Sheriff Joe’s Jails: An Escape Story

“America’s toughest sheriff” has escaped a fate so poetically just as to make the gods weep. Unlike the inmates in his county jails, he will never peer from the other side of the bars. He will never eat the green bologna sandwiches. He will never be paraded around in chains and striped pajamas or pass a 110 ℉ summer day in his “tent city” “concentration camp.” He will never be subject to the harassment of ill-educated detention officers. He will never wear the threadbare pink underwear warmed by a hundred asses before his.

It’s been my privilege to to get an inside view of Sheriff Joe’s jails. Back in the relatively progressive late nineties, I taught English through a local college program to largely Hispanic inmates at Durango and Towers jails. I remember dodging a puddle on a dank November morning, the nauseating smell of the nearby dog pound greeting me on my first day. I, of course, my freedom but a few hours away, could sweep aside the dismal emotions provoked by that scene.

A Short Escape from the Sheriff’s Clutches

My stint in the Maricopa jails lasted a year. Five mornings a week, I passed through the clanging doors with my hand-outs, took possession of my bundle of stubby bowling-score-card pencils, and held court with my captive audience for four hours. They were an appreciative group, but not because I wowed them with my superior teaching skills. My class was one of their only opportunities to escape the tedium, the institutional squalor, and the hostile provocations of both other inmates and some of the staff. (I once witnessed a detention officer taunting an inmate in a holding cell, the latter clearly crazed and already out of control.) Sadly, the program was discontinued. A waste of taxpayer money.

Some prisoners found escape in other ways. One day, a student presented me with a small gift: a woven necklace of a cross embedded in a heart. Fine and delicate, it had been fashioned from pale pink and white thread. The workmanship amazed me. I should have guessed how my student had managed to get his material, but I had to ask. It was only when he smilingly pulled at the band of his pink underwear that I understood. It seems such weaving was  a kind of folk art practiced by several of the Mexican students in my class. And lacking few other resources—save snack bags or gum wrappers— they picked the thread from their prison garb.

While that job gave me a look inside the jails, it was not my only encounter with Sheriff Joe’s domain. Between 2014 and 2016, my son was a guest in those very jails on several occasions, each visit stemming in one way or another from his addiction to heroin and associated infractions. On each occasion, after detoxing on the filthy floor of the holding cell and later the sick pod, he fell in with the dull routine.

For him escape came in the way of a dog-eared book, a smoke in the yard, a talk with me on the phone—which entirely depended on my being able to pick up before the call went to voice mail. He never got a visit, though. It seemed to involve some labyrinthine procedure through an online application the exact instructions of which I could not understand from the Maricopa County Sheriff’s Office website. We both knew, however, that even if I did go down to the jail, the visit wouldn’t be in person but over closed circuit video.

Luckily my son did not stay in Tent City. But he did send me the entertaining piece of mail at the top of this post, one of a couple of edifying picture postcards available for purchase. Here’s another one:

Image of postcard of Sheriff Joe with dead camel, a waarning against the sale of tobacco to minors.

My son was also fortunate that his mug shot did not appear on the “playful” “Mugshot of the Day” feature of the MCSO website, a truly awful practice that from 2011 to late 2016 allowed viewers to vote on the most pathetic mugshot of the last 24 hours.

A Sheriff Not Loved by All Arizonans

These are just a few personal reflections on the now discredited sheriff. The Phoenix New Times, among many other news outlets, has documented many of his serious abuses, not the least of which is the racial profiling Arpaio refused to discontinue after being ordered to do so by a federal judge. And let’s get the record straight here. Although Donald Trump may claim, as he did in defense of his recent pardon of Arpaio, that he (the sheriff) “is loved in Arizona,” the estimated 50 percent of us Arizonans who disapproved of the pardon are incensed that he has escaped his day in court.

Once again my inspiration for today’s post is Charli Mill’s Flash Fiction Challenge.

Graphic of tree-lined shore and "August 24: Flash Fiction Challenge"August 17, 2017 prompt: In 99 words (no more, no less) write about an escape artist. It can even be you, the writer, escaping into a different realm or space in imagination. It can be any genre, including BOTS (based on a true story) or fantasy. You can focus on the escape, the twist or the person who is the escape artist.

Escape Artist

Only his hands and eyes existed. And the thin strands. Cross, loop, knot; cross, loop, knot.

He wanted to give her something. The nice gringa teacher. Who looked him in the eye. Who smiled. Who explained in Spanish when he couldn’t understand.

The fat gringo voices around him faded. The rows of bunks. The sweating walls. The smell of urine.

Cross, loop, knot. A cross. A heart. A simple cord necklace.

He fingered his small creation. Thought of his village outside Culiacán. His mother. The smell of tortillas and the simmering pot of frijoles.

He could taste them now.

 

 

Goop? Riding the “All Natural” Gravy Train

100% Natural Logo for "goop"Dr. Jen Gunter is my new hero. She shines a crystalline light on the current crop of snake oil sales(wo)men like Gwyneth Paltrow and her multi-million- dollar GOOP women’s lifestyle brand.

Full transparency here. I have spent $30 on a bottle of sulfate-free shampoo with “emollient-rich Red Sea kelp.” I have been swayed to spend more on a beauty product if it contains the words “natural,” “organic,” or “botanical” on the label. And (I am ashamed to admit) I have even been persuaded to insert a vaginal egg into my “sacred female space.” Otherwise known as “love eggs,” “jade eggs,” and “yoni eggs,” these pelvic galvinizers purportedly possess the power to help you develop a more loving relationship with your “yoni” (vagina) while  powering up your kegel capacities.

Still, it was with a smirking delight that I saw the recent Stephen Colbert send-up  of Gwyneth Paltrow’s Goop Wellness Summit, the tickets to which ranged in price between $500 and $1500.

The Goop Media Wars

And it was with an eager finger that I clicked on an op-ed piece in the New York Times over the weekend by Dr. Gunter, an OB/GYN and pain medicine specialist dedicated to  “Wielding the lasso of truth” about dangerous health fads aimed at women. Dr. Gunter has raised the ire and media backlash of Paltrow and her goopy promoters by pointing out the dangerous disinformation her brand peddles to women. Those vaginal eggs, for example, may have a connection to toxic shock syndrome because superatigens are reintroduced vaginally with air during jade egg insertion .

It would seem that women are especially vulnerable to the false promise of advertising. Not that I haven’t lived with a “metrosexual” man who spent far more that I ever did on spas and gels and oils, even hair implants. But I’m sure his excesses pale in comparison to what the average woman spends in the $20 billion dollar hair and nail industry. And this newer focus on “pure” and “natural” products only opens the door to more price gouging.

No Face Goop Can Turn Back Time

Why are we so vulnerable to the cons? Why do we suppress our common sense that tells us, no, there is no such thing as an “anti-aging” agent; no, you may be super fit and you may look great for your age but you are aging nonetheless; no, that hair color looks great but it does not take ten years off your face. The bloom of my fertile years is fading. The maiden and mother phases are behind me. I can get rather wistful about it sometimes. But what I want is not eternal youth. What I want is to be a healthy, beautiful, and even desirable crone, one whose age makes her less, not more, susceptible to advertising claims that manipulate my valid concerns about environmental toxins.

The women who attend Goop summits are no doubt younger that I am. And they must have a lot more disposable income than I do. I guess they don’t blink at spending $60 on a .17 ounce compact of “Multipurpose Balm (packed with carrot seed, Marula oil, and Jojoba seed oil.”) They must really buy the hype that it will do more “to moisturize dry lips and to smooth out the wrinkle-prone areas around the mouth and eyes” than, say, my $2 tube of Nivea kissable lip moisturizer or my extravagant purchase of $12 emu oil eye cream.

But the issue is not money. Given Paltrow’s outsized influence, her lack of expertise, and her underlying profit motive, I’m thankful that professionals like Dr. Gunter are (wo)manning the watchtowers and making us think more carefully about our healthcare and beauty consumption. And while I certainly look for alternatives to products that use toxins or test on animals, I think I’ll stick with my $10 Sprouts tub of coconut oil and vials of herbal essences, even if I do splurge on that shampoo.

Crystalline lake waves washing over rocks

 

Today’s post was inspired by  Charli Mills’s flash fiction challenge for July 27, 2017 prompt: In 99 words (no more, no less) write a story using the word crystalline.

My Crystalline Complexion

The sales associate was all of 20.

“I just want some eye cream,” I said.

“I have the perfect product for you,” she enthused. “The Gone in 60 Seconds Instant Wrinkle Eraser.”

“C’mon, nothing is going to erase my wrinkles,” I said.

“This one will. With all-natural sodium silicate, it instantly erases fine lines and wrinkles. It’ll provide that little bit of a ‘lift’ you need. ”

“Hmmm” I said, my skepticism deepening the frown between my eyebrows.

“Really, I use both the eye and the face cream in the line. I’ve been told I have a crystalline complexion.”

 

 

 

 

 

American Pie-Not Enough to Go Around

Image of last piece of pie

“Make the pie higher.” So said our illustrious 41st president George Bush. The line resurfaced in my head this week when thinking of two recent exchanges: the flash fiction prompt of “pie” from Charli Mills at Carrot Ranch, and a conversation I had with my conservative sister-the-sister.

These days of course, so many of us political lefties look back fondly on “W.” Ten years ago, we thought the right could do no worse damage than it had under the Bush-Cheney regime—the phony war in Iraq; the torture memos that justified waterboarding; the no-bid contracts with Halliburton and Blackwater; the assaults against the separation of Church and State and the pandering to the detestable Tea Party; the false commitment to “family values”; and the highly dubious oil ties with Saudi Arabia, to name just a few crimes.

And though Bush may have mangled our language, his idiomatic sins were far less sinister than those committed by our current Obfuscator-in-Chief, with his accusations of “fake news,” his protestations of “witch hunts,” his propensity to defame anyone who crosses him with his crass labels (Crooked Hillary, Lying Ted, Little Marco) and his obscene pronouncements regarding women. My gorge rises as I type.

Being thus consumed by my abhorrence of the man now degrading the highest office of our land, I cannot take off my political “pussy hat,” when sitting down to write or when talking to those of my dear ones who voted for the cad.

Religion and Politics in America

I have written here before of my twin sister, the Franciscan nun, and her (to my eye) confoundingly conservative views. “Yeah, yeah, she’s a one-issue voter,” an acquaintance reminded me last week. “It’s all about abortion.” Okay, yes, I understand the social issues over the last twenty years or so that have led my sister to take as her political guide either the likes of Bill O’Reilly and Rush Limbaugh or the Catholic journals she reads. And though neither Republican nor religious, I too resonate with the bootstrapping values of individual endeavor, responsibility, and hard work that the Republicans have laid claim too. I too agree there should be limits to government control of individual lives. But such fallback justifications for the current  administration’s efforts to, for example, axe healthcare for millions and cut Medicare and Medicaid, are just scum on the surface of a very deep pond.

Certainly the GOP with its  merciless promotion of free-market capitalism, its climate-change deniers, its trickle-down economy enthusiasts and deregulation champions  (except when it comes to women’s bodies) embody as a group the very antithesis of the Christian message they so publicly embrace. So when it comes to understanding my sister, to maintaining the closeness we have always felt, I am abjectly lost. For I can’t help but feel that the actions and values my sister now defends couldn’t be farther from the teachings of the founder of her order, Saint Francis. Here was an intentionally impoverished man, a man now named the patron saint of ecology,  a man who “really believed what Jesus said: ‘Announce the kingdom! Possess no gold or silver or copper in your purses, no traveling bag, no sandals, no staff’ (Luke 9:1-3).”

A Bigger Piece of the Pie for Some

The sister and I spoke over the weekend. Though we try to stay away from the political, it is nearly impossible not to drift in that direction. She bluntly stated that she believed capitalism was good. That, although she finds our swaggering, mendacious leader detestable, he is moving our country in the right direction. After all, she pointed out, the stock markets are way up. When I objected that not all people benefited from the bull market (and that at any rate bull markets have a dismaying habit of falling), she fell back on the old sad premise that “the poor will always be with us.” By that measure, those who get a bigger piece of the pie leave just a few crumbs for the rest.

As we “speak,” my sister is settling into a three-week visit with her German counterparts for a big council meeting. I wish her well in Germany. She admitted feeling a tad anxious. Our rather virulent strain of capitalism does not apparently go down well with her German sisters. Nor has our president endeared himself to their people. One of these sisters apparently slapped a nun visiting from my sister’s convent some years back. But I do relish the idea of my sister’s exposure to a fresh, European perspective. And I wonder how she will defend her American heartland politics in the face of what may well be a passionate call to support the American left in its struggle against those very positions.

And now, the flash:

American Pie

“Nothing more American than apple pie,” she said.

“Oh, I don’t know. There’s lots of things.”

“Okay, sure, there’s baseball and Mom, too.”

“That’s not what I was thinking about.”

“What then?”

“Oh, oppression of the poor, Wall Street fat cats, imperialism, misogyny, institutionalized sexism and racism, homelessness, addiction, environmental destruction…”

“God, you’re so negative.”

“No, just realistic.”

“I still think it’s a land of opportunity for all.”

“No, you think it’s a zero-sum game. Not enough pie for everyone; some must go without.”

“I never said that.”

“No? Then what’s with ‘the poor will always be with us’?”

 

 

Beacon of Hope in Troubled Times

Image of beacon of light from the starry sky
Photo by Nate Bittinger

When will the aliens come to rescue humanity? How will the revolution start? Why don’t those few leaders with a moral compass stand up to speak truth to illegitimate power? Where is that flashing beacon of hope?

The Beacon that is Literature

I see little on the horizon to answer these questions. So, I turn to literature. And having neglected some literary landmarks over the years, I dove into Ursula Le Guin’s 1974 “ambigous utopia,” The Dispossessed. A tale of two worlds cut off from each other by centuries of distrust—the larger planet, Urras, resembling earth with its wars and extreme inequality between rich and poor; and the other, Anarres, a  bleak and impoverished moon settled by utopian anarchists—it is a timely story, indeed.

Told through the philosophical voice of Shevek, a physicist from the moon who endeavors to reunite the worlds, it is impossible not to apply its lessons to the current state of affairs in the world. The riots that took place in Hamburg during the G20 summit this last week (anarchist driven perhaps, but also the expression of ordinary people looking for their own beacon of hope) aptly illustrates the anger and frustration.

Freedom and Responsibility

I’ve only just begun the book, but a passage struck me last night, compelling me to ponder the relationship between “order” and “orders,” between freedom and responsibility. The scene involves an argument the young Shevek has with a friend (Tirin) over the reasons why no one from the moon has visited the mother planet, Urras. “We are forbidden,” Tirin, says. To which Shevek replies:

Forbidden? . . . Who forbids? . . . Order is not ‘orders.’ We don’t leave Anarres because we are Anarres. Being Tirin, you can’t leave Tirin’s skin. You might like to try being somebody else to see what it’s like, but you can’t. But are you kept from it by force? What force? What laws, government, police? None. Simply our own being, our nature as Odonians, responsible to one another. And that responsibility is our freedom. To avoid it would be to lose our freedom. Would you really like to live in a society where you have no freedom, no choice, only the false option of obedience to the law, or disobedience followed by punishment? Would you really want to go live in a prison?

Certainly the book strikes a chord with me now. I still suffer a deep distress and pervasive melancholy over the election results of last year. And the ongoing assaults to our collective sanity and well-being from the current administration only amplify those feelings. Like others, I threatened (however hollowly) to move to Canada once the “Orange Menace” took office. But echoing Shevek above, I am America. I might like to see what it is like to be Canadian, but I can’t, really. The laws of either country notwithstanding, America is the skin I wear, no matter how deplorable I find nationalism.

Our Responsibility to Others is Our Freedom

Sadly, as Samuel Johnson said in 1775, “Patriotism is the last refuge of the scoundrel.” My deeper distress comes not from the fact that such an unabashed scoundrel operates in the world, but that so many of my fellow Americans voted for him.  Sure, his followers saw him as the law-and-order candidate. The candidate who would protect our freedoms. But “order” in this case comes down to “orders.” And what a slew of executive orders we have seen. I don’t believe those “patriots” most given to “bullhorning” our freedom—those for example, who flaunt giant flags on their pickup trucks—take freedom to be the same thing I do…or patriotism for that matter.

Not that they don’t make a connection between freedom and responsibility. Not that we don’t have to fight for our freedom godammit. But what that brand of American seems to care about most is the infringement of their particular freedoms: to own assault weapons; to remove regulations that interfere with their own financial gain; to use the excuse of “religious freedom” to deny services to groups of “others”; to secure their own piece of the pie even if it means others get none. It’s a freedom enforced by law, not one defined by our responsibility to each other.

Freedom or the Totalitarian State?

These themes are nothing new of course. In thinking about all this, I pulled from the shelf Erich Fromm’s psychoanalytical classic Escape From Freedom. From the back cover of my husband’s 1967 Avon edition:

If man cannot live with freedom, he will probably turn fascist. . . Using the fundamentals of psychoanalysis as probing agents, Dr. Fromm reveals the illness of contemporary civilization as seen by its willingness to submit to totalitarian rule. While the rise of democracy set certain men free in a political sense, it has simultaneously given birth to a society in which the individual feels isolated, dehumanized, and alienated. This situation has frequently resulted in blind devotion to a Leader, abject submission to an all-powerful State, and barbarous politics of aggression and mass murder.

Is this where we are in the United States at this moment? On the brink of fascism? Or have I overindulged in “fake news” put out by the “false media”? Considering that de-legitimization and restraint of the press is a common tool of despots, (witness the now closed White House press conferences), I don’t think I am overreacting.

So, I look for a beacon of hope. While our would-be fuhrer tweets his messianic diatribes to the angry dispossessed, I throw my lot in with the thinkers: with the writers and artists and filmmakers and educators who keep the intellectual flame alive. At least we are not burning books…yet.

As for beacons, thanks to Charli Mills and Carrot Ranch for Carrot Ranch Flash Fiction Challenge July 6provoking these thoughts with her prompt of beacon for this week’s flash fiction challenge.

Beacon

I search the night sky. As if the answer were there. As if science fiction were true and benevolent aliens could save us. Why bother? I see nothing. The stars are snuffed out.

Here below flames rip at cars and barricades and shop fronts—bonfires of fury and pain. The undercurrent of violence deafens me, pulls me down on streets wet from water cannons. My hands bleed from the bricks I have thrown.

You pull my arm. You scream. The maelstrom snatches your words and eats them.

But I follow at last—you—a brighter beacon than the flames.

Fraying Rope? Let It Go

Image of Fraying Rope about to Break

This week’s flash fiction challenge from Carrot Ranch to write about “something frayed” inspires this post on the variant, “fraying.”

In thinking of a flash story, the well known fable The Bridge came to mind. Written by rabbi and family therapist Edwin Friedman, this parable illustrates Friedman’s technique in treating patients with co-dependency issues. Rather than trying to educate such people with a traditional therapeutic approach, Friedman instead began trying to free them from this “syndrome”. As Justin Hughes explains in the linked post above, co-dependency has expanded to include not only relationships with alcoholics, but with people suffering from any kind of dependency:

Today, the word is often used to describe anyone in a significant relationship (or relationships) with a person who exhibits any kind of dependency. Such dependencies could include alcohol, drug, sex, food, work, gambling, success, perfectionism or something else. Being in relationship with this type of person often results in codependency, which involves an imbalanced sense of responsibility to rescue, fix and help this person.

Co-dependency and Learned Helplessness

Perhaps most of us have had co-dependent relationships. I certainly have, with alcoholics, substance abusers, possessive lovers and friends. But I’ve also experienced a more subtle challenge with people who suffer from what psychologist Martin Seligman calls “learned helplessness.” This condition, discussed in his book, Helplessness,  describes “individuals [that] may accept and remain passive in negative situations despite their clear ability to change them.”
 Sadly, this inability to take the initiative to improve ones situation seems to stem from earlier learned behaviors, often enabled by the concerned party. The more a partner or parent tries to “rescue, fix, and help” a loved one by doing things for them, the more that person learns to be helpless. This, in turn, can lead to a co-dependent relationship. It’s a complicated subject, not given to easy applications for people with serious mental health issues. But I’ve seen many  classic examples of enabling behaviors on the part of well-meaning friends and relatives, including myself.

The “Failure to Launch”

Seligman stumbled across his revelation back in 1967.  In the ensuing years, one particularly “helpless” demographic has claimed much attention in the popular sphere: the “failure to launch” population of young people. How many of us have suffered fraying nerves and domestic upsets in attempting to help a young adult make the difficult transition from adolescence to adulthood, with little effect at bolstering the necessary motivation to successfully span this developmental stage? And yet, how many of us really want to resort to the advice of (often childless) friends to simply “kick the bum out”?
That brings us back to “The Bridge.” The parable has been a useful resource for therapists and others in the helping professions, and has a large following on the Internet. Here is my flash take on it:

Fraying Nerves

Fuck. How did I get in this position, she thought.

Her hands burned, the rawness bleeding the rope red.

“Come on! You have to help me.”

She watched the young man through the slats of the bridge. He looked up from where he dangled, the ground a mile down. Still he did not speak.

“I can’t hold you. Climb up or swing to the supports. Are you listening?”

The rope jerked, sawing at her hands.

“There’s no more time,” she screamed. “The rope is fraying.”

She saw herself then, and let go, falling back, gazing into the cloudless blue.

 

 

The Nazis’ Legacy of Silence

https://i0.wp.com/s-media-cache-ak0.pinimg.com/originals/3c/44/4b/3c444bdc5952abd475abeb6aeea1ab56.jpg?w=656&ssl=1

This week an essay by Jessica Shattuck in The New York Times caught my attention. Entitled “I Loved My Grandmother. But She Was a Nazi,” it recounts how the author tried to reconcile her grandmother’s connection to the Nazis with the sweet and gentle woman she knew. At best, her grandmother gave stock responses or evasive answers to her many questions about that time. The essay resonated especially sharply with me. Having helped a German born, naturalized American doctor write his memoir, Backbone: The Life and Game-Changing Career of a Spinal Neurosurgeon, I recognized in it what I think of as the Nazis’ legacy of silence.

I was thinking about that silence, anyway, in preparing to respond to fellow writer and blogger Charli Mills’s flash fiction prompt this week: to write about an audience. As it happens, there is a moving scene in Backbone, wherein my author, Dr. Volker K. H. Sonntag, is to give a keynote speech in Berlin to a combined convention of German and American neurosurgeons. Like Sonntag, the German doctors had all been born during the war or immediately following the defeat of the Nazis. As Dr. Sonntag explains in the story:

After casting around for a topic I could get my teeth into, I decided to call on my own experience as a naturalized American born in East Germany in the last days of World War II, just as the Russians were massing at the border like a cresting wave. I called the presentation “A Personal Reflection of the Cold War.”

Brochure on the United States Refugee Program, 1950sWhen I first met Dr. Sonntag 4 1/2 years ago, this was the story we set out to tell in his book: how, in the last days of the war, his mother fled the East with her infant son, Volker, and his brother in tow; how, after the defeat of the Nazis, the family languished in an allied refugee camp for 4 years; how their brief postwar recovery was halted by a brain abscess in his father’s parietal lobe that destroyed his career as a dentist; and how they immigrated to the United States in 1957, where the young man overcame further adversities to realize his version of the “American Dream”—and came to grips with Germany’s Nazi past.

Backbone: The Life adn Game-Changing Career of a Spinal Neurosurgeon by Volker K. H. Sonntag, MD
Dr. Sonntag’s memoir, to be released May 2, 2017.

While that version still exists, the current book relegates that story to the background and focuses on Dr. Sonntag’s remarkable career as a pioneering spinal neurosurgeon. Certainly the story of his rise in the high-stakes world of neurosurgery is no less thrilling than his immigrant chronicle. But it was that earlier account that came to mind this week.

The questions Miss Shattuck grapples with are those that Dr. Sonntag and his contemporaries have struggled with, at even less of a distance. He was born to educated, bourgeoise parents in late 1944, in the walled city of Graudenz, which was then in East Germany and is now the Polish town of Grudziądz—”a city,” he writes, “that was fast becoming a landscape of bombed-out craters and smoking ruins.” He does not believe his parents were Nazis. But though historical hindsight has filled in many gaps for him, it has also posed questions his parents never answered, among them:

The Nazis roll into Poland in 1939.
Nazi Panzers roll into Poland in 1939.

I don’t know if my parents had already moved to Graudenz when, five years earlier, on September 3, 1939, Hitler’s Panzers rolled down its cobble-stoned streets to cheers of jubilation from the minority German population (and to the horror of the Poles), but it was in this town on the Vistula that had found itself part of Prussia, then modern Germany, then Poland, and now at my birth, Germany again, that my father decided to establish his dental practice and his family.

Like Ms. Shattuck, he wonders about his father’s and mother’s experience. What did his parents feel about the Nazis? Did they witness the persecution of the Jews? Did they know of the concentration camps? Did his father (as some anecdotal evidence suggests) defy the Nazis early on? Were they, in the end and by nature of their complacency, complicit in one of the greatest mass acts of evil history has known?

Those questions and more have not diminished in urgency, as Ms. Shattuck’s essay, and its reach, have shown. And while the children and grandchildren of the generation that brought Hitler to power have gone on with their lives and done good deeds—and, in Europe, become the cornerstone of a pan-European peace-keeping effort—they can never quite escape the stigma of Germany’s great sin.

The issue of the Nazis was a very sensitive one for my client to address in his book. But address it he did in scenes such as the one I mentioned earlier, where, in 2004, Dr. Sonntag delivers his “Personal Reflections of the Cold War” to an audience of stoic German doctors. Seeing their reaction, he concludes:

“It seemed that what had happened to my family, and to me, was a piece of a larger story that many Germans of my generation have been unable to tell, or even to explore for themselves. After all, our stories stemmed from our family histories, and who wanted to hear about the hardships German people faced after the war? Who wanted to hear how the generation of Germans who had brought the Nazis to power overcame adversity, did good work, loved and sacrificed for their children?

And it is that scene that has provided my response to Charli’s flash fiction challenge this week: March 23, 2017 prompt: In 99 words (no more, no less) write about an audience. It can be broad or small, and gathered for any reason. How does your character react to an audience? Is the audience itself a character. Go where the prompt leads.

So imagine now that generation to which Dr. Sonntag belongs, a generation that inherited both the ignominy of the Nazi legacy and the silence to which that legacy condemned his parents’ generation—and their families. Imagine a cadre of very successful members of that first postwar generation gathered together to reflect on their experience. Here then, named after and modified from the chapter in the book in which it appears, is my flash.

Dresden

When I’d finished speaking, the air in the hall felt like a single, collective breath being held. Then clapping surged, a hard rain on a tin roof.

Several fellow Germans made their way to the podium.

“Very fitting, Doctor,” one said, his voice breaking. “I’ve not thought about those days in so long.”

“Your story is my own,” said another. “No one has talked about what happened to us after the war.”

Last was the distinguished head of a large hospital. Blinking through tears, he took my hand. “Thank you,” he said. “I’m very grateful.”

My own throat closed.

 

 

The Higher Power: Transcendence in Rehab and Writing

I’m flexing my own creative writing muscles this morning with a flash fiction challenge from Charli Mills at Carrot Ranch. Naturally the prompt leads me  to experiences in my personal life for fodder. This provides a bit of conflict, since I recently vowed to keep this blog confined to writing topics. Still, I hope to honor my vow not only by falling back on the oft-repeated maxim about writing—write what you know—but also tying in the theme of transcendence, whether in your personal life or your writing life (as if the two were separate.)

One thing I have come to know (against any intent or desire to do so) is the terrible challenges for individuals and their families wrought by the epidemic of opioid abuse in our country. According to last week’s New York Times article, Inside a Killer Drug Epidemic: A Look at America’s Opioid Crisis, it killed more than 33,000 people in 2015. When you count the families and communities affected, the damage goes much deeper.

Today, though, I want to address not the epidemic itself but the related topic of rehab, in particular the idea of the “higher power” invented and popularized by the most enduring drug and alcohol rehab program out there, AA.

Rehab and the Higher Power

I recently visited a loved one in a rehab facility here in Phoenix where he was doing a month-long residential treatment. It was cold outside, so we gravitated to the rather institutional cafeteria to chat. Posted on the wall were the 12 steps, among which 6 mention God or higher power, a key element of the program:

* Step 2—We came to believe that a Power greater than ourselves could restore us to sanity.
* Step 3—We made a decision to turn our will and our lives over to the care of God as we understood Him.
* Step 5—We admitted to God, to ourselves, and to another human being the exact nature of our wrongs.
* Step 6—We were entirely ready to have God remove all these defects of character.
* Step 7—We humbly asked Him to remove our shortcomings.
* Step 11—We sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out.

I was struck by the focus on God in the program, though I was aware of the idea of the higher power and that participants could interpret that according to their own beliefs. Yet, tending toward an atheistic view of reality myself, and having raised my children with a more scientific and evolutionary understanding of the nature of things, I wondered how my young man could reconcile his secular grounding with a program clearly designed with a deistic approach to human existence.

We revisited this topic last week when I drove him to a different facility for a second month in residential rehab. He admitted that he was having difficulties with this focus on God, that he had talked to his counselor about it. He understood the idea of replacing what had been his “higher power”—heroin—in the sense that he  had lost control of his life by giving it over to the needle. But try as he might, he could not identify what a “higher power” meant to him outside of the religious sense.

I recalled a conversation I’d had with my philosopher futurist husband, Tom Lombardo, concerning the idea of transcendence, which appears as a major theme in chapter 12 of his forthcoming book, Future Consciousness: The Pathway to Purposeful Evolution. In applying the idea to the struggle with addiction, I had understood it too narrowly. I believed that transcendence, in the case of overcoming addiction or character flaws or adversities, meant simply to connect to a vision of yourself that transcends your former self. Just as our older selves transcend our younger selves, so, I thought, could our future “good” selves transcend  our former flawed selves.

For Tom, however, transcendence is connected to deep purpose in life. As he writes:

Deep purpose usually entails some higher good or reality transcendent to our personal existence or life. Deep purpose is a “calling” toward something greater than ourselves, a holistic, perhaps cosmic dimension to motivation, bringing in the ego-transcendent, above and beyond our individual well-being. Deep purpose is intentionally placing the storyline of our lives within a bigger whole.

Granted, conceptualizing a higher good transcendent to our personal reality is a a task of a high order even for those of us with less challenging struggles than addiction. When each day is a battle with a demon, how do you identify what that transcendent reality might be? And yet, it is a mistake, I believe, to to underestimate the desire in the substance abuser to do just that. While the idea of the higher good may begin on a highly personal plane—good health; job stability; a “normal” life—from there it expands to goals such as improved relationships; marriage; membership in a community…moving beyond the narrow focus on self that substance abuse engenders to a view of how we might contribute to a broader good as neighbors, friends, citizens, humans, inhabitants of the earth and cosmos.

Moreover, the beauty of conceptualizing the higher good in this way is that it in no way sacrifices a person’s individual condition. As Tom adds:

Yet, reciprocally, deep purpose invariably reflects and serves the individual. In identifying a person’s deep purpose in life we find that it intimately connects with that person’s strongest interests, skills, and qualities of personality. Deep purpose seems to emerge, at least in part, through finding activities (and consequent goals) that we love. Deep purpose requires personal passion.

Transcendence and Writing

These passages only skim the surface of the topic of transcendence, but as I applied the message to the theme of rehab, I also thought of how it worked in my life as a writer. Specifically, what do I want to accomplish with my writing? What do I want to write about? What purpose does it serve? Certainly I write not only for personal satisfaction. I would like to touch others with my writing, to provide something of value, beauty, (dare I say) wisdom. On the highest order, I want to improve my craft to improve myself as a person, and thus equip myself to fulfill what I see as my own evolutionary purpose: to in some way contribute to the positive evolution of humanity.

These are the thoughts that go through my head as I enter my fifth year of a life dedicated to writing. What about you? How does your writing connect you to your deep purpose? How does it reflect and/or facilitate your passion? Is your writing ego-focused or ego-transcendent?

And…before I forget, here is this week’s flash fiction challenge:

January 5, 2017 prompt: In 99 words (no more, no less) write a story about a rattling sound. It can be an intimidating sound of protest, a disorienting loud sound, a musical expression or a gentle baby’s toy. Go where the prompt leads you.

The Gettin’ Place

He took a drag and rattled the ice in his cup.

“That Coke’s no good for you,” I said.

“One poison at a time, Mom.”

Our usual exchange.

“Feeling ready?”

“Yeah, I guess.”

“We’ll get the apartment packed up. Figure out the rest after rehab.”

He nodded, his beauty piercing and hopeful in the dawn light.

“Those blankets, though, I’m tossing them.”

“OK.”

We’d argued about the overstuffed garbage bag the girlfriend had left behind.

“Where’d she get them anyway?

He smiled, knowingly, sheepishly.

“The gettin’ place,” he said.

He’d come far, but the street was still in him.

 

 

Felons: Free but Still Shut Out

Felon. A word whose meaning seems so at odds with its sound. That soft fricative “f.” That sonic resonance with other lovely “f” words: feline, female, fellow. That rhyme with “melon.” A word whose first use was recorded in the 14th century to denote one who commits “an act on the part of a feudal vassal involving forfeiture of his fee.” Like “villain,” (one from a village), the word has evolved over time in meaning from a marker of societal status relative to a powerful authority to one denoting criminal activity and immorality. Though the original meaning of “felon” (feudal vassal) has gone the way of the feudal societies to which it was attached, the sense of forfeiture has survived.

I have spent a lot of time wrapping my head around the word “felon” this last year. Knowing a young felon intimately who was convicted of a non-violent crime, agreed to a plea bargain, did 8 months in a state minimum security prison, and was released in May, I’ve taken an interest in this growing segment of our population and of the post-incarceration fetters imposed on them by our criminal justice system.

First off, what numbers are we talking about here?  As of 2014, around 24 million people in the US (close to 10 percent of the adult population) had a felony conviction. This number is not surprising when we consider the fact that the US locks people up at a higher rate than any other country on earth.  Our prison population weighs in at 716 per 100,000 people. Alarming when you consider that more than half of the 222 countries with prison populations tracked in one study record a rate of 150 per 100,000 people.

There are many implications of this state of affairs, not the least of which is the very disturbing evidence for racial bias in incarceration rates and the clear connection to political delegitimization of people of color. (Note that state laws barring people with felony convictions from voting date to the late 19th and early 20th centuries, when Southern lawmakers worked to neutralize the black electorate.)

But here I’d like to simply address the effects on felons AFTER they have served their sentence. In fact, I wonder why they are still labeled “felon” at all once they have paid their debt to society. As noted in a New York Times editorial in May of 2016, the very “vocabulary of incarceration — the permanently stigmatizing way we speak about people who have served time — presents a significant barrier to reintegration.” On top of this psychological barrier—and the many typical challenges felons face, such as limited family support, a spotty work record, low level of education, outstanding fines, and substance abuse and mental health issues—ex-offenders (note that “ex”) face myriad legal restrictions as well. Among many others, these include:

  • Restrictions on housing (most apartments, especially corporate owned, will not rent to felons);
  • Ineligibility for financial aid;
  • Difficulty finding a job;
  • Ineligibility for some professional licenses;
  • Ineligibility to enlist in the armed forces; and
  • Loss of voting rights

That last restriction alone has received much attention this election year. Consider that in 2016, state laws barred nearly 6 million Americans with criminal convictions from voting in the presidential election. About 4.4 million of those are people who are not in prison but were still denied the right to vote. And if you home in on the rate by state alone, the percentage can be even more alarming. For example, a whopping ten percent of Florida adults can’t vote due to felonies.

So, why does this situation continue when a national survey shows that most Americans think that people who have committed felonies and served their time should be able to vote? I have no answer to that question, but I suspect it has something to do with politics, economics, and a judicial system geared towards punishment rather than rehabilitation.

Certainly there are bad, dangerous, and, arguably, irredeemable people in this world. But too many times we think in black and white about convicts; we fail to distinguish among them; we have no time to consider narratives of how each ended up behind bars. The system is complicated. Just the other night, a friend of mine pointed out what “animals” so many of the incarcerated are. Perhaps this is true. But perhaps our “correctional” facilities have some hand in completing the transformation of a human being into an animal unfit for society.

I don’t think I am naive about the criminal mind or about evil, but I do believe real rehabilitation must be an option for the many non-violent prisoners crammed into our often for-profit facilities. And I believe those felons who have paid their debt and make real efforts to rejoin society as productive citizens should be given a better chance.

Witnessing the obstacles my own young felon faces has certainly raised my awareness of this issue. But Charli Mills’s recent flash fiction challenge prompted me to write about it now. The prompt happened to coincide with a visit I made to accompany my felon to a residential drug and alcohol rehab center last week. Waiting in the dawn cold with a few other early comers hoping to get one of the limited beds that day, I listened to a couple of middle-aged individuals talk about their addictions and about the cascading legal problems and social isolation that has resulted.

Here is that December 2, 2016 prompt: In 99 words (no more, no less) write a story about something or someone not allowed. Maybe it’s about gender, race or other intolerance. Maybe it’s the cat who paws at the door, but not allowed inside. Maybe it’s a trail where dogs are not allowed. Go light, go dark, go where the prompt leads you.

Closed Doors

Her name is Karen. She stands outside in the dawn cold hugging a drab olive overcoat around her. “I’ve got to get this bed,” she said.

“What will you do if you can’t get in today?” I asked. “No family to stay with?”

“They gave up on me. My sister helped, but I burned her out too. Too many relapses.”

“That’s rough,” I said.

“I’m not a bum,” she said. “I’ve got a degree. Got a job with Easter Seals this year. But when the background check came back, they let me go.”

She shook her head. “No felons.”

 

 

 

 

 

 

 

Four Eyes-A Flash Memoir

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I read about a person’s “master status” when I took a sociology class long ago. I suppose there are several that might fit me: woman; Caucasian; Baby Boomer. But I also lay claim to one that has brought blessings, perhaps, while eliciting a kind of incredulous insensitivity on the part of children and idiots. And that would be my membership in the class of people who are “visually challenged; “four-eyes”; “blind as a bat”; burdened with “Coke-bottle” lenses; “rabbit-eyes”…in short severely myopic to the point of being legally blind.

Back when I would allow vanity to make me suffer, I could hide my infirmity. From 16 to 50, I wore contact lenses. What bliss not to have to hear another joker tell me something I already knew: “Wow, you have really bad eyes.” What good riddance to requests to “let me try them on” followed by revelatory exclamations of “you really are blind.” What joy to to run and flip and handstand myself silly; to forego the sharp knock of hard plastic against my nose when making a clumsy move; to kiss a boy without a fog of hot breath forming before my eyes.

And yet…my bespectacled state—leading to false assumptions as it could have had I not fit the bill—accurately presented the core of me to the world. I was a “bookworm”; a bibliophile; a reader; a girl early inclined to the intellectual, as evidenced by the long hours I spent poring over encyclopedia entries with zeal. When I think of the girl Jeanne, I think of a girl glued to her book. This has been one unswerving truth about me since I learned to read, and my glasses have been my badge of membership to an august, noble club since the age of 8. Further, having to wear those glasses kept me humbler than I might have been otherwise. Even when I turned to the rigid plastic eye scrapers that preceded gas permeable lenses, I could not in those days wear contact lenses round the clock without doing damage to the old corneas. So those who really knew me, knew me me for who I was and am, weak bunny eyes and all.

Cat-eyed Jean 1967
Cat-eyed Jeanne 1967

I did not get my first pair of glasses until, in 1964, an eye doctor came to Most Holy Trinity Grade School to give the pupils a rudimentary eye examination. Or maybe he just gave the exam to those of us students whose squinting, straining expressions and propensity to lean towards the blackboard  like magnets to metal clued the nuns in to our condition. However it happened, I was then sent home with a note to my parents reporting that I was in need of a visit to the optometrist.

A couple vivid scenes come to me now, of before and after the phenomenal event of that first pair of glasses.

Of the before stage, I remember at the age of 5 watching an I Love Lucy episode on a small, boxy, be-dialed television set perched on stiletto legs in the lounge at my mother’s place of employment—a small private nursing home. My face was perhaps 6 inches from the screen. It did not occur to me to question why my twin sister did not have to sit so close.

Of the immediate after stage, I remember being in the pew at the church to which the grade school belonged and putting my hand to my eyes to nudge the new prosthetic on the bridge of my nose. Like the good girl I frequently was not, I was facing towards the altar, and I realized that the blurred image of the priest was not the newly sharp and clear image the glasses had so recently revealed to me. What happened?

I was brought to dwell on the topic of lenses through another prompt from Charli Mills at Carrot Ranch. And while I chose to take the literal approach to the challenge rather than the lofty goal of pondering peace (decidedly challenging these days in America and the world), it’s been a good exercise in reflection. Here is the prompt:

September 21, 2016 prompt: In 99 words (no more, no less) write a story using a lens. It can be literal, like looking at the world through rose-colored lenses or the need for spectacles. Or you can treat the idea like a perspective, showing how one character might see the same action differently from another. Think locally, globally, culturally. Is there a common lens by which we can achieve peace?

And here is my flash memoir, in which I capture that moment of adjustment to the new and sharply defined world before me.

Two Eyes

Father McHugh’s Irish brogue echoed through the vault. He was at the altar, the crucified Christ above him. I didn’t need to see him to know that.

Light streamed through the stained glass windows, illuminating the dusty-rose walls of the nave. So soft. So pretty. I wondered what the inside of a cloud looked like.

I looked towards the altar. Everything had looked newly sharp the day before, as if God had drawn lines around everything. Now Father was all fuzzy again. I squinted. I felt for the new glasses on my face.

My fingers jammed into my nose. I’d forgotten them at home.

 

 

September 7: Flash Fiction Challenge « Carrot Ranch Communications

Join me this week in more “Travels with Charli.” Reading her account of the sad goodbye to Montana, the trek south, and the landing on the Martian landscape of St. George, Utah leaves me pondering my mother’s feelings upon leaving Minnesota (the land of 10,000 lakes) for Phoenix Arizona (the Valley of the Sun) in July 1961. Wanderers we are…

Over yonder, where the cliffs diminish and pale in the slanting sun, is where we landed. How we left earth is a mystery. Perhaps it was a moonbeam we followed, thinking it to be a paved road …

Source: September 7: Flash Fiction Challenge « Carrot Ranch Communications