Timberdoodle

Cold, gray days make me think cold, gray thoughts. Years from now anyone will be able to tell just from reading this record of my internal weather what the earth and sky were doing outside my window at the time.

But the conditions are just right for the woodcock’s annual sky dance, as Aldo Leopold once termed it. Sunday evening after supper, around 6:30 p.m., I heard the distinctive peent peent call of a male woodcock in full courtship mode. He was about a week later than last year, but then, everything’s late this year. I called my parents, and they joined me out behind the barn to watch the show.

The American woodcock – also known as timberdoodle, bog sucker, night partridge, Labrador twister, or (in Quebec) la Becasse – is an exceedingly strange bird: basically a displaced shorebird that lives on earthworms and nests in old fields and young, brushy woods. Picture a fat bird about six inches long from top of head to tip of stubby tail, with a wingspan of maybe fifteen inches. Its eyes are set way back on its head, opposite its most distinctive feature – the four-inch-long bill. (I happen to have a taxidermist’s mount of a woodcock on my wall, whence the above picture.)

Phylogenetically speaking, Scolopax minor is a sandpiper; Arthur Cleveland Bent included it in his classic Life Histories of North American Shorebirds (Dover Publications, 1962 [1927]). Though Bent’s meticulous collation of accounts from the scientific literature have been superceded by the (still incomplete) Birds of North America series published by the American Ornithologists’ Union in cooperation with the Academy of Natural Sciences in Philadelphia, his life histories remain far more readable. About the woodcock, he writes,

This mysterious hermit of the alders, this recluse of the boggy thickets, this wood nymph of crepuscular habits is a common bird and well distributed in our Eastern States, widely known, but not intimately known. Its quiet retiring habits do not lead to human intimacy. It may live in our midst unnoticed. Its needs are modest, its habitat is circumscribed, and it clings with tenacity to its favorite haunts even when encroached upon by civilization.

A bit of moisture was in the air Sunday evening, and between the low barometric pressure and the very low cloud ceiling – only a few hundred feet over our heads – sounds traveled far. It occurred to me that such acoustic conditions might be especially favorable for the woodcock’s spring display, though the published literature focuses mainly on the light-gathering potential of the open areas favored for singing grounds. One study in New Brunswick did find that sites with less white noise are favored, but here in Plummer’s Hollow, woodcock displays have increased over the years, even as noise from the nearby highway has also increased. Highway noise was especially loud on Sunday, but that didn’t stop our woodcock from peenting for all he was worth.

Perhaps in part because of his long bill, the woodcock is a skilled ventriloquist. If you hadn’t read the literature, you’d swear that he was flying rapidly back and forth as he delivered his peent call, which sounds almost like a very brief sample of a cicada’s song repeated over and over, or a high-pitched nighthawk. You can peer around at the darkening clouds all you want without seeing him, though, because at this stage in the performance he’s still on the ground, standing or strutting about. In the dry prose of the Birds of North America monograph by D.M. Keppie and R.M. Whiting, Jr., “Male rotates on ground causing directional change in intensity of Peent.”

Bent reproduces a much more colorful account from 1894, courtesy of William Brewster (who heard paap instead of peent). It’s not clear to me how anyone manages to observe this behavior without infrared goggles, but Brewster assures us that

At each utterance of the paap the neck was slightly lengthened, the head was thrown upward and backward…, the bill was opened wide and raised in a horizontal position, the wings were jerked out from the body. All these movements were abrupt and convulsive, indicating considerable muscular effort on the part of the bird… The opening and shutting of the bill strongly suggested that of a pair of tongs. During the emission of the paap the throat swelled and its plumage was ruffled… The mouth opened to such an extent that I could look directly down the bird’s throat, which appeared large enough to admit the end of one’s forefinger. The lateral distension of the mouth was quite striking.

It used to be thought that a silent female could usually be found somewhere in the vicinity whenever a male performed like this, but more recent studies have cast doubt on that theory. Some males display every night for weeks as they migrate north, seemingly for the sheer hell of it. Perhaps they’re simply psyching themselves up for the real thing? In any case, the precise purpose of the male woodcock’s springtime display remains unknown. The close association of nests and singing grounds suggests some role in courtship, but the bird’s social behavior offers few clues to what that might be. According to Keppie and Whiting, woodcocks have “no known dominance hierarchy nor minimum individual distances.” They are

Polygynous [and form] no pair bond; males give no parental care. Males in north continue display long after most females commence laying eggs; some males display at widely separate singing grounds. [There’s] no evidence of mate guarding or that male territory provides females with physical resources; [it remains] speculative that copulations occur mainly on singing ground. Some females visit at least 4 singing grounds before nesting and continue visits while incubating and with broods.

Whatever its function, the aerial part of the woodcock’s display is the most spectacular for human observers. After a minute or two the peenting abruptly stops and the timberdoodle launches himself into the air. Once aloft, he beats his wings in such a manner as to emit a high-pitched whistling or twittering sound, “produced by air passing between three attentuated outer primaries” (Keppie and Whiting). (In the photo above, these three are clumped together so that they appear as a single, thin feather at the very end of the wing.) Thus whistling like a dove on steroids, our hero ascends steeply in wide spirals. It’s usually possible to see his small and faintly ridiculous form silhouetted against the darkening sky as he careens around, though a couple times this past Sunday we watched him disappear into the clouds at the apex of his aerial dance.

That’s when he begins to sing for real, repeating a rapid-fire series of four to six melodious twittering notes, which, like the earlier peents, seem to come from all directions as he zigzags, banks and dives. The interweaving of these notes with the fluting of his wings produces an eerie effect. In less than half a minute he drops back down to the ground, so quickly he’s almost impossible to spot. It must be a tricky thing to put on a show like this without becoming owl bait; I would imagine that the flying maneuvers and the ventriloquism represent adaptations to avoid predators, but who knows? Keppie and Whiting do say that having eyes on the back of his head “may help male detect predators while recurringly Peenting at same localized site.”

We listened and watched while the woodcock went through four iterations of his song and dance routine. Each time the period devoted to peenting grew briefer; it was hard not to come away with the impression of mounting excitement as the bird got more and more into his act. The first couple of times we were able to pick out his silhouette, but during his third spiral dance my dad couldn’t see him, and by the fourth time, none of us could make him out. But he kept it up until the last little bit of daylight had drained from the sky. It wasn’t until I went back to the house that I remembered, for the first time that day, that it was the equinox.

The next morning I heard him again from my front porch, starting around 5:20. I walked up behind the house with my coffee and listened for a while, but I never did manage to spot him. He stopped after twenty minutes, just as the first song sparrows began calling. Last night at dusk we went out again, but he had shifted operations to the far side of the field – near the presumed nesting habitat at the edge of the woods – and we never did catch a glimpse. My mother persisted after Dad and I returned to our respective houses, and she told me this morning that she had been able to sneak right into the center of his singing ground. Although she never got a good look, during the silent pause at the end of one flight she caught a movement out of the corner of her eye, a darting shadow only a few feet away. She figured that must’ve been him coming in for a landing, because he didn’t resume peenting until she retreated a few dozen yards.

I say “presumed nesting habitat” because woodcocks are truly secretive birds. They nest in shallow depressions directly on the ground, often near the base of a tree, and their dead-leaf coloration makes them almost impossible to spot. One year we did find a telltale series of holes the diameter of a pencil in the mud right inside the woods near the old farm dump, and took that as pretty good evidence of a resident woodcock in the vicinity. Old fields like ours are not as common in Pennsylvania as they used to be; most have either gone back to woods or have been converted into malls and subdivisions. Not surprisingly, woodcocks are becoming increasingly scarce here, though I gather that the species as a whole is not in trouble. It can be found as far west as the 100th meridian, as far north as southern Canada, and as far south as the Gulf Coast, where it over-winters.

One way or another, it’s hard to imagine that too many people, other than hard-core birders, are outside at six-thirty on cold evenings in early spring to witness the courtship rites of woodcocks. Aldo Leopold, in a Sand County Almanac ( Oxford University Press, 1949), lamented the widespread ignorance of this spectacle on the part of his neighbors in Wisconsin:

The drama of the sky dance is enacted nightly on hundreds of farms, the owners of which sigh for entertainment, but harbor the illusion that it is to be sought in theaters. They live on the land, but not by the land.

Of course, home entertainment options have multiplied a hundred-fold since Leopold’s day. Even kids can rarely be found outdoors anymore, except for closely supervised activities such as Little League or soccer practice. Few people know and fewer care about (for example) skunk cabbages, whose sturdy spathes can actually generate enough heat to melt snow, and probably not too many folks bother to track down that frantic quacking sound off in the woods that we’ll be hearing in another week or two. Again, though, they don’t know what they’re missing: few sights can compare with a shallow pond in the forest that’s seething with horny wood frogs.

But it is through just such unheralded events as these that spring advances. Robins can stick around right on through the winter at this latitude, singing whenever they feel like it, and warm days in February can fool non-native snowdrops and crocuses into blooming. How could anyone attribute the power of augury to such conventionally pretty things? Spring in the Appalachians is a blend of the radiant and the supremely strange. Nothing quite spells its arrival for me like the mad sky dance of the timberdoodle.

Cibola 61

This entry is part 60 of 119 in the series Cibola

 

Esteban (3) (cont’d)

When had he ever felt like this before?
Homesick!
That
was no home for him, not really . . .
Yesterday evening the village elders
had cut him off, politely–
they were always polite–when he tried
to present his credentials
by giving a full account of the Journey
From the East. It’s too late
for stories,
they said.
The sun’s already past the midway
point on its northward run,
& all the banded tribes that creep
on their bellies–they’re awake,
they hear everything.

                          Earless,
a snake can hear through its scales,
belly to belly with the earth–
where all words sink that don’t
follow paths of cornmeal
or tobacco smoke.

And like any shaman, the snake’s rattle
can bring a rain of sickness
if you cross him.
The blow tubes in his teeth
can bury festering darts, invisible
bullets, in the body of one
who gives offense, in the dirt
outside his house or in his fields.
In the Land of Summer, it is said,
the serpent thinks all beings
belong to him.

And Esteban, recalling his mother’s
stories during harmattan
about the great snake that made
& unmade Wagadu–
Four names to the city four times born
on the shores of the great Sand Sea

finds it hard to listen to the calabash rattle
without his own head
starting to spin
along with the patients’. And feeling
as if their symptoms somehow
have something to do with him.
Whatever the complaint–
a shooting pain in the side, a tightness
in the chest, a throbbing under
the scalp, stabbings in the joints
of the hands, the wrists, the feet–
in the few moments it takes them
to tell it, it registers
in his own body.
__________

It’s too late for stories: In much of native North America, casual storytelling – outside of a ritual context – is reserved for the winter months. The belief that snakes will punish those who tell stories is similarly widespread, and may be related to the cult of the plumed serpent.

Wagadu: Legendary capital of the medieval kingdom of Ghana. According to West African oral tradition, a large serpent once destroyed the city when regular human sacrifices were halted.

Stars and stripes

1. Burn, baby, burn

I remember the one and only time I participated in a flag burning. It was in the early 1990s, shortly after the Supreme Court struck down the Flag Protection Act of 1989. I was living in State College at the time. A fellow line cook at the diner where I worked – we’ll call him Rob – told me he needed some extras for his senior film project, and with my stereotypical hippie appearance at the time (long hair, beard, ratty clothes), I guess I fit the bill. He and his crew were making some sort of documentary that included recording people’s reactions to the public incineration of an American flag. The first time they tried it, he said, the mock demonstration was abruptly terminated when someone stomped out the flames and ran off with the flag.

My role was to act like an interested bystander. We gathered at the time specified – early in the afternoon, I think – right in front of the Allen Street entrance to Penn State’s University Park campus. There were plenty of people on the streets and on campus; it was between classes. Rob showed up with a three-foot-long flag and a can of gasoline. The cameraman and soundman took up their positions, and with very little ceremony, Rob stuck the flag in a little tripod stand, dribbled some gasoline on it, and struck a match. It caught immediately.

In just a few seconds, a hostile crowd formed on the other side of the street and began to make threatening noises. A huge man dressed in camouflage fatigues – an ROTC student, I guess – came racing down Old Main lawn, leaped the wall, kicked over the flag, stomped out the fire, and ran off with flag and stand before anyone had time to react. The crowd cheered. Then suddenly another big guy was looming over me, bellowing something along the lines of, “WHAT DO YOU THINK YOU’RE DOING BURNING OUR COUNTRY’S FLAG?” He was nearly incoherent with rage, but it was hard not to catch his drift. I reacted with great courage and aplomb. “I didn’t burn it!” I said. “WELL, WHO DID?”

Fortunately, a genuine radical, with genuine guts, had showed up on his mountain bike just as the flag burning started. “I helped!” he lied. Much to my relief, the big guy turned his ire on this other longhair, who did his best to engage him in a debate about the First Amendment without getting creamed. Rob was happy. Not only did they get some better footage this time, he said, but it made the results of their first experiment seem like less of a fluke. “People will actually break the law and steal a flag to prevent its owner from burning it,” he marveled.

A better way to put it, I think, is that once aflame, a flag ceases to be someone’s private property and becomes pure symbol. As anthropologist Victor Turner once pointed out (The Forest of Symbols: Aspects of Ndembu Ritual, Cornell University Press, 1967), symbols are both highly charged emotionally and deeply ambiguous. Unlike a sign, which stands for a known thing, a symbol escapes complete comprehension by those who employ it. In a ritual context, Turner maintained, symbols mediate between two poles of meaning: one social and normative, the other sensory and affective. Symbols allow “norms and values… [to] become saturated with emotion, while the gross and basic emotions become ennobled through contact with social values. The irksomeness of moral constraint is transformed into a ‘love of virtue.'”

In the case of flag burning, ambiguity characterizes the ritual as well as the symbol. The U.S. flag code prescribes incineration as the best way to dispose of a flag. (U.S. Code Title 36, Chapter 10, Section 176 (k): “The flag, when it is in such condition that it is no longer a fitting emblem for display, should be destroyed in a dignified way, preferably by burning.”) Thus, intention is everything; to criminalize flag burning would be tantamount to punishing people for thinking the wrong thoughts. The paradox becomes two-fold, because freedom of expression is so central to our sense of who we are as Americans. This is probably just about the only area where flag burning patriots and flag stealing patriots can find common ground: both would agree on the centrality of freedom.

Regardless of one’s intentions, consigning a flag to flames betrays a passionate engagement with both of Turner’s poles of symbolic meaning. Those of us who are prone to second-guessing – wondering, Pilate-like, “What is freedom?” – have a hard time siding with either brand of patriot. Why do they have to take themselves so damn seriously, anyway? I don’t deny the value of symbols and rituals, but I think it’s essential to keep them in perspective. In a less regulated, more festive context, symbol-laden ritual tends to alternate with bouts of unrestrained laughter. Religion has gone downhill ever since they wrote the clowns out of the myths and out of the ceremonies.

2. Magic carpet

Last Sunday morning my buddy L. and I found ourselves sitting in a parking lot in front of a dollar store somewhere south of Orbisonia, Pennsylvania watching an immense flag rippling in the breeze, backlit by the sun. Neither of us is particularly prone to nationalistic sentiments, and if I had been alone, I’m sure I never would have succumbed to the temptation to pull off the road for the sole purpose of admiring an American flag. But L. had insisted, and since she was driving, that’s what we did – and it was wonderful.

I’ve seen bigger flags, but rarely on short enough flagpoles for one to fully appreciate them. As we watched – completely straight and sober, but feeling more stoned by the minute – the flag seemed intent on demonstrating some elemental principle of travel. It became a country unto itself, complete with its own square of sky. Slow waves of wind beginning out among the stars found endless inventive ways to pass through the striped field, the alternating strips of crop and fallow following the contours of a land continually in flux, like a plowman’s dream of dancing deep in the soil.

Travelers pursue similar fantasies, I think, in regard to the road: that we can dispense with an intermediary and ride it like a magic carpet. Unlike rivers, roads can take us anywhere and everywhere. When we think about individual freedom, we think most often about freedom of movement; riding the parallel highways scored across the American heartland, we dream of blasting off into the stars. It is this fantasy, I think, that has spawned our American love affair with the automobile, with such disastrous consequences for air and weather and unfragmented wildlands.

And as a matter of fact, the flag my friend and I were ogling last Sunday was the mascot of an automobile dealership. The sign said Patriotic Chevrolet. Of course, one can argue about how patriotic the car cult really is. But if Turner is right, that a symbol derives much of its power from hidden or unknown meanings, then presumably all sorts of fantasies contribute to the flag’s powerful hold on our imaginations.

But none of this crossed my mind at the time. I was simply enjoying watching the wind play with a large piece of brightly patterned, translucent fabric. A flag, like any beautiful thing, is always more than mere sign or symbol. Even before it becomes something in which we can invest meaning and emotion, it entrances us by giving shape to moving air – the original and nearly universal template for what we call spirit. A kite can do the same, of course, or a poplar tree, or a field full of swaying grass. They return us to the waters of our birth. We long for immersion in the medium far more than in the message.

3. Going with the flow

Little has been written about the sheer sensuality of a flag in flames. The appeal of a campfire is nearly universal, and what can be more mesmerizing than staring into a fireplace? For any flag with as much red on it as the Stars and Stripes has, “fire” must already be numbered among its covert meanings. Our bellicose national anthem’s central image is of a tattered American flag lit up by a nighttime battle – “the rockets’ red glare, the bombs bursting in air,” and so forth.

If a flag first attracts and holds our attention because of the way it gives shape to the invisible, all-pervasive flow, setting fire to it makes the connection literal. When the smoke and flames disappear, the flag disappears with them. But has it really been destroyed – or simply translated into the realm of the invisible and the eternal?

Symbols may not permit outright destruction, but they can die from neglect, or suffer slow perversion. The U.S. Code attempts to forestall the latter by, for example, prohibiting the flag’s use in advertising. I wonder what the reaction of that “Patriotic Chevrolet” dealer would’ve been if we had stopped in and informed him that his use of a flag, far from demonstrating patriotism, put him in direct violation of the flag code?

My (in)actions at that mock flag burning years ago were not among my proudest moments, and I did my best to forget the whole incident. But a few months later, I found out from a film-buff friend that I had been the star of Penn State’s annual airing of student films, the Can Film Festival. “That was the funniest thing in the whole festival!” he enthused. “A bunch of us recognized you right away, just standing there off to the side. I was like, ‘Hey, it’s Bonta!’ Then that fuckin’ Nazi got right in your face. I didn’t burn it!” he mimicked. “Everyone just about shit themselves! It was awesome.”

Cibola 60

This entry is part 59 of 119 in the series Cibola

 

Esteban (3) (cont’d)

He remembers Cabeza de Vaca’s sermon
on Ash Wednesday, the date
revealed in a dream–or so he claimed.
The Ever-Present, Dios, speaks
through fire. This day recalls
a time his Word walked
like a man, even went
through the motions, the agonies
of death, solely to heal us.
To keep us from burning
in the lights of primordial Wisdom,
stronger than a thousand suns.

Had the four of them not been traveling
from the east, he often wonders,
would they have been so welcomed?
And could the lack of such orientation
explain in part why his present
journey pales? For now, too often
his medicine stays in the gourd–
or bottled up in some high canyon–
& in dreams he chases trails of smoke,
teasing clouds whose rain
never reaches the ground.

Three years in that squalid
ruin of a capital have made me soft,
that’s all
. Most days his guides
leave him in the dust, & lately
even the women seem impatient.
Take this one:
at first she didn’t want to,
then when she consented, pinched
her lips tight against all kisses,
rode him so grimly he was afraid
his heart wouldn’t keep up
with his over-taxed lungs–
would liquefy, or fly to pieces
from a misplaced blow.
                              He pictures
the smithies he hung around as a boy
in the Black Quarter of Azemmour,
learning to operate the goatskin
bellows with his feet, pumping
the master’s signature rhythms–
in counterpoint, sometimes, to the wives’
steady rain of pestles
in the yard–& all the ghetto’s
apprentices joining in, the smiths
grinning as they toyed
with the soft white metal.

Marmota monax

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This enigmatic megalith measures about seven feet tall and sits all by itself in the middle of a lawn behind the old sheep barns on the Penn State Berks campus, near Reading, Pennsylvania.

Earlier, travelling east on U.S. Route 22 between Huntingdon and Lewistown, we had passed a barn with huge letters painted on the side: “At the End of the Road, I Will Meet God.” An hour later, on an off-ramp of I-81, we got rear-ended, but far from meeting our maker, the car sustained no damage whatsoever, thanks to the trusty tire-carrier. (The other car did get its hood crunched a little.)

We had come to the Berks campus not to meet God, but to interview the foremost groundhog scientist in the state and to tour his study area. Stam Zervanos describes himself as a physiological ecologist, and for the past six or seven years his research has focused on the biological rhythms of woodchucks, a.k.a groundhogs, a.k.a. Marmota monax. Berks campus grew up around a couple of old farms, and it includes a mixture of habitats ideal for the ecotone-loving marmots. Thanks to the efforts of Dr. Zervanos’s incredibly dedicated assistant, June, the grounds crews at Berks have learned to tolerate groundhog burrows just about everywhere, including in the flower beds and right next to the library. The 60-acre study site currently supports a population of about 30 chucks.

The heart of the study area is in a wildflower meadow adjacent to the horticulture department’s experimental garden. Several woodchucks have had their privacy permanently violated by the implantation of radio transmitters in their abdomens and the installation of motion-triggered cameras outside their burrows. Body temperature information is collected every hour throughout the hibernation period, which in Pennsylvania lasts from early November to early March.

There are two types of mammalian hibernation, Dr. Zervanos explained. Woodchucks, like chipmunks and jumping mice in our area, go into deep torpor, meaning that body temperature goes down below 20 degrees Centigrade. Black bears, by contrast, maintain a body temperature between 25-30 degrees, and can rouse fairly easily.

The data collected so far show a pattern of regular awakening every week to ten days throughout the winter. Males are lighter hibernators than females, waking up more often and maintaining slightly more elevated temperatures. Some speculate that this periodic reawakening may be related to a need to maintain muscle tone. But at this point, how animals in hibernation or estivation maintain muscle tone remains a mystery.

The regular arousals appear to have social benefits. Groundhogs are the only solitary marmots, although June showed us one, rare exception – a burrow currently shared by two young males. When they rouse in early to mid-February, male woodchucks do much more than check for a shadow. They pay social visits to all the females within their territories – re-acquaintances made necessary by the fact that woodchucks do move around, whether as a result of juvenile dispersal, or simply to acquire better real estate. The high ratio of females to males that drives this annual peregrination stems partly from the increased exposure of male woodchucks to predators, especially in late winter and early spring when cover is scarce and predators are hungry. I can’t help wondering if monogamous co-habitation wouldn’t be a more sensible approach. But doubtless that would merely result in over-population, as it has for humans.

Following this rare burst of sociality they return to their burrows and go back to sleep; mating only commences after final emergence in March. So it seems that having biorhythmically timed arousals and emergences helps keep local populations on the same wavelength, so to speak – males can be reasonably certain to find females awake when they make their February rounds, and again during mating season.

However, up to ten percent of Pennsylvania woodchucks don’t hibernate at all. This is surprising, since the main reason for going into deep torpor is to make it through the long months when forage is unavailable. Apparently, southern groundhogs may never hibernate, though this remains to be verified by scientists. But during a severe drought back in 1999, Dr. Zervanos and his assistants found that their study animals were going into deep torpor on a daily basis in the middle of the summer to conserve water and energy.

A new theory holds that torpor patterns in mammals can be traced back to our reptilian ancestors. Some lineages that subsequently lost the ability to hibernate, such as primates, may still posses genes that could be switched back on, if they haven’t already mutated too much. The study of hibernation may yield some medical insights or applications, Dr. Zervanos told us, since deep torpor apparently interrupts the activities of viruses, and possibly of internal parasites as well.

June showed us the burrow of one female in the middle of a small woodlot who only hibernated for the first time this year. The previous two winters she had stayed awake, and not coincidentally, didn’t bear a litter in the spring – her body was probably much too weakened. This made me wonder if perhaps skipping hibernation wasn’t a deliberate attempt at avoidance of estrus? June did say that this was an unusually anti-social individual.

Image Hosted by ImageShack.usWoodchuck personalities can be quite diverse. June told us about some that are completely placid, and seem to enjoy their periodic captures once they find out about the fine marmot cuisine she whips up for them. Others remain unremittingly hostile. These personality differences seem mirrored by their divergent choices of home burrows. Some groundhogs nest right in the middle of cornfields, which are as devoid of forage as woodlots. Dr. Zervanos was surprised to hear about the groundhogs we occasionally find living deep in our wooded hollow, but it is apparently not uncommon for them to share burrow complexes with other species, such as skunks, porcupines, raccoons and opossums. This is the situation under my house, which has more things that go bump in the night than you can shake a stick at. Regular readers may recall my occasional descriptions of animals fighting viciously right under the floorboards where I type. In many cases, these are probably male woodchucks in a territorial dispute.

It occurs to me that such diversity in personality and choice of home site is probably highly advantageous for a habitat-generalist species. How much of our own vaunted individualism stems from our ecological role as highly adaptive, edge- or savanna-dwelling scavengers?

Various woodchucks were out and about during our visit. While the sight of a distant chuck is nothing out of the ordinary for us, it was interesting to see how attentively the researchers watched them. “I’ve developed a groundhog eye,” June said when we marveled at how easily she picked out a brown animal against a brown background from several hundred yards away. “I’m always spotting them from my car now, everywhere I go.”

It’s always inspiring to meet people who are keenly observant and deeply involved in the study of something for its own sake. We were also impressed by how generous both researchers were with their time. My mother plans to incorporate much of what we learned into her “Naturalist’s Eye” column in Pennsylvania Game News magazine. I hadn’t really planned to blog about our visit, so I wasn’t particularly well prepared, and didn’t write down any good quotes. I didn’t even think to ask some of the most obvious questions, such as: How much wood would a woodchuck chuck? Are there any plans for a woodchuck webcam? And what was up with that strange, vaguely groundhog-shaped megalith behind the sheep barns?

Cibola 59

This entry is part 58 of 119 in the series Cibola

 

Esteban (3) (cont’d)

It was never clear who decided
that they should all play doctor:
probably, again, the Indians.
But the same strange enthusiasm
gripped all four. A fever.
He remembers the first morning
after their escape, how the air,
suffused with floating tufts
of cottonwood down,
turned to fiery gold through
the sun’s alembic. They took
deep lungfuls of the stuff.
Praise God–the world’s nothing
but pure Spirit!
Castillo exclaimed,
& for a long time thereafter
everything that happened seemed only
to confirm that inspiration.

Though now, plagued
by second thoughts, he wonders
why he never considered the obvious
opposing proposition: that this so-
called spirit simply masks
holy matrix, uttermost matter.
Which might’ve been closer to the views
of their various hosts, who saw them
clothed in power despite their nakedness
& their condition as virtual hostages,

unshod & shuttled from tribe to tribe
like the sticks or balls of rag
in an Indian relay race, propelled
by deft maneuverings
of toe & instep.
Twice entrusted to old women
as they bridged borders
between hostile nations,
too delicate a thing for male
guides to try. And not quite
as galling as he would’ve thought:
the women were chosen because
they had nothing to prove.

He can still recall that first
sensation of power, ocotillo wands
crackling in the faintest breeze,
a slow fire unfolding at the tips
of a leafless palo verde,
the sound of water dripping
in a dry land. And each night
when the sick & wounded
crowded in to be cured, the gourd
whispering in Arabic transported him
back before the Fall, to the place
where earth & sky come together
at the source of four great rivers–thus
the old man who gave it to him
described its origin.

To use it, he’d had to learn
how to sing from the Beginning,
how to act
as if the world were still
somehow in essence a garden:
it lurked like a troupe of angels
in the wings. Waiting for the curtain,
the shroud that cloaks the East
to rip, to fall . . .

Outline found on the backs of several napkins

Ideology of “Growth” (IOG)
– assumption of no limits: metastatis, envelopment rather than development
– only thing that increases over time is the PAST
– Past is intangible, inexhaustible, infinitely malleable (unlike real matter)
– IOG keeps focus on FUTURE – distract attention from what is happening in the present —> rapidly converted into more past
– consumer economy obliterates attention – should be numbered among:

EXTERNALIZED COSTS
– everything of actual (subsistence) value
– e.g. clean water, clean air, healthy soil, entire web of life
– also family/community values, public space
– some of these may soon only exist in the past

WHO IS THE CONSUMER?
– fiction of marketing
– spectator (rather than participant)
– temporary container of waste products
– permanent loser/debtor, b/c of externalized costs —> sucker
– transient human resource —> statistic
– target of crime, terrorism —> “body count”

BUT we are not consumers!!! To realize this is to bring about:

UN-TELEVISED REVOLUTION
– impossible
– essential
– any attempt to fill void w/out challenging void-creating machinery (i.e. “wants”) is FUTILE
– Love, God, Family, Community, Wilderness, etc. all equally susceptible to commodification, i.e. conversion into vacuums
– televised revolutionaries —> “Everything sucks” simply feeds the IOG

NEEDED: ANTIBODIES
– immune system works by beating invaders at own game
– examples: questions vs. answers, free love vs. lust/greed, public libraries vs. bookstores, wild places vs. zoos, playing games vs. watching sports, DIY networks vs. commerce
– laughter most effective weapon against void (IOG can’t be conquered through argumentation)
– spontaneous healing: logic of participation (“magic”) as full partner to discriminatory logic
– autopoiesis

HOW TO GET THERE
– build respect for authentic past (unknowable) & nature —> cultivate awe
– apophatic method: negative growth
– slow food, slow lane, living deliberately (not just “doing without”)
– more pleasure, not less —> more things give pleasure, giving itself is source of pleasure
– more “goods”, not fewer —> many small things/beings in place of one or two big abstractions
– plenty of energy