Revisiting

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It’s funny returning to a city you once felt you knew well.  Cities are constantly evolving creatures and even though I got around Boston as a student and then as an employee of Ritz Camera, there were places I simply never found.  There was no internet in those days so we relied a lot on word of mouth.  If others weren’t talking about it, I’d never hear.  I first realized Boston had a Chinatown when attending my first AAR/SBL here.  That was in the day when you had to mail or fax hotel registrations in, if I recall, and I do remember staying up to midnight to try to get first choice after that.  Ironically, this year I again ended up in that neighborhood, south of the modestly-sized Chinatown.  I really didn’t mind, though, since the hotel isn’t too far from Edgar Allan Poe.

I first learned about “Poe Returning to Boston” from my daughter.  She saw it while visiting Boston with a friend.  I learned more about it by reading J. W. Ocker’s Poe-Land.  When I lived here, from 1985 through 1988, I knew of no public markers of Poe’s presence.  None of the more prominent ones were here then.  On a trip to Boston for Routledge I sought out the Poe birthplace plaque—the actual house had been torn down—and found it.  It’s still here as I saw last night.  But the place that was formerly marked only by a painted electrical box now has a statue.  Poe, preceded by his raven, walks across the area named for him with a suitcase in hand.  Behind him, pages from his manuscripts lie on the ground.

It’s long been known that Boston and Poe had an ambivalent relationship.  Poe was born here and lived here for a time, but never felt that the city accepted him.  He lived in New York City, Philadelphia, and Baltimore for some time, but mostly considered Richmond, Virginia home.  That’s where the Allans lived and where his mother is buried.  Poe himself famously and mysteriously died in Baltimore.  He had some measure of fame at the time but still lived in poverty.  The feeling seems to be that Poe would’ve liked to have liked Boston—it has been my favorite major US city ever since I first moved here four decades ago.  Now, of course, I only get back on occasion, mostly when AAR/SBL comes to town.  Although Poe wasn’t here the last time I was, I always find something new when I return.

Flatland

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ThePowerOfPlaceThe world is flat—not.  Harm de Blij’s The Power of Place: Geography, Destiny, and Globalization’s Rough Landscape is, despite the author’s hope of improvement, a sobering read.  Geography is one of those subjects that studies show Americans consistently failing.  But de Blij begins and ends with one of my favorite themes: that place defines a person.  One of the realities with which all humans must reckon is that we have no control over where we’re born.  As de Blij demonstrates, not fatalistically, that place will determine to a great extent what life has to offer us.  Chances are that most of you reading this were born in what social geographers call “the core.”  The core is that affluent part of the globe that encompasses successful states with relatively good prospects for their citizens.  It is, numerically, the smaller part of the world’s population and it is the base of claims for the world’s flatness—that is, its apparent sameness across borders.  De Blij, who has crossed one or two of those borders, knows that there is a roughness inherent in this world, and those outside the core pay the highest price.

Among the many factors de Blij examines one—religion as an accident of birth—comes up repeatedly.  Religions quickly complicate efforts at fairness and equal distribution with various theologies of why the poor are poor and that we can justify leaving them that way.  Or worse, a religion may decide, since it alone is right, that those believing otherwise ought to be destroyed.  Internecine as well as international rancor is a commonplace of the news as religions compete for the alpha male spot on the human (actually man-made, gender distinction intended) hierarchy.  The religion you’re born into, for most of the world’s population, is the correct one.  Missionaries, by definition, disagree.  Theirs is the true correct religion and even if it doesn’t improve the lot in life of the poverty-stricken, it will at least make for a better afterlife, cold comfort though it may be.

One issue that de Blij touches upon only minimally is the sacredness of place.  Of course, that is often the ground for conflict, but in smaller ways we often feel an attachment to the place we enter the world.  Beyond visiting the relatives still near my hometown, sometimes I just want to go there and linger, pondering what this world intended for such as me.  The distress I feel when I see that the hospital where I was born has been closed down, the houses in which I grew up razed, and even my first school remodeled, touches something deep and undefinable.  It is a small part of who I am that has been erased, the silencing of the clock’s ticking.  Those rough hills were my home for the two most formative decades of my time on earth and I belong to them.  I owe them who I am.  This is the mystery of sacred geography.  The refinery fires, the childhood friendships, the Christian bookstore that propelled me in a direction I may alter but not eradicate.  It’s not rational, I know.  But like many animals, I feel the draw, and de Blij points out the many benefits and frightening realities that attend it.

Persistence of Memory

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I’ve posted before on sacred geography—the idea that a place is holy for some reason or other. That holiness is very personal, and although some locations seem to draw national, or even international, veneration, special places are intensely individualized. Edinburgh is one of those places for me. I haven’t been here for 21 years, after a stint as a post-graduate that lasted for three years and three months. Walking into Edinburgh from Waverley Station yesterday was overwhelming. Of course, it helped that the sun was shining (somewhat a rarity in these latitudes) and that my daughter was seeing it for the first time. Edinburgh is one of the truly beautiful cities of the world, but in my case, it is also invested with my personal history here. Once I called this city home.

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Wandering about, noticing the changes—Edinburgh has always drawn tourists during the summer—it was clear from the many languages and accents that people from all over the world were exploring the main touristed areas: the Royal Mile, Greyfriars Bobby, Princes Street Gardens-for me the experience seemed to run deeper. They will leave, I hope, with only positive memories of this mystical town, for a fair bit of medieval magic still hovers about it. For those of us who experience Edinburgh as sacred, however, there is good and bad mixed. I not only laughed here, but I cried, I worried, I was frustrated, sad, elated, depressed. I poured myself into a life here that I knew was ephemeral, temporary, destined to pass in the short hours that define one’s young adulthood. How could I have ever left? How can I ever leave again?

Away from the tourists, we wandered back to the places we used to live. How is it even possible, I wondered, staring up at the windows of our old flat, that I was ever bored there? Even the sacred, with constant exposure, becomes profane, I guess. And it requires an absence—perhaps two decades is far too long—to bring it back into focus. I am bursting open here. Some tourists are, I’m sure, busy falling in love with Edinburgh for the first time. For me, it is returning to an old friend. Twenty years of being heartlessly bounced about from job to job make the place I was born seem far less inviting than the streets and alleys that inspired Harry Potter and Waverley. This is the Nunc dimittis of my soul at this very moment. It comes to mind, Faust-like, whenever one enters paradise, knowing it will last for a few moments only.

Sterling Serling

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“There is a fifth dimension beyond that which is known to man. It is a dimension as vast as space and as timeless as infinity. It is the middle ground between light and shadow, between science and superstition, and it lies between the pit of man’s fears and the summit of his knowledge. This is the dimension of imagination. It is an area which we call the Twilight Zone.” The words are those of Rod Serling, native of Syracuse and Binghamton, and creator of The Twilight Zone. When I travel to a new place, I like to honor the writers and creators of the region. Yes, there always have been many creators. By my age, Rod Serling was dead, but he had, before that time, created a cultural phenomenon that would stay with the world forever after. It would be difficult to quantify the effect The Twilight Zone had upon me as a child. That opening took ahold of my young mind and convinced me that there was more to life than what appeared on the surface. It is the power of creation.

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Serling was a fighter. “The angry young man of Hollywood” who used his fiction to protest war and racism, Serling took on many issues in The Twilight Zone that would have been censored had they been presented as fact. Fiction is the vehicle in which truth rides. The bizarre world Serling envisioned captured the imagination to such a point that if I write, “do-do-DO-do, do-do-DO-do” many of you will be able to conjure the theme of The Twilight Zone in your heads. We all know that this is a sign that something strange is about to happen.

There is something about place. I’ve written about sacred geography before, and it is one of the more fascinating aspects of human subconscious life. Something about Syracuse-Binghamton still says “Rod Serling.” Maybe it’s in the low, glowering clouds or the ancient Native American names and traditions that can still be found in this region. Although I’ve never lived in New York, my ancestors did, in the region just east of here. A lifelong wanderer, I sometimes wonder what it is to belong to a place. I have often felt the persistent call of upstate New York, the salmon wisdom whispering me home, perhaps. I’ve never lived here, but maybe I belong here. New York is now proud to claim Rod Serling, and I drive from Syracuse to Binghamton delving deeply into the sacred geography of the region and ponder how such a mind came to be. Even creators, it turns out, have to be created.

A Sense of Place

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Franklin, Pennsylvania. The place I was born seems to participate in what is sometimes labeled “sacred geography.” No one really knows why people imbue certain places with a sense of particular significance, but we all do. Whether it is world-famous tourist sites or our humble hometowns, there are places for us that possess an emotional resonance that other places lack. By the time I was an adult I was eager to get away from my hometown, to stretch myself and see if there was more to this world than these ancient green hills were willing to disclose. But still I return. When something brings my town into prominence, it somehow still impacts me. In the second season of the X-Files Mulder and Scully came to Franklin. Of course, the episode was not filmed here, just set here. But that was enough. My small hometown had been validated. It is part of my personal sacred geography.

I recently learned about WestPA Magazine. While it still has a way to go before becoming mainstream, it needles into that sense of belonging that refuses to let me go. Reading about the grandeur that once settled over this town feels like reading my own biography at times. Last night, for example, I learned that one of the first steps of female equality—a small step, but we all must begin to walk somewhere—took place here. One of the inheritors of the oil wealth that originally put this region on the map was Charles Joseph Sibley Miller. He hosted two presidents on his yacht, partnered with John Astor and William Vanderbilt on a business venture, and had his car personally delivered by Louis Cheverolet. Although largely overlooked by history, Miller purchased a hot air balloon in which he took his wife, Mary Prentice Miller, for a ride, making her the first known woman aeronaut in history. One small lift for a woman, one giant lift for womankind.

There seems to be no scientific basis for sacred geography. It is simply something that we sense. I left my home region, the birthplace of the oil industry, a site of some importance in the Revolutionary War, to pursue a more tenuous, if abstract career track. And still I come back and find myself amazed. I suspect our sense of sacred geography evolved along with our penchant for territorialism, our desire for private property, and our need to find sanctuary of some kind. I can stake no claims for the accomplishments of those who settled this region, but for me it will always be a touch-point for sacred geography. When I make my occasional returns, it feels as though I might still belong.

Sacred Geography

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Pilgrimage. The concept that certain places are special is deep-rooted in the human psyche. So deeply rooted that we consider it a religious behavior. Even as scientists recognize the need of many animals to return to their birthplaces or areas that they sense beyond the range of human perception, as human beings they feel it too. Even scientists have the urge to revisit that special spot. Otherwise the travel industry would be in great trouble. Pilgrimage is considered a religious behavior, and the sacredness of place has been noticeably in the news this week. MSNBC reported on the find of a skeletal pilgrim to Stonehenge from 1550 BCE. Yesterday the New Jersey Star-Ledger ran a story about a temple/mosque dispute in Ayodhya, India. Both of these stories center on the sacred geography of the region.

Stonehenge has been a magnet not only for Druids and New Agers, but for anyone with a sense of connection to European prehistory. In the winter of 1990, under a chilly British sky and gusty winds across Salisbury Plain, my wife and I made our pilgrimage to Stonehenge. The low angle of the sun in the sky in a dusky British December only enhanced the experience of standing near a monument that has become an icon of the mysterious and the transcendent for modern domesticated citizens of a straightforward, technological world. The news story states that the skeleton unearthed was of a Mediterranean teenager, far from home, in the shadow of what was already a famous landmark. Even over two decades on, I can still feel the inarticulate sense of longing I felt at Stonehenge, so near the winter solstice, and I understand why that young boy went there to die.

Meanwhile in Ayodhya, the site of a mosque has been declared two-thirds under the ownership of Hindu plaintiffs who claim the site as the birthplace of Lord Ram, a Hindu god. Naturally objecting is the Muslim population that currently has a mosque on the site. Sacred sites raise emotions and tempers readily. Humans want access to their holy places – this is the power of sacred geography. It is certainly palpable in the Bible, and was obviously present the last time I was in Jerusalem. Whether it is hardwired in our biology or simply born of whimsy, sacred geography will never go away. Either we can learn to share it or fight to the bitter resolution, but no matter how much blood might be shed the site will only grow more and more significant because of that very blood.