October Puzzles

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The holiday season should begin at Halloween.  In my mind, if I can make it to Halloween, I can make it through the rest of the year.  Besides, the holidays are the only time I allow myself to work on jigsaw puzzles.  Puzzles slow cognitive aging, according to an article or two on the National Institute of Health, but I’d do them anyway.  I’ve loved jigsaw puzzles since I was a kid.  Part of our holiday tradition is that “Santa” leaves a nice one under the tree.  This year I sent a note to the North Pole requesting a Halloween-themed puzzle.  It arrived for my birthday instead.  One October weekend while recovering from either a flu or Covid vaccine (I get them at the same time) I decided to put it together.  I wasn’t concentrating well enough to read or write.

We have a couple other Halloween-themed puzzles.  Last year, to celebrate the publication of Sleepy Hollow as American Myth, I put together the one we have of John Quidor’s painting of the Headless Horseman chasing Ichabod Crane.  We also have a puzzle with horror movie posters on it.  Maybe it’s time to start a new Halloween tradition.  With things so expensive these days, tricking out the house for treaters is costly.  I went into a Spirit Halloween earlier in October and saw costumes priced at $100 (almost enough to buy some of my books!).  I know Halloween is a major spending holiday now, but that puts things out of reach.  Besides, we now have three Halloween-themed puzzles, so I can rotate them and use what we already have.  And maybe help this creaky old brain from declining too swiftly.

Puzzles satisfy a need for completion.  Who doesn’t like the satisfaction of getting something done?  And they leave you with something fun to look at for a few days.  Of course, over Christmas I tend to work on them with family, and lots of interesting conversation can take place around the puzzle table.  And my mind turns to the wonders of the holidays starting around August, but I wait until later in the season to reward myself with things like puzzles.  (Scary movies are fair game year-round, of course.)  Puzzles are kind of a parable for life.  They represent taking chaos and making order out of it.  There’s the drama and fear that pieces could be missing.  The struggle to visualize what might fit into such a space when all the remaining pieces look so ordinary.  If the holiday season began earlier, puzzle-building season could be expanded to the benefit of our brains.

Sweet Horror Music

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I don’t often write about music because it’s far too personal.  And very important to me.  I’m not a casual listener, for the most part.  When I listen to music I listen to music.  Still, sometimes it seems to hit the spirit of the moment.  When innocently watching a horror movie (When the Lights Went Out) I heard a catchy song I’d never been aware of hearing before.  The film was set in the seventies and the song was the slightly salacious single “Little Willy” by The Sweet.  Since this was a “based on a true story” movie, they were shooting for period authenticity.  I was alive and somewhat aware during the seventies.  I knew, and liked, The Sweet’s hit “Fox on the Run.”  I really couldn’t name any other song of theirs.

Image credit: Majalah Varianada. Public domain in Indonesia, where published, via Wikimedia Commons.

I lived in a small town and there was no internet.  We got our information from school, television, books, newspapers, and magazines.  And word of mouth, of course.  Much of what I learned about music was from someone telling me something.  I heard Alice Cooper bit the head off of a live chicken.  Actually, Ozzy Osbourne had bitten the head off a live bat.  You couldn’t rely on word of mouth, but about popular music that was about all that was available.  In other words, I knew nothing about The Sweet.  Since I never heard anything more after “Fox,” I’d figured they were a one-hit wonder.  They got shelved, in my mind, until I saw When the Lights Went Out.  As these things usually do, my curiosity about them had to await a day off work when I could indulge my curiosity.  I looked them up online and discovered, to my surprise, that they’d been around since the early sixties, making them an early rock band.  In the often tangled history of early rock, they didn’t become The Sweet until the late sixties.

Their peak came in the seventies, although according to the internet, in the way of George Washington’s axe, they still exist (one of the original lineup is still alive).  We live in an age of antique early rockers still performing.  I’m sure music must be a tough business.  Staying popular for decades can’t be easy.  Now we can find the history of a band with just a few keystrokes.  We can call up their music on some streaming service.  Or hear it over the loudspeaker in just about any shopping venue.  When I hear music, I pay attention to it.  And about the only thing I remember from that horror movie is a song by a band I’d long forgotten.  Not bad for a mediocre film.

Bible Movies

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I’ve noted elsewhere that no database exists, that I know of, where every movie showing or featuring the Bible is catalogued.  I used clips from films that had the Bible in one of my Rutgers’ Jan Term classes (four hours is a bit long of a stretch to talk).  The years have worn away some of the memories, but while thinking about The Sheep Detectives I thought of Nell.  Not because the movies are similar at all, but because they both use the Bible.  I’m not discussing horror here, since I do that plenty elsewhere.  I single out Nell because I remember it.  Since I tend to keep things, my notes from the class—probably on some unreadable disc—may preserve the movies I used.  Absent the notes, I’m having trouble with my recollection.  I may have discussed them on this blog but even the search function grows weary with so many posts.

It was in that class, however, that the seeds for Holy Horror were planted.  Two of the movies were Sleepy Hollow and An American Haunting.  Those I remember.  (It helps that I met the author of the novel on which the latter was based while at Rutgers.)  I do wonder, apart from Nell, which non-horror movies I used.  There was a good handful of them.  Since that class was over 15 years ago, instant recall is lacking.  For purposes of understanding how the Good Book is understood, however, having a comprehensive list would be useful.

I excluded movies based on the Bible.  These are the kind of thing that make a web search useless.  All they bring up is The Ten Commandments and its ilk.  What struck me at the time was that the Bible occurs quite frequently in movies.  Typing this out reminded me that O Brother, Where Art Thou? was also among the cohort.  Who can forget the cyclops Bible salesman Big Dan?  But what were the others?  Constantine was probably among them.  And Pulp Fiction.  I’m sure a couple more weren’t of the scary sort.  Ah yes, Muppet Treasure Island had to’ve been among them.  Was Footloose?  Probably.  I may not remember all the movies whose clips I used, but I do remember doing web searches even then and finding them frustrating.  The Bible appears in tons of films.  As far as I’m aware, nobody has thought to catalogue all of them.  Were I still a professor, I’d be suggesting a research project for some eager doctoral student.  And, of course, I’d still have ready access to my notes.

Monster Mash

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You think you know a guy.  Actually, I never claim to be a Washington Irving expert.  Sure, a read three or four biographies, while researching Sleepy Hollow as American Myth, but the idea of that book was to trace the story he wrote forward, not to make stunning claims about Irving himself.  Still, doing this kind of research you tend to think you know a bit about the life of a person.  Irving was awkward around women but he seemed to fall in love from time to time.  He was engaged at least once (in his mind, at least twice).  His first love, like that of his younger contemporary Edgar Allan Poe, died young of tuberculosis.  Irving had considerable success with his first novel A History of New York, putatively written by Diedrich Knickerbocker.   He was sent off to England by his family and it was in Europe that he wrote the book that made him famous, The Sketch Book of Geoffrey Crayon, Gent.  It included “The Legend of Sleepy Hollow.”

Irving stayed in Europe for 17 years and wrote other books that kept him going.  None would match the acclaim of The Sketch Book.  (It also included his tale, “Rip Van Winkle.”)  Since he remained in Europe, his fame was trans-Atlantic.  He was doing what few could—making a living by writing.  Most who did so, or tried to, struggled financially.  One of those people was Mary Shelley.  She’d begun writing Frankenstein when she was 18.  Twenty when it published, two years later she was widowed when her husband Percy Bysshe Shelley drowned.  Shelley had a rocky relationship with his aristocratic family and Mary made a living by publishing lesser known pieces.

At some point—keep in mind Mary Shelley was a young widow and often lonely—Shelley tried to initiate a romance with Washington Irving.  He was older and, perhaps playing into her thoughts, an established writer.  That’s what she longed to be.  Irving was not interested in this particular relationship.  He’d fallen in love with an American girl traveling Europe with her family, and had been burned.  As Halloween approaches, this interesting confluence of the creators of Frankenstein’s monster and the Headless Horseman of Sleepy Hollow—two iconic seasonal monsters—has its own kind of wonder.  Neither Irving nor Shelley were “horror writers.”  That concept wouldn’t emerge until much later.  Nevertheless, they had brought to life two characters without which Halloween as we know it would be severely diminished.  You never know what might happen when you publish a monster story.

Otherwise

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I’ve read all of Diana Pasulka’s books.  A religion professor with a range, she’s worked in Catholic Studies (and served as a consultant on The Conjuring), UFOs, and, more recently, in entities and consciousness.  The Others: UFOs, AI, and the Secret Forces Guiding Human Destiny is an unusual book.  As a Catholic herself, she doesn’t come out and say that the secret forces are God, traditionally defined.  The book doesn’t answer the question directly as to what these forces are, but makes a good case that they’re there.  For a lifelong liker of the weird and unusual, and also an erstwhile professor of religion, I found this book intriguing as well as a bit of a head-scratcher.  As regular readers know, I’m no fan of AI.  Pasulka gave me a bit of pause here, but not enough to change my mind. She also engages with Catholic thinkers and Arthur C. Clarke’s Childhood’s End.

Consciousness is the elephant in the room.  We don’t know what it is, where it comes from, or how far down it reaches.  I’ve read serious philosophers who suggest the planet is conscious.  If so, it stands to reason that the rest of the physical universe is too.  What we do know is that the government has been taking UFOs seriously since at least the forties.  We also find out, from books like this, that tech moguls use what we might well call the paranormal to guide their decisions, including about AI.  Meanwhile, the average person on the street scoffs at anything they’ve been conditioned to think of as “crazy.”  Those in places of power aren’t laughing.  Reagan believed in astrology.  I understand it’s kind of “in” these days among the rich and powerful.

I come away from books like this realizing just how little the average person knows about what goes on behind the walls of power.  Those walls enclose the government (or at least some in the government), the ultra-wealthy, and some research facilities.  While Pasulka doesn’t discuss this, I’ve always been fascinated that the very wealthy businessman Robert Bigelow makes no bones about his belief in aliens and their presence on earth.  I suppose if you have lots of money it doesn’t matter if people laugh you out of a job.  Meanwhile, such things are still used as measures of “sanity” for ordinary folk.  Who are the others?  We don’t really know.  We do know that there are those among our own kind who take such things very seriously.  And they are, generally, the ones calling the shots.  I still don’t think Al’s a good companion to the human race.

Sky of Hope

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When I stepped out for my jog yesterday, I was given a little hope.  It was a clear morning and I glanced up to see if the spider (how seasonal!) I saw hanging from our porch roof Monday was still there.  Instead of the spider I spied the moon.  And just above it, looking as if it was falling into the bowl of its crescent, was Jupiter.  It was beautiful, but I know better than to try to photograph nighttime objects in the sky with a phone.  (I’ll show you the spider instead; after all, it’s October.)  What gave me hope, though, was when I stepped off the porch, I saw a neighbor about half a block away, outside with their children, all looking at the sky.  I presumed they were looking at the moon and Jupiter, because it was really a stunning sight.  This gives me hope because someone was showing their children the wonders of the sky.

I go jogging as soon as it’s light enough to do so.  I’m generally back home before the sun rises.  And I pay attention to other people I encounter in the twilight.  I’d never seen this family outside before.  I can only start my jog around 6:30 these days; in the summer it’s closer to 4:30.  Looking at the sky is cause for hope.  We need to teach our children to do so as well.  It’s been cloudy around here the past few days.  I had a later start on Monday, the day of the spider, because clouds kept it darker than the naked sky.  A clear firmament is a thing of wonder.  I don’t look at the sky nearly enough any more.  I stare at a screen for most of the waking day.  

Last October a colleague invited me to talk about Weathering the Psalms to her students at Princeton Seminary.  The class was held outside so we could see the sky.  That memory is one I treasure.  While writing that book I explored, not nearly enough, the idea that the sky has always been associated with the divine.  It holds more than we can imagine, despite all the “empty” space.  I took an astronomy course in high school.  When I took one in college the math stymied me.  But still, when it’s clear, I can be caught staring at the sky.  I don’t know who the neighbors were—we only know the names of the family next door—but I do know that we both have some kind of appreciation for the beauty of the heavens.  And that’s cause for hope.

Found Unfound

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I think I need to swear off found footage films.  My first horror attempt this October failed with Hell House LLC.  I was watching at the behest of a friend.  Hopefully one who isn’t aware of my very low dizziness quotient.  Extreme camera motion!  I was determined to try to make my way through because the Bible was introduced early on, earning it a place in Holy Sequel, but I could only make it half-way through by watching about half of that first half out of the corners of my eyes.  Even that wasn’t enough to help.  I understand they’re going for “authenticity.”  I know that walking with a camera makes it difficult to keep still, but hey, Steadicam was invented for a reason.  But instead of enjoying my weekend, I’m lying absolutely still in a darkened room.

I’m guessing demons are involved, from what I’d been able to see.  Demons that move a clown dummy around.  From the Wikipedia summary it sounds like I’m not far wrong.  So let’s step back a bit: Paul, with his girlfriend Sara and a staff of three, are setting up a haunted house attraction for Halloween at Hotel Abaddon.   The property is a fixer-upper, but sufficiently creepy that they don’t need to do a ton of work on making it unsettling.  Since it’s a hotel, they stay on site while getting it ready.  They hire scare actors and things are progressing, but the cameraman (especially) is getting freaked out, mainly at night.  That’s as far as I got.

The framing story is that a mysterious accident occurred on opening night leaving 15 people dead.  The “found footage” explains what happened.  They do make reference to Abaddon as a demon who guards Hell.  The Good Book actually uses the term as a reference to Hell itself also.  One of the scare actors informs Paul that the hotel really had the reputation for being haunted before they started setting it up as a haunted house.  Of course, the movie spawned a franchise.  Perhaps my condition is getting more acute as I age—I watched Blair Witch without any trouble—but as I write this a few hours later I still have to be careful about moving my head too much.  I can scratch it, though.  And I wonder as I do so if a little less camera motion would’ve ruined the effect they were going for.  To me the most frightening aspect is being nauseous for the remainder of the day, especially when weekends are precious free time.

Heavenly Scent

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There’s a disappointing scent to books printed on demand.  Upon first opening them, they release a waft of laser printer.  The friendly smell of offset printing is banished.  I need to qualify that, however.  While teaching at Nashotah House I acquired a book via interlibrary loan that I remember not for its content, but for its unpleasant odor.  I’m not sure if it was the paper used, but the book smelled unpleasing.  Almost too offensive to read.  I’m not referring to the kind of musty, basement bouquet that some used books, long stored, possess.  No, that aroma isn’t offensive.  It suggests both mystery and the human condition.  How books smell is important.  Upon recently opening a POD (print on demand) book, I was transported to office work rather than the musty study of a scholar.

There are companies that sell scented candles intended to suggest libraries.  Libraries smell wonderful.  The small Franklin Public Library in my hometown has a wonderful, evocative aroma.  I remember it well from childhood.  On a visit to my mother before she passed, my wife, daughter, and I took her to that library.  We didn’t check anything out.  I simply had to smell it again.  Olfactory stimulus is very personal.  Indeed, in polite company we tend not to comment on how a person smells unless it is particularly pleasant.  “Nice perfume/aftershave, etc.”  (You have to be very close to a person to comment on less pleasant odors.) Scent has always been an important sense to me.  I like to sniff things.  When I’m out jogging first thing in the morning, I snuff the air like a bloodhound, eager for the first whiffs of fall during the heat of summer.  Like a dog I tend to think there are no bad smells, but there are some I don’t seek out.  Smells will take you back to the past, as the ultimate time travel.

In my mother’s kitchen I used to sit by her spice drawer and pull out each little bottle and jar to sniff them.  She never had anything as pungent as the asafoetida that my wife and I once bought for a recipe, but I recall those moments fondly.  Mom would be cooking nearby, and it seemed to me that I was smelling far away places that I’d never go.  I did make it to Scotland, however.  Edinburgh often smelled of the McEwan’s brewery.  At least the Old Town did on many a foggy morning.  We live not far from a micro-brewery and when its bouquet escapes, it take me straight back to Auld Reekie.  And, of course, Edinburgh was full of books and their distinctive smell.  All of this makes me want to go plant my nose in a book.

Demons Amok

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Not all low budget movies are bad, but some really struggle.  Demon Hunter perhaps more than most.  Not only is the script poorly written, the overall story fights for comprehension.  The basic idea—Jake, a half-breed demon, hunts and kills demons for the church when exorcisms fail—is contrived.  It doesn’t help that many aspects of the Catholicism it portrays it simply gets wrong.  And the common issue that most demon-monster movies can’t seem to overcome, that demons are incorporeal, makes this into a slug-fest rather than really having any kind of film with a statement.  Okay, let’s step back a second: Jake is hired by Cardinal White to stop Asmodeus, the demon of lust.  Asmodeus had made it to the earthly dimension and is trying to populate the world with his spawn.  The Cardinal sends a nun, Sara, with Jake but she just can’t kill demons.

When Asmodeus tries to rape Sara, she is revealed to be a half-breed demon as well and she kills him.  Jake tries to rescue her but has no choice but to kill Sara.  The Cardinal, who has tough-guy priests blocking his door, reveals that they knew about Sara all along and knew that Jake would end up killing her too.  Feeling betrayed for the set-up, Jake goes and keeps on killing those who’ve been seduced by demons.  Bad storytelling can be bearable if some aspects are believable, such as the religious elements.  The problems begin from the opening scene, which is an Exorcist knock-off.  The priest is reciting Latin prayers from a Bible instead of the Roman Rite.  He’s also not dressed for an exorcism, but this is California and it was perhaps a warm night.

Cardinal White walks around wearing a stole all the time.  One of the priests attending him is packing heat.  Demons can’t tell demons, or at least half-demons, from human beings.  And Jake can’t seem to respond to anything without a snappy comeback.  Demons are killed with crosses (not crucifixes) with the bottoms whittled down into points.  Although they have inhuman powers they fight to the death with fisticuffs.  I kept looking for something, anything, to hold onto to that might make this movie make some sense.  The story, which is mercifully brief, is padded out with driving sequences that take a little too long.  A few scenes in the movie weren’t too bad, but there weren’t enough of them to redeem this one.  But it does end up in Holy Sequel, for what it’s worth.

Making Monks

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Now that I’m an antique, antique stores have a special draw.  They’re kind of like museums with free admission where you can buy the artifacts.  There’s a particularly large one in Allentown that I’ve visited a few times.  It’s the kind of place that, if you want something you see, you buy it right away because it’s not likely to be there next time you go back.  Back in March I saw a pair of bookends that caught my attention.  They were carved in the shape of monks reading books.  The reason I was fascinated by them is that I had bought my wife a very similar figurine (too small to be a bookend) when I first started teaching at Nashotah House.  We didn’t have much money, but I thought it was a whimsical reminder of where I was when I had to be away all week so that we could keep our academic couple dreams alive.

By the time I got back to the antique store the “bookends” were long gone.  What I was really curious about was whether there could be a connection with the Nashotah House curio I purchased nearly 35 years before.  There’s probably something I’m missing.  Was there a Platonic original somewhere?  When I failed to find them at the antique store, I did an online search and discovered a very similar one on Etsy, listed as being made in the 1970s.  I bought the one we have in 1992.  It was clearly handmade; the Nashotah House bookstore had a few of them on display at the time.  They no longer carried them after the inventory sold out.  I’d supposed they were made by a local Nashotah House person—which may be true—but where did they get the idea?

A bit more time on Etsy revealed another exemplar, this one listed as from the 1940s, specifically from Mexico.  One of the Etsy sellers is listed as being in Florida.  I bought mine in Wisconsin.  I found a pair in an antique store in Pennsylvania.  What is the missing link here?  This is the kind of rabbit hole academics are liable to tumble down.  Since I’m a dark academic, it strikes me as a research topic for someone without tenure worries to consider.  Or perhaps a detective who was raised Catholic.  All the five examples (two on Etsy, two in the antique store, and one from Nashotah House) follow the same plan and are stained and painted similarly.  This antique is curious about the origin story of those other antiques.

Eating Sin

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Although a good example of religion and horror, and a member of Holy Sequel, The Order isn’t a great movie.  For a plot that delves into Catholicism, it doesn’t have a great understanding of religion.  It misuses the term “theosophy,” to boot.  So, Fr. Alex is a Carolingian priest, one of two remaining.  He says the mass in Latin with his back to the congregation.  Then he’s sent to Rome by a corrupt Cardinal to investigate the suicide of his mentor.  Before setting off for Italy he invites his last fellow Carolingian, Fr. Thomas, to come.  A woman who escaped a mental institution after shooting him during an exorcism also comes.  Once the investigation begins, Fr. Alex determines a sin-eater killed his mentor.  The Cardinal gives him a special, ritual knife that is needed to kill the sin-eater.  His associate, Fr. Thomas, knows how to get underground Catholic knowledge leading to said sin-eater.

The sin-eater convinces Fr. Alex to seek what he wants.  The priest wants the girl who tried to kill him, so he renounces his vows to sleep with her.  The sin-eater wants to die—he’s been at this for five centuries and is weary.  He attacks the girl, making it look like suicide, so Alex has to eat her sin to get her to Heaven.  He then kills the sin-eater.  The corrupt Cardinal had made a deal with said, dead sin-eater, that if he arranged for the sin-eater’s release, he’d become Pope.  Alex, who has now taken over as the sin-eater, foils this plan and decides to use his now power for just causes.

All fairly convoluted.  Of course, the sin-eater idea would be picked up a few years later in the Fox series Sleepy Hollow.  That’s where I was first exposed to the concept.  A sin-eater is a folkloric concept going back at least to the seventeenth century, mainly in the British Isles.  It has been under-explored by academics (it has “history of religions thesis topic” written all over it).  It’s an interesting idea but isn’t handled well in this movie.  There’s the trope of esoteric Catholicism at play, and interestingly, The Da Vinci Code came out that same year.  Dan Brown’s novel played into the Zeitgeist regarding things the Catholic Church didn’t want laypeople to know (supposedly).  The novel sold an obscene amount of copies.  For all that, we’re no closer to learning the actual history of sin-eaters.  Thesis topic calling!

In Public

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I’ve written about the virtues of reading in public before.  Book reading, that is.  I was reminded once again how restorative an exercise it can be.  The occasion this time was a book sale at the Bethlehem Public Library.  We didn’t realize this was one of those bi-monthly kinds of events—at least this year there are six such sales.  We met some friends there and I exercised considerable restraint, buying only two books.  One was a copy of Strunk & White’s The Elements of Style.  I’d had a copy of this, but it was ruined in the flood.  I decided to replace it.  The other book was a collection of all Flannery O’Connor’s stories.  I’d been thinking just the day before that I should read some of her work.  It happened that I finished before other members of our party so I waited in the hall and started reading the story “Geranium,” with which the book starts.

After a few minutes a college-aged guy walked by and said, “Great book.”  I thanked him for affirming my choice.  He said, “I’ve just been reading O’Connor, you’re in for a real treat.”  This brief exchange reminded me of being in Easton on a warm evening a few years back, reading in a public square.  I was there to pick someone up and they weren’t quite ready yet.  A couple of young women, probably Lafayette College students, walked by and asked what I was reading.  It was Toni Morrison’s Beloved.  They weren’t familiar with it and asked me what it was about.

Now, I’ve always been quite a shy person.  I don’t mind responding when someone talks to me, but initiating a conversation is something I don’t do very well with strangers.  I’m happy to respond when someone shows an interest in a book I’m reading.  I’ve had dentist hygienists ask about the book I inevitably bring in with me, asking if it’s any good.  The few times when I forget to bring a book and I have to try to entertain myself on my phone (it’s not easy; I quickly grow bored), I’ve never had anybody stop and ask what was interesting on my phone.  It’s the printed book, at least in populations with college students, that seems to bring out a willingness to chat.  I wonder how much of that bookish sociability that we’ve lost now that the electronic revolution has taken place.  How many discussions does a Kindle start?  It’s a virtue to read an actual book in public.

Class Privilege

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A recent article in the New York Times explores something many of us know from experience: your hopes of getting tenure in higher education plummet if you’re from the working class.  One of the causes the article points out (I think I can gift it, if anyone wants to read it), is that working class folks don’t learn networking from their parents.  That was like a lightbulb being switched on.  Schmoozing is so essential when dealing with anyone in power.  I started to learn this at Nashotah House.  My mother taught me always to be honest and forthright.  Employers have walked all over me ever since.  I never learned to schmooze well.  I still don’t do it.  Until reading this article, in my sixties, I didn’t realize that my academic career was doomed from the start.

It’s like this: neither of my parents finished high school.  I grew up poor and working class.  My grades were great throughout high school and college and I was being groomed to be a minister, not an academic.  But I felt the call of academia as soon as I’d acclimated to Grove City College.  I love reading and learning.  I have innate curiosity.  I question everything.  This seems to fit teaching better than preaching.  Before settling on a doctoral institution, I asked my professors where I should go.  Their advice: Europe.  Bad mistake for pre-internet days and a kid who knew nothing about networking.  Edinburgh is a world-class research university.  Its only real connection (at the time) to US schools was Princeton.  Particularly Princeton Seminary, if your degree was from New College.  Otherwise, the professors didn’t pay much mind to American higher education.  Networking, which I didn’t realize you needed to do, wasn’t emphasized or encouraged.

I was hired by Nashotah House because of two factors: they could find nobody else, and I was Episcopalian.  The chances of networking while at a remote, conservative campus in the woods were nil.  I went to conferences, but Ugaritology was a very small field.  I remained an unknown.  I wondered how my friends, if they ran into unemployment situations, always managed to find other jobs.  They knew, apparently, something I did not.  Networking.  Even getting into publishing was rocky for me.  I had two editorial posts for two years only.  I didn’t network or schmooze.  Authors loved me because I was honest and forthright.  Those are working class values.  And, it seems, they will be deficits to advancing in your career.  Be careful before deciding on a doctorate.  It can backfire unless your parents went to college and taught you what to do.

The Death of John Henry

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I don’t recognize America anymore.  Born here, and having spent over six decades on this soil, I look out and see a country that looks nothing like the sixties into which I was born.  Work pressures us to use “artificial intelligence” to be more efficient, even as those who know the industry best sound warning bells against using it.  I can’t help but think of the America that used to recognize John Henry.  John Henry is key American folklore about who we are.  Or at least used to be.  An African American, John Henry was a steel-driver building railways.  Threatened when the foreman introduced a steam-powered rock drill, he challenged the machine to a contest and won.  At the cost of his life.  The America I grew up in recognized the power of the John Henry story, even as jobs were already being lost to robots.  John Henry was the hero of that story.

What’s happened in the intervening years?  People have flocked to ease and comfort over the struggle to be human.  Even the most intimate of human occupations, such as writing, are being handed over to algorithms that have never lived a day in their lives.  Averaging together human experience, making us all generic.  We need John Henry’s hammer to come alive again.  Someone to stand up for what it means to be human.  Someone who knows that money isn’t the only thing that makes the world go round.  

Some of us dreamed that after the pandemic employers might realize that most employees worked conscientiously at home.  That perhaps more time off wouldn’t hurt the bottom line.  That we could trust one another.  Then the next plague, AI, hit the headlines.  Even more efficiency!  Even less need for humans!  To what end?  Why are we doing this?  Yes, AI is faster, but is it better?  The environmental costs are staggering.  We’d already reached a tipping point where enough people realized we were harming our home that behaviors had begun to change.  Even in red states.  Now tech moguls are selling their snake oil and upper management can’t live without it.  Instead of rewarding those who work hard they invite them to find ways to make their own jobs redundant.  John Henry saw it coming.  He became the hero of folksongs and legends.  Celebrated in film, animation, and television, we sent the message loud and clear: human spirit can overcome the cold efficiency of machines.  So we find ourselves in a county that feels it has outlived its need for John Henry.  I’m willing to pick up my hammer and join him on the line.

Public domain; image credit: John Henry illustration by Roy La Grone (1942) via Wikimedia Commons

Hope and Reason

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Jane Goodall was a scientist for whom I have a great deal of respect.  She earned her scientific credentials in the field before getting them in the university.  And she had no room for materialism in her world.  Studying our nearest relatives in the animal kingdom taught her that animals think and feel—standard science uses that bugbear of “anthropomorphism” to tell us such things are all in our heads.  Evolution would disagree, n’est-ce pas, Mr. Darwin?  The reason I especially wanted to read Reason for Hope was because here Goodall describes a spiritual, indeed, mystical experience she had that won’t be too unfamiliar to those who’ve allowed themselves to be open to the wonders of the universe, even if found in a church.  Her own experience convinced her that there is something more.  Like any reasonable person she didn’t dismiss science but she realized that it can’t quantify everything.  Biologists should understand that, if they get out of the lab once in a while.

This book also tells, in part, Goodall’s life story.  She explains at the end that this was supposed to be a series of interviews with her, but that didn’t work out and she was essentially compelled to write it out.  It’s just a sense, but I intuited that she was probably not too comfortable describing her spiritual experiences.  I can understand that.  Even in a world that (apart from its leaders, elected or not) is becoming more understanding, discussing religious experiences leaves you vulnerable.  Critics are quick to pick up on this and attack one for not being rational.  The myth of Mr. Spock really has us in a Vulcan neck pinch.  Our emotions are part of our reasoning brain and we ignore them at our peril.

Goodall’s life wasn’t one of a series of pleasant strolls through the forest.  She experienced violence and loss.  She saw how cruel both humans and animals could be.  This book stands as a testament, however, that there remain reasons for hope.  Even if we persist in being as foolish as we have at the polls, and if that leads to the destruction of our species, life will go on.  It will recover.  The more we learn of the universe the more certain it is that life is fairly abundant.  It’s not the rarity it was supposed to be when I was a child.  And in a universe full of life, hope is everywhere.  Parts of her account are difficult to read, but Goodall left us with a hopeful message, if we’ll only do our part.