this disenchantment, there have been extraordinary federal mandates such as No Child Left Behind and Race to the Top, currently being tinkered with because of reactions in the schools that range from dissatisfaction to outrage. Foundations, corporations, and wealthy individuals have gotten into the act, some from a desire to improve universal public education, others to replace it with charter or private-sector schools. The focus of most educational reform is on teachers. In my home state, Connecticut, Governor Malloy’s program, though it may differ in details, will apparently have the same focus as the federal mandates. The goal is to discover who the good teachers are and reward them, while identifying and retraining or dismissing those found wanting. The usual method is to test students in order to evaluate the performance of their teachers as well as of the schools themselves, a procedure that has produced a quagmire of questions, objections, and a maze of statistics, dear to the hearts of bureaucrats fond of crunching numbers. Certainly, standardized tests are inexpensive to print, administer, and machine correct, but just what do they measure? Though they show the willingness and ability of an individual student to take a standardized test, they may have little or no relationship to anything else, including the proficiency of the teacher. 
Of course, the kids, colleagues, and most principals already know who the really great teachers are as well as those few who are just awful. Most teachers are somewhere in the middle and are doing a commendable job. Critics of the current focus of reform claim that frequent standardized testing is counter-productive, that it will bore students, frustrate teachers, and destroy much of the curriculum that is not being tested, and they argue that poverty and straitened family circumstances are the fundamental causes of underachievement--not  the classroom teacher. So perhaps there is a better approach to improving education, one that deals with issues more basic and significant than teacher evaluation.
A brief look at two high schools, about nine miles apart in eastern Connecticut, yields some counter-intuitive surprises and strongly suggests that poverty and ethnicity are major factors in the failure of a school. Windham High School is located in Willimantic, an urban center and former mill town; E. O. Smith High School is located in largely rural Mansfield, right next to the University of Connecticut campus. While the towns are adjacent, Willimantic, though it features many fine Victorian homes, is relatively poor, with a median household income of $45,465, and Mansfield is considerably wealthier, with much higher real estate values and a median household income of $66,304. According to test results Windham High is failing, with a GreatSchools rating in the bottom 10%, and E. O. Smith is doing a lot better with a GreatSchools rating in the 50th percentile..
Some might believe that the relative amount of money spent on these schools is the key to success. Surprisingly, Windham, despite its annual struggle to pass its educational budget, spends slightly more per pupil than wealthy Mansfield, and its school spends a slightly higher proportion of its budget on instruction. The most obvious difference is that of those attending Windham, 60% are eligible for free or reduced-price lunches, twice the state average, while at E. O. Smith only 8% are eligible. In addition, only 38% of Windham’s students are Caucasian, while the figure for E. O. Smith is 88%. Though there is little difference in the money spent per student and the resources available, there is a considerable disparity in the proportion of students from ethnic minorities, which in this region are mainly Hispanic. For example, only 4% of E. O. Smith students are Hispanic, while the figure for Windham is 54%. The obvious, if certainly unpopular, solution to this extreme ethnic imbalance would be busing. Most probably, however, busing would be bitterly opposed and would in all likelihood, considering only grades on standardized tests, do little more than raise Windham’s scores a notch or two and lower E. O. Smith’s by about the same amount. 
Instead of focusing on the performance of teachers or waiting for the millennium when poverty and straitened family circumstances will be no more and ethnicity will no longer be a negative factor, why not experiment right now with a structural change in public education? A revenue-neutral revolution would be to change the culture of the schools by turning the system upside-down—literally. In place of a top down hierarchy with mandates from school boards, superintendents, and principals, try a democratic, bottom-up approach. Let the teachers elect a principal for a given term; let committees of teachers, with input from parents and students, determine policies--budget allocation, curriculum, evaluation, activities, and the like. In short, empower the teachers, parents, and students to make all the important decisions  about their school. Such a change in the culture of the school would motivate all parties involved and ensure that everyone is heard and their questions addressed. Motivation is surely the single most important predictor of success in school. Of course, such a change might best be introduced with pre-schoolers and work its way through a system from the primary school, through the middle school, and finally high school. Perhaps some “under-performing” school district is ready for such an experiment.

Totentanz


A bent little man
in a black surreal trenchcoat
follows me nights
through Washington Square
past the warm brothers
and by the late dogs
I have never seen him
for he is fleet
looking over my shoulder
I sense him dash 
to my blind side
He has a voice like Woody Allen
and mumbles dismal folksongs
I’m quite certain
though I have never heard him
Each night
as I pass the empty fountain
where kids in July
splash in their innocent underpants
I step up my pace
to elude again
the stroke of his ridiculous scythe.

Song of Un-Belief


Zeus, cloud-gatherer
gray-eyed Athena
many-talented Apollo
and Aphrodite from the sea
explain:
licks of hap luck
the ruck of brine wrecks
and my tack in time’s wrinkle
better than the War God of Sinai
or the Preacher of Peace
Therefore
the gods I choose not to believe in
remain:
well-meaning, intemperate Zeus
Athena who may or may not smile
Apollo of the dawn
and salt-scented, golden Aphrodite.

An Old Man, Me?


It feels odd being called an old man, even now that I’m pushing eighty. When young, I thought of my life as an adventurous novel, a Bildungsroman with me, of course,  the hero, and everyone else--relatives, friends, classmates--in supporting roles. I stayed young, at least in my own head, for quite some time. Well into my forties, middle-aged described someone ten years older. Then I began to notice that young people on the street, even girls, were walking faster, overtaking me effortlessly. I’d not realized that slowing down was to be understood literally. Of course, it did become difficult, at sixty and beyond, to maintain the illusion of youth or even middle age. At family gatherings, with grandchildren the center of attention, I became one of the elders, obviously on the periphery, no longer a major character. At times my back ached, my bones and muscles rebelled, my bowels became less predictable, and walking any distance could be a chore. Always a talker and spinner of yarns, I found I had less to say.
One early sign that I was over the hill was when attractive women, rather than avoiding eye contact, looked me straight in the eye and smiled; at a further stage, check-out girls in supermarkets began to call me honey. Even young men would hold a door for me, and a young mother once cautioned her toddler, “Be careful, it’s an old man!” An old man, no longer a player in the comedy of gender, I’d become neuter. There were also ironies that accompanied aging: always an enthusiastic sojourner abroad, particularly to academic conferences, now that I have ample time, I don’t care to travel any distance; always an enthusiastic, if mediocre, golfer, I can no longer walk a course; a lifelong sailboat enthusiast, I do not trust myself to manage a boat. And old friends, companions, rivals, and colleagues, one after another, I see mentioned in brief obituaries as they pass quietly from the scene. Beyond the old saw that aging isn’t all that bad when you consider the alternative, is there anything positive about growing old?
One plus, obviously, is that I will not die young, unfulfilled, before having had a chance to mature and enjoy a full life. When I reached the biblical three score and ten, the rest of life, I knew, with a bit of luck, would be icing on the cake. Once my children were grown and had children of their own, my wife and I no longer bore the weight of responsibility for our hostages to fortune. After retirement, I learned to my chagrin that the university and the honors program that had consumed so much of my energy and enthusiasm for so many years were managing to survive without me, and that I was surviving quite well without them!  Now, the odds are that I will have avoided life’s greatest blow, the death of a child, or of the one who, as the years go by, I have come increasingly to love, admire, and depend upon, my wife of more than half century, first met at a summer camp when she was fifteen. And, of course, the future is still open, though I think of it in days and weeks rather than years. 
From the perspective of age, things which once seemed so important for good or for ill--the award, the rejection, the triumph--no longer seem to be mountains of achievement or depths of despond but just small bumps in a fairly even road. Now that I’m not in the thoughts of most former students and colleagues, having been named distinguished professor, or elected president of the organization, or having failed to publish the Big Book counts for little or nothing. Though I would hardly think of setting sail for some further adventure like Tennyson’s Ulysses, I do sit at my computer to comment curmudgeonly on the news or add occasionally to my blog. And even though it’s not expected of me--perhaps because it’s not expected of me--I spend some time most days working on a book. The result thus far has been a mystery novel, Double Trouble, which about fifty people have read, and a book of recollections, Serendipity, which has attracted about half that number of readers, mostly family. I’m leisurely working on a sequel to my mystery, but there’s no hurry, no deadline. Though it hardly matters whether the book is published, I’m still curious about what my characters will do next.  
In the Palazzo Reale outside Palermo on the altar of the chapel there is a large image of Christ’s countenance, which appears stern and angry from a distance but which, it is said, grows more gentle and kindly as the viewer approaches. The same I find to be true of representations of Death. When young I was subjected by the Jesuits to baroque sermons almost identical to those suffered through by Joyce’s Stephen Daedalus. In them, heaven was given short shrift, but the everlasting and excruciating  pains of hell were vividly rendered. Once I realized that these were sadistic fantasies, Death as a skull or skeleton or a Grim Reaper in black grew more distant, less frightful, and at times a bit comic. After a few trips to the hospital with symptoms of what might have been a terminal illness, I realized that death would be no worse than falling asleep. Just as I did not regret the centuries before my birth, so I would not miss the years after my departure. Only the living suffer pain, and I mourn for those I will inevitably leave behind. I can now almost accept Walt Whitman’s exultant threnody:
Come, lovely and soothing Death,
Undulate round the world, serenely arriving, arriving,
  In the day, in the night, to all, to each,
  Sooner or later, delicate Death.

Dark Mother, always gliding near, with soft feet,
Have none chanted for thee a chant of fullest welcome?
Then I chant it for thee—I glorify thee above all;
I bring thee a song that when thou must indeed come, come unfalteringly.

Though I am  reluctant to leave a world that is still curious and ample, that remains blessed with people I cherish, it was these verses that haunted me as I sat with my wife recently at a Buddhist funeral, listening to a eulogy for a dear friend. When the instructor of his yoga class began to repeat himself, the loving wife of the deceased ended the ceremony. “Ring the bell again,” she said, “--and laugh.”

Thursday, July 21, 2011

Ulmer Münster

Through the haze
sun-diffused
the spike stands skyward
much too tall
in the Lilliput landscape
how many kilometers
from the anxious autobahn
In a portico niche
stands the madonna
with her archaic smile
saying how pretty is my babe
though stony centuries
pile rock on rock
and shout hosanna
In the choir
wooden saints are segregated
according to sex
for even the blessed
cannot be trusted
in the sacred dark
They seem a gloomy lot
displeased with the arrangements
awaiting the millennium
or maybe a mug of beer
Above the gloom
the spire triumphs 
a Dantesque experience to climb
nine times nine
round the mounting spiral
to hang in the webbing
and feel the great bell
shake Ulmer Münster
to the bones of whatever worthies
lie grimly under foot.

Teach Creative Writing?


As an eager undergraduate turned on by Russian novels, by Joyce’s Portrait, by the poetry of Dylan Thomas, and what I imagined was the artist’s life in Paris, I visualized a take of myself sitting at a sidewalk café on the Boule Miche scribbling away at the Great American Novel on a blue-lined yellow legal pad while sipping cognac--or whatever it was that characters in Hemingway were always drinking.  

When I got around to learning something about the writers we kids were reading in the 1950s, I was appalled to discover what disorderly, miserable lives many of them had led. To get rip-roaring drunk on occasion was commendable, I thought, but to make a profession of it was something else again. Perhaps I should have realized that the great poet, despite his celebrity, was a very unhappy man. Far too many writers of that generation were hopeless alcoholics, unreliable lovers, lonely, envious, and self-destructive. Perhaps writing was an escape, I thought, demanding isolation buttressed by drugs or booze. 

Then, to my surprise, there suddenly appeared on campuses a new generation of writers, who had studied creative writing at a university, attended writing seminars, and published thin volumes of verse or short fiction. I couldn’t imagine any of the writers I talked about in my classes taking a course in writing poetry or fiction, but I gathered times had changed. Writers had begun to look and talk like casually-dressed, English department academics.

Although I doubted writing could be taught in a course, I recalled that my first academic job had been to “improve the writing skills” of hapless freshmen measured by a  guess-the-right-answer, machine-corrected test. When their scores  jumped dramatically, I knew that what actually had improved was not their writing, but their test-taking savvy. Freshman comp, the bread and butter of English departments, basically inculcates a preferred decorum; it is like teaching kids comfortable in T shirts to tie a Windsor knot. Creative writing is something else.

Before the establishment of a writing track in the English department at my university, manned (and womaned) by our new hires, I’d been prevailed upon to teach a course in writing short fiction, based probably on what I thought was a well-kept secret, that I’d managed--God know’s how--to have a novelette published in Galaxy, one of those garishly illustrated pulps that flourished in the heyday of hardcore science fiction. So I have some sympathy for those in the creative writing racket.

In my sole venture into this field, students were pleased when I told them the class would meet only twice a month and they would submit their manuscripts to me as to an editor through the campus mail. But they were not very happy to hear that they were to write a traditional story--with at least three characters in a contemporary, realistic setting, taking place in no more than a week, with effective dialogue and--above all--a plot. No monologues, stream-of-consciousness or otherwise, no life histories, no prose-poems, no intergalactic sagas. I said they could begin with just one or two visualized scenes and see what developed. I strongly advised against handsome, athletic young men and beautiful, desirable  young women as main characters.

Did the students learn anything about writing fiction in my course?

Possibly. The first thing might have been that writers write every day whether they’re in the mood or not. Next they learned that characters take on a life of their own and may do things that will surprise their author. They also learned that when they took the reader someplace, a park or a pub, for instance, something had to happen there. (One student objected that nothing at all interesting had happened in the park he had been following his characters to for three pages! I said that in reality nothing might have happened, but in fiction something damn well better happen!) Finally, if they followed my suggestions, they’d discover they probably had a chapter of a novel, since short stories are usually all worked out before the author begins to write! 

Years later, a student who took the course met me at Alumni Day and casually remarked, “I finally finished my novel, and it’s being rejected by first-rate publishers! I’d like to thank you for your encouragement!” When I asked her to remind me what I said, she replied, “You wrote in blue pencil, ‘Good job! You seem to know what you’re doing!’” And that was all the encouragement she needed.

Friday, April 22, 2011

Camel

The Camel has learned a hard truth
to survive
in the desert
one needs inner resources
and a strong stomach
the price of which
is a surly disposition
         an unlovely aspect
and the ridicule
of hawk and hound and hyena.

Wednesday, April 13, 2011

Regrets

Rattling to April’s winding horns
          Intense, moribund
there is no release
          no letting go
for these few brittle leaves 
no sudden tumble to oblivion
Grief and love have fallen
          petal by petal
while these grotesques hang shaken
          by another season’s turning
implausible among the small new greening
the groping tendril, the thickening vine.

Monday, April 11, 2011

The friendly villagers of Spakenburg

           Because I’m a sailboat enthusiast, on my way to an academic conference in Germany a few years back I decided to take a side trip for a day or so to Spakenburg, an out-of-the-way Dutch village that harbors the largest surviving fleet of botters--the sturdy, traditional fishing vessels that have survived as pleasure craft. I got off the bus there at about noon on a Wednesday right around the corner from the VVV, the national tourist agency, a block from where the main street divides to form a basin for “the brown fleet.” To my surprise, the woman in charge spoke neither English nor German, so my meager Dutch and sign language had to suffice. I agreed to stay at a pension two kilometers distant for $18.00 a day, breakfast included, about half of what I had been paying for a tiny five-floor walk-up overlooking a canal in Amsterdam. When much to her surprise the agent realized I didn’t have a car, she phoned the pension and the proprietor, an amiable and talkative fellow in his sixties, drove in to pick me up.
          On the way to the Pension De Poort in Bunschoten we worked out a system of communication involving a few words in Dutch and English, supplemented by gestures and facial expressions. My host’s amiability was a harbinger of the treatment I later received from the villagers. When I stowed my gear and indicated I was going to walk back to Sparkenburg, the innkeeper led me to an outbuilding and offered me the loan of a bicycle!
          Though it rained on and off for two days, I managed to check out the old boat basin and the modern marina on forays from the village tavern, my headquarters. The brown fleet is maintained by an organization of owners who cover their expenses by chartering the boats to groups. I spent some time aboard one of the botters whose cordial skipper was tidying up, but regrettably the weather argued against going for a sail. On my jaunts to and from the pension I visited the village’s mini-museums, which featured model boats, folk costumes. and exhibits illustrating village trades and crafts of yore.
          The second time I entered the village tavern, I was treated as if I’d been coming there for ten years. I was included in the rounds the regular customers were ordering, and I found myself talking with Dennis from Surinam, whose English was pretty good. When he learned I was headed for Münster, Dennis introduced me to Edwin, who would be traveling there by car with two friends, and I was invited to join them. I was also invited to--actually ordered not to miss--the party that night for Christine, the tall, blonde, convivial barmaid, who would turn eighteen at midnight. I had taken her for about twenty-five!
          When I bought some postcards before heading down to the Oude Schans to take photographs. it was clear the clerk knew who I was and where I was staying! Outside the shop I was surrounded by a dozen or more schoolchildren who were excited by my Red Sox baseball cap, which reminded them of a character on American TV. Later that evening, in the tavern, everyone--including me--had to offer a toast to Christine and dance with her. When I commented on how friendly the villagers were, Dennis said, “Everyone in this town knows everyone else.”
          “Everyone here seems to know me too,” I added.
          “Oh?”
         “I told the people at the pension I was leaving today, but I changed my mind when the sun came out. I had dinner tonight at the Petersheim, the restaurant you suggested, and I bet you can’t guess what the waitress said when I walked in. I’d never been there before.”
          “What did she say?”
          She said, “Oh, it’s you. We thought you left this afternoon.”
         
          The villagers of Spakenburg were indeed friendly--and inquisitive.


Monday, April 4, 2011

The Kiwago Indians

At the center of the council ring Donald Kauth 
     in the feathered bonnet
  and scant raiment of a Chief
          (over his bathing suit)
begins the solemn ceremony
     before the astonished eyes
of Harlem and Bensonhurst
As twilight deepens, Wakonda himself
the Great Spirit
  miraculously lights the central fire
which crackles and leaps house-high 
  (with some help from Gregory Corso
  who pulls the string)
The calumet is pointed to the four corners
  to the hot wind
  that he come not in his strength
  to the east, to the north, and to the west wind
  Eyune keyuniósneh nunweh!
After the Deer Dance 
  and four choruses of Shonni-Monni
  each kid is given a white wax candle
lit round the ring from the central fire

          Rise up old flame 
(they sing)
  by thy light glowing
          show to us beauty 
  vision and joy
We are the red men!
  feathers in our head men!
down among the dead men!  
  Pow wow!
A kerosine arrow arched to the lake below
signals the Chief’s departure
  (in an aluminum canoe)
and a straggling line of kids
  each guarding a candle 
  against the night
wend their way to the flagpole for taps

               Day is done
gone the sun
from the lake, from the hills, from the sky
all is well, safely rest
God is nigh
Nunweh!