Summer Reading Challenge: Global to Local

FullSizeRender 2For my third annual summer reading challenge list of books with a social justice slant, I’ve decided to focus on global to local from my Pacific Northwest (Seattle) corner of the country. These are all excellent books to read no matter where you happen to live. Here they are from the top of the pile working down:

 

Past Forgiveness: Part II

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The following is an excerpt from my book manuscript titled Soul Stories: Voices from the Margins (under review). I’m sharing it here—and now—because I know of at least one young woman and several older women out there in the world who probably need to hear these words. (“Past Forgiveness: Part I” was posted on August 3, 2016 and linked here.)

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I have spent my entire life—or at least my entire life from when I first became fully aware of myself—trying to find a way to forgive my dysfunctional family. Mainly my father, the charismatic narcissist minister who liked to grope my budding breasts and then pretend he had only been trying to show me fatherly affection. Or, that he was only sponging my chest when I was ill in bed with a high fever from Red Measles when I was fourteen. “What kind of Freudian psychological hang-ups do you have about your father?” he asked, when I grew old enough to confront him on his groping behavior. As if.

And my mother, my strikingly artistically gifted and intelligent mother who preferred to live in a surrealistic, made-up world of her own, trying to be my friend instead of my mother. She chose to believe my father and not me. As if. She told me that my panic attacks, which developed in the immediate aftermath of my father’s first groping episode, were really sent by God as a dark night of the soul, and meant I just needed to pray harder. As if.

And even my three older siblings, and especially my oldest sister who had been like a second mother to me, who believed my father even after his death as he partially disinherited me. My siblings who continue to admonish me to get over my anger, to forgive and forget, to leave it all in the past. As if.

As if anger is a bad thing. As if anger isn’t protective, propelling, and proper in unjust situations.

As if I was right all along: I had been adopted. I firmly believed this as a child. I was born long after my siblings. My two childhood best friends were both adopted and their parents didn’t tell them this fact until they were older. I held a deep conviction that I was not of this family.

As if I was right all along: in order to survive, to heal, to thrive, I needed to sever ties, become un-homed, move far away to the Western frontier of Wallace Stegner’s “native home of hope” and make my own way, my own family, my own home. What does it mean to be homeless when home was never a safe place? In such cases, it is not possible for young people to runaway from home; they can only run towards home.

As if family secrets were legitimate heirlooms to pass down to future generations, squirreled away in cedar chests along with crocheted bedspreads and starched baby clothes.

My father never acknowledged his wrongdoing, never confessed his sins of groping me, of groping my maternal aunt when she was young, of groping at least one of his granddaughters. How can I begin to forgive him?

As if.

I spent many years of my adult life swinging wildly between minimizing the trauma, “it could have been worse,” to full-body catastrophizing, drowning in the role of victim, “I am scarred and damaged beyond repair,” before realizing that is how our psyches cope with such trauma, and that the window of opportunity—of strength and hope and healing—lies in the space between those two extremes. It requires embracing the white-hot contradiction of the two truths. As if that were possible.

Until it is possible. Through a combination of fatigue, fortitude, and sheer inexplicable grace, it becomes possible.

Past Forgiveness: Part 1

DSC02140The following is an excerpt from my book manuscript titled Soul Stories: Voices from the Margins (under review). I’m sharing it here—and now—because I know of at least one young woman out there in the world who probably needs to hear these words. I’ll post a a “Part II” soon.

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In Regarding the Pain of Others Susan Sontag writes of the meaning of images depicting tragedies and traumas. Towards the end of the book she contends, “There is simply too much injustice in the world. And too much remembering (of ancient grievances: Serbs, Irish) embitters. To make peace is to forget. To reconcile, it is necessary that memory be faulty and limited.”

But I wonder if reconciling, if forgiving, is always predicated on forgetting. And, is forgiving always a good thing?

As I began writing this essay, a young white supremacist shot and killed nine black people during a prayer service in a historic black church in Charleston, South Carolina. The day after this hate crime atrocity, the relatives of those murdered came together and gave a public declaration in which they called on the shooter to confess his crime and repent. He was not admitting to any wrongdoing or crime, yet they forgave him for murdering their loved ones. They said that they called on their deeply held Christian convictions to guide them in this matter.

Was their quick and very public forgiveness a form of Christian witnessing, a rebuke to the Devil, to evil in the world? Or was it something else? I realize I am treading on difficult ground here, that being within my white privilege I can never know what the family members of those victims experienced. Of course, there is something admirable and noble in turning anger and vengeance into love and forgiveness. But then that becomes the standard and what if there are relatives of victims who can’t or do not want to forgive the white supremacist murderer?

Forgiveness is a peculiarly Christian thing to do.  Having been raised within an exclusively Christian worldview—with its turn the other cheek, forgive a person seventy times seven, forgive us our debts as we forgive our debtors—I hadn’t realized that other major world religions like Judaism have different views on forgiveness. In Judaism, forgiveness can only be granted by the aggrieved person, and only after the perpetrator has asked for forgiveness and has made both atonement and restitution.

Forgiveness is also a peculiarly female thing to do; it is emphasized in traditional gender roles in Eastern and Western societies. Women are conditioned to be the family and community peacemakers, and forgiving is viewed as an essential part of that role. People who forgive are supposed to “soften their hearts,” release their anger and sense of revenge in nonviolent, nonliteral ways.

Robert Enright, a Catholic psychologist at the University of Wisconsin—Madison, has developed a 60-item Forgiveness Inventory to measure forgiveness, and an 8-step program leading to forgiveness. He has been dubbed “Dr. Forgiveness.” Through his research, he contends that people who forgive lead healthier and longer lives than those who “stay stuck” or “hold on to” resentment and a lack of forgiveness. He advocates the use of the “two chair technique” in counseling someone to forgive. The person sits in one chair facing an empty chair representing the person who wronged them. They tell that person—that chair—how they feel. Then they sit in the second chair, try to see things from the other person’s perspective, and talk things through with the imaginary person until they achieve forgiveness.

There is even an International Forgiveness Day, the first Sunday of August, established by the World Wide Forgiveness Alliance. (It has been changed to October 7th for 2016 for some reason.) The 2015 Forgiveness Day was on August 2nd, and at 2pm on that day people were called “to take two minutes to forgive someone and join over 2 million people in the Wave of Forgiveness.” On their website, they featured photographs and testimonials of the 2015 Heroes and Champions of Forgiveness. Most were women and it seems that most were women of color, a fact I find ironic given the power dynamics inherent in forgiveness.  I took the online 33-item Forgiveness Quiz with questions such as “Forgiveness is a sign of weakness,” and “I believe that revenge is devilish and forgiveness is saintly”—an echo of Alexander Pope’s famous line of poetry “To err is human; to forgive, divine.”

Most of my answers to the quiz questions using their Likert scale were neutral because my real answers to these questions were “it depends.” Nevertheless, my composite score told me I tend towards being a more forgiving person. Even though I think it is a rather silly and oversimplified test—and I question our society’s insistence on forgiveness, especially gendered forgiveness—I find my test result to be comforting. I also find that comfort disquieting.

The Pebble in My Shoe

IMG_1805“I write about what most fascinates me right now,” said John McPhee, by way of Robert Michael Pyle, both amazing trail-blazers, or perhaps trackers, of that strange beast that is creative nonfiction. McPhee has written books on subjects such as oranges, the island of his Scottish ancestors, family doctors, college basketball players, the shad as Founding Father fish, and the history of the birch-bark canoe (my personal favorite). Pyle, who is also a biologist, a lepidopterist (butterfly expert), and founder of the Xerces Society for invertebrate ecology (saving our butterflies and bees), has written about butterflies and trees and Big Foot and life. My favorite contemporary female trackers of, or perhaps more fittingly, expanders of the boundaries of creative nonfiction are Terry Tempest Williams and Rebecca Solnit. When Women Were Birds: Fifty-Four Variations on Voice (New York: Farrar, Straus, and Giroux, 2012) by Williams and A Book of Migrations (London: Verso, 211) by Solnit remain two of my all-time favorite books.

Each of these great writers of creative nonfiction sweep us along on explorations of their own current fascinations, obsessions, questions–the pebbles in their shoes, as one of my writing mentors, Stephanie Kallos puts it so aptly. What is it that you carry with you, that at each step insistently reminds you of its existence? The pebble of obsession doesn’t have to be a large rock-sized, inscribed with the muse-whisperer one as shown in the photo here (my historian son made that for me a few years ago–coolest present ever!). But is should be of sufficient significance to be likely to matter to other people besides yourself.

My pebble, my obsession, is and has been for many decades now, the wicked problem of homelessness. I call it a wicked problem, not so much because it is evil or immoral (which I happen to think it is), but because it is so vastly complex a problem that it defies easy solution. Hence, all the well-meaning but expensive and time-consuming ’10 Year Plans to End Homelessness’ implemented (much more than 10 years ago now) in so many U.S. cities, and that largely failed. The term ‘wicked problem’ was coined by two UC Berkeley professors of urban planning, Horst W.J. Rittel and Melvin M. Webber, to describe difficult social policy issues such as poverty, crime, and homelessness. (Read their still surprisingly relevant journal article “Dilemmas in a General Theory of Planning” Policy Sciences (4), 1973, pp. 155-169.)

Rittel and Webber write, “As distinguished from problems in the natural sciences, which are definable and separable and may have solutions that are findable, the problems of governmental planning–and especially those of social or policy planning–are ill-defined; and they rely upon elusive political judgment for resolution. (Not ‘solution.’ Social problems are never solved. At best they are only re-solved–over and over again.)” (p. 160)

But who would we be, as individuals, as a society, if we didn’t even try? That is the core question, the obsession, the pebble in my shoe.

Going Home

IMG_7388I was born and raised and became homeless and then ‘back-out-of homeless’ in my hometown of Richmond, Virginia. Richmond, as the Capital of the Confederacy,  is a complex city with a complex history. I left Richmond in 1990, ostensibly to move to Baltimore to go to graduate school, but mainly to try and leave the ghosts of my past behind. But there’s that irritatingly true maxim of “wherever you go, there you (and your ghosts) are.” That’s why I researched and wrote my forthcoming medical memoir Catching Homelessness: A Nurse’s Story of Falling Through the Safety Net (Berkeley: She Writes Press, August 9, 2016). It was an attempt to make some sense of my past, of my relationships–including my relationship to the South that formed me.

For my book, in a chapter tilted “Greyhound Therapy,” I end with this paragraph:

“Here’s the thing: some geographical cures do work. Sometimes it takes radical change to get your life back. I wanted to move as far away from my birthplace of Richmond as I could get. It was a place I found disorienting. Once I graduated, I took a full-time academic nursing job in Seattle and I got my son back full-time. I also met a wonderful man, Peter, and his young daughter, Margaret, who have both become my family, my home. I can now revisit Richmond—for a short time—and not get lost.”

But then, in a recent essay version of “Greyhound Therapy” published in the Front Porch Journal, (Issue 32, May 2016) I added the sentence, “The real truth is I no longer return.”

Be careful what you write. Less than a month after I wrote that sentence I was back in Richmond, eating at my favorite restaurant there (Comfort), as a pitstop on my family’s cross-country road trip to Washington, DC. And today I found out that I will return to Richmond again this fall, for a Catching Homelessness book reading/signing at my favorite Richmond indie bookstore, Fountain Bookstore, located downtown in Shockoe Slip, an area with a sullied history of slave and tobacco trade. So for all of my friends and relations,  and former co-workers at the Daily Planet and Fan Free and CrossOver Clinics, and students/faculty/staff/alums of the Virginia Commonwealth University School of Nursing, and fellow members of the James River Writers Association, come on down to the Fountain Bookstore on Tuesday October 11, 2016 at 6:30pm and we can share stories of the meaning of home–and of homelessness. And of writing your way back home.

Safe Sleep Matters

IMG_8022Good sleep supports good health, including mental health. We’ve all experienced sleep disruption and sleep deprivation at some point in our lives. Pulling ‘all-nighters’ while cramming for exams in school. Being a new parent. Being a caregiver for someone ill or injured. Being a night-shift nurse or other worker. Times of insomnia. We know from experience that not getting enough sleep can make us cranky at best and dangerous to ourselves and others at worst (as with driving-while-fatigued). So why, as a society, do we insist on making it a crime for homeless people to sleep, or even to simply rest?

This morning, while walking my dog in my Seattle neighborhood, I passed a small public park where a man dressed in ragged clothes lay sleeping in the shade of one of our lovely Pacific Northwest conifers. It is a hot day, and it gladdened my heart that when I passed him again several hours later on my way home, someone had placed bottled water near him–and he was stirring, reaching for the water. And no police officer was shooing him away. An increasing number of cities are criminalizing homelessness, including passing tough anti-loitering laws for public parks and sidewalks.

For anyone who has ever been homeless, or who takes the time to talk with and understand more of the lives of people experiencing homelessness, finding a safe place to sleep is one of the biggest difficulties. People who are homeless and are rough-sleeping are at great risk of being victims of crime, including of targeted hate crime (although homelessness is not a ‘protected’ category under federal hate crime laws). Whatever meager belongings they have are at risk of being stolen. Women are especially vulnerable to sexual assaults while they are sleeping or resting.

That is why I was heartened on my recent stay in Portland, Oregon to be able to visit the consumer-run nonprofit group Right to Dream Too. This is how they describe what they do and why they do it :”Right2DreamToo (R2DToo) was established on World Homeless Action Day, Oct. 10th, 2011. We are a nonprofit organization operating a space that provides refuge and a safe space to rest or sleep undisturbed for Portland’s unhoused community who cannot access affordable housing or shelter. We exist to awaken social and political groups to the importance of safe undisturbed sleep.”

The city corner lot where Right to Dream Too is located is a noisy one, what with being on a busy street (Burnside) and with wrecking balls whacking down buildings all around them. Yet it is an amazingly welcoming and peaceful oasis inside. A check-in desk, people doing shifts of self-policing the area for security, a small eating area next to a couch and bookshelves filled with books. Covered, airy gym-type thick mats raised on pallets where people can sleep. Neatly stacked piles of sleeping bags and pillows. (They told me that most of their budget goes towards laundry for the bedding). Tents in the back for staff members who stay there longer term. Well-maintained port-a-potties. Flower boxes. Brightly painted cast-off doors around the perimeter. Donated bicycles and clothing. A special tent filled with computers and information on job-hunting and health, social, education, and legal services. A palpable sense of peace and community. And even a small community garden!

The five-year-old program is, of course, at continual odds with the various powers that be in Portland and are soon to be moved to another site out of the downtown core–less convenient for the ‘houseless’ consumers of their services, more convenient to the downtown developers, condo and business owners. Here are some photographs I took of my visit (with their permission).

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The Roots of Social Justice: It Starts Here

IMG_0335Poet, dramatist, psychotherapist, and anti-oppression trainer Leticia Nieto, who teaches at Saint Martin’s University near Olympia, Washington, uses a photograph of a tree to represent core power, grounding, and personhood, as she puts it “who we really are when all the layers of rigid roles are stripped away.” The photograph she uses is of a leafless tree with gnarled limbs and trunk in the distinct shape of a human body.

I had the good fortune of attending her workshop titled “Social Justice Through Interpersonal Liberation: Strategic Interventions for Anti-Oppression” at Seattle University’s wonderful Search for Meaning Book Festival at the end of February. I’ve subsequently bought and read her book (with co-authors Margot F. Boyer, Liz Goodwin, Garth R. Johnson, and Laurel Collier Smith), Beyond Inclusion, Beyond Empowerment: A Developmental Strategy to Liberate Everyone (Olympia, WA: Cuetzpalin Publishing). Although it has a fairly heady and pie-in-the-sky subtitle, it is an excellent book. I’ve worked my way through the book, revisited my notes from her workshop, and thought about what it all means for me. I’ve also spent time searching for my own photograph of a tree that represents my own life, grounding, personhood. I considered using a photo I took in New Zealand of the grand Tane Mahuta, an old growth giant kauri tree on the North Island that is upwards of 2,500 years old. That was when I was feeling a bit grandiose. As much as I love that tree and New Zealand, those are not my roots.

My roots, my ‘personhood’ tree is this old Black Oak tree still growing in the leafy green woods of Camp Hanover, my childhood home. This particular oak tree is growing beside on old family graveyard–a family I am not related to as far as I know. The roots of this tree are in complex territory, territory I am still wrestling with in terms of my own social justice and anti-oppression work. Here are a few excerpts from the chapter “First Families” in my forthcoming medical memoir, Catching Homelessness: A Nurse’s Story of Falling Through the Safety Net (Berkeley: She Writes Press, August 2016)–excerpts that describe some of this territory:

“The land I grew up on near Cold Harbor [Virginia] had been the site of the bloodiest battles in the Civil War. The two battles were two years apart; soldiers on both sides in the last battle unearthed decomposing bodies from the previous battle as they dug trenches. Our land was strewn with Civil War bullets, musket balls, deep earthworks, and mounded graves. Long before, the Pamunkey Indians had scattered the land with white quartz arrowheads.(…) [There was] as family burial site. leaf-strewn mounds of earth bumped together in a line like the cedar logs on the corduroy road. The site was on a bluff overlooking a ravine cascading down to a small stream. Most of the graves had carved gray headstones: Robert Anderson born March 10, 1792, died July 26, 1853: William Nelson Anderson born February 16, 1837, died May 15, 1851; and, Nancy Peasley Anderson born April 18, 1833, died July 15, 1834. Nancy’s grave was short, but there was an even shorter grave next to it of another Nancy, “infant granddaughter” Nancy Julia Elizabeth with no dates given. A few feet away were six or so unmarked graves, which my mother said were those of Negro slaves. These couldn’t have been content, but I didn’t see their ghosts back then. It was as if they had never existed.”