Wednesday, July 14, 2021

The #Midwessay: Oindrila Mukherjee, The Things I Might Tell You

We're back for round 3 of #Midwessay coverage starting back up this week, in which we re/visit essays and essayists from Midwestern states and those of us still in Midwestern states even if we live elsewhere. In our first round we published one week in each state, and now we're swinging back through to continue. Up this week is Michigan, coordinated by Ander Monson. Are you a Michigander? A Michiganian? Do you have thoughts or feelings about our fair water-bordered state and its literature? If an essay captures the workings of the mind, what is the mind of Michigan? Be in touch and send us something.


 


The Things I Might Tell You

Oindrila Mukherjee

*

If you had asked me what I thought of the Deep South when I was growing up in India, I would have said country music and cotton plantations. If you had asked me about Texas, I would have mentioned cowboys and ranches. California was golden beaches and golden hair. New York was Broadway and bright lights. Even Seattle had, apparently, sleepless people. But if you’d asked me about the Midwest, I would have had no answer. The Midwest was an undefined, unknown space in the middle of America, one I could not conjure up from the pop culture I consumed. Once I read a YA novel in which a girl from Iowa moved to a college in the north east. Everyone there called her a “hick,” a word I hadn’t heard until then. But it reminded me of our own snobbery towards those less cosmopolitan or urban than us. That book also mentioned cornfields. Maybe I thought of cornfields when I thought of the Midwest. But then again, there was no reason to think about the Midwest. I had no desire to emigrate to America and if I did, I would live in New York or LA or DC or Boston. If you’d asked me whether I would ever move all the way to America to live in the Midwest, I would have laughed.   

This July, I complete ten years in Grand Rapids. I have lived in a total of ten different cities spanning three continents, and now the longest I have lived anywhere outside my hometown of Kolkata is right here in West Michigan. A decade later, I still feel like I’m just passing through, but if you ask me about the Midwest now, I could tell you some things about it. 

Midwesterners don’t leave. If they do, they return. To their families and childhood memories. Essays about the Midwest are often about nostalgia. Midwesterners don’t seem to yearn for change. I envy them their contentment with the way things are and their attachment to their roots. Unlike them, I am restless and nomadic, always longing for someplace else. Most people here have families. Conversations at social events revolve around daycare, high school soccer games, holidays with siblings and reunions with parents. I am single, childfree, an only child, and my parents live thousands of miles away. At the time of writing this, I haven’t seen them in nearly three years. 

The Global Midwest project—supported by the Humanities Without Walls consortium of research centers—defines the U.S. Midwest as eight states: Illinois, Indiana, Iowa, Michigan, Minnesota, Missouri, Ohio, and Wisconsin. According to the 2010 census, 77,132 people of Indian origin live in Michigan. A 2013 report by Global Detroit and Data Driven Detroit states that of the immigrant ethnic groups in Metro Detroit, the largest segment is the Indian population. 

The heartland is a labyrinth. You can drive for hours and never reach the coast. But it doesn’t matter to people here because I’m told you can’t travel six miles in any direction without finding water. Years ago, in elementary school in India, I learned the names of the Great Lakes. Now, I live thirty minutes away from one of them. Many Midwestern essays are about water. Everyone’s favorite activity seems to involve water. Camping, sailing, swimming. I have never learned to swim. I have never gone camping. At the lakeshore, I find little shops that sell ice cream and eat it on the beach alone, while all around me families make memories that will pull them back to this place years later. I am a loose pebble among all the solid, stable rocks.

On February 22, 2017, Adam Purinton, a 51-year-old US Navy veteran, shot two Indian men, Srinivas Kuchibhotla and Alok Madasani, at a restaurant in Olathe, Kansas, killing Kuchibotla. Both Indians were employed by Garmin. Purinton reportedly yelled, "Get out of my country" before firing. He said later that he had mistaken the men for Middle Eastern. Weeks later, a video surfaced on social media in which a computer programmer called Steve Pushor—who had secretly recorded Indians relaxing in a park in Columbus, Ohio—said, “The number of people from foreign countries blows my mind out here. You see this whole area is all Indian, amazing. It's an amazing number of jobs have been taken away from Americans. The Indian crowd has ravished the Midwest. It's crazy.” 

The first time someone visited my apartment after I moved up here, they took off their shoes, just like they used to do back in India. I was astonished because no one in the south had ever done that. People do that here because they don’t want to get your floors or carpets dirty. Yes, please, I say. Thank You for being so thoughtful. Everyone is nice. All the time. They smile whenever they see you and ask, “How are you doing?” and quickly hurry on before you have to answer the question. No one argues or contradicts or raises their voice. Well, except me. I am blunt and brown and frequently not Michigan Nice. 

From 1990 to 2000, Indians and Indian-Americans became the largest Asian ethnic group in Illinois. The Chicago area has the third-largest Indian community in the country behind the New York-New Jersey and San Francisco-Oakland-San Jose areas. If I drive west, I can get to Chicago in under three hours. The first glimpse of the skyline from the freeway feels a little like home. Even if I don’t go for months, I know it’s always there, just like New York and London and every place in India. It is the America I had imagined when I was a teen, from sitcoms and music videos and The Bold and The Beautiful. 

Midwesterners pick fruit from orchards and bake pies with them. Cherry pies, blueberry pies, apple pies with and without caramel, rhubarb pies, strawberry pies. They also make jams and jellies and their own honey from beehives in their backyards. I buy these from farms off the highway. I ask for them a few times before someone understands my foreign accent but they are always, always, nice. The fruit is mostly tart and a little sweet, like life itself.  

If you ask me about the Midwest, I’ll first tell you about myself. I’ll project my history and desires onto a place that still often feels like a blank canvas. I will compare it to every other place I’ve been. I will highlight all the ways in which I am not a typical Midwesterner. I will generalize and complain and list all the things that are missing. But then, when you ask me again, I will tell you about the antique shops on the lakeshore, the fudge and pasties up north, the sunflower farms and blues bars, the tulip festival and sunsets, and the Diego Rivera mural at the DIA. And I will tell you that unlike anywhere else I’ve lived, here the seasons change. In the spring, the woods and parks are full of flowers, in the summer, the days are long and glimmer with fireflies, in the fall the world is a kaleidoscope, and in the winter, yes, the endless winter, the snow falls and falls and falls, until you hear and see nothing, not even your own history, covering up everything just so you can begin again.   



Tuesday, July 13, 2021

The #Midwessay: Aram Mrjoian, Apples to Apples

We're back for round 3 of #Midwessay coverage starting back up this week, in which we re/visit essays and essayists from Midwestern states and those of us still in Midwestern states even if we live elsewhere. In our first round we published one week in each state, and now we're swinging back through to continue. Up this week is Michigan, coordinated by Ander Monson. Are you a Michigander? A Michiganian? Do you have thoughts or feelings about our fair water-bordered state and its literature? If an essay captures the workings of the mind, what is the mind of Michigan? Be in touch and send us something.


 


Apples to Apples

Aram Mrjoian


*


Six miles from the house where I grew up, along the leaf-carpeted bank of the Huron River, sits the oldest continuously operating cider mill in the state of Michigan. The car or bike ride over is cinematic, a stretch of narrow road that bends to the water’s S-curves and fluctuations, packed tight with oak and birch trees on either shoulder. A fire of leaves in autumn. Winters glassy with ice and snow. Drivers and cyclists are constantly feuding for space. In early June, hundreds of runners follow the road for the majority of a half-marathon route from rural Dexter to downtown Ann Arbor.
     The Dexter Cider Mill boasts being family-owned and operated since 1886, and holds strong to the brand of midwestern nostalgia that helped bring dressing like Paul Bunyan back en vogue. On weekend mornings, a line of locals snakes out into the parking lot. They wait to enter the big red barn where you pass by apples being pressed to cider the old-fashioned way on the walk to the register. Employees send fruit and other parcels from the basement to the front counter by a basket tied to a fraying rope that passes through a hole in the wood flooring. The smell of apples, that ripe funk of fermentation, mixed with hay, hangs heavy in the cold air. The cinnamon sugar doughnuts are unmatched, though I am biased, since they remind me of home.
     In Pappyland: A Story of Family Fine Bourbon and the Things That Last, Wright Thompson argues, “Longing for a vanished agrarian past (that possibly never existed) dominates much of the American story. It’s human nature.” While Thompson is reflecting on the craft of bourbon and Southern culture, the sentiment carries across other vast swaths of the stolen American landscape. The Midwest is no different. The region has been cultivated toward a “Midwestern nice” aesthetic that whitewashes its realities. Regionalism offers a sense of uniqueness and mysticism, a nod to specific traditions and colloquial charms (even if those charms were only accessible to certain populations). Our sense of place might be smudging at the edges, but it was likely never as distinct as we imagine. Nostalgia is a powerful eraser. 
     My father worked for Ford Motor Company for more than thirty years, specifically focused on evaporative emissions. He’s modest about it, but I like to think he played some small part in mitigating our catastrophic environmental footprint. Again, nostalgia, I remember my father in suit and tie returning home after a long commute in one of the cars he could have very well helped engineer. I mostly write and teach writing for a living, skills that feel valuable until the moment I need an oil change. I drive a hybrid car. A Ford. That familial brand loyalty remains. Much of the Midwest is this way, tied to industrial inheritances. I am not particularly handy. I worry constantly about sustainability, but haven’t taken much action to fight climate crisis outside of what I can control in my own household. The nostalgia returns when I fret over erratic cold fronts and crop yield and whether or not the cider mill will be open the next time I return home. It’s easy to step into a barn that’s been in business for nearly 140 years and think it has more staying power than some corporate factory churning out subpar product and in constant hunger for resources.
     Consider West Coast apple juice giant Martinelli’s, famous for its rotund glass bottles found in big chain grocers such as Whole Foods. Strong branding, but an understanding of craft as watered down as their translucent sugar water. The company’s FAQs page notes, “Martinelli’s apple juice and cider are the same; the only difference is the label. Both are 100% juice from U.S. grown fresh apples. We continue to offer the cider label since some consumers simply prefer the traditional name for apple juice.”
     Find me a Michigander who doesn’t scrunch their brow. Apple cider differs from apple juice in that it’s unfiltered and unpasteurized. You’ll catch the occasional fleck of pulp in your teeth from the good stuff, a brown sludge of apple mush stuck to the bottom of a plastic gallon or half-gallon when you’re through. Michigan ranks third in the nation’s apple production behind Washington and New York. The state produces more than a billion pounds of apples each year or about ten percent of apples across the United States, according to the Department of Agriculture. Michigan also accounts for nearly 74 percent of tart cherry production in the country. Yet, the only time I’ve walked across these orchards has been as a tourist, thirsty as anyone for a sense of connection to the land I’ve been privileged enough to call home, even if I’m distant from its quotidian labor.
     Ann Arbor is in many ways a blue bubble. In “Some Houses (Various Stages of Dissolve),” Claire Vaye Watkins describes the city like so:

Now I live in a movie about college written by a high schooler. There are actual letter jackets, actual cheerleaders, actual frats. There is an actual quad flung with Frisbees and an actual grove strung with hammocks. In the fall the leaves are blown into actual piles, though I never jump in. All the things we grew up thinking were real only on TV are real in the Midwest: rain pouring down windows and making the house a submarine; leaves turning gold, maroon, purple; raccoons; mailmen strolling the sidewalk with satchels; snow enough for igloos. When you come to visit you point and say, Look! A squirrel!

     In Ann Arbor, sometimes it’s hard not to imagine the television tropes inform the place more than the other way around. There’s a feeling that the city is performing to meet its reputation. I grew up in a suburban township on the west side, beyond the city limits, somewhere buried between the University of Michigan’s main campus and unincorporated farmland. I left Michigan shortly after graduating college, naïve that I was stepping outside of Ann Arbor’s technicolor frame. Years later, during my visits, Trump signs and confederate flags would awaken me to my personal lack of awareness growing up on the outskirts of a university town. Michigan fought with the union, but drive out on the country roads and you’d never know it. If nostalgia is used to erase, if it’s used to distract and point and bewilder, it’s also weaponized as a violent border. When I make the long drive home and see the Make America Great Again signs lined on the shoulders of the expressways, I recognize this message harkens back to genocide, segregation, and plunder, even if masquerading as white-picket fences and lush apple orchards and American cars like sailboats drifting down dirt roads.
     At times, I still get curmudgeonly about apple cider, but I wonder more now if I am yet another part of this problem, clinging to a false idea of golden era craftmanship I’ve never possessed. This stuff is the real deal, I tell people, sitting alongside the river with a cardboard cup of cider steaming, pulp afloat at its surface, not spending too much time reflecting on my own safety driving out into farm country on the back roads where I’ve received multiple kind warnings from police officers after being pulled over for speeding coming from my parents’ house with the taken-for-granted filtered well water a mere hour drive from Flint. I’m ashamed to say it wasn’t until recently I started asking if maybe Dexter Cider Mill has operated for so long, that it has been such a consistent staple in my life, at least in part because it is nestled in a predominantly white and wealthy area. How can we connect specific places to prosperity without acknowledging the systemic privilege and power linked to those conditions? Nostalgia is but a short drive away from the suburbs. That real nectar is only available to a select few, fewer still as climate crisis looms. I am often nostalgic for my childhood in Michigan, which is perhaps to fawn for a time when I was less aware of how much I’ve been given. This lingering selfishness is more tied to my identity than the place I was born or the region where I was raised. It’s a craving for innocence I never really had. It’s easy to look back fondly and thirst for a place I was allowed to freely occupy. Everywhere is subject to our destruction. This will all be gone soon, I think, but only by design. This will all be gone soon, I think, but only because it was made for me. 


Monday, July 12, 2021

The #Midwessay: Sejal Shah, Missing the Boat







Missing the Boat

Sejal Shah


*

I keep thinking about docksiders and L.L. Bean and J. Crew. These nautical themed catalogs and clothing and gear. When I was in high school, I didn't get it. I just knew those clothes were expensive and it seemed crazy to buy clothes by mail, clothes that you couldn't try on first.  I knew I didn't like preppies and I couldn't afford to dress that way. What I learned when I spent a semester in a program at Mystic Seaport run by Williams College (that's preppy for you) with a bunch of other kids from small liberal arts colleges (I too went to one): the importance of water and maritime laws and marine policy. Also, I learned those clothes worked well in weather; my classmates had gear. We were on a boat for two weeks. (I found out I get seasick.) Still, I'm glad I did it. For the maritime history class, I wrote about a bridge across Irondequoit Bay off Lake Ontario. We read Moby-Dick. I learned to sail.

I didn't really know where I lived until I moved to New England. Boston and its suburbs was different than Rochester, New York, where I grew up. Later, when I lived in Iowa, close to the Minnesota border, I realized that Western New Yorkers sound Midwestern. It's the flat A, nasal, the Mid-Atlantic vowel shift. 

What about Western New York is Midwestern? It's a way of inhabiting space. Also, it's how we drive. In that way, Iowa felt familiar. We Rochesterians are not generally in a rush. Where is there to go? In the summer, to one of the narrow, deep, picturesque, small Finger Lakes or to THE Lake (Ontario), our Great Lake. Ontario is our Great Lake, but the smallest of the Great Lakes. Maybe the falls: Niagara, Watkins Glen, Stonybrook, Ithaca, Letchworth ("The Grand Canyon of the East"). We ramble. I digress.

An old boyfriend said, it's not rush hour in Rochester, it's rush twenty minutes. There is traffic, but it's not a defining part of the day and it's not hard to miss it. When I do hit traffic, it always surprises me. 

Let's talk about the Midwest. When I say Iowa, I mean Northeast Iowa. It's not flat like Field of Dreams. It's not writer-filled like Iowa City. I mean the limestone bluffs of Decorah, Iowa, part of the Driftless Region, which also includes Wisconsin. 

When I say New York, it's not Manhattan or Brooklyn or Queens, it's Western New York. Western New York is like Iowa, but I didn't grow up in a town of eight thousand like Decorah; I grew up in a white suburb of a mid-sized city in a hypersegregated region. 

When I say Western New York: we are defined by water, but Rochester sprang forth on the banks of a river (the Genesee) and grew via the Erie Canal: our shoreline is not waterfront like the big three: Toronto, Chicago, Cleveland. 

If someone flies into Rochester, Minnesota, they may be visiting a major medical clinic or a Lutheran college. 

If someone visits you in Rochester, New York, it means they love you.

When I first moved to Manhattan, many people ended up staying with me (it felt as if I was running a bed and breakfast on my living room couch); they were friends, but none of them were there to see me. They were there to visit New York City.

Between 2004 and 2006, the Fast Ferry ran between Rochester and Toronto. But even with speed, not enough Canadians wanted to cross Lake Ontario and come over. I wasn't local when the ferry ran or faltered, but I read about it. Now you can see the Port of Rochester and a restaurant and landing that imagined more people. There is something ghostly about it. The ferry failed. Or our imagination failed.

We missed the boat. 

There's something about being a mid-sized city, small town in feel. There's an ease of living—day to day living—and a quiet that comes from living far from I-95, not even so close to the interstate, not near a major metropolis. 

I liked missing the boat or maybe not even having a boat. I don't miss living in the midst of everything or a certain everything. This mindset is what I identify as both Rochesterian and midwestern.

*

Last Saturday, we took my brother's family to the airport in Boston. My husband drove and as we passed cars and they passed us, I just felt that energy of the coast (and road rage) that Rochester doesn't have. That snaking restlessness of I-95. New England and New York City and New Jersey: you have to get somewhere, be going somewhere, be in motion. You are going to the Cape, or going to New Hampshire, or going to a game. Everyone is going to the mountains, going to the ocean, going to a lake, going to the city, going upstate. No one stays home.

We just mostly never went anywhere. I went to my backyard and the library. It was a good childhood for a writer. It made me curious about the wider world.

*

I was over forty before I spent time in either Cleveland or Columbus, Ohio. What surprised me about Cleveland is how familiar it felt. Both cities felt more like Rochester than any other I've been to. In Cleveland, we walked over to the waterfront (Lake Erie), saw the outside of the Rock and Roll Hall of Fame, and watched a Pride Parade. I realized I had not given Ohio a chance, but Ohio was more like me, and I am like Rochester. We are part of the Great Lakes ecosystem. We have a different sense of time, it's unhurried, I think it's more cyclical than coastal. As a chronically late person, I am relieved there's less to do, fewer places to go.

Still, sometimes Western New York feels like the backwaters. At the first driveway gathering of six people I attended post-pandemic, a friend mentioned my book's cover image. I tried to describe it: a flared skirt in motion. I said it was important to me that the dress visually read as Gujarati, as in Northwest India). Where in India? asked someone there I had never met. (Do I need to mention he was the only guy white guy there?) White bike guy launched into his story: he wanted to tell us about National Geographic-sponsored trip to Varanasi. Really? I thought. I wished I were back at home. Or that I lived somewhere else.

Travel is something you undertake for yourself. No one wants to see your slides. It was a moment where I missed the pandemic's staying in. Gatherings: you don't know who will show up. I had sixteen months of no one telling me about India, sixteen months of limited mansplaining. I had lost my tolerance for white nonsense. When I say I am tired, it's that attitude. Read the paper. That provincialism. I have it, too. I prefer to think of it as regionalism.

I think we WNYers are still missing the boat in multiple ways. However, as long as I'm on the shore, this is a good place from which to see the water and to consider how I want to swim and where and how to live. We are well-situated for the climate crisis, which is not a small thing. 


Sunday, July 11, 2021

The #Midwessay: Ron Burch, I Am John Hawk

 







I Am John Hawk

Ron Burch


*


In the cool basement of the brick house we played. I could hear the rain drumming on the roof of my grandparents' house. The basement was the largest room. It’s still rough. Painted cement block walls, exposed ceiling floor boards and joists, safe but rough, what Ornelio DePietro could afford when he had the house built fifteen years ago in 1955 on a corner lot he got cheap and with help from his father. A sturdy stairway came down an open center, so there were no walls anywhere except for the pantry and the room around the corner where his grandfather worked on the thick-boarded wooden tool bench he’d inherited from his father. 
     The floor was polished cement with a vertical plumbing pipe in the middle of the space. Still room for kids to play. Run under the staircase. That was a hiding place. Or into the little pantry area where the upper shelves were stocked with canned vegetables and fruits. Or around the other side of the wall where on my grandfather’s tool bench sat an unfinished project of wood and screws. Also, I had a nonna bonus, who was making pizzelles and snowball cookies for us.
     Houses were built out of cardboard boxes stretched across the cement floor. We were young, five or six. There was a long, soft rug underneath us which we put the cardboard houses on although my grandfather didn’t see what the fuss was about with the kids playing on concrete—my mother did it when she grew up here. 
     “We should play house,” my friend said. If we were outside, we’d be playing ball.
     “Who should we be?” 
     We bickered as to who owns the house. The girl with her simple brown hair and freckles wanted to be the mom. My other friend can’t decide if he’s the brother or a fireman. I heard my grandmother, Diamond, walking above us in her small, clean kitchen, opening the oven door, and moving the cookies to the counter. The cabinets were simple varnished wood. The counter top itself was done in pink tile, my petite grandmother’s favorite color. A brown clock radio sat on the counter to the right of the kitchen sink. On it the announcers argued what the country needed to do post-Watergate. 
     I was an average kid, a little chubby, brown hair, brown eyes with long lashes hidden by thick lenses. The change happened quickly, magically, as it always did. I slumped over slightly, as if my head was too heavy for my spine. My walk slowed and my voice aged into something heavier. I could feel my right hand curling into a ball, around the top of an imaginary walking stick that I used, favoring my right leg, as I limped around the basement. My friends laughed, but I walked slower, stooped over now, my back in pain, my voice of something long ago, and their laughter died down as I declared: “I am John Hawk. I work for the railroad.” 
     In the middle of the 2020 pandemic, I start devoting time to the genealogy, self-discovery in a way, on my mother’s side. One night Polly, my wife, and I are both in the kitchen, making dinner and splitting our last beer while we swap funny stories about our childhoods. I tell Polly about this particular character I kept returning to when I was a kid. She asks me to do it, and I think back, trying to remember what it was like. It was a long time ago but there’s that one nugget I have, that one chunk of memory. I close my eyes and hunch over until it feels right, more slumped. I can picture my grandparents’ basement, my halting steps across its cement floor, the pretend cane in my right hand, leaning heavily on it. My right hand curls up, and the voice, John Hawk’s voice, which I haven’t done since I was a child, speaks: “My name is John Hawk. I work for the railroad.” My usual childhood refrain as John Hawk. As I say it, my eyes open and I walk across our kitchen toward my wife. 
     Polly says, “That’s not funny. It’s really creepy. Stop it.” 
     I laugh. 
     “I’m serious.”
     Even I feel awkward about it happening just there. I shake it off. “Told you it was weird.” I feel as if I’m back, John Hawk no longer there. 
     It had been a recurring role since I had been little. I don’t know how many weeks, months, or years it lasted. I don’t even remember how long I’d pretend to be John Hawk. It was a stupid thing kids did. My friends thought it was funny. I had OG grandparents. At their house, we weren’t allowed to play video games or watch tv or hang on the phone. We had to invent our fun for a few hours. So we made up characters and ran around the basement. We could yell and hide down there. Grandma, in her faded cooking apron and worn house slippers, often sat on the basement steps watching us but really reading the romance novels she traded with my newly divorced mom. 
     “So what happened?” Polly asks.
     I’d bring it up at home and everyone would tell me to shut up and stop fooling around. My parents thought I was play acting and it was no big deal. I forgot about it eventually, getting more interested in music and video games. “He eventually went away,” I said. “Every now and then, I remember him but that’s it.” I sip the beer and pass it to her.
     “Have you looked him up?” She asks before taking a drink.
     I nod. I had in the past, maybe once or twice, when it occurred to me. I looked him up in an index for the census records and for births and deaths. I never found him, nothing even close as far as I can remember, and thought that it was a silly kid thing I should let go. I’d even feel absurd looking him up after all these years, wasting the time on him when I could be researching my own family history. After failing a couple times to find him in the past, I didn’t expect to find anything and then I could finally forget about it. I can’t remember if I’ve always remembered John Hawk. I think he always was. Forgetting is my family’s way of healing, but I’ve never forgotten John Hawk. 
Prompted by my wife, I go over to my laptop and boot up a genealogy site. I punch in his name, Columbus, Ohio, whatever else might fit and enter it for the hell of it.
     And John Hawk pops up. 
     No way.
     I mean a lot of John Hawks populate the list, but the one that interests me is at the top. He worked as a machinist at the Bolt Works in Columbus, Ohio. It’s not the railroad. Different guy. Common name. This man could have nothing to do with my experience. Right under his listing, there’s another John Hawk. And then another. Thousands of John Hawks respond to my query. 
     I surrendered to my imagination. Ornelio and Diamond, my mom’s parents, talked about working for these types of places in the late 30s and early 40s, especially after the war broke out. I look up the Bolt Works and find them to actually be the Berry Brothers Bolt Works, a company mentioned by my grandparents. 
     Still feels like a coincidence. I type John Hawk’s name into an internet search engine and receive 67,000,000 hits within .64 seconds. There were many people named “John Hawk” in this world. I decide to close that genealogy window and get back to my mom’s family history. I tell Polly that it’s not going anywhere. As I shift up to click, I spot something on the screen: John Hawk’s death date. He died only several years before I was born. 
     I get a chill. 
     Um, what?
     I hadn’t thought of it that way. My John Hawk was an abstract. An old guy who needed a cane to walk. I don’t remember knowing more about him. I didn’t know he had a wife. It was only him identifying himself to me. Many years later, however, after seeing that his date of death, a date that was not 1832 or 1790 or even 1942, was much closer to the year of my birth, only a handful of years away, it frightened me. I don’t know why.
     Here’s another thing I discover while researching my Italian genealogy: My great-grandfather, his relatives, and friends who immigrated from Italy all worked for the railroad in Ohio. They started arriving in Columbus in the late 1880s but still sailed back and forth to Italy to get the money home. Between 1900 and 1920 immigration surged. That’s when my Italian great-grandfather, Giulio DiPietro, arrived. Huge families at the turn of the century lived in a small Italian-immigrant neighborhood that my grandparents called generally St. Claire Avenue, which was the main street they lived on, sharing houses with multi-generational families and even non-families.
     John Hawk also lived in that neighborhood. 
     Polly’s right. It is getting weird.
     Maybe I had heard John Hawk mentioned by someone when I was little and didn’t forgot it. Giulio DiPietro left Italy and its mountain poverty, moving to America for work. He was alive for a few years after my birth. I don’t remember him. He worked for the railroad as a machinist and repaired the cars. He was also a general laborer until his old age. He never made it past the fifth grade. Did he mention John Hawk in front of me? Did I somehow lock onto it? Most of my family back in those days worked for the railroad. If you look them up in the census or city directories or even their draft cards, most jobs are with the Pennsylvania Railroad, which was later bought by Norfolk Southern, still present today near where John Hawk lived. As far as I understood, there was no John Hawk as a family friend. 
     I wish I could ask my family about it. Both my mom and my maternal grandparents, the Italians, passed away, so I can’t question them: what do you know about this? My life’s slowly fading away with their passing. Family houses lost. A memory clutch that still holds what it can from those times. When they were alive and we spoke about the past, I was surprised by how little my grandparents understood their own history. They knew their parents and, maybe, grandparents and, of course, aunts, uncles, and cousins, but, after that, they grew quiet. By that time in their lives, they had also forgotten. I knew about the railroads. I knew about St. Claire Avenue and its homegrown 1931 football team called The St. Claire Boosters. I knew about the various Italian clubs they belonged to, but even now those places are disappearing in Columbus. 
     I keep researching. According to his social security records, John Hawk was born on May 31, 1875, in Pleasant Township, which is south of Columbus in the suburb of Galloway, where he’s buried. The 1880 census has him at five years old in Pleasant Township. His father was named John Thomas Hawk and lived from 1842 to the 1920s. John’s mother, Frances, was born in the 1850s but died young in 1885. John Jacob was ten years old when he lost his mother. He was of my great grandparents’ age, his birth in the 1870s, death in the 50s. The same age as Giulio DiPietro. 
     “That’s really crazy,” Polly says over my shoulder. She points to the census information.
     In 1900 John Hawk, age 25, was a boarder at a rooming house in Columbus. His listed job was “Breakman.” Hmm, the spelling wasn’t always the best from the census takers, or the residents, but it impacted me. He was a brakeman. 
     “He worked for the railroad,” Polly gasps.
     He actually worked for the railroad. This individual that I thought I had made up as a young kid actually lived and worked where I said he did. 
     I nod.
     “And you’ve never met anyone named that before?” 
     I shake my head. 
     It gets stranger. John Hawk also lived around my grandparents’ old St. Claire Avenue neighborhood, the one they grew up in from the early 1900s up to the 1940s when they were ready to start their own families. The St. Claire Avenue neighborhood is now officially recognized by the city of Columbus as Italian Village, the one my grandfather and all the immigrating Italians gathered in, where they lived family on top of family. John Hawk was living nearby at 326 S. Sixth Street, which is now a huge parking lot for the downtown commuters, a couple blocks south of Italian Village. He was a possible neighbor to my family. 
     On December 12, 1904, John married Bridget Smiser. John’s 26 and not previously married. Bridget, also age 26, was born in Ireland. From a previous marriage, she’s listed as a widow.
     I discover his middle name: Jacob, which comes from the Biblical story of Jacob’s birth where he came out holding the heel of his twin brother, Esau. The name either means "to follow, to be behind" but also "to supplant, circumvent, assail, overreach," from the word for "heel.” Interesting yet slightly creepy.
     In the 1910 census John Jacob Hawk’s life was coming together. His job was brakeman on the railroad. He was married to Bridget, and they lived at 80 Union Street, which doesn’t exist now. There’s a Union Avenue but it doesn’t go down to 80, instead dead ending in another street. Another fading Columbus neighborhood: bungalows with peeling scales and multiple cars parked in their front yards. Columbus has erased John’s life over the years.
     In 1917-1918 John enlisted in World War 1. His build was listed as “stout.” He’s 5’7” with brown eyes and sandy hair. He currently worked as a yard foreman on Parsons Avenue. This is the only description of John that I’ve found. No pictures so far. 
     In 1920 he was 44 years old. He’s a conductor on a “steam railroad.” He rented at 170 W. Main Street in Columbus, still a mile or so from St. Claire Avenue. According to the census and the local city directories, John and Bridget moved around frequently. John’s been with his wife for at least 16 years and they have no children, which is unusual. Especially in the 1920s, many families were still super-sized because of either no birth control or, as it was on the farm, to have as many free workers as you could get and hopefully afford. 
     Like his previous residence, this house has been wiped away by the years. The downtown neighborhood has been transformed into towering new apartment buildings and hulking cultural arts centers done in that color of brick so popular with universities. Eventually these buildings will come down as well because developers always need land to develop. Think of it like growing corn. Eventually they’ll dig it up and plant new.
     The Hawks had no children. Not even adopted.
     I don’t have children. At one time I wanted but that time passed me. The other night on Food TV, the host mentioned that being a father was the best thing in the world. I choked up. 
     My wife leaves a book on my desk. Its central thesis seems to be that there are no accidents. I don’t know if she’s being serious or not. I’m not a religious person. I don’t believe in ghosts or spirits. I don’t believe in life after death. I put it to the side.
     I find John in the 1930 Census. He’s fifty-five. He’s still married to Bridget. Still no kids. Their time too has passed. Instead, a boarder lives with them. His name is George McCormick, and he could be a friend or relation. He’s 45 and a laborer in concrete. Not an easy life. John’s listed as not a veteran. He can read and write but he didn’t go to school. Self-educated? Self-taught? No matter what, he owned his own house at 239 S. Skidmore Street, around Rich Street, but it’s no longer there. It’s a one-way street in an industrial part of town. The lot’s empty, trash strewn in the grass. Houses remain on the opposite of the street, old bungalows redone in aluminum siding. These houses look to be from the late 1800s, a few two-story brick houses in a Federal style still standing, a reminder of how once this neighborhood was regarded, and is struggling to retain itself. 
     My grandparents’ house was less than ten minutes from here. After getting married, Ornelio and Diamond lived in the North Linden area of Columbus for most of their lives. Their house was about 1000 square feet inside, where they raised two kids, my mother and uncle. After my mom’s divorce, I spent most of my time there. Dropped off in the mornings, picked up at night by a tired single mom who often worked two, if not three, jobs. My grandparents repeatedly offered to let us move in, but my mom was independent and wanted to have our own home for the two of us, which was usually a small apartment.
     In the 1940 Census, the last census available to the public, John’s living at 257 Gift Street, where he owns the home. The neighborhood remains the same: he still lives a mile or so from Italian Village, still connected to the area.
     The highest grade he completed was 4th. There were others in the house, a man in his late 70s and a woman in her 40s. Were they here for protection or were John and Bridget so poor that they needed boarders even in their old age? John’s 68 in 1940. Bridget lists her age as 54, about 14 years younger than what she really is, still embracing her youth.
     John and Bridget moved to 257 N. Grant Street. They still lived close to the St. Claire Avenue neighborhood. Unlike John’s other residences, there’s a house at the address. It looks as if it could be from the 1920s, a small one-story bungalow, painted a dark blue. It sits near another industrial site, a scrap yard with rusting metal and wood pieces. A small crane lifts into the sky as if celebrating its life. The house is tiny, less than 1000 square feet surrounded by an uneven, rusted chain link fence. Across the street are more commercial buildings, industrial in nature. The remaining houses on the street are tired, old remnants from our past, still struggling to survive in a city that has moved on.
     Bridget died in 1945. In the 1946 Columbus City Directory, John has relocated to a new house at 497 Holton Avenue. Now another empty lot. Abandoned cars litter the area, parked in vacant, muddy lots, once where John lived. At his address, a car with its roof smashed completely down sits in the grass. John’s listed by himself, his occupation: employee. It must have been hard for him. They were married 41 years. They never had children. I don’t know if John had siblings living close by. He never remarries and dies within eight years, several years before I’m born. On his tombstone, in addition to his name and facts, it says “Brother.”
     It's hard to tell how families interacted based on numbers, data. Perhaps they were a close family, but John’s siblings had their own problems. There’s divorce and child separation. Two brothers disappeared: one into the darkness of the past, the other written out of his family history by a few researchers. John’s sister, Anna May, seemed to be present in his life. The estranged brother quoted her as always being there for him. She had a daughter, but there’s no information I’ve found yet about any interaction with John. One marriage doesn’t work out for her. Another husband dies young, leaving Anna May and her daughter alone. Another brother goes through divorce and ends up living with his sister. He’s a fireman. I find a picture of him, black and white, tightly cropped of his head and shoulders. He wears his uniform, some type of embellishment on his collars, his hat perched on his head. It’s hard to see his face even though it’s right there. His kids don’t appear in later census information with him. I’m hoping John had a happy life but, even if it was, it was not an easy one. 
     I’m still trying to understand why this occurred to me. I’m researching something I don’t even believe in—the concept of soul—because it happened to me repeatedly, and I’ve never forgotten. Did John Jacob Hawk’s “soul/life force/essence/etc.” come to me? That’s what this is about. I’ll never get an answer, not really. But how did I channel, for lack of a better word, the first-person point-of-view of a man who had been dead for several years before I was born? Is that my thinking for his motivation: no kids, not much of a family life, dies rather young after his wife dies. Does that leave someone wanting more when they die? Or is it just nature and for some odd reason, I “remembered” him or channeled him or whatever it’s professionally called. If I buy into this idea, that somehow there’s a part of John Hawk inside me somewhere, a part that made me establish my young self as him, and if that’s true, what else belongs to John Hawk?
     What do I take away from this? Was it a coincidence, a name I just happened to grab out of air and wrap around me, or did one of my relatives who worked on the railroad know Mr. Hawk, perhaps a friend or just a colleague? Or do I go the way my wife suggests that John and I are somehow part of the same thing. 
     John died on December 7th in Columbus, Ohio. He lived until his late 70s, during a time when technology rapidly began advancing, leaving behind the plows and corn, for manual labor in the growing cities. He saw the invention of telephones, radios, television and so many other things. He was married but no children. He died alone.
From the kitchen, Polly calls me. It’s getting close to dinner. I’m always happy to hear her voice. 
     No one wants to be forgotten, neither by its city or by its history. No children to carry on your name. I understand this. I am in the same situation. I am the last of my family surname. When I die, it will end. My line will not be carried on. Like John Jacob Hawk, I will be forgotten in time. It’s inevitable for most of us. There are too many for history to remember, but, maybe, like John, he decided to skip history and visit me, keeping his vanishing life alive, or, maybe, we’re all more connected than we ever thought.
     Maybe I will read the book Polly left for me.


Saturday, July 10, 2021

The #Midwessay: Pilar Christiana Graham, First Watch




First Watch

Pilar Christiana Graham


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“Sugar Loaf," photograph by Kelli Birk

The midwestern landscape is abstract, and our response to the geology of the region might be similar to our response to the contemporary walls of paint in the museums. We are forced to live in our eyes, in the outposts of our consciousness, the borders of our being. Forget the heart. In the flatness, everywhere is surface. —Michael Martone, The Flatness and Other Landscapes

Sugar Loaf is a bluff I call a mountain. It invites me into a Minnesota portal where I am free to explore the natural world. I carry a four-inch jackknife with an inlay of wood and brass trim—a gift from my father. I want to resist that I am cautious, and instead, I carry the knife because it used to belong to my father. There will be a story and a set of circumstances in receiving the knife. He passes down a responsibility. I am the boy he will never have. Instead, I am the first born of two girls—his only children, and in his third and final marriage. When I am fifty-years old, my father will turn ninety.  I listen to the rules of owning a jackknife: beware of the pointed tip, where to position my fingers when I safely snap the blade shut, and keep the knife protected from rain. My father makes a full circle with his instructions, and then repeats any earlier precautions of jackknife ownership. I watch my father and nod as he speaks, but my six-year old brain thinks about the word images, like jackrabbit, Jack and the Beanstalk, and jack-of-all trades. The responsibility in owning a jackknife is like that of any other: Your own weapon can sharply turn against you. This warning will follow me through the rest of my life: the weapons I carry, the weapons I create, fail to make, and the weapons against myself. I take my Baby Alive doll and the jackknife up the mountain: I enter the forest—armed.  I live within this space, born in an era where children could still explore—unattended and outdoors; in the 1970’s, on the mountain there’s no need for someone to watch.

The anatomy of a mountain demands one feel alive. Ralph Waldo Emerson spoke of the “yellow afternoons of October,” and how beauty cannot be fully grasped, or how the country-life “possesses for a powerful mind,” and several decades later, long after Sugar Loaf, when I am tucked below the southern entrance to Yosemite National Park, and only a few months after the Big Creek Fire of California, I am reminded of Emerson. Central California is burning itself from the inside out. During the fires, the Sierra sky hangs low, becoming a brownish-gray afterthought.  Laced with an oily aftermath of charcoal, we will discover regret and loss.  Grief lives amongst the muted green foliage; its leaves now curl at the edges of evacuation alerts. Not even the low vibration of a hummingbird can be heard. An evacuation has the ability to fold inside itself, flattening out any sound. 
     Miles of mountain ridges emit an orange glow, and its own weather system can be seen from space. The wildfire will rage for almost two months, burning 379,895 acres, placing itself in the top ten largest wildfires in California history. The granite bones of the mountains disappear behind flame.  I begin to yearn for Sugar Loaf, several states away and to think about how it’s been over thirty years since I stood looking at her glory. My mind releases memory in a single breath.  During an evacuation, no jackknife can save us now; we are even closer to ash, made of dust. The word ash becomes part our daily vocabulary.  Everyone is on first watch—taking shifts between earth and sky.  Fire reforms, always leaving behind the evidence. 

I enter the trail and climb towards a wooded canopy of trees, my child-belly puffs sharply in and out. Alert and rebellious as a blue jay, my senses are quick; this is the landscape of my isolation.  Survival tastes of dust on my lips. Most times, the goal is to reach the pinnacle of Sugar Loaf and locate the sandstone caves, where a panoramic view of Winona lives. These are the remains of a rock quarry from the 19th century that were used to build the sidewalks of Winona. Using the knife, I carve my initials at the door of the cave. Beneath the dust, it reads: PG.
     During the jackknife training, my father tells me if a snake were to cross my path…be very still, since we may not see the other one coming. Who should move first? But right now, I’m not thinking about my father’s warnings.  But, I do live by the warnings, which includes avoiding the temptation to enter the caves. It’s the last time I will remember standing at any entrance with more curiosity than fear.  I toss a rock inside to see if any animals dart out. Watch your steps on the path, learn to speak aloud, and perhaps one day, you will be so lucky to scare off the ghosts of summer snakes. 

There are ways one lives outside the natural world, where instincts become silenced, reserved, and ground down like stone dust. This deviation is served by impatience and a bone-pressed rush to keep up. We become lost: we long for a sense of purpose or direction, even when still on course. The gaze shifts from mortality. They call it growing up, not down.  It’s the dust that makes us, even if we spend our entire lives brushing off denial. It’s the people we cling to, the ones who say they will keep first watch. We carry on in these moments of trust. Some of them even move into marriage. 
     Here on Sugar Loaf, there are no county historical markers to serve as direction. Our bodies move by the homegrown trails—trails that have been worn comfortably wide enough for one person.  The wild becomes soft and yields to the surrounding visit.  I come to know the trails on the mountain well and work to find short cuts: small parts between the brush that can take off hours going up and down the mountain.  I stop to identify wildflowers, pick the bark on the trees, collect rocks along the way. The tall grasses hush back and forth in the wind. I scout for stones that resemble bird eggs, or heart-shaped rocks, which serve as signs I uncover against the caramel-colored sand. Stone by stone, the landscape surrenders and I am lured to survey the private particles of her natural beauty, if even for this moment in the midst of her disintegration, the microscopic specs of yesterday. Months after the fire, and decades after the jackknife, my father will give me a telescope for my day hikes into the Sierra National Forest. This time, the circumstances around this new responsibility did need not be spoken. The story is more about being prepared for what I cannot see on the trail. 


Friday, July 9, 2021

The #Midwessay: Stephen J. West, Transitive, NY

In my book This Is One Way to Dance, there is an essay called "Six Hours from Anywhere You Want to Be." It's about where I grew up: Rochester, in Western New York. It wasn't until after I left my hometown and lived elsewhere (New England, the West Coast, New York City, the Midwest) and then returned that I recognized Western New York and my hometown as Midwestern, as part of the greater Great Lakes Culture by temperament, temperature, geography, climate, weather, and mindset.

From the opening of my essay:

Rochester, Syracuse, Buffalo, and the Southern Tier all hang on to the moniker "Northeast" by their fingernails. In a short story, I once described Western New York as 'disturbingly close to Ohio.' I thought I grew up on the East Coast. It wasn't until I left for college that I realized my mistake. (New England lets you know they are the oldest, they are the coast, they are the Cape.) New York: we are the only state whose borders touch both a Great Lake and the Atlantic Ocean…If you travel abroad, people will ask you where you live, and you will inevitably hear about how amazing New York City is. You can either nod your head in agreement or explain that you live nearly six hours away from that New York. And where you live is nothing like it."

When I lived in New York City, my writing group was composed of four writers: all of us had grown up a few miles from the Great Lakes (between us, Michigan, Erie, and Ontario). We shared a certain sensibility of being outsiders and we shared an attunement to a sense of place. I feel that still when I talk to other Western New Yorkers like Stephen J. West, a friend and fellow member of my current Rochester-based writing group who was willing to take up my invitation to write about New York, at least our part of the state, as midwestern.

In 2015, I had the opportunity to meet Moheb Soliman, an Egyptian American from the Midwest, and see his performance art and learn about his Great Lakes travel project during his visit to Rochester. Soliman's performance art, reading poems and mapping using an overhead projector and transparencies, strengthened my recognition of Western New York as being part of this larger ecosystem spanning the US Midwest and Canada. (Soliman's book HOMES based on the Great Lakes is just out from Coffee House Press.)

By the end of "Six Hours from Anywhere You Want to Be," I concede that where I live is more like Ohio than any of the other places I lived. And that I like it. Most of the time I do want to do what poet and nonfiction writer Wendell Berry exhorts and "stay home." 

—Sejal Shah, Western New York #Midwessay State Coordinator

Want to contribute a #midwessay? Get in touch. Details on this page.


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Transitive, NY 

Stephen J. West


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If I had a long weekend in my early twenties, then I would drive the six-ish hours to New York City to visit my friend who had moved there after college to chase a career in the art world, which meant a part-time job as an assistant to an artist: answering phone calls, organizing calendars, carrying heavy shit around. In terms of proximity to the art world, my friend was artist-adjacent. I wanted that life. 

If I met people while hanging out in the city, then they would ask where I was from. 
     If I answered Upstate, real cool like, then they’d respond, White Plains? 
     If I responded no, then I’d get the first of a series of head tilts. 

If being in NYC and hanging out in a studio jammed with people who carried heavy things for artists and recording bad music on Garageband and pissing on canvases and dreaming of a new Warholian factory scene that I was participating in didn’t make me a part of the art world, then I hoped it at least made me artist-adjacent. 

Wait, you said Upstate. Like… Albany? 
     No. further. Western. Rochester area. 
     That’s not upstate. That’s… Minnesota, then, inevitably, after squinty suspicion of my actual New Yorkness, I’d admit, like a burnt offering to the jealous god of cultural relevance, I am from Livonia, a town of corn fields and manure smells in Livingston County about 30 miles south of Rochester, NY.

If the conversation concluded with I thought Livonia was in Michigan, then I might as well be from any place other than New York.

If I was not a New Yorker, then I couldn’t be artist-adjacent. It didn’t matter that I was into Dada.

If I abandoned the idea of moving to NYC to be artist-adjacent, then I might consider doing something that felt like the opposite… like a PhD program in the Midwest.

If I think of the Midwest, then I think of Iowa. 

If I think of Iowa, then I think of the painting American Gothic by Grant Wood. Grant Wood explains how he found his signature style that defined American Regionalism in a way that feels too real: “I found the answer when I joined a school of painters in Paris who called themselves neo-meditationists. They believed an artist had to wait for inspiration, very quietly, and they did most of their waiting at the Dome or the Rotonde, with brandy. It was then that I realized that all the really good ideas I'd ever had came to me while I was milking a cow in Iowa.”

If I went to graduate school in Iowa, then I took an intensive summer course on the everyday places and spaces of Dublin in James Joyce’s Ulysses.

If I didn’t drop that course like a bad tinder date, then I read Michel DeCerteau.

If De Certeau argues in The Practice of Everyday Life that place is "an instantaneous configuration of positions,” a “locatedness” that “implies an indication of stability,” then two things cannot occupy the same place at the same time.

If my Joyce professor asked me after reading DeCerteau, where are you from? Then I’d have to say I don’t know.

If people I met in Iowa City (actual Iowans—like people from Iowa) interrobanged, You’re from New York?! Wow, the big city! This must feel SO different, then I might try to explain I’m from Western New York—actually, the Midwestern part of the state. 

If they felt I was misrepresenting New York, then I would remind them how many people think Iowa, Idaho, and Ohio are interchangeable.

If geography is interchangeable, then Western New York is as Midwestern as a Grant Wood painting. “Western New York” might as well be one of Wood’s series, where canvas after canvas depicts patchwork fields stitched into a quintessential pastoral quilt between two Great Lakes, where green tractors drive along county roads lined with barbed wire and disproportionately white bodies move among decaying barns that cling to the earth like cicada husks.

If De Certeau defines space as a "practiced place,” equivalent to context shaping the meaning of a word when it is spoken, “that is, when it is caught in the ambiguity of an actualization, transformed into a term dependent upon many different conventions," then spaces are determined by historical subjects, by the users of places, speaking the words of their experience into stories we tell about places and our relationships to them, a “labor that constantly transforms places into spaces or spaces into places.”

If the stories we tell ourselves and each other transform places into spaces, then the University of Iowa is in Idaho City, Ohio, according to the t-shirt I wish I bought there but didn’t.

If Iowa City is the Paris of the Midwest, then the Foxhead is the Rotonde.

If I went to the Foxhead then I was artist-adjacent in Iowa.

If I was artist-adjacent in Iowa, then Iowa is my NY.

If Iowa is my NY, then my New York is Midwestern.

If my New York is Midwestern, then this is me milking a cow.



Thursday, July 8, 2021

The #Midwessay: Gary Reddin, Fish Heads on a Fence Post






Fish Heads on a Fence Post 

Gary Reddin


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Drive too far into the country here in Oklahoma and you might come across a fence full of decaying fish heads. They might be hanging from barbed wire, nailed to a wooden post, or strung up in a tree like grotesque windchimes. To the outsider, it could be an altar to a dead god, a totem meant to ward off evil, or a display of savagery and sacrifice.  
     And perhaps that’s just as well. Because the truth, as it so often is here in the Midwest, is as clear as creek water. 
     I don’t remember the first time I saw catfish heads on a fence line, but I remember the first time I asked my dad about them. We were on a gravel road and I was watching the ghosts—my name for the trails of dust kicked up by the truck tires—when I saw a fence full of skulls. I had seen them before, but never like this. I counted 20, 30, maybe 40 heads strung up for nearly a mile. Most of them had dried out, but near the end they were fresh, still dripping. 
     Why do people hang fish heads out like that?
     My dad had a way of answering questions that ensured you didn’t ask follow-ups. He preferred to drive with a tailwind of silence rather than against the headwinds of bonding. 
     Same reason you mount a deer head or stuff a good mallard, to show off.
     Though I know he would have believed otherwise, his wasn’t the last word on these strange rural relics. In high school, driving through the backroads toward the Red River for the weekend with a group of friends, I confidently explained that the dried skulls on the fence we were passing were trophies on display. 
     No, people nail them to the post to skin them and leave the heads behind ‘cause no one eats the head.
     My friends were not convinced of my father’s wisdom.
     In college, I had a history professor who claimed the heads were a part of an old wives’ tale. 
     Hang a catfish upside down on a fence and you’ll bring rain, according to the folklore.
     I didn’t have the heart, or let’s be honest, the confidence, to tell him that I’d only ever heard that about dead snakes. 
     And there are always other stories. Other fathers sitting in silence and other kids staring out the windows of a trucks, watching ghosts and counting skulls. They’ll come up with their own truths, and in turn correct others. Out here, the truth is just a series of corrections, like bends in a creek redirecting the water toward the ocean, or more likely, some cow pond full of shit.