In the writing cave
Rain drums the roof
Fire lights up the hearth
Kettle sings for tea
Fingers dance across a keyboard
Words jive, spin and dive towards home
In the writing cave
Rain drums the roof
Fire lights up the hearth
Kettle sings for tea
Fingers dance across a keyboard
Words jive, spin and dive towards home
Original Publication, Methow Valley News, September 23, 2020
When we evacuate, if there is time, I grab an irreplaceable
family heirloom: a small doll with a crude button face, a dress made of tartan
rags wrapped about a body formed by the wishbone of a hen. A small card tied about
her neck bears a handwritten poem. In the tiny box with the tiny doll is a note
written on onionskin paper.
My great-grandmother’s handwriting details the doll’s
origins, tracing our family lines. When my parents passed away, their friends
and family graciously sent me mementos that they thought I should have to
remember my parents: photographs, stories, jewelry, tools — items that had an
emotional and physical connection to my parents.
Woven baskets from this region have a similar meaning.
Family origins and storylines are woven into the pattern with different colors,
different plant materials. To make these artful and utilitarian baskets is no
small feat. The process of gathering traditional materials of cedar root and
wild cherry bark is increasingly restricted by property owners.
Construction and agricultural activities damage traditional
areas where materials were once gathered. Between cultural changes that made
weaving no longer a necessity, and landscape changes that limit weaving
resources, the art and practice of Native American weaving is in danger of
becoming a lost art. These family heirlooms are cultural artifacts, precious
evidence of utilitarian practices and art of the first people who lived in
their traditional homeland, the Methow Valley.
Labor Day fires burned more than just homes on the Colville
Reservation. The fires moved so quickly that families had no time to save their
own family heirlooms, cultural artifacts passed down through generations of the
Methow people. The loss of home and hearth has a significant impact on elders’
health, livelihood, and capacity to pass on their language, traditions, and
skills. For many years, these community members and Methow descendants have
graciously and generously shared their stories with the Methow Valley
Interpretive Center — helping to build educational bridges. They have given us
a rich experience and education about this place and the people who came before
us. Now, we must give back and support these elders.
Monetary donations can be made to the Methow Valley
Interpretive Center earmarked as “Fire Relief.” All fire relief donations go
directly to families in need. Information on how to donate can be found at
www.methowvalleyinterpretivecenter.com. Please also consider cultural items
that may be someone else’s family heirloom, and how much that would mean to the
recipient.
A reminder: Peak bird migration is August-October. The
National Audubon Society encourages people to help birds and reduce nighttime
light pollution by turning out all unnecessary lights from 11 p.m. to 6 a.m.
The Methow Dark Sky Coalition urges people to protect our night sky with
environmentally responsible lighting by following International Dark-Sky
Association guidelines for outdoor lighting. Be a good neighbor by protecting
our dark skies. For information, see http://www.methowdarksky.org.
Conversations overheard at the bakery:
Him: We should probably get something for them.
Her: Honey, they don’t eat like us, not remotely anything
like what we eat.
Him: You’re right, something with lots of seeds, then…
Also overheard at the bakery:
Him: I think we should get one of everything.
Her: We were sent here for breakfast burritos. Focus on the
mission.
Him: That chocolate éclair looks like a burrito.
In other news, Washington state has a state flower, a state
tree, and a state monster. On Aug. 26, 1970, Gov. Dan Evans issued this
proclamation:
“Whereas, recent developments have shown that Washington
State has only one true mysterious monster, the Great Sasquatch, and it is
endangered of imminent extinction, and
“Whereas, we are the only state which is able to claim the
Sasquatch as our own, Now, therefore, I Daniel J. Evans, by virtue and
authority vested in me by RCW 00.00.000 do proclaim all Sasquachii within the
border of our great state (and anywhere else) protected as a Washington State
resource and be hereafter, the Official State Monster.”
For the trivia win: Bigfoot is the only state monster to
ever have his very own syndicated TV show.
At my other job with the Bear Fight Institute, I open the
mail. I do other highfalutin things, but the singular task of opening mail is
germane to this story. (Side note: the Bear Fight Institute does not deal with
the sparrings of ursae. The institute is a collaboration of scientists
conducting planetary research.) An airmail letter from Britain contained a
handwritten note requesting a professional opinion on the existence of the Loch
Ness monster. I regret that I did not reply, “Dear Sir, as a research institute
located in the Pacific Northwest, we can only speak on issues relating to
Bigfoot.” That would have been a hairy tall tale, as the scientists at the Bear
Fight Institute study geographic features, not mythical monsters.
In Barbara Davidson’s “The American Bestiary: The Most
Famous Mythical Creature of Every U.S. State, Illustrated,” every state monster
receives an illustrated caricature with a short biographical origin story.
Included in “The American Bestiary” is a well-known monster from my childhood
summer camp: Sharlie, a dinosaur-like creature dwelling beneath the waters of
Payette Lake. Camp counselors would tell hushed and urgent tales of Sharlie,
and why campers should never go swimming alone. Tell a kid not to go swimming
alone because it’s “not safe” and they will ignore the boring adult
instruction. Tell campers a mythical dragon snatches children down to a dark
watery cave, and kids will religiously use the buddy system when swimming — not
for safety, but to torture each other by screaming, “something just touched my
leg!”
In winter, the McCall Ice Carnival always has a Sharlie
carved in ice — a friendly-looking dragon, the length of frozen scales and
claws looping the length of a city block, glistening in the winter sun.
Wyoming’s mythical creature is the jackalope. As the origin
story goes, some guy (it’s always “some guy”) mounted antelope antlers atop a
stuffed bunny and the bar décor became trendy. The viral myth has roots in a
virus. Rabbits are susceptible to the Shope papillomavirus that causes
carcinomas on the head and face. Carl Zimmer documents the virus in “A Planet
of Viruses” — light reading about real monsters that will kill you. Fun trivia
fact: There are more viruses than stars in the universe. I am never leaving the
house… unless lured by a chocolate éclair from Cinnamon Twisp Bakery.
Sue Misao took another walkabout, gifting the world with
this informative gem: https://www.heraldnet.com/news/not-all-who-wander-are-lost-but-we-definitely-were-and-are.
Original publication, Methow Valley News, August 26, 2020
Petrichor [pet-ri-kawr]: the earthy scent produced when rain falls on dry soil. From Greek petros, "stone", and ichor, the ethereal fluid that flows in the veins of the gods in classical Greek mythology. As I am writing this column late on a Friday afternoon, the aroma of petrichor blows through the window carried by late summer winds. September rains cannot come soon enough.
A friend noted that while she lived in the deep south there
was never the smell of petrichor when it rained. Perhaps because the southern
soil is perpetually drenched by humid blankets of air from ocean currents, and
there is no dry soil to release sighs of petrichor when raindrops fall.
While southern air may be heavy, Pacific Northwest gardens
benefit from long summer days. The vines droop with the weight of ripened
tomatoes, squash, and beans, while branches bend beneath the weight of juicy
peaches.
Summer dinners are seasonal feasts. It begins with a plate
of sliced tomatoes atop thick slices of mozzarella, drizzled with balsamic
vinegar and topped with torn basil. Next come meatballs, made with two cups of
finely shredded zucchini, a grated shallot, half a cup of panko bread crumbs,
one teaspoon of red pepper flakes, one pound of ground turkey, a handful of
chopped fresh herbs: mint, basil, parsley, dill, oregano, the juice from a
large lemon, and half a cup of feta cheese. The meatballs are drizzled with
olive oil prior to baking at 425 degrees Fahrenheit for 30 minutes, and served
wrapped in warm pita bread topped with a cucumber dill yogurt sauce. A side of
colorful roasted vegetables from the garden, drizzled with oil, topped with
feta and herbs complete the meal.
Barbara Kingsolver’s book Animal, Vegetable, Miracle
contains a staple zucchini dish: Disappearing Zucchini Orzo. This works well as
a warm side dish, or a cold pasta salad, or in a bowl all by itself. Cook up a
pound of orzo pasta according to package directions. Shred 3 zucchini, an
onion, and 2 cloves of garlic. Saute the vegetables in olive oil and butter
until golden and translucent. Finely grate a half cup of parmesan, and toss
together with the pasta and sauted vegetables. Top with freshly chopped thyme and
oregano, salt and pepper to taste.
For dessert, a peach ginger crumble comes together with
barely any effort. Remove skins and pits from a dozen peaches. Thinly slice
peaches and place in 9”x9” baking dish. Peel two inches of gingerroot and using
a zester, finely grate the gingerroot over the peaches. Sprinkle with a bit of
cinnamon and nutmeg. Toss to combine. Pour a half cup of honey over the peaches
and stir to combine. Pour two cups of quick cooking rolled oats over the peach
mixture, spreading evenly. Top the oats with three quarter cups of loose brown
sugar, in an even layer. Thinly slice a stick of cold butter and place the
slices atop the brown sugar. Bake at 425 degrees Fahrenheit for 30 minutes,
until the oat topping is browned and peaches are bubbly.
As I consider how far America has come in sixty years, and how far we have yet to actualize the ideals listed in the Constitution and Bill of Rights, one singular image is burned into my mind. Little Ruby Bridges, escorted by federal marshals to her first day of kindergarten at a newly desegregated elementary school in 1960 New Orleans. She looks like every other kindergartener: smaller than the school bag she carries, with a button nose and chubby cheeks of a baby, stepping out into the big wide world. Her hairbow is most prominent as she looks down, her little feet stepping down those big steps.
I want to rush up those steps and scoop her into my arms,
hiding her face in my shoulder so she doesn’t see the crowds of other white
women hurling objects at her and yelling ugly words. I felt this even more
strongly as images of my hometown from last week portrayed white adults
physically assaulting young protesters who were peacefully requesting an end
systemic racism. I often think about what Ruby Bridge’s mother must have felt
that first day of school… in addition to the fear, I know her mother felt an
overwhelming sense of awe, love, and pride in that little girl who held her
head up and returned to school day after day, walking through those crowds with
the federal marshals at her side.
Little Ruby Bridges grew into a strong woman with a large
voice that she uses to this day to continue to advocate for civil rights.
In his essay, “The Fire Next Time”, writer James Baldwin
touches upon the strength that Ruby displayed at such a tender age. He states
that generations of Black Americans surviving the worst that life had to offer
had born, “children of kindergarten age who can walk through mobs to get to
school.”
The title of Baldwin’s essay is from a slave song, “God gave
Noah the rainbow sign, No more water, the fire next time!” His essay opens with
a letter to his nephew, also named James. The letter is a map for his nephew to
navigate a white America as a young black man. The second part of the essay is
a letter from the writer describing his own navigational journey. Harassed and
abused by police when he was ten, young James finds security in a life devoted
to the church, and enters the ministry. His essay examines the roles
Christianity and Islam played during the civil rights movement, and in slavery
and oppression. Through hardship, black Americans rose above fear and moved
forward with love and grace. The overarching message is change is messy, and
requires all citizens to stand up and make their voices heard in unity. At 100
pages, the essay is bit longer than most, and requires a quiet mind to listen.
At once historical and timely, “The Fire Next Time” provides context for civil
right actions today.