Carved in Stone 44

Carved in Stone
44

The old man, withered,
last house on the left,
leaning on his garden wall,
coughing, spitting up
coal dust and blood.

He’s not old, when you get close,
just grown old, underground,
where emphysema
and pneumoconiosis
devour men and boys.

He spits on the side walk.
Mining souvenirs,
Max Boyce calls them,
and they appear
every time the young man,
turned suddenly old,
starts to cough.

He can’t walk far,
wearing carpet slippers,
soft and furry,
just leans on the wall.

He fell, or was pushed,
into the trap at an early age,
when the coal seams
had grown so thin,
that only a small boy
could kneel before
the coal black altar
of the underground god
and, with a pick and shovel,
he learned to carve and shape
the long, slow death
contained in those seams.

Commentary

Moo’s painting, Coal Face, adorns the front cover of Carved in Stone, Chronotopos II. Coal Face is not the denigration of Black Face, white men pretending to be black by dyeing their faces, although they have some similarities. In Welsh Mining, the coal face is where the men used to dig when, with their shovel and their pick and their little lamp and wick, they knelt to dig out the coal. Knelt, because there was no standing room, deep down underground. Then, when the seams grew thinner, and the men could no longer reach them, the young boys were sent underground.

A day underground left men and boys with coal dust seamed into their bodies, especially their hands and their faces. Hence the triple meaning of black face – where the coal is dug, what men and boys looked like after a day’s work, and the blackening of their faces by white men, for the fun of it.

Faces are one thing, coal dust in the lungs is another. The result – emphysema and pneumoconiosis devour men and boys. Black lung, some call it. “And every time he coughs, he gets a mining souvenir” – a black spot coughed up on the sidewalk – Max Boyce.

Child labor, minimum wage, living wage, work that kills, slowly and silently, – what can I say? Forgive me, for I can say no more.

What aspects of your cultural heritage are you most proud of or interested in?

What aspects of your cultural heritage are you most proud of or interested in?

Right now, I am quite interested in (re-) learning the Welsh Language. Although I was born in Wales, I was never allowed to speak Welsh at home and my parents sent me to schools in which Welsh was never seen nor heard, let alone taught. That didn’t stop me from hearing out on the streets, reading it on the street signs, or visiting places whose names were only available in Welsh, or an Anglicized form of Welsh.

I am no longer an assiduous student of languages, but I get a Welsh Word a day by e-mail, and each word comes with an explanation of meaning and extended meanings. I also receive the words’ pronunciation and its phonetic changes (something peculiar to Welsh – they come in written form and can be quite complicated). Useful sentences are added – not long, but 3-4 seconds, repeatable ad infinitum, by reliable Welsh speakers, who often offer the variant pronunciations not only of North and South Wales but of other regions as well.

A great deal of linguistic and cultural history is wrapped up in language and the origins of the word are analyzed – sometimes going back to Indo-European, proto-Welsh, Medieval forms, and modern changes to the language. Emphasis is also placed on the survival of Welsh and its preservation, in written form, in Y Beibl Cymraeg, The Bible in Welsh. This fixed the language and helped enormously in its preservation.

I am also interested in Welsh Songs and Hymns. I already know most of the tunes having sung them in English during my childhood. Now I am learning them in Welsh and am currently working on the words to Calon Lan, one of my favorite hymn tunes. So, there you are. A new start at a very advanced age. A return to the past and an investment in the unknown future!

Clepsydra, Poems 2 & 3

2

… who closes
     the museum doors,
          locking away its memories

dark descends,
     waters heard but unseen
          time unmeasured now
               until the coming of candles

each with its symbol
     lines that mark time
          an hour here or there,

never accurate
     seldom on time

a time that quickens
     in a whisper of wind
          the flame flickering
               time traveling faster

one candle tilts
     its waxen cataracts
          tumbling time
               cascading down
                    entering the void

that empty space
     left by the spent flame
          smouldering

where did it go
     the light
         I’d like to know
               how and why

a lifetime
     like a fire-fly’s spark
          flits away …

3

… fifteen eighty-eight
     the Spanish Armada
          its crescent glistening
               gunfire sparking
                    fireflies of flame

ponderous time
          spaced out
               relentless and slow

an unstoppable juggernaut
     on and on
          tides turning ebbing
               ever-flowing

hill beacons burning
     church bells
          ringing out their warnings

God blew
     and gusting winds
          took them away
               to the sand-dunes
                    off the Lowlands coast

flashes of flame
     fire-ships launched
          fire on the flood
               the rigging ablaze

quickly cut anchors
     now watch them go
          shepherded
               by sheepdog ships

 on Ireland’s rocky coasts
      ships and men
          their time up
               torn from the light
                   
swallowed by night’s
     dark throat …

Revisionism

Revisionism

Chalk on a blackboard.
Black, red, blue, green markers
on a white board.

Here comes the eraser.
The board is wiped clean,
or almost clean, figures,
letters, blurred, just about
ready for the next class.
This happens again and again.

What remains?
Notes in a student’s book?
Memories of a lesson
in tedious boredom,
the teacher droning on and on.

“Knowledge:
that which passes from my notes
to your notes,
without going through anyone’s head.”

Yesterday’s lessons:
dry dust of a doctoral thesis.

Revisionism:
“What color is the blackboard?”
“Last year, it was green, but
this year, the blackboard is white.”

Click here for Roger’s reading on Anchor.
Revisionism

Blood and White Wash

Blood and Whitewash
A Thursday Thought

2-September-2021

Blood and Whitewash is the title of this painting. It has a subtitle: My Plan of Attack.

The origins of the title, and hence of the painting, go back to the Goon Show, with Spike Milligan, Peter Sellers, and of course / wrth gwrs, Harry Secombe, the Swansea Comedian and Master Singer. Away in boarding school back in the late fifties, one of my greatest pleasures was listening to the Goon Show on one of the dormitory’s transistor radios. As a teenager, I found the jokes and the accents incredibly funny. Still do. That’s why I painted this painting. Alas, it is silent, and you cannot hear the accents.

The following snippet of dialog occurred on one such Goon Show, I cannot remember which.

“What are we going to do?”
“Well, this is my plan of attack.”
“That’s not a tack, it’s a nail.”
“No it’s not. It’s a tack.”

So above you have my painting of My Plan of Attack, resurrected after all those years. I throw my mind back to the First World War.

The General:
“He’s a cheerful Cove,” said Jimmy to Jack,
as he walked to Arras with his pack on his back.
But he did for them both, with his plan of attack.

And there in essence is the history of the painting. First, the plan of attack, then the failure and the blood-letting, and then the white-washing of the whole history, a white-washing that turns failure into success, defeat into victory, and loss into gain. But in WWI, it was the poor Tommies who bore the burden, and all the other front line troops who obeyed orders, went blindly over the top, and charged unbroken wire with fixed bayonets.

“If you want to find the sargent,
I know where he is, I know where he is,
If you want to find the sargent,
I know where he is.
He’s hanging on the old barbed wire.”

“If you want to find the chaplain,
I know where he is, I know where he is,
If you want to find the chaplain,
I know where he is.
He’s hanging on the old barbed wire.”

“If you want the whole battalion,
I know where they are, I know where they are,
If you want the whole battalion,
I know where they are.
They’re hanging on the old barbed wire.”

Singing as they marched to their deaths, obeying orders, like sheep, and nipped on by the eternal sheep dogs. Things were so bad at Verdun that instead of singing, the men marched, bleating, like sheep. “Sheep unto the slaughter.” There was so much ill-feeling and rebellion in the face of orders and certain slaughter, that French regiments were decimated, one man in ten shot for mutiny, as they marched bleating, instead of singing, to their deaths.

“Oh, we’ll hang out our washing on the Siegfried Line,
have you any dirty washing, Mother dear?”

“Those who do not learn from history are condemned to repeat it.” So, tell me, “where have all the young men gone, gone to graveyards everyone, when will they ever learn, when will they ever learn?”

And that, dear friends, is my thought for today: The History of My Plan of Attack. When, indeed, will we ever learn?

Vets

Autumn Leaves, the Peace Park, Mactaquac

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Vets
A Thursday Thought

Mary Jones

I met her unexpectedly in a restaurant in St. George.
I was masked, but she knew me right away. She hadn’t
changed. How could she have? She is as she is. Straight
forward, upright, honest, true to her words and her values.
Ex-military. A United Nations Peace-Keeper. A Blue Beret.
World traveller to some of the roughest, toughest, ugliest,
craziest spots. Everywhere she went, she helped keep the peace.

She came back home to find out what she already knew: that
rural New Brunswick was as wild as anywhere she had been.
She was anonymous, here, was just another number in a book,
a casualty in a nameless war of attrition after which the winners
rewrite the history of events, twisting them this way, that way
to suit themselves and their own instincts and interests.

“Best of the best,” I wrote in the book I gave her. Fortuitous,
it was, finding her again, finding that copy close to hand,
reserved for her alone. That book and this poem are my tribute
to her for her courage, her fortitude, and her strength of will.
They are also a tribute to her role in making the world a safer place
in which others, less fortunate, can create, without fear, their lives.

Comment: There is very little more to be said. Each former soldier is an individual with a history and personality of their own. This is my tribute to a very good friend who served her country and the United Nations Peace Keeping Forces with pride and distinction. Mary Jones, I, an academic, a writer, and a non-combatant, salute you for all the positive values which you have brought into this sometimes troubled world of ours. You and your well-being are in my Thursday Thoughts.

International Book Day

23 April 1616 > 23 April 2021
International Book Day.

Today we celebrate the anniversary of the deaths of three great writers: el Inca Garcilasso de la Vega (Comentarios Reales, Peru), William Shakespeare (poetry and plays, England), and Miguel de Cervantes (Don Quixote and so much more, Spain).

Our hibiscus decided to issue its first official blossom of the year, just to help us all celebrate this day.

Where’s Home?

Where’s Home?
by
Jan Fancy Hull

An Open Letter to Jan Hull

Right from the address on the envelope where you gifted me a knighthood, calling me Sir Roger, I was captivated by this package.

I opened it at the Beaver Pond in Mactaquac and started to read as Clare did her daily walk, widdershins round the pond. Alas, I missed the great blue heron flying. Ditto, the osprey and the kingfisher. I heard all about them later.

Only you, Jan, only you. You are truly unique. Your words jump off the page, lean across the table to me, and offer me bread and wine. I do hope that this book is the first of many. Your words brought tears to my eyes and hope to my heart.

So many themes that touched me deeply. The loss of language and culture: in this case, French and Gaelic, in my own case Welsh, a forbidden language when I was growing up. It is only now, at an advanced age, that I have started to learn it. What memories it brings back.

The sending of indigenous children to residential schools: in my own case, starting at age six, I was sent away to a series of boarding schools and never escaped until I was 18 years old. Good-bye family and culture: hello loneliness and solitude.

The enforcement of religion, top down, with the vicious punishments that accompanied doubt, unbelief, or non-acceptance. The brutal separation from family, with the whole experience of reintegration into a now-become-foreign world, relocation, loss of roots and culture, the difficulties of not belonging to the new communities.

There is a brighter side too, and I will get to that another day. Meanwhile, congratulations on this book, Jan. May it be the first of many and a delight and revelation to all.

Earth Bounty

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Earth Bounty
by
Victor Hendricken

 The paradox of life: in order to survive, we must consume; by consuming, we create waste; however, we do not see our waste as detritus, but as the product of living. 

Deep beneath earth’s surface, a miner drills a one and one-quarter inch hole eight to twelve feet deep into a rock face that is roughly twelve feet square. The miner repeats his task until the rock face resembles a block of Swiss cheese. Each hole is stuffed with explosive material. Then a blasting cap shaped like a metal matchhead, containing a fuse and trailing a wire pair sheathed in plastic, is gingerly inserted into each hole, buried up to twelve inches inside the explosive.

The miner and his partner (miners always work in pairs) connect the wires from each cap to a common grounded wire. The pair retreats to a safe area stringing out the grounded wire behind them, where they meet up with other pairs of miners waiting for permission from the mine captain to connect the trailing wires to an electrical junction box wired directly to a throw switch on surface. When all miners are assembled, they travel by hoist to daylight, where they hang their personal identification tags on the appropriate tag board confirming they are no longer in the deeps. The board is rechecked and the captain sirens a series of warning alarms and when certain that everyone is safe on surface closes the switch initiating the blast.  All drilled faces explode as one.

The miners hang their work clothes to dry, shower and change into street clothes. Some head home to family; some go to the bunkhouse kitchen; some seek out the comfort of a pub and the company of their workmates. No one is allowed to go underground again until the air is purged of dust and noxious gasses.

A miner drilling into rock containing copper in sulphide, oxide or elemental form is not thinking about copper pots for cooking, or copper wire for electrifying his house, or copper tubing to carry water from well to sink. He is fully engrossed in the task at hand: break the rock into manageable sized pieces and transport it from the deeps to the surface.  He is acutely aware of his dependence on number of feet advanced in the drift today, in the volume of ore bearing rock extracted from the stope.  He gives no thought to the growing piles of waste rock strewn about the nearby surface.

Out on the greenish grey ocean the fisher sets his traps. The location of each cage is identified by a floating coloured buoy.  The day is long and the sea rough.  In nearby locations, trawler lines and weighted nets are released to scavenge the ocean at various depths herding schools of many fish species to a common fate.  Some nets scrape the ocean floor to capture creatures succored there. Occasionally, fishers are forced to overnight on the ocean surface as their prey migrates below to nibble at the bait within the traps, to gather in large schools before the nets.

As each trap is hauled up, emptied and rebaited, the fisher is not thinking about lobster rolls. As he hauls in the bulging net and empties it into the ship’s hold, he is not thinking about blackened cod or fish cakes, sole adamantine or tender filet with baked potatoes and butter.  He is focused on hauling the catch from the deep ocean and filling the ship’s hold; delivering the dead and dying sea animals to the fish plant for processing into human and other food.  He does not count the discarded carcases of species that contaminate his daily catch.

The logger fells another tree, trims the branches and saws the tree into cordwood lengths. He inhales deeply while admiring his day’s work.  Chainsaw in hand, he does not think about houses or furniture.  He does not measure in board feet, nor does he envision dimensional lumber as he hews, stacks and hauls.  He focuses on cords piled, loads counted. Trees are objects to devour, not treasures to be taken.  He does not notice the acres of clear-cut whose topsoil will soon become prey to buffeting winds and torrential rain.

At the end of the day, perhaps on the empty street or in the local pub, the miner’s thoughts may wander to home, to sitting at his wooden table inside his wooden house, to eating a banquet of sautéed fish knowing only the supermarket as the meal’s origin.  At the end of the day, the fisher may walk the dark street from dock to home, peer down an alley dimly lit by doorways leading to cavernous public drinking places. He may wonder at the hidden resources protected by the alley, exposed by the alley. He will not wonder about the light’s source, the tungsten filament in the lamp, or the clinking glasses as he enters the pub.  At the end of the day, the logger will lay down his saw, turn in his axe, enter the pub from the street and take a seat near the alley door. He does not question the source of the fisherman’s platter he is served, nor does he think about the metal in the barroom tables and chairs, nor what goes into making a beer glass.  He marvels at the burnished wooden bar rail, harbours a fleeting image of his chainsaw.

When the three, the miner, the fisher and the logger, by happenstance meet, they do not tell secrets of their trade.  They speak instead of trivia and sports, avoid politics and talk of home. The angry metal teeth on the logger’s saw, the sharply honed edge of his axe, the height and girth of trees felled are no more in mind than the metal and wooden boat into which the fisher loads his catch, than the living, mineralized stope from which the miner draws his bonus.  Each protects his space as surely as a mother holds her child from nosy passers’ by.

Stories of mining pass only between miners; stories of fishing remain solely with fishers; stories of lumbering are wedged into spaces between lumberjacks.  No word is spoken of farmers plowing fields and harvesting crops.

And while we blithely drive our vehicles of iron, steel, copper and zinc, barbecue pink salmon and grey mackerel, slather slabs of butter on thick slices of homemade wheat bread, dance on decks of wood and nails and screws, the miner puts on his slickers and dons his hardhat and lamp; the fisher steps into his waterproof garb and rubber boots; and the logger twice ties his cork boots, sharpens his saw, and shoulders his axe.  The farmer quietly steps into his worn overalls, mounts his high-powered four-wheeled tractor and attacks worn out fields with plow and harrow.

Comment: This morning’s piece by my friend Victor. I publish it here with great pleasure. Victor has a sharp mind and an elegant pen. Hopefully, he will continue writing for me and, always with his permission, I will continue to publish his oeuvre.

Day 23 CV-19

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Day 23 CV-19
Codes and Coding

“Languages: they say that to learn another language is to gain another soul and another set of eyes through which to view the world.” I wrote these words just yesterday [Day 22 CV-22]. The words are mine, but the idea belongs elsewhere. I have borrowed it and adopted it. I would willingly attribute it to a specific author, but I do not know who said it first. I offer my apologies to the to me unknown genius who first spoke these words.

Why codes and coding? A rhetorical question, of course. But codes and coding are the basic elements through which language transfers thought, our thoughts. What is a code? Well, we know all about Morse Code and the elaborate codes through which spies from all countries communicate their needs. A code is a way of converting language, changing it, making it available to those initiated in the code and unavailable to those who have not received such initiation. Sounds simple, doesn’t it?

When I was travelling regularly to Spain for research in Spanish libraries, my first port of call was always the local barber shop. I did this for several reasons. In the first place, my Canadian haircut gave me away as a foreigner. This is the hairdresser’s code. The barber’s shop was always the centre of local gossip. Here, buzz words changed hands, politicians were discussed, all the local news was immediately available. Each of these items was a code, a code that made an insider (acceptable) versus an outsider (not to be spoken to). I remember, one summer in Madrid, not getting served in any bar or restaurant. Check haircut: okay. Check shoes: bought new pair. Check shirt, jacket, tie: all up to date. Inspect lucky customers … ah … they are all wearing a shiny brass pin showing the symbol of Madrid: El Oso y el Madroño, the bear and the strawberry tree, as seen in La Puerta del Sol.

The next bar I entered saw me sporting El Oso y el Madroño in my lapel. Qué quiere el señor? Immediate service and with a smile. These are social codes, the codes that include the winks and nudges of the upper class, the secret handshakes and foot positions, the names dropped so gently and quietly that they never shatter when they hit the floor. There are also language codes. Northrop Frye wrote The Great Code: The Bible and Literature, a study of the mythology and structure of the Bible was published in 1982. In this wonderful study, Frye showed how themes and language from the bible have influenced the structure of Western Literature, particularly that written in English. Within this code, names, themes, miracles, parables, psalms form a body of are common knowledge available to all readers who are christian and whose first language is English.

But there are other codes. Think Petracharism. Petrarch’s poetry, originally written in Italian, was widely imitated throughout Europe. Italian literature, Spanish, French, English, all dip into that code, as does Shakespeare among so many others. Think the Great Chain of Being. Shakespeare is incomprehensible in places unless you unlock this particular code. Think Platonism, Neo-Platonism, Stoicism, Existentialism … okay, so all this is academic, and I do not want to lose you in a sea of academia. So think NFL, think NBA, think NHL, think baseball, think cricket, think rugby, think darts, think all of the things we manipulate on a daily basis in our lives and think how they include some people (those who know and share our codes) and exclude others (those who are unaware of them). LBW, c&b,  c. A, b. B, st. A b. B, w, W, b, lb, dec., rsp …

This is a wonderful line of discussion. It follows along the lines of micro-language and macro-language. Macro-language is accessible to all who happen to speak that language. Micro-language in its multidinous forms incarnadine belongs ONLY to those who share the micro community, be it family, household, village, town, county, region … all that is closest and dearest to our micro-hearts.