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Monday, February 20, 2012

Deadribs

In January 1985, I spent 8 days with some Miskito Indians who were based in southern Honduras and sometimes raided  across the international border (the Rio Coco) into Nicaragua. They were anti-Sandinista, so were allied with the US, in this case in the form of some mercenaries hired by a Texas oilman. Most of the Miskito warriors were teenagers who were casual about where their weapons were pointed. So I looked down a lot of gun barrels that week...


   For some time after I returned from that trip, I was virtually dizzy trying to remember it all, to write it down, to process it first in my own mind, then into my article for the San Jose (CA) Mercury News. As I looked at the photographs, at my notes, and at the images in my mind, one that was among the most recurrent was that of rifle muzzles: brownskinned teenage warriors, serious yet for all the world like neighborhood kids playing war, handling their AK47s and G3 automatic rifles and M16s and M1 carbines, with their limited training, as if they were toys instead of fully loaded assault weapons. They'd climb aboard the Toyota pickups, letting the muzzles point where they would, often including in my direction. So I looked down a lot of gun barrels that week.
     A few nights after I got home, I had this dream:

Dream: Deadribs       

I am dead. I'm a skeleton. Wind blows between my ribs. I can't move; can't leave the place that is death. People who aren't dead can visit me here. My wife comes, and friends. They ask what it's like. I answer that I'm sad I can't go back with them to the place of the living, but that loneliness isn't the worst part. The worst part is not being able to move. That, and being a skeleton, with the air passing freely between my ribs, not blocked by any organs or skin, the uncaring wind blowing through me and not finding any life there, no warm barrier between my bones and the wind.

Wednesday, February 15, 2012

TUMALO


TUMALO 2/2/12                  DRAFT

I hitched a ride eastbound in central Oregon. Maybe I’d go visit my aunt Bessie and uncle Lank in Baker. Mostly, I just wanted to breathe the thin, dry air that had felt so right to me as a boy and younger man. Unspoken, and perhaps unthought, was also the desire to touch and feel something which I had known before the war as clean and beautiful and…normal, and healthy. Every day in grad school, and too many of the nights during and following the weeks of preparation for my lecture on the politico-military writings of Mao Tse-tung and Vo Nguyen Giap, had wrapped the war back around me like a bloodsoaked blanket.
         I was broke, but had a little food in my pack: oatmeal – my grad student’s stay-alive staple - and some brown sugar and dried milk to mix with it, and coffee. I lived from campground to campground. Fine with me: I was back in Oregon.
         Settled in the back of a rancher’s pickup, I was watching the juniper, sage, and Ponderosa pine flit past, when I saw a small road sign with an arrow pointing down a gravel road to Fish Lake.
         Fish Lake! I squirmed around and thumped the top of the pickup’s cab, told the driver I wanted to camp here, and lowered my pack to the ground and thanked him as he rolled to a stop.

         It was the same Fish Lake where Mom and Bill Gano and Darrell and I and Bessie and Lank had spent a weekend fishing for bullheads, when Darrell and I were still young kids, a few years ago. A lifetime ago. I carried my pack, and the cheap guitar in its gig bag which I’d bought in San Francisco, and settled into a campsite with a picnic table and fire ring near the water’s edge.
         The next day a young couple with a daughter 2 or 3 years old drove up and settled into the campsite next to mine. As dusk turned to dark and the family were setting up camp, the man walked into the sphere of light from my fire. “My name’s Jack,” he said, holding out his hand. Jack and Gloria and their baby daughter, Christiann, and I hit it off pretty well and sort of became a little tribal unit. I was good at scrounging firewood, and with the camping stuff they’d brought in their old Chevy, our two campsites became a homey little village. Even my inexpert guitar-thumping seemed somehow right in that time and place. I started writing a little song:

                  All these green rivers
                  are followin’ me
                  trying to carry me
                  home to the sea…

         The next day, Jack and Gloria asked if I wanted to move with them to a favorite campsite back to the west, closer to Bend. It felt good hanging out with them, and the move would put me closer to the coast. I needed work in order to keep eating, and had been seduced by rumors of the good money to be earned crewing on albacore boats off the coast. So I gladly joined their family troupe.

         Tumalo Creek was somewhat more than a quiet mountain stream when we got there. Its steep gradient at that point in the foothills of the Cascade range, and the June snowmelt which was then at its heaviest, combined to make Tumalo a roaring, tumultuous river when we unloaded the car and made camp on its southern bank. It was beautiful. Little Christiann played nearby in the woods between our campsite and the riverbank as we set up camp. Jack and Gloria kept watchful eyes on her, lest she go too near the water, but seemed to have reached a parental agreement not to discipline their child harshly: “Christiann, be careful now. It’s not safe near the water.”
         Our shared campsite was in pretty good shape by dark, and we made a meal together, with me roaming the woods and bringing in dry twigs for kindling, and larger limbs to hold the fire into the night, while Gloria and Jack busied themselves cooking and Christiann darted happily around all of us.
         By late the next morning we had settled comfortably into life in our “homestead.” Christiann was playing as if she’d grown up there, and Jack and Gloria and I were relaxing in the June sun… 
         “Jack! Where’s Christi?!!  We all ran to the water’s edge – not there – and searched quickly among the trees nearby. Not there either. “If she’s in the water, we have to get her NOW,” I said sharply, my veteran’s instincts telling me that the child’s life was, in these few seconds, in the balance.
          I ran a few yards downstream and jumped in, close to the bank: if she were trapped under the bank, there was still a chance… the tumultuous current, only recently melted off the shoulders of the mountains immediately above us, was pure ice water. But its strength! the current yanked me sideways with a power I hadn’t imagined, even after looking at and listening to it up close for a day. It was impossible to straighten my legs enough even to touch the bottom, three or four feet deep. I tried for a while to grope under the bank, hoping I would touch something soft. But no: everything was cold, rough, and moving violently. My situation changed: having at first thought only of getting to Christiann in time, I now realized that Tumalo Creek could easily kill more than one person that day. The bank blurred past. Jack and Gloria were already out of sight upstream. The current was too powerful for me to search in it. I reached for something on the bank strong enough to hold me as I climbed out. My first two tries yielded handfuls of gravel and broken sticks. Then I grabbed with my right hand onto a thick root of a large tree that grew back from the water’s edge. The current yanked me violently downstream, my grip held – I now realized I was holding on for my life – and my momentum flopped me up onto the bank like a large, terrified fish.

         Jack went for help while Gloria and I kept searching the nearby woods, shouting often, “Christiann…Christiann!” and listening after our shouts for any timid, or playful, or pained, reply. We heard only birds and squirrels.
         Jack came back with an old man who lived with his wife in a cabin near the bridge which crossed Tumalo Creek nearby. His name was Bob Hendrickson. He seemed a very level-headed man, and knew the surrounding area because it was National Forest, and made his living partly in those woods, by cutting and hauling dead timber and selling it for firewood. He said we needed more help, and hurried back to his cabin to phone the Sheriff’s Office. They would put together a search party.
         Vehicles and people began to appear. Deputies’ wives and neighborhood women who lived along the river, and those of their husbands who weren’t working that afternoon, or could get off, organized themselves into a search party. Women brought potato and macaroni salads and set up propane stoves to prepare hot dishes for the searchers. They’d all done this before.
        
         In a short time – it was still early afternoon – Deschutes County was mobilized in a way that rural Americans have always done, with people stepping into a breach when one of their own is in serious trouble. This time, it was a two and a half year old girl. No questions asked.
         County agencies organized around their leaders. Smoke jumpers arrived from their base near Redmond, a few miles away from the county seat at Bend. Men who were accustomed to being in charge took charge, organizing all of us into search details, communications details, and groups to feed all of us.
         All except Jack, Christiann’s father. The head of the local Search and Rescue unit had instructed Gloria to stay at our campsite, which became base camp for the search. If Christiann was found by any of the searchers, she would immediately be brought to her mother at our campsite, which had also blossomed into a paramedics’ station.
But Jack had become useless. Gloria quietly let us know that Jack had previously had a drug problem, had been recovering pretty well, but also kept some pills on hand. She told us, her face a tortured mixture of worry for her child and worry and shame about her child’s father – they weren’t married – that as soon as Jack returned with Bob Hendrickson and the search began to get organized, Jack had taken some pills. Quite a few of them, she said. She called them “reds.”
         I joined the search. Jack was flaked out on his sleeping bag, barely conscious, not speaking. At first the search leaders thought I was the father, because I was trying to be part of the effort, and was obviously worried. Gloria and I finally made it clear that I had known them only two days, that Christiann’s father was the man lying on his sleeping bag, seemingly incapable of speech. Eyes searched Gloria’s face and mine, and the camp scene. Shadows crossed all our faces as glances and stares first probed, then were averted.
         A team of divers had been called in as soon as the search was organized. One man equipped with wet suit, a belt of lead weights, and rubber boots sealed at their tops, entered the rampaging creek tied to a safety line with one of his teammates holding the other end of the line around his hips and following along on the creekbank.
         That effort lasted only a few minutes. The water was too swift even for a man so equipped to actually search the creek bottom and under the banks. As the divers conferred with the Search and Rescue leaders, the reality of their situation immediately showed itself: they were now searching for a body, not a live child; and any person, however well trained and equipped, who tried to work in the stream was in immediate danger of losing his own life. The calculus was unavoidable: the risk of losing a second life was not worth the chance of finding a corpse – not even the corpse of a young child. The dive team packed up and left, saying they’d return when the water lowered. The rest of us continued searching the woods.

         We searched all night, shouting “Christiann! If you hear me, make some noise, please… Christiann!” Our shouts into the darkness took on a pleading tone, as if all of us were begging God to send some alternate message besides the one that was forcing its truth upon us. During one of my return trips to the campsite during the pre-dawn hours, when I grabbed something to eat before heading back out into the woods, the Sheriff’s deputy who was head of Search and Rescue also appeared at our campsite. He spoke to Gloria, telling her the news: everyone was still searching, but there had been no sign of Christi: not a thread of clothing… nothing. Not a clue. Then he looked across the campfire at the prostrate Jack, looked at me, looked at Gloria, inhaled sharply, and spoke: “Lady, I’ve never said anything like this before; never had to. But I gotta say it now: You’re with the wrong man.”
         Gloria stayed quiet, bending her head lower under this new flood of grief.

         Dawn brought a reorganization of the search. But it did not bring Christiann. Jack, who had been essentially unconscious all night, began to stir as noon approached, and even to speak a little in quiet tones to Gloria. He’d recovered enough to move himself around some, and he and I were sitting on opposite sides of Gloria, on one of the heavy timbers which constituted the main structure of the bridge across Tumalo Creek. Bob Hendrickson stood beside us as the head of Search and Rescue approached and knelt in front of Gloria and Jack and me.
         He spoke to Gloria: “Ma’am, I’m very sorry to have to hell you this. We’ve done all we could do, and there’s just been no sign. Not a thread… nothing. A few people will keep searching the woods in daylight, in case something turns up. But we’re formally calling off the search, as of now. I’m very sorry.”
        
         The news cudgeled Gloria and Jack and me and Bob Hendrickson into a long silence. Then Jack spoke softly to Gloria, using some of those words people sometimes use when there are no words, something like, “She’s at peace now.”
         Gloria’s grief erupted: “NO! ..NO!..OH PLEASE GOD NO!” Jack and I were on either side of her, both just lending a shoulder as best we could. It seemed to me then, and I remember it now, 41 years later, that the power of her grief was actually making the bridge tremble beneath us.

I stayed and worked in the woods with Bob Hendrickson for two or three weeks. He taught me how to fall a tree with his chain saw, and I would fall snags and buck them into stove lengths and split them with his maul and wedges and haul them to his cabin until we had a load to take to town and sell. For a while Bob and I kept looking in the underbrush as we worked, on the tiny chance that we’d see a colorful flash of child’s clothing pinned under a tree, but finally giving up as we realized that if we found something, it would be something we didn’t want to see.        
         A few weeks later Bob gave me a lift to a highway junction, where I unloaded my pack and guitar, shook hands with the man whose friendship I had earned in sadness, and stuck my thumb out in the wind, hitching toward the coast. 

Thursday, February 9, 2012

RE-READING HISTORY...AND MY OWN

  Recently I was re-reading “The Good Old Days”: The Holocaust as Seen by Its Perpetrators and Bystanders(64). The book's title is a phrase handwritten into the photo album of one Kurt Franz, from his days as deputy commandant, then commandant, of the Nazi extermination camp at Treblinka. 
     The book contains reproductions of a number of black and white photographs, from Treblinka and other camps and execution sites. Many are so grainy and badly focused as to show very little. Yet they show everything: Jewish women being forced to undress before the eyes of their 
captors, trying to cover their nakedness with their hands, being shot, lying dead in crumpled piles as the few only wounded by the first volley are finished off by a soldier standing among them with a submachine gun. 
     As I turned the pages, one of the pictures stopped me.
64 Edited by Ernst Klee, et.al., Op.cit. 
I shuddered. The shudder settled in my stomach and became a vague nausea, a physical feeling of dread. This photo shows a single soldier, his rifle slung underarm, guarding a cluster of Latvian Jews who have been gathered for execution. The photograph is too grainy to be sure, but the prisoners look to be all women and children.
    That photo isn't nearly so horrible as some of the others in the book.
    What caused the physical nausea in me was not so much the ill-focused image of the women who were seated on the ground, with their children, who would all be shot minutes after the picture was taken. 
   It was the angle at which the rifle of the soldier guarding them hung under his arm(65). It was the same as 
the angle of my M14 rifle as I guarded the women and children and one old man near the village well at Tho An. The angle was the same for a simple reason: both of us soldiers had our rifles slung underarm with the muzzles down, which soldiers often do to keep the rifle’s action and trigger ready to hand; or when it’s raining, to keep rainwater out of the barrel. 
     It's especially convenient when we’re guarding people who are sitting, or kneeling, on the ground.
     The awful click in my mind when I noticed the angle of that soldier's rifle (I don't know whether he was a Latvian policeman collaborating with the Nazis, or a German soldier), while it proves nothing, can point to a whole hidden universe, or at least did for me.                                
    That hidden universe is the continuum of male violence. I've seen that continuum in things I've done and witnessed, from shooting the robin as a boy with my bow 
65 ibid., p. 130.
and arrow, to my need to become adept with guns, to be
a hunter as the men I knew were hunters, to the fun-seeking scrappiness of the "townies" I nearly tangled with in Colorado Springs, to my readiness to "kill at least one” of them, to the spark of agreement that arced around our circle of Marines' faces at Chu Lai when one said, "I'd sure like to kill just one gook before I leave this fucking place," to the beatings by angry husbands and fathers of the women and children I met at the battered women's shelter where one little girl asked her sister if I was going to hit them, to the gleam in the eye of an American mercenary in Central America as he told his story of “reloading face to face,” to superpower-induced guerrilla warfare in Central America. 
     A major portion of the human male spirit has been woefully, cruelly, out-of-balance for millenia. We all know men who would never think of reaching for a weapon to solve a problem, who simply work hard to support families, raise their kids as best they can, and go fishing on weekends if they’re lucky. But the world also knows many more who do, or have, reflexively resorted to force, or offered their persons to an armed group who used force. And force is the boss in human affairs. Force owns a terrible leverage: it magnifies itself until patently baseless arguments and ideas carry the day.     
     Another way of saying this is that it’s easier to destroy than to build. It takes months of sweaty work to build a house; to destroy it, all you have to do is light a fuse. Throughout history, men have been both builders and destroyers. Too often, the latter.
     When something dark and terrible and bloody happens - when a Lee Harvey Oswald or a Charles Manson or a 
Jeffrey Dahmer gets loose among us - we tend to call the deed and the doer "evil," shake our heads and say we don't understand, or analyze it under that heading, asking ourselves earnestly, Where does this evil come from, this way of being that is so foreign to us?
     Sure, there are evil people in the world, people who need to kill in order to satisfy something in themselves. But the body count accomplished by such people is paltry compared to that stacked up by organized armies of nations whose leaders, citizens, and soldiers thought they were doing good. And these people - that is, you and I and our parents and children and brothers and sisters and relatives and neighbors - think we are doing good, not in the three-quarter-hearted way a person holds an opinion about a politician or a style of dress or music, but with that deep spiritual conviction that is required in order for young men to stand up, fix bayonets, and walk into the firing.        

Tuesday, January 31, 2012

LIFE AND DEATH

In 1992 I decided I wanted to hunt again, after many years of not being around weapons. But the thought of firing a high powered rifle at a deer or elk still made me queasy. The local archery range was a wonderful system of trails through a forest of redwoods and manzanita brush a short distance from Santa Cruz. My friend Walter Smith and I spent long hours there, and my boyhood love of archery was rekindled.
     That fall Larry Yien and I went for an archery elk hunt on a ranch in the Colorado Rockies. One morning we were out of our tents and in the woods before daylight, and split up to hunt separately. As the Eastern sky took its time going from starry dark to faint light, I crested a gradual rise and stopped to be quiet and listen and look.
   As the light became lighter, the fir branches surrounding me visibly drooped with dewdrops. As the first orange sliver of sun pushed its tiny arc above the mountain to the East, a dewdrop in front of my nose caught that sunlight and became a rainbow that for a long moment occupied my entire vision. Awake now, and having just been taught by the world around me to notice such a thing, that world exploded quietly, with a patience that moved slowly yet wasted no instant, into a galaxy of rainbows refracted in the dewdrops. 
     This stuff happens to me all the time; the world just flat knocks my socks off. And anything that birds do – especially flight – amazes me. Pelicans circling with one eye on the water, then diving for dinner in a collapse of wings, a comically ungainly splash and a struggling takeoff, or flying in V formation along the California coast, never fail to remind me of Robinson Jeffers’ line in his poem “Boats in a Fog” about watching a file of fishing boats bucking waves and wind offshore: “...a flight of pelicans/ is nothing lovelier to look at...” Or Canada geese, in Oregon where I live now. A few years ago Kit and Kim Phelps hired me to build a small addition to the old farmhouse on their place. One wintry evening I was working alone on the roof, trying to get the plywood sheathing in place before dark. It had been raining off and on all day. With the quick temperature changes we’re used to in that place, sometimes the surface of the plywood would turn icy as I was nailing it in place. Timm Turrentine, my friend and helper, was sick that day, but I was almost done. Just a couple more sheets...
     In the last light of day, the western sky did what it often does there in the open spaces around Lostine: it burned. With the urgency of getting the roof covered before dark, and getting out of my freezing coveralls, I wasn’t in the mood to pay attention to the sky.
     Neither was the sky in a mood to ignore me. Clouds in bulbous, tubular streams stretched from the southern to the northern horizon, then flamed pink, orange, red, purple, charcoal, against the azure-going-to-indigo sky. The scene gave me a shiver that was not from cold.
     Then I heard them, coming out of the sunset: a V of Canada geese, forced close to the ground by low clouds, were headed straight for me, kneeling there on the roof. Okay, some things you can ignore, some you can’t. They barely cleared the ridge of the roof I was working on. As they passed a few feet above me I watched individual feathers on their wings move. I heard the sibilance of those feathers’ sliding across one another as they did the work of flight, against the very nearby symphony of their honking.
     The violent wonderment in the way I saw and heard the sky and the geese was a direct result, 40 years on, of another moment in Tho An, a couple of hours after the moment of the screaming baby boy and the old man’s hateful stare that ended my religion and all the other Big Ideas that made up the fabric of my life before that April day in 1966. That was the infinite moment when the burst of automatic fire went between those of us standing around the well, and I saw in a blinding lapse of my habitual stupidity (as in “young and stupid”) how easy it is to die, how lucky I was to still be alive, and how precious life is, every moment of every day.
     Religion was replaced, in that moment of my life, by a greater gift: a  love of life as we have it, from rainbows in dewdrops to geese in flight to simply breathing, walking, kissing.... 
      If you ask me, I traded up.      
     Since that change in the way I see things, Life is what matters: the blood and breath coursing through me, through other humans, through my dog and my friends’ horses and other creatures who live with us and by us. And just the living of it: working at something that serves life, such as providing food or shelter; playing music or playing with children, and of course loving. Not fighting. Loving.
   I don’t believe in anything else: no ism, no ology, just... life. Any idea which I see as tending towards life, I support. Any idea which I see as trying to pull humans towards conflict – especially in the name of any ism or “national interest” (which usually means defending some sort of economic interest), I oppose. Any idea that wants to put a weapon in the hands of young men, or boys, or young women, or girls, and assigns a human target to that young armed person, I oppose. The way I see it, all those ideas lean towards, or march towards, or sprint towards, Death.
     I take this stance as a warrior. I am not a pacifist. I would still fight – fiercely and well - to defend my wife, my friends, my neighbors. But our nation is now using wars in such a way as to increase the numbers of people who call us “the enemy,” along with the strength of their resolve to destroy us.
     For anyone who has read Sun Tzu’s 2,500-year-old (give or take)The Art of War, or who has studied martial arts for twenty-plus years as I have, our current politico-military posture in the world is just plain lousy military strategy. It robs us of our money, our blood, our youth, even of the vast reservoir of international good will which we (North) Americans owned after World War II. 
     As a warrior, I oppose it.

Monday, January 23, 2012

WE MEN, WE WARRIORS...

     A major portion of the human male spirit has been woefully, cruelly, out-of-balance for millenia. We all know men who would never think of reaching for a weapon to solve a problem, who simply work hard to support families, raise their kids as best they can, and go fishing on weekends if they’re lucky. But the world also knows many more who do, or have, reflexively resorted to force, or offered their persons to an armed group who used force. And force is the boss in human affairs. Force owns a terrible leverage: it magnifies itself until patently baseless arguments and ideas carry the day.     
     Another way of saying this is that it’s easier to destroy than to build. It takes months of sweaty work to build a house; to destroy it, all you have to do is light a fuse. Throughout history, men have been both builders and destroyers. Too often, the latter.
     When something dark and terrible and bloody happens - when a Lee Harvey Oswald or a Charles Manson or a 
Jeffrey Dahmer gets loose among us - we tend to call the deed and the doer "evil," shake our heads and say we don't understand, or analyze it under that heading, asking ourselves earnestly, Where does this evil come from, this way of being that is so foreign to us?
     Sure, there are evil people in the world, people who need to kill in order to satisfy something in themselves. But the body count accomplished by such people is paltry compared to that stacked up by organized armies of nations whose leaders, citizens, and soldiers thought they were doing good. And these people - that is, you and I and our parents and children and brothers and sisters and relatives and neighbors - think we are doing good, not in the three-quarter-hearted way a person holds an opinion about a politician or a style of dress or music, but with that deep spiritual conviction that is required in order for young men to stand up, fix bayonets, and walk into the firing.        
     Going to war is sometimes a necessity, for defenders. More often it is a choice, which we contort to make look like a necessity, as in the Tonkin Gulf “incident,” which was falsely made to look like it had been necessary, and which needlessly cost 4 million human lives, give or take.
     We men - we warriors - can and must make some other choice. If we are to do that, two things are required of us. 
     The first is that we must see our own natures and motives for what they are. This book is my attempt to do that, for myself. Others may or may not recognize parts of themselves, of their personal experiences, in my stories.
     The second is that we must tell true stories, without embellishment or self-censorship, so that boys and young men, and their parents, may know how terrible war is before they sign up for one, how little it has to do with the reasons governments give for going to war, or with the reasons we warriors give ourselves.     
     Evil isn't what we have to fear. It isn’t “terrorism,” or “communism,” or “al Queda,” or Osama bin Laden, or some other designated evil. Our definition of what is good is what we should fear, especially including our deepest  beliefs. 
     These are the beliefs and ideas we are willing to fight over. They are the beliefs and ideas which inspire us to send our sons - and now, some of our daughters - to war. They are the ones which cause us to be willing to trade the lives of kids barely out of high school for a piece of red, white, and blue cloth folded into a tidy triangle. 
     Those deep beliefs constitute the human mechanism which we use to slaughter our young. Doing this, we create committed and powerful enemies around the world, eager to do battle with a new generation of our youth.
     This set of deeply held beliefs about what is good-especially that deadly nexus of religion and patriotism - is what we should study until it breaks open to the light.
END

Friday, January 20, 2012

MOMENTS: 2 - DIVINE COUNTRIES

from Rattlesnake Dreams, pp. 515-516:


     In her wonderful Reading Lolita in Tehran: A Memoir in Books, the Iranian professor of English literature Azar Nafisi writes of the regime of Ayatollah Khomeini as conducting a “war against women....(60)” She also notes 
that during the Iran-Iraq war of 1980-88, Iran used child soldiers to clear minefields ahead of tanks by walking over them. P.W. Singer, in Children at War, quotes Khomeini as saying that the children’s sacrifice in that war was “helping Iran to achieve a situation which we cannot describe in any other way except to say that it is a divine country(61).” Singer also notes that the young boys walking over mines wore keys around their necks “to signify their pending entrance into heaven.” A military history website lists the ages of those Iranian volunteers who cleared minefields by walking over them as “from only nine to more than fifty(62).”
     Divine country. 
     
60 Azar Nafisi, Reading Lolita in Tehran: A Memoir in Books. Random House, 2008, p.111
61 Singer,Children at War.Op. cit., p. 22.
     Just now I am remembering lines from the “Rifleman’s Prayer” we learned in boot camp:
To God and Country, Home and Corps
     Let me be faithful evermore.
                                   Amen(63)
     It will anger some that I draw a parallel between U.S. soldiers and their Nazi enemies wearing GOTT MIT UNS 
belt buckles. Or a similar parallel between us Marines being marched to chapel in boot camp to sing “Onward Christian Soldiers” led by a chaplain with officer’s insignia
on one point of his shirt collar and a cross on the other, and Islamist extremists who call our soldiers “infidels” and “crusaders.” 
    But that’s my point. “Divine country” says it all: 
Your country will send you to war. We will give you a reason. The reason may or may not be true, or it may be a mixture of some truths and some outright lies. But the truth or falsity of those reasons is not your concern. Your job is to do what you’re told, without question, attack the people we tell you to attack, and risk or give up your life as you do this. Your country thanks you for your sacrifice. If you do not come home alive, we will thank your mother. We will give her a folded flag and a prayer to replace you.
63 From the Marines’ “Rifleman’s Prayer.” See above, p. 83.    

Wednesday, January 18, 2012

MOMENTS: 1 - YOU'LL LEARN NOT TO CRY

 There are also girls in the ranks of child soldiers. The Human Rights Watch report “You’ll Learn Not to Cry: Child Combatants in Colombia” takes its title from this:
  I had a friend, Juanita, who got into trouble for sleeping around. We had been friends in civilian life and we shared a tent together. The commander said it didn’t matter that she was my friend. She had committed an error and had to be killed. I closed my eyes and fired the gun, but I didn’t hit her. So I shot again. The grave was 
right nearby. I had to bury her and put dirt on top of her. The commander said, “You did very well. Even though you started to cry, you did well. You’ll have to do this again many more times, and you’ll have to learn not to cry.”(59)
      Women, and their children with them, have always been lesser beings in human societies.                   
     This is wrong.      
     Women are not the least of us; women are the best of us. A woman has carried in her body for most of a year, before we ever drew breath, every human being who ever lived. Most of our literature has dealt with the deeds, heroic and otherwise, of men, because it has been written mostly by men. But no noble sacrifice in battle, no crossing of formidable mountain ranges or uncharted oceans, matches the quiet (yet sometimes noisy!) heroism of what women do and have always done to give us life, and to keep us alive.
     I’ve come to this: if the world is destroyed, men – in their unceasing quest for power and/or wealth (which is 
increasingly becoming the Greatest Power) - will destroy it.
    If the world is saved, women will save it: women like Azar Nafisi and Shirin Ebadi and Neda Agha Soltan in Iran, like Graça Machel and many others in Africa, like Aung San Suu Kyi in Burma, Malalai Joya in Afghanistan, Arundhati Roy in India, like the Saudi poet Hissa Hilal, like ordinary women all over the world who simply struggle to keep their children alive in the face of men’s abandonment and depredations - will save it.


59 Human Rights Watch, copyright © 2003 http://www.hrw.org. p. 73. The report was written by Sebastian Brett, senior researcher in the Americas Division.