Feeding Bodies, Sustaining Souls

Many years younger, fairly well-traveled but still impressionable, I arrived in Berkeley during the 1970s: a relatively peaceful decade sandwiched between the tumultuous events of the University of California’s Free Speech Movement and the slightly less shattering Livermore earthquake.

Despite the unfortunate closures of the original Fillmore and Fillmore West prior to my arrival, there were consolations to be had. Afternoons, I lingered at Caffé Espresso, breathing in the scents of eucalyptus and French roast. Weekend trips across the Bay allowed for exploration of San Francisco’s tourist sites (Fisherman’s Wharf, North Beach, Chinatown) as well as increasingly confident forays into neighborhoods filled with fabulous architecture, tiny galleries, and expansive views.

Atop the Berkeley hills, views were as varied and compelling as anything available across the Bay. To the east lay Mt. Diablo, wheat straw dry or dusted with sunlit snow. To the west, San Francisco’s skyline shimmered by day and sparkled by night. In season, tendrils of fog twined their way around and through the Golden Gate, wrapping the Bridge in silence and the easy breath of dreams.

Surrounded as I was by art, natural beauty, a vibrant, polyglot culture, and more good live music than I’d ever experienced, surprises were inevitable. When friends discovered that Pete Seeger, Joan Baez, and Mimi Farina would be appearing live in San Francisco, we couldn’t believe our good fortune. There was no question we’d attend.

At the time, I didn’t realize the concert had been designed as a fund-raiser for an organization called Bread and Roses.  Founded by Ms. Farina as a way of bringing live music to people confined in hospitals, juvenile facilities, nursing homes, half-way houses and prisons, it was a direct result of her disillusionment with the music industry.

For some time, she had considered giving up her art, saying:

It really pains me to see people who were inspired when they were young, who got chills all over at the sound of music or a piece of art, something that inspired them to want to do it themselves…to watch that go down the drain for the sake of the industry, for the sake of money. That is uninspiring to me, and takes away from the value of the art.

Aware of her struggles, her cousin Skipper Henderson, who happened to be a social worker, suggested she make use of her talents by performing at his halfway house. After some hesitation, she agreed.

In the course of a later interview, Farina said:

The visit [to the halfway house] was depressing, but it revealed a great need, and made me think about the potential value of performing in places like this. Music is powerful; it can relieve pain and inspire. The things that music once meant to me were beginning to come to life.
It took me about a year to formulate an idea. Then, one day at the end of a tour, I was sitting alone in my living room, my life in front of me once again, with no planes to catch, no gigs to make. I found myself picking up the telephone and calling some institutions and saying, ‘Hi, I’m an entertainer. Would you like to have some free entertainment at your hospital?’

More often than not, the answer was a resounding “Yes!”  Over the years, her organization flourished, supported by some of the brightest and best among musicians and entertainers.

The name she chose for the organization, Bread and Roses, came from a poem written by James Oppenheim, published in American Magazine in 1911.  Oppenheim’s working-class sympathies were reflected in his writing, and led to his poem becoming associated with a 1912 textile strike in Lawrence, Massachusetts.  Martha Coleman set the poem to music initially, but Farina gave it new music in 1976, and her version is the one most well-known today.

As we go marching, marching, in the beauty of the day,
A million darkened kitchens, a thousand mill lofts gray,
Are touched with all the radiance that a sudden sun discloses,
For the people hear us singing: Bread and Roses! Bread and Roses!
As we go marching, marching, we battle too for men,
For they are women’s children, and we mother them again.
Our lives shall not be sweated from birth until life closes.
Hearts starve as well as bodies: give us bread, but give us roses.
As we go marching, marching, unnumbered women dead
Go crying through our singing their ancient call for bread.
Small art and love and beauty their drudging spirits knew.
Yes, it is bread we fight for, but we fight for roses, too.
As we go marching, marching, we bring the greater days,
The rising of the women means the rising of the race.
No more the drudge and idler, ten who toil where one reposes,
But a sharing of life’s glories: Bread and roses, bread and roses.

Whether the song was included in the first Bread and Roses fundraiser, I can’t say. I did hear Mimi Farina perform it live in 1978, and for years I kept Judy Collins’ recording of the song on tape, until the tape disappeared, and the song was forgotten.

Then, in June of 2001, tropical storm Allison rolled through Houston. After making short work of the Texas Medical Center, Wortham Theatre, the Alley Theatre, Jones Hall, the University of Houston and the downtown tunnel system, she swept through individual homes, offices, and businesses with a breathtaking lack of discrimination.

In the aftermath of the disaster, as the shock of seeing four feet of water roll through the neighborhood subsided and cleanup began, it became obvious just how difficult the job was going to be. Mud and debris, the stench of flood water, fire ants, snakes, rats, and looters: all conspired with a lack of electricity and fresh water to make each day worse than the last.

If we had known what yet was to come — months of living in RVs or camping out with family and friends; waiting on contractors, permits, and adjusters; attempting to combine employment with the process of rebuilding; coping with assorted  surgeries, illnesses, and death — it would have been unbearable.  But we didn’t know, and so life went on, putting one foot in front of the other, over and over again.

From the beginning, one of my jobs was to travel to a restaurant outside the flood zone and fetch hot dinners for the work crew.  The food was good, but the ambience wasn’t.

One evening I found myself thinking, Who wants to eat from a styrofoam carton in the middle of hell?  The next day, I pulled out some good china, and served dinner as though nothing had happened.

In the midst of the chaos and filth, the porcelain gleamed. Looking at the plates, one fellow walked outside, washed up with a bucket and hose, and put on a clean tee-shirt.  Paper-towel napkins were folded. Ice chests were transformed into tables, chairs were pulled together, and we sat down to eat, instead of balancing ourselves on window ledges or sawhorses. 

As silverware clinked and rattled against porcelain, we ate, and talked, and regained a bit of our humanity. Only later did Oppenheim’s phrase come to mind and take on new meaning.  Bread, and  roses.

In the midst of the struggle for bread– in the midst of every struggle for the basic necessities of life – the human hunger for beauty and graciousness may seem secondary, or even irrelevant.  Nevertheless, the need is real.  Hearts grown weary with suffering or struggle can become hard, or hateful. Even when the body is fed, hearts can wither away, becoming desiccated by cynicism or fear.

Mimi Farina understood it well:

One of the things that strikes me most about the prison shows is the realization that each of us has the potential of being an unlucky one.  Jon Hendricks put it very well. All of us share the universal fear of being locked up. We’re all prisoners of this planet, and we instinctively comprehend what that means.

After Allison, many of us shared that instinctive comprehension of what it means to be trapped, overcome by events, no longer in control of our own destiny.

Prisoners of a natural disaster, locked up by circumstance, lying sleepless in borrowed beds, we were most concerned with bread: with the necessities of life that required restoration and replacement. 

And yet, as people reestablished routines, rebuilt structures, and moved beyond the destruction of their lives, the instinctive yearning for a bit of beauty couldn’t be denied. In those days, any rose would do. A song or a smile, a slant of sunlight, a patch of blue or a freshening breeze could lift and feed hearts still hungering for the fullness of life.

For now, the floodwaters have receded, and the Massachusetts sweatshops are gone. Still, the realities of Oppenheim’s “million darkened kitchens, and thousand mill lofts gray” continue to exist, whatever form they may take.

The world is filled with struggling survivors of every sort. Victims of earthquake or crippling drought, displaced by war or genocide, overcome by waves of disease or sexual trafficking, many do require bread: the physical necessities of life.  But while food, water, clothing and shelter can sustain the body, truly human life requires more.

Decades ago, my grandmother often admonished: “A loaf feeds bodies. A loaf shared with love feeds body and soul.”  I’ve no reason to believe she knew Oppenheim’s poem, but in the end, it makes no difference. The spirit of her proverb is the spirit of the poem, and in this world, so often obsessed with bread and forgetful of beauty, the message of the song endures.

Hearts starve, as well as bodies….
Give us bread, but give us roses.

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Arcing to Arcturus

On July 13, 1977, at 8:37 p.m., a lightning strike at the Buchanan South electrical substation on New York’s Hudson River tripped two circuit breakers.  At the time, Buchanan South was meant to be converting 345,000 volts of electricity from the Indian Point nuclear plant to lower voltage, but a loose locking nut, combined with a faulty upgrade cycle, meant that the breaker wasn’t able to reclose and allow power to resume flowing.

When a second lightning strike caused two more 345,000 volt transmission lines to fail, only one reclosed properly, resulting in a loss of power from Indian Point and the over-loading of two more major transmission lines.  Con Edison tried to initiate fast-start generation at 8:45 p.m., but no one was overseeing the station, and the remote start failed. (more…)

A Ghost of Texas Past

The site of James Briton Bailey’s land grant, known today as Bailey’s Prairie. (Click for larger image)

Twelve years after “Brit” Bailey succumbed to cholera on the hot, humid coastal plain of Stephen F. Austin’s colony, events had taken a turn. Texas had become a Republic, and word of the opportunities to be had there was spreading, particularly among the Germans.

In November 1845, German scientist Ferdinand von Roemer debarked in Galveston. Sent to Texas by the Berlin Academy of Sciences, he had been charged with the task of evaluating mineral assets on the Fisher-Miller land grant west of San Antonio. In the process of meeting his obligation, Roemer not only established himself as the father of Texas geology, through his association with John Meusebach he became an important player in the opening of the Fisher-Miller grant to settlement.

When The Book Becomes The Story

It began, as life’s best days often do, with little thought and almost no planning. Eager only to escape the city and enjoy the long-awaited Texas spring, a friend and I prepared the simplest of picnic lunches, then headed south and west, into Brazoria County, to see what we could see.

As it happened, there were delights aplenty. We discovered Indian paintbrush (Castilleja indivisa) filling the ditches with color.

The Hauntings of History

Born to a land his great-grandparents settled in the 1870s, Ken McClintock is bound by blood and affection to Council Grove, Kansas. Shaped by the town’s history, perhaps even obsessed by it, he and his wife Shirley have reshaped a piece of that history into a treasure for us all.

The story of their accomplishment begins long before McClintock’s birth — long even before the births of his parents and grandparents — and stretches back to the time when Abraham and Mary Rowlinson, immigrants from England, built a home in Council Grove.  They began construction in 1860, when Kansas still was a territory. By the time Kansas had been admitted to the Union in 1861, the house was complete.

Seen from the road, its native limestone walls were sturdy and attractive. Inside, light filtered through windows dressed as beautifully as any in Kansas City. In certain seasons, the walnut staircases and trim were warmed by the setting sun, and entire rooms became infused with the same shimmering, golden light that colored the surrounding prairie. (more…)


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