Places We’re From

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The places we’re from aren’t always where we’re born.  The funny thing about reaching “middle age” is the amount of reassessment that goes on.  Where we’re from has a tremendous impact on who we become.  Not that we can’t change how we turn out, but we will always carry along with us some of where all that coming about took place.  I wasn’t born in Rouseville, but I lived there from the time I was eleven until I left for college, and then for good.  A recent creative project sent me back to the web for some information on my former home.  I’d been a (fairly local) immigrant, and I didn’t know much about this tiny town.  Although from only sixteen miles away, I’d never heard of it before moving there.  It was a small town of about 900 people.

The home of a smelly Pennzoil refinery, not everyone wanted to stop there on their way through, along route 8.  What prompted this post, however, was that web search.  According to a recent census, the population of Rouseville is now just over 500.  The Pennzoil refinery closed years ago, and my return trips to the area have always been bittersweet.  Those teenage years were tough, but formative.  Growing up in a town that small you have no connections.  You eventually learn that connections are how you get ahead in life and if you ain’t got ‘em, you ain’t got ‘em.  Even as I met other Pennsylvanians during college, none of them had heard of Rouseville.  The one exception was my advisor who’d recalled a former student from the town.

I’m not certain that it will ever become an actual ghost town—many oil boom towns did back when the petroleum industry began—but it has started on that trail.  The last time I visited, the house where I’d lived was gone.  The elementary school I’d attended had been razed.  The huge refinery was missing.  Some of the paved streets had reverted to gravel.  Part of my childhood was being erased.  Rouseville wasn’t an easy place to live.  The nearest bookstore was thirty miles away.  You couldn’t buy regular groceries, or ironically, even gas for your car in town.  Drug use was rampant and violence wasn’t unheard of.  Even so, I know the town will always be part of me.  And even if Rouseville never becomes a ghost town proper, there will always be ghosts from there living in my mind.

Energized

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I grew up in Pennsylvania, but there’s a lot I don’t know about the commonwealth.  (I do know that it’s a commonwealth rather than a state.)  My parents weren’t educated—neither one finished high school—so I didn’t have a lot to go on at home.  I recently learned that it is the second largest energy producing state in this somewhat tenuous union.  Texas is, of course, first.  I suspect this is because the Keystone State is old.  Not because it was one of the original thirteen colonies (which it was), but because the Appalachians around here are ancient and abundant in coal, oil, and natural gas.  And speaking of natural gas, the state houses of congress are dominated by Republicans.  The state motto should probably be “Burn, baby, burn.”  Given the number of Republicans, it is also one of the most corrupt states.

Even in the rural parts where I grew up, it was clear that energy was a huge part of our history.  The petroleum industry began in Pennsylvania.  Col. Edwin Drake’s well at Titusville is still producing.  The oil fields here are shallow (speaking of the GOP), however, and the interest shifted to Texas where, well, everything’s bigger.  Growing up, refineries were a familiar sight.  One of my vivid childhood memories is witnessing a refinery fire.  I was too young to really understand.  My brothers and I were outside playing when it started to snow in the summer.  It wasn’t really snow, it was hot ashes falling from the sky from a refinery fire about five miles away.  We later drove out to see the huge vats melted like wax, charred and rusted under what had been an industrial paint facade.  Petroleum companies are like that.

My second hometown of Rouseville lived under constant threat of a refinery fire.  The small town of about 800 was completely dominated by a Pennzoil refinery that took up much of the valley.  We trembled whenever the refinery sirens went off.  My life may have been shortened by breathing in all those toxic fumes.  Big petroleum comes with massive costs.  We know that alternative sources of energy are available, but we have very rich people who stand to lose some of their vast fortunes if we move away from fossil fuels.  There’s much about Pennsylvania that I don’t know.  I’ve lived here longer than in any other state.  And I, for one, would like to see this fascinating commonwealth work for the betterment of the world it inhabits instead of rewarding the bad behavior of the wealthy.

Cthulhu You Knew

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Humans tend to be visually oriented.  Arresting images stop us cold, causing us to focus on what we’re seeing.  As a tween I could be transported by large, lavishly illustrated, full-color books of other worlds.  While these went the way of Bradbury, I still sometimes recollect scenes that stopped me in my young tracks, making my juvenile mind wonder, what if…?  As an adult I realize “coffee table” books are heavy and a pain when you’re moving.  Printed on specialized paper, they have more heft than your mass-market paperback, or even most academic tomes.  Nevertheless, Gothic Dreams Cthulhu was a book that carried me, like a time-machine, back to my younger years.  Unlike in those days, however, I read the text as well as lingered over the images.  And I wondered about Cthulhu.

You see, I didn’t know about Lovecraft as a child.  The only reading regularly done in my family was Bible-oriented.  I discovered science fiction and gothic literature as a tween and, living in a small town, had no one to guide me in my choices.  Rouseville (the town pictured in the background on this website) had no public library.  My reading was left to my own, uninformed devices.  I discovered Cthulhu through my long fascination with Dagon.  I’d pitched Dagon as my dissertation topic, but settled on Asherah instead.  While teaching religion at the University of Wisconsin Oshkosh, I discovered Lovecraft, and Cthulhu, through Dagon.

Gordon Kerr, the author of Gothic Dreams Cthulhu, might be forgiven his hyperbole about H. P. Lovecraft.  Lovecraft was not a great writer—that’s not intended as any kind of slight, I hasten to add.  Classically, however, he didn’t have the level of literary finesse of Edgar Allan Poe, for example.  Still, Lovecraft created credible worlds.  His was a life of imagination—one might almost say divinity.  He was a creator.  Cthulhu has become a cultural icon.  With the magic of the internet bringing a writer still obscure to international attention, many people who never read horror fantasy nevertheless know who Cthulhu is.  Or they think they do.  As Kerr explains, the descriptions by Lovecraft himself are spare, thus the variety of ideas represented in the delicious artwork on every page of this book.  As Lovecraft earns more academic attention, surely others will notice the religious potential of the Great Old Ones that were, in their time, gods.  A guilty pleasure read, to be sure, Gothic Dreams Cthulhu fits well into this serious world of chaos we’ve created for ourselves.

Parks and Wreck

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It was a bit of a shock to see Bethel Park on the list. I make no bones about being a Democrat. I’ve supported progressive causes on an evolving journey since high school. When I saw the news that Conor Lamb is a worthy contender for the 39th district seat in my native western Pennsylvania, and that this area is “deep red,” I had to look it up. A special election’s coming up and the district is leaning a little blue. Historically, until 2010, it had been Democrat territory. But Bethel Park has other associations for me. My wife will pardon me, I hope, for saying it was the home of my first girlfriend.

As a naive and thoroughly Pauline Fundamentalist, I always believed marriage was against God’s will. The Bible says as much. Still, Paul magnanimously allows for marriage to those who “burn.” I’d felt the heat once or twice as a boy becoming a man, but I’d adequately stifled it with Scripture and the comparative fires of Hell. I was strong. I would never marry, I told myself. College up to that point had involved a cenobitic separation of the sexes in an all-male dorm on a campus where the rule was to sit with a Bible’s width between a guy and his girl. I met her at church summer camp where we were counselors together. She was from the city—Bethel Park is a suburb of Pittsburgh—and I was a kid from what she called “Roosterville” (the town of 900 souls was actually technically “Rouseville”). The ways of love, I was learning, were liberal.

To a point. That relationship limped along for a couple of years. I got on with my life, attended seminary and met my wife there. Bethel Park, I knew, had been named from the Bible. Bethel was the place of Jacob’s dream, the original stairway to Heaven. My first lady friend was impressed with my biblical knowledge—it was really about all I had to offer. Things improved after meeting the woman I would marry. Boston would remain a blue city while Bethel Park would degenerate from purple to red. When did this happen? The working class boy from Roosterville believes in equal rights for all. And now District 39 has a decision to make. Will the stairway to Heaven be limited to those who can afford those swank suburban houses? Or will the district remember its heritage that was blue from 1969 until we had our first African American president? “This,” Jacob muttered “is none other than the gate of Heaven.” Or, it could be, just another brick in the wall.

Theology of the Apes

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“Alter what you believe to be the course of the future by slaughtering two innocents, or rather three now that one of them is pregnant? Herod tried that and Christ survived.”

“Sir President, Herod lacked our facilities.”

So the conversation between Dr. Otto Hasslein and the President goes in the 1971 continuation of the saga, Escape from the Planet of the Apes. Few probably pondered the weighty theological significance of this dialogue; it is not represented on IMDB’s quotes page from the movie. In fact, many critics aver that the Planet of the Apes movies devolved as they went on becoming less and less original. Nevertheless, the number of serious issues thoughtfully addressed in Escape made it one of the most well received pieces in the series. The world was a scary place in the early 1970’s, as I experienced it. It was easy to believe that we were on the brink of our own destruction—there were enough nuclear warheads to assure mutual destruction, and even a little boy in Rouseville, Pennsylvania could believe that his small town was significant enough to be a target. That message I’d heard as early as the final scene of the original movie.

The Planet of the Apes series is profoundly theological. I rewatched Escape from the Planet of the Apes recently, and was struck by just how many social issues were addressed. Consumerism, abortion, racism, espionage, the arms race, and even eugenics. In each instance the humans are inferior to the apes who had not even developed the combustion engine before learning to fly a spacecraft back through time. The conservative fear of Dr. Otto Hasslein drives the plot; he is ambivalent about the apes and what they portend. It is the destruction of his own comfortable way of life. He suggests quietly killing the apes, succeeding where Herod failed. (Think through the implications!)

“Before I have them shot against the wall I want convincing that the writing on the wall is calculably true,” the President biblically insists.

“How many futures are there? Which future has God, if there is a god, chosen for man’s destiny? If I urge the destruction of these two apes, am I defying God’s will or obeying it? Am I his enemy or his instrument?” Otto Hasslein does not know. His science which tells him there is no God also worries him that he is the very enemy of the non-existent deity. No, the Planet of the Apes movies are not the most profound films ever to escape the camera, but there is, as in any good theology, the raising of questions. And like any theology worthy of latter-day Herods, there will always be far more questions than answers.