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Powwow Suite

Those constant readers of my work will notice a theme running through much of my poetry: degradation or loss of cultural identity.

In 2005 I attended the Intertribal Powwow in Melbourne, Florida. I went at the request of my parents who are fans of such things.

What I found was how much was not there. People will tell me one finds what one already sees. In part, true. But if I find loss in the cultural heritage of native peoples, I am neither alone nor the first. Indigenous peoples all over the US are starting to question sending their children to state-run schools, have begun to teach their native languages, held on the tongues of only the eldest members of the tribe and often in danger of being lost, have started re-co-opting celebrations brought to them by the missionaries with their own, replacing the new myths with their old. Everything old is new again.

Some have handled this by bridging the worlds Native and Christian. They see syncretism and commonality in worship, celebration. They hold on to their heritage but practice, in many ways, an amalgamation. They flow back and forth and fit in.

And some hold on to their chains.

This is true of Native American groups.

This is true of African groups.

This is true of European groups.

It is true of me.

*****

In his essay, “Jesus Is Lord on The Crow Reservation,” (Notes from the Dreamtime) Craig R. Smith discusses his own suprise as an outsider experiencing this degradation during his travels across the West.

So, here is an essay wrapped in a poem. Or a poem in essayic clothing. Either way, it’s a shame.

*****

Powwow Suite

Enter

An Intertribal Unity Powwow
Is being held at the field at
The local community college.

Come early and stay late
We are told
Bring a chair and enjoy the festivities.

It advertises $10,000 in prizes for dancers
Education in tribal heritage
And a spectacular Grand Entrance.

We pay $5.00 each to get in
At a booth run by
The Boy Scouts of America.

We enter along into the Indian World
Row of vendors, frybread, hides, giant belt buckles
Plastic spears, buy and sell jewelry and kiddie bow and arrow kits.

And everywhere there are pictures of Jesus as an Indian.

I

Only 1% of Native Americans are recorded as following an aboriginal spiritual path.

Jesus Leads The Grand Entrance

It is Grand Entrance
And the participants enter
In silver and feathers.

Headdresses and hides flow
Over iridescent polyester dresses
And buckskin pants and flashing flag buckles.

Traditions succumb to Wal-Mart
As the sequined parade
Shines its way to the arena.

A snake through the fairgrounds
Dancers follow in a line
Behind the headman and headwoman.

In beaded regalia they lead
The troops of nostalgia
And Indian style.

Women march with children
All dressed in blue print covered
With small white crosses.

And I can’t tell
If they are offering themselves up
Or laying themselves low.

I cannot tell
If it is a symbol of sacrifice
Or ownership and surrender.

But I wonder
Who has nailed you to these
And sells you to the willing crucifixion?

In old Hollywood westerns the cavalry
Would come over hill
Just in time to save the Christians.

By killing the Indians
And leaving the skulls to bleach,
Each a small Golgotha.

Now, without bidding
You march your nations
To Calvary.

And you bring your own nails.

II

Identification with the aggressor is a well-documented defense mechanism.

Opening the Powwow

In the arena
The microphone passes to the MC
And he begins the Veterans’ Dance.

Joined by Vets from the crowd
In a circle they move, stomp, walk
Following the Flag of the United States.

Next to me stands a man
Wearing a T-shirt showing
Four Comanche warriors.

The picture is pulled crisp by fat
As he stands to attention
I read the caption.

Homeland Security
Fighting terrorism
Since 1492.

As the dance closes the MC
Leads the prayer
To open the Powwow.

The Veterans are blessed,
The dancers are blessed and
The venders are blessed.

But the grounds are never blessed
And the sky is never addressed
But they are thankful in the name of Jesus.

Or they are walking proof
Of the Stockholm Syndrome
And where is the great father now?

And what has Jesus done with your buffalo?

III

By 1885, the government estimated only 200 buffalo were alive in the wild.

Sawhorse Buffalo Guards Coyote

Spotted Pony Traders has a sawhorse out front
Higher than your head
Longer than your father’s body.

It takes the place of the bone and integrity
Of a buffalo whose skin
Rides the horse.

Draped down the sides
Massive and empty
Smooth and soft and I swear.

I pretend I can feel some
Remnant of the life that was once
So much a part of the beast.

Hanging lifeless
One could hardly picture it
Herding across the plains.

As creature of beating heart and pounding hoof
One could scarcely imagine it
A sawhorse hide.

Inside the booth, faces
Fox faces, Raccoon faces
Coyote faces.

Five dollars each and two for eight.
I never pick one up
But lay my eyes, my hand on the table.

Atop the tipping piles of faces,
Feel the fox nose,
Another kind of skin.

Feeling the ears and finding an opening
My finger slips inside
I realize.

This is where the brain was,
The seat of the living,
Once breathing fox.

I never touch the coyote.

IV

Native Americans are 2.8 times more likely to have diabetes than whites.

Fast food Native American Style

I don’t know if the old Sioux
Knew he was stuck,
Blind, he was in his wheelchair.

Pushed by his old wife and his daughter
He ended three inches deep in the mud.
The women linger over him.

He cannot get out of his chair,
Stares ahead from his seat.
But he doesn’t see anything.

The old woman pulls at the handles.
These are part of the old man now
And she cannot move him.

Her daughter pushes it this way and that
Wiggles the chair but the only thing that shakes
Are the old handles.

She slips in the mud.
Her moccasins are covered with mud
Her mother’s moccasins are covered with mud.

I’m wearing crapstompers and dungarees
And don’t care about mud
As I wade in.

I pull hard at the wheelchair
To free the old Sioux
Of the mud.

It is nothing to do.
He is old and pale,
Wan, disappearing.

He is ancient, waifish,
Head to toe in buckskin,
Clothed in heritage.

The old lady thanks me
And I tell her it’s nothing,
It was nothing to do.

And it is a blessing
To be of use and
I’m happy.

She tells me how hard it is
To take care of him, blind,
Lame, and diabetic, as is she.

And so many of her relatives
Her tribe, Other tribes.
Her daughter.

It’s a long line for frybread and lemonade,
Elephant ears and curly fires and coke
At the booth marked Indian Food.

Frybread is the symbol for Intertribal Unity.

Exit

We are admonished to come early
For the Grand Entrance
And stay ‘till dark for the exit.

For all the great dancing between,
The vendors and
Fun to be had.

Stay for the Closing Dance
We were told.
A one of a kind event.

And the closing ceremony
Prayers and the
Magnificent Grand Exit.

At the Melbourne Native American Indian Intertribal Unity Powwow
We spent a little under three hours
And $44.28 including admission.

That is my willing sacrifice.

 
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Posted by on March 17, 2007 in Culture, Poetry, psychology, Religion, Social

 

The Shadow

Some people believe in a soul. Some do not. We, here in the West, seem to take the concept as a given, but it is far from it. Even those who do not believe in the full concept of the soul are forced to use the term as the best we have available in English.

For those who conceive of a center of being and call it a soul, it is often depicted as an immutable core, unchanging and unchangeable. It is the self, and it stays the self whether its bearer sees one lifetime or many, depending on the philosophy.

Others similarly think of the soul as the center of being, but do not see it as immutable. Quite the opposite, in fact: for them it is something dynamic, fluid, with edges uncertain, spreading, mixing. We are substance dropped into a pool and cupped back up again, with most of our soul back in the cup, but some of it still in the pond, mixing, and with some of the pond retrieved in the cup. Well. Pond. Ocean, Sea—all waters. All souls.

And, it is thought, by those who know the soul as changeable and inconstant, that the soul can diminish. A trauma may cause parts to flee to a place where shards dwell, where they forget whence or to whom they belonged. A fright may cause bits of soul to depart, hiding from fear and danger. A constant threat can cause the soul to shrink, and a suffering can cast a shadow on the soul that shrouds it all its days and nights until the last light departs the eyes. And perhaps even after that.

My own soul is not smooth. Its boundaries are piked, jagged. There are parts missing from its surface, leaving gaps, divisions, sulci. There are pieces missing within. And how did they leave? They flew as darts, as butterflies. Blazed off as sparks and fell as flowers. Left curled, like small children covering themselves for shame and protection as they fled.

And there is the shadow, large and deep, the companion of my soul. Behind, over, ever-present. My soul is slippery, transient, and I have a feeling it is within and sometimes without and, when without, larger than the body, not solid but substantial. And behind it still, the shadow, covering my soul, covering me.

* * * * * * * *

“Who knows what evil lurks in the hearts of men? The Shadow knows.” That is old. It goes back to 1930. Both the ego, in the person of Lamont Cranston, and the Shadow, the alter ego, were from Boston. He was from Boston as well. The Shadow could turn invisible, and I swear to this day, he did as well. Somehow he snuck up on me; I can honestly find no other explanation.

I wish the Shadow could have been there with him, to see what evil lurked there while it was only an idea, before it became manifest in action. Now the shadow of that act is everywhere around and even within me. I know this because now I can see the evil in the hearts of men. Even when there is none to see.

* * * * * * * *

I am fifteen years old. My parents have been in Amway for a while now. A year, perhaps. Maybe slightly longer. Amway has quickly become a constancy of meetings, rallies, product pick-ups, and tape deliveries. Our small home in North Miami is busy with the comings and goings of turning Plan A into Plan B with a seemingly ceaseless flow of people. Almost every day I come home to find people I have never met before. Most of them are in and out and never seen again, replaced by a new face the next afternoon. Others become fixtures. Leo Little, Maureen, and her husband, Pablo—“downline”—are so often present they might as well live with us.

Some of the “upline”—people to whom my parents are the downline—become fixtures as well. The downline mostly go to the upline, but in some cases the upline people came our home. One upliner in particular is seen more often at our home. And then more and more. He seems nearly ubiquitous. In retrospect, perhaps I should have seen that as a problem but, then, he was simply a friend of my parents. Dan Jacobson.

His last name might be spelled with an “e” instead of an “o.” Honestly, I don’t care. What I care about is he seemed to shadow my parents. There appeared to be no time he was not there. In the end he was practically sewn to them.

I do not blame my parents for working so hard at Amway. They wanted better, wanted out of the day-to-day and paycheck slavery. But I can only imagine what they might have accomplished if they had spent as much energy in other endeavors. My mother would not return to college for a degree. Too much time, she would tell me. Again and again I would ask her, “How much time will pass if you don’t?” She spent nearly two decades working Amway. I am not sure what she got of it.

I know what I got of it. Shadows.

* * * * * * * *

I am fifteen years old. I am in my family room. My parents are not here. Dan is, though. He has sat next to me on the couch and I think nothing of this. He has often been here, arriving before my parents. He is intelligent, and we talk from time to time as I rarely talk with those my own age.

I am being asked about school. I am being asked about one subject, then another, then still another. Somehow, the conversation leaves topics of the mundane and turns obliquely toward matters personal, but I am not opposed to having someone to talk with.

But as I speak—I seem to remember my voice getting soft, becoming somewhat sad—his hand moves to my shoulder. It is a comfort and an indication of understanding among those who know and trust each other. I am to trust this man, or so I would believe by how often my parents have him over, how continually he is in my home. All signs I should trust him. What it was, however, was distracting, as his other hand moved to my fly, began to fumble, to reach for the zipper, and I am confused, unsure what is happening, cannot believe the reality of what is occurring. It cannot actually be, and in moments, as the zipper begins to lower while he kneads through the dungarees, I come to the realization that he really is doing what I think he’s doing and I move back and away with a sharp, sudden start and he looks at me in disbelief and. . . . All else is shadow until the night.

* * * * * * * *

What happened next I cannot say. I remember nothing of the remainder of the day. Was it morning? Afternoon? None of this do I recall. Perhaps it made an impression upon on me insufficient to have warranted recall, or perhaps I have buried the memory and, then, not wanting to know that I have been party to my own duplicity, have repressed the memory of the suppression. Whatever the explanation, the rest of the day following the encounter is blank. Time seems not to exist until the evening, when I found my mother. I do not know if I told her after much thought, or thought not about it at all and informed her with an air of of-course-I-would-say-something. I do not remember if I told her easily, or with trepidation. But I remember the conversation, though my recollection is devoid of emotion: I remember it as though transcribed and given to actors who have been given the direction, “Dry, dry, dry. These words mean nothing. Say them. Just say them.”

In the kitchen, that afternoon or evening I tell my mother. I stand next to the open accordion door that separates the entrance of the kitchen at a right angle with the front door from view. It is messy, as usual. I relay the story. Is she upset? I cannot recall. What her emotions were I cannot recall. I can only remember her telling me that we must not tell my father. He might do something rash. He might do something to him, might hurt him. We would not tell my father to protect my father. She will talk to Dan. She will tell him what needs to be told. Nothing else was said, and my memory ends here.

Does he still show up at the house? I must imagine he does. After that, time passes. I am sixteen, meet my future wife. I am eighteen and leave home, go to college, move in with Lee, work at overcoming shame and hatred of my body. I am twenty and get married, become a father.

I hear stories. More people molested. He is divorced by his wife for cheating, and it matters not a bit if it has been with women, men, minors. I could not be the only victim; though he was unsuccessful with me, surely others were not, are not able to stop him, choose not to fight, not stave off. Surely some give in. What is the chance I would be the only one? But still, no one said anything. I did what I, at fifteen, was supposed to do: told. I gave the adults the chance, was asked to say nothing. I trusted them, and more people were hurt.

Some years pass. I am in the car with my father in Ft. Lauderdale. How many years later? Ten? Has a decade passed? I don’t know, but I have decided this day I will tell him. Time has come and gone and he will know now.

It is difficult but I blurt it out. He looks placid. Tells me he knew. Didn’t you do anything? No. What was there to do? He was a business associate. Why cause trouble? Why say anything else?

I don’t. I am silent. I am silent for a long time.

Home, I tell Lee. She can believe it barely as much as I. It is a long time before I speak with my father again. His presence has the substance of shadow.

* * * * * * * *

Gainesville. Some years later. My home near the university. My father calls and we speak. All of a sudden, he says, “Oh, and Dan says to say Hi. He’s in Boston.”

For a moment, I cannot speak.

I think. Slowly the answer seeps from my mouth. It has been years and years and now this breach. I cannot imagine I have just heard what I heard, cannot imagine it was said. Said by my father. I hear the answer as I slowly, quietly, say it.

“Tell Dan to take a gun, walk to the center of Boston Commons, put it in his mouth, and pull the trigger.” And immediately, loudly, away from the mouthpiece, “Lee, it’s for you,” and put down the phone, immediately exiting the house. I walk.

Before widespread cellphones, which I might not have taken with me regardless, I had no way of telling Lee why I walked out. No physical way. No emotional way. I could not make my mouth speak. A way for her to reach me would have been no use. I could not have spoken. I don’t think I could have been held, stopped, slowed. I walked for two hours. Where, I don’t fully remember. The neighborhood, the woods, University Avenue, 34th Street.

Upon arriving home my wife looks at me. She had a short conversation with my father and tells me he had no understanding of what he did, what he said. She says some unkind words about him, then some even less kind. Then, she just looks at me and asks if I’m OK. I am not. I have come home only because I didn’t want to further worry her, as she is my light while the outside world was reducing to shades of gray and the inner world to shadow.

* * * * * * * *

I have been asked to go on a trip. To make the trip affordable, I’ll have to share a room with a fellow. No. I’d rather not. Deep, deep inside, I do not trust this man I have not met.

I have few male friends. This is not a surprise to me. I wish I did, could, but I cannot bring myself to trust them.

While I have managed to forgive much which I have gone through—most of what people might have done to me, in error, on purpose—I cannot seem to, have not been able to, forgive this one man and, perhaps, my father as well, for having allowed this person to, what? Live? Exist? No, that isn’t it. I have not forgiven him for giving what appears to me a nod to the action, for not telling me it was wrong, for acting like nothing happened.

Something did happen. In my mind, it happens again and when it does, my soul shrinks, shards fall, parts of living soul die, fly, shrivel. The lights dim and I am again covered by shadow. It is shadow all the time.

 
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Posted by on December 10, 2006 in Family, psychology, Social

 

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