Tag: Immigrants

Speaking Volumes

 

What kind of English word is “Winnemucca”? How about “taco”? “Fond du Lac”? People who get bent out of shape over other people speaking languages besides English while out in public in this country probably fail to realize how many English words have their origin in other languages. As much as 30 percent of English words are borrowed from the world’s thousands of languages. It would be difficult or impossible for the average English speaker to use only Anglo-Saxon words.

 

In the United States especially, where nearly 100 percent of the population comes from elsewhere in the world, the English language is a polyglot mixture made up of additions from languages everywhere, and yet it stands apart in its diction, its spelling, and in other ways. Place names preeminently use some version borrowed from the many Native American languages that have all but disappeared otherwise. What does it mean to send somebody back where they came from, when almost everybody came from somewhere else at one time? Send them back where? To Ohio? To Florida? If we go back far enough in time, almost everyone will have to leave, and the Native Americans – what is left of them – will no doubt feel immense relief, as of an oppressive burden lifting away from them.

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The Tower of Babel, a painting by Pieter Breugel the Elder (c. 1525/1530-1569).

Exclusionary talk is loco chauvinism. It is meshuga, and yahoos who go on about sending others back where they came from are clearly non compos mentis. They should examine their own origins, which in the latest generation or two or three might be in places like Tulsa, Santa Fe, Tennessee, or Baraboo, but going back further could be traced to Scotland, or Frankfurt, or Sarajevo, and ultimately to Africa. White folks weren’t always white, and anyway no deity ever descended from the heavens to declare whiteness a superior trait. It only matters to people who are terrified of losing their imagined superior place in society, and must have Others to look down upon. Ordering Others to speak English when they are conversing among themselves is not only high-handed, it ignores how immigrants have enriched and informed English itself with words and expressions from everywhere. The proper remark for an English-only speaker to make in that case, if any is necessary at all, is gracias, or merci, or danke, or mahalo, or arigatô, or . . .
— Ed.

Johnny Cash (1932-2003) sang a North American version of “I’ve Been Everywhere”, a song written in 1959 by Australian country singer Geoff Mack, and which in the original version included all Australian place names, many of them originating in the languages of the Australian Aboriginal peoples.

 

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Under the Fig Tree

 

Figs are ripening now all across the southern United States, and by September the figs in the northern half of the country will ripen. If a gardener has 20 to 30 square feet to spare outside, preferably in a sunny spot protected from cold winter winds, then planting a fig tree would be a productive use of that space. For the gardener who doesn’t have enough outdoor space, then planting a dwarf fig tree in a pot and setting it by a sunny window is a great way to get plenty of fruits (technically a fig is not a fruit, but a fleshy stem with multiple ingrown flowers), and without a great deal of fuss over pests, diseases, and special requirements.

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A squirrel nibbling a fig in the Bodhi Tree at the Mahabodhi Temple in Bodh Gaya, Bihar state, India. Photo by Flickr user Anandajoti.

 

A self-pollinating dwarf fig variety does not require a tiny wasp to pollinate it, unlike varieties such as Smyrna figs. Contrary to common belief, most figs commercially available these days, either as fresh or dried fruits in grocery stores, or as plants for sale to home gardeners, are self-pollinating varieties and therefore it is unlikely consumers will eat a tiny, imprisoned wasp in a fig. Even if they did, there’s no harm in it, and anyway the enzymes produced by the ripening fig will have dissolved the wasp by the time the fig is ready for consumption. That delicate crunchiness inside any ripe fig generally comes from the seeds, and rarely from an insect exoskeleton.

In growing figs outdoors, southern gardeners have a big advantage over northern gardeners because they have to do relatively little to protect their trees from winter cold. Wrapping the branches in burlap and perhaps adding a layer of mulch around the roots are all that is required in the South. There will be some branch die back even so in an average winter, but usually nothing like the major losses incurred by fig trees in the North unless gardeners lay the trees down in trenches and pile mulch and wind protection on top of them.


For a 2017 album, Blakey Morton performed Scott Joplin’s 1908 song “Fig Leaf Rag”.

 

Once a fig tree has established a vigorous root system over the course of five to ten years it can withstand die back of the entire above ground portion and still bounce back in the spring with enough new growth to produce fruit later in the summer. But the difficulty in the North is that without sufficient winter protection the roots themselves may die, and of course that is the end of the tree. Italian immigrants to the northeastern part of the country deemed the extra work worthwhile for the sweet figs they could pluck off their own trees at the end of summer, and they introduced the practice of laying the trees down in winter when they first started arriving in this country in the late nineteenth century. The people of this country, almost all descendants of immigrants themselves, can surely appreciate the sweet taste of the fig along with its rich lore and its association with other immigrants and their generous sharing of knowledge; and since a fig is much more in cultures around the world than a simple fruit, perhaps the people of this country of immigrants can even find enlightenment under the fig tree, wherever it grows.
— Izzy

 

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No Water for Them

 

Is there any substance more essential to life than water? More precisely, clean and plentiful water for drinking? A person can survive weeks, and even months, without food; without water, a person can live at most a week. Water is so essential that in 2010 the United Nations (UN) passed a resolution recognizing access to a clean and plentiful supply as a basic human right. There were not any “no” votes, because after all what nation wants to go on record as being indifferent to the plight of poor children without access to wholesome drinking water? There were, however, 41 nations abstaining, taking the coward’s way out, and among them was the United States.

 

Besides moral cowardice, that abstention reflects the undue influence of enormous corporations such as Nestlé, which wants to corner the market on potable water for profit. People the world over do have to pay for food, though complete private ownership of all the world’s drinkable water goes too far, a plan the UN resolution attempted to forestall. Into this dispute about the human right to water stepped an organization called No More Deaths which has been dispatching volunteers into the Arizona desert to deposit supplies of water and non-perishable food for Hispanic immigrants crossing into this country.

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A water drop. Photo by José Manuel Suárez.

Four young women volunteers for No More Deaths were found guilty on January 18 by a federal magistrate for the misdemeanors of doing just that in the summer of 2017. They appeared before a federal magistrate because they committed their offenses in the Cabeza Prieta National Wildlife Refuge. Federal authorities charged them with littering, entering the refuge without a permit, and operation of a motor vehicle within the wilderness area. They did these things in the interest of supplying humanitarian aid. Meanwhile, during the current partial federal government shutdown, vandals are tearing up national parks solely for their own twisted sense of fun and getting away with it.

Are the Hispanic immigrants crossing into this country illegally? Yes, they are. Did the volunteers for No More Deaths enter Cabeza Prieta without a permit, riding in a motor vehicle, and then leave behind items? By all accounts, yes, they did. In the larger picture those points disappear before the undeniable fact the immigrants are human beings in need of water for survival as they cross a desert, and the survival beacons maintained for them by the United States Border Patrol are either inadequate or suspected by the immigrants of being traps. Humanitarian organizations stepped in to provide aid when they saw the deadly effects for the immigrants.

In this scene from the 1959 film Ben-Hur, directed by William Wyler and starring Charlton Heston in the title role, a chain gang of criminals overseen by Roman soldiers pauses in Nazareth on their way to a seaport, where presumably all the criminals, like Ben-Hur, will be put to hard labor at the oars of ships. The fellow who mercifully gave Ben-Hur water was fortunate not to be clapped in irons for His transgression. No doubt the authorities caught up with Him eventually.

As part of the current presidential administration’s callous disregard for human rights, Border Patrol employees in uniform have been pouring out onto the desert the water from the jugs they find left behind by humanitarian groups. It’s difficult to say which officially sanctioned action is more inhumane – depriving desperate people of water or wrenching children away from their parents. What sort of people are we? More precisely, how much can decent people tolerate the brutality of indecent people who claim to be doing righteous things? And whether the brutes are true believers or disingenuous opportunists matters not one bit to those who suffer at their hands.
— Izzy

 

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Three Sisters

 

The Three Sisters of Native American agriculture are corn, beans, and squash, grown together where they can complement each other and, when eaten together such as in succotash, they can complement each other nutritionally. The Three Sisters get on so well together that it’s tempting to ascribe their harmonious relationship to one of the many Native American legends describing it, ignoring the thousands of years of human trial and error, experimentation, and opportunistic capitalization on circumstance that played into the development of the relationship.

 

Corn provides a tall stalk for the bean vines to climb upon, and her deep roots help stabilize the soil and pull up nutrients from deep down. Beans fix nitrogen from the air, providing fertilizer for herself and her two sisters. Squash sprawls on the ground where her large, prickly leaves keep away some pests and provide a living mulch for her sisters, keeping the soil moist and inhibiting weeds.

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Gateway image of the Three Sisters of Native American agriculture: corn, beans, and squash at Little Turtle Waterway in Logansport, Indiana. Photo by Chris Light.

The nutrients available from all three plants provide most of what a person needs. Add to that the capacity for all three to keep dried in storage through the winter, and it’s easy to understand how Native Americans in North America adopted them as the foundation of their diet. This Thanksgiving, along with hearing or reading some entertaining and philosophically informative legends about the Three Sisters, there can be great enjoyment in tasting one of the many recipes for succotash as part of the holiday dinner.

“Single Girl, Married Girl”, an Americana song from the Carter Family catalog, sung by The Haden Triplets on their eponymous 2014 album, produced by Ry Cooder. The song, the singers, and the producer all share deep roots in American music. For more of The Haden Triplets, view their NPR Music Tiny Desk Concert, where they lead off a four song set with “Single Girl, Married Girl”.

Most succotash (derived from a Native American word, like numerous others) consists of a base of corn and beans, leaving out the squash, but for autumn dining, and especially for Thanksgiving with its reminders of the autumn harvest and the debt of European immigrants to Native Americans, adding squash to a succotash recipe can only improve it for the season. The squash and its seeds will add many of the benefits a person could get from eating turkey, another native of North America, including tryptophan, the chemical many believe is responsible for a satisfied diner’s desire to relax on a couch after Thanksgiving dinner, as well as lazily escaping from kitchen cleanup duty.
— Izzy

 

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Have the Chops

 

Viewers of American television shows from the 1950s, 60s, and 70s might have noticed that the families on shows of that era seemed to have lamb chops for dinner rather often, or certainly more frequently than most Americans eat lamb or mutton now. This doesn’t approach anything like a scientific proof of declining consumption of lamb and mutton since the mid-twentieth century, and at that it would only prove a decline among the demographic of the white Anglo-Saxon Protestants who were the main representatives of Americans on television then, but there it is nonetheless. On old shows like Father Knows Best and Leave it to Beaver, the characters were eating lamb chops regularly, but after the 1970s hardly anyone ate lamb chops anymore.

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A British shepherd with a lamb and his Border Collie in the 1890s. Photo from the National Media Museum of the United Kingdom.

 

Ham has always been more popular in Middle America than lamb, and Easter dinner was no different. It was in immigrant communities in the cities of the east and west coasts that lamb was popular, at Easter or anytime. Nevertheless, through the middle years of the twentieth century lamb and mutton were widely available throughout the country and competitively priced with other meats at supermarkets and butcher shops. Much has been made of the learned distaste for canned mutton among service members returning from overseas duty in World War II for the eventual decline in popularity of sheep meat in America, but statistics and anecdotal evidence of the popular culture as represented on television programs discount the impact of that one factor.

The increased use of synthetic fabrics over wool contributed to the drop in sheep herding, but that also is overemphasized, considering that synthetic fabrics gained ground in other countries as well, places like Australia and New Zealand where sheep herding remains a large part of the agricultural economy. What separates American sheep raising culture most from the rest of animal husbandry is the difficulty of conforming it to the needs of large scale agribusiness. In the generations after World War II, when family farms were swallowed up in large numbers by agribusiness concerns which consolidated the raising of chickens, beef cattle, and pigs into factory farms, the raising of sheep, and particularly lambs, resisted conforming to factory farm standards. As a result, American lamb and mutton became more expensive than comparable weights of chicken, beef, or pork.

American sheep herding declined to a cottage industry, which had the ironic effect of insulating it further from the factory farming practices which had taken over other areas of animal husbandry by the end of the twentieth century. The mutton and lamb available in Middle American supermarkets in the same period was likely as not imported from Australia or New Zealand. The imported meat was cheaper than American raised mutton and lamb despite the long shipping distances because of the economies of scale in those countries, where sheep were still raised in the tens of millions. Americans generally did not favor the imported meat over beef, chicken, and pork, however, because of the “gaminess” they noted in it, a product of the types of sheep raised in Australia and New Zealand and the pasture they were raised on. Americans had gotten so used to the blandness of meat produced by grain diets for factory farmed animals that they started rejecting anything stronger.

From The George Burns and Gracie Allen Show of the 1950s, the two performers reenact one of their vaudeville routines for announcer Harry Von Zell.
As Americans begin to reject factory farming out of both the inhumane nature of it and the unhealthy food it produces, prospects for sheep herders in this country are improving. Considering the practices most, but certainly not all, of them have adhered to over the last half century through some bad times, it’s not that they ever went anywhere, but that the rest of us did and are now drifting back to them in dribs and drabs. If it weren’t for the support of the immigrant population and their preference for American lamb and mutton, the sheep herders here would not likely have survived the lean times in sufficient numbers to crank up operations again with the promise of supplying more Easter dinners. Of the lambs the best that can be said is that unlike many of their unfortunate cousins on the factory farms their lives, however brief, may be more natural and even peaceful.
— Vita

 

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The Tenor of Our Times

 

Schadenfreude, a German term for taking joy in the misfortunes of others, has unfortunately become a predominant emotion in the public spheres of politics and media. After the 2016 election, some Republicans took more joy in the losses experienced by Democrats than in their own victories. There’s a difference there of feeling something based in negative views or in positive views. The experience of Schadenfreude also has shades of feeling, depending on whether the person laughing at someone else slipping on a banana peel is also the one who threw the peel to the ground.

 

In the first instance, the person is merely an observer, though that person’s laughter at another person slipping on a banana peel may be tinged with additional shades of meaning based on whether the two had any kind of relationship or whether the laugher’s joy comes from a pathetic affirmation of scorn for the unfortunate and a consequent boost to the laugher’s own low self-esteem. It is laughing at someone else’s expense in order to feel better about oneself. Throwing down the banana peel of course adds agency to the scenario, and more if it was done with the intention of victimizing another. The nasty twist comes when the person throwing down the banana peel manages to feel justified by claiming victimization from the person who will slip on it, and therefore in their eyes the person who slips gets just desserts. That is the scenario playing out in public discourse every day now.

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A “Wet Floor” sign shaped like a banana peel at a shopping mall in Hong Kong in October 2017. Photo by Zhungwinsumtz.

It’s not hard to find examples, from the fallout of mass killings to the investigation into Russian election meddling; from hateful rhetoric about immigrants to hate crimes against brown-skinned people; from disparagement of liberal attitudes to intimidation of groups and individuals associated with those attitudes, such as Black Lives Matter or Gay Pride; and all of this done with the justification of being the victim. Not everyone who claims to be a victim seeks to redress the wrong they feel through negativity, an example being the civil rights movement of the 1950s and 1960s, in which positive attitudes prevailed despite horrifying provocations. Many of the people claiming victim status now as justification for their Schadenfreude, for their trolling of others by tossing banana peels, do so with spurious reasoning springing from self pity over the degradation of their imagined superiority. Claiming their superiority came from God or some other vaunted source and that its erosion by societal forces is evidence of evil at work is magical thinking, and it is damaging everyone.
— Ed.

 

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Twelve Angry Days

 

Right wing media has its knickers in a twist the past week over the findings by a Boston University theater history professor of some racist performances of “Jingle Bells” from the mid-nineteenth century through the early twentieth century. The professor, Kyna Hill, was researching the origins of the song and trying to settle whether it was written by James Lord Pierpont in Medford, Massachusetts, or in Savannah, Georgia. Ultimately the song’s point of origin remained unclear, but during the course of her research Professor Hill discovered that the first performance was in 1857 at a theater in Boston, and the white performers wore blackface.

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Sleigh Ride in Winter, a painting by Rudolf Frentz the Elder (1831-1918).

Professor Hill never claimed that the song as it is performed today is racist, but that did not deter some right wing media outlets such as Breitbart News from attributing that and other claims to her in an effort to paint her as an advocate of political correctness run amok. Right wing media enjoys fanning the flames of anger among its adherents, and since anger is the fuel of authoritarians, the readers and consumers of Breitbart News and other such outlets are always ready to flame up from a slow burn to a white hot conflagration. If there are not enough true stories available to fan their outrage, then the right wing will have to invent some false stories. The trendy term for that is “fake news”.

All this anger over ginned up controversies surrounding Christmas has been going on for a century, ever since the industrialist Henry Ford began muttering vaguely anti-Semitic remarks about a “War on Christmas”, as the right wing has since dubbed it. Ford thought Jewish owners of department stores were engaged in a conspiracy to undermine the Christianity of Christmas, all while lining their pockets by turning it into a largely secular, mercantile holiday. Never mind that no one twisted the arms of white Christians to engage in an orgy of spending for Christmas. The important thing was to direct right wing anger at an Other as American society turned away from the Currier and Ives mid-nineteenth century vision of Christmas (the same time as the early performances of “Jingle Bells”) to a more cosmopolitan, polyglot vision brought by the waves of immigrants in the late nineteenth and early twentieth centuries.

In Henry Ford’s day, Jews could be openly cast as the Other. After World War II and the Holocaust, that was no longer acceptable, and vilification of the Other settled on Communists, or Reds. The latest target of right wing objectification of an ideological and cultural Other is political correctness, a movement that started in the 1980s and has at times veered into ludicrously priggish stifling of dissenting opinion and alternative behavior, making it easy for the right wing to get outraged about it. Some people mock the excesses of political correctness, while right wingers alternate between mockery and spitting rage. Since political correctness is neither a religion, like Judaism, nor an entire political system, like Communism, the casting of its adherents as the Other by the right wing does not follow the same strand of unalloyed hatred.

Viewed by the right wing, and by some in the rest of society, advocates of political correctness are sociological scolds who are bent on taking away every last bit of cultural heritage of white European culture in America. The Nanny State description sums up the right wing view of the political correctness movement. When a story like the “Jingle Bells” one comes along then, right wingers are primed to pounce on it and vent their anger by putting words into Professor Hill’s mouth, making her a cipher for opinions she never expressed. In the “War on Christmas”, the right wingers proclaim “you are either with us or against us”. As a reward for her scholarship, poor Professor Hill got caught up in the culture war and got set up and knocked down as the right wing’s straw woman of the moment.
― Vita

 

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