Going through old files, I found this reflection poem from 2014. It feels even more fitting for today, especially living as I do in the "realm" of chronic illness. I cannot control how much energy I will have each day, and rarely can I take action that might have an influence in the world outside our home. But this morning I was reminded that I can still choose to love in all of my hours, and be grateful.
There are things we cannot control.
It is a long list. The weather, the seasons,
the coming of day and night.
Another person's joy and sorrow, or love and grief.
We cannot control anything
about another person, most of the time.
The things we cannot control
are more numerous than the things we can.
The economy. The price of milk.
The coming of storms or the blooming
of lady slippers.
The return of the hummingbirds,
or the death of poets.
If you are like me, you sometimes imagine
you have more power than you really have.
You try to control what you can,
and even what you cannot. You worry.
You want your children to be happy and fulfilled.
You want your parents to be healthy and content.
You want your partner to be a good match, and loving.
You may want the members of your community
to be enthusiastic and generous,
and your staff to be talented and never to move away.
Big things or small things, no matter.
There are long lists of things we cannot control.
We want for all children to be safe, and girls who are lost to come home again.
We want angry young men to work out at the gym
and never to buy large amounts of guns and ammunition.
We want politicians to be dedicated to the common good,
and news media to the truth.
We cannot control anything about another person,
most of the time.
We cannot control another person's joy and sorrow, loss and grief.
We cannot control the ways that joy and sorrow come into our own life.
But there are a few things we can control.
We can choose the values we want to follow in our own lives.
We can choose to speak up and act
in ways that share our values with the world.
We can choose to greet a stranger
and listen to a friend.
We can choose kindness. No matter what.
We can choose to love.
(and love ourselves too)
May you find the places of choice in your life,
and be at peace about all that is out of our control.
Two people have reached out to me in the last few weeks to ask about the origins of the name of our little Capisic brook. They accurately assumed that it was a Wabanaki name, as are many waterways in what is now Maine, and wondered about its original meaning. I have wondered that too, though when I asked Wabanaki friends, no one was quite sure. So recently I began some research about it.
Capisic Brook has several branches winding through our neighborhood, with three headwaters: the north branch starts east of Forest Avenue near the intersection with Allen Avenue, the main stem in a wooded area within Evergreen Cemetery, and the west branch just east of I-95 near the intersection with Warren Avenue. Sadly, it receives run-off from development and roadways, and its water quality is significantly impaired. After these feeder branches join together it crosses under Brighton Avenue, flowing into Capisic Pond, which was originally created in the 1600s by a dam for a grist mill. Eventually Capisic Brook feeds into the Fore River. [I want to note here that the Fore River was called Casco by the Wabanaki people who lived here.]
All of this land is Wabanaki land. I wrote about its history in a previous post, noting that it was the chief Skitterygusset who first made an agreement for a settler to live near Capisic Brook and its uplands. While the settlers thought of these agreements as deeds of sale, a Wabanaki interpretation was something more like a treaty: an agreement to co-exist, and to render offerings each year for the use of the land and water. Unfortunately, the settlers kept taking more and more of the land and waterways. That is the painful legacy of colonization. Any story must include this legacy.
For those of us who live here now, if we are paying attention, the presence of the brook is everywhere in the neighborhood, showing up in the patterns of the roads, and the deep ravines with trees and brush. It most likely contributes to the wildlife that still frequents our yards. When I go for a walk, I seem to find myself heading to places where I can see the brook, in one segment or another. Despite the pollution and development, the brook has its own powerful presence in this place, that cannot be denied.
So what about the name? I have been privileged to study a Wabanaki language, Passamaquoddy/Wolostoqey, for the last five years with Roger Paul. One thing I learned is that the languages are polysynthetic–words are formed from the combination of smaller syllables, with root segments, prefixes, and suffixes, that combine to form new meanings. The word “Capisic,” as such, is not in the online Passamaquoddy/Wolastoqey dictionary. So I began to look at its parts. First of all, early spellings by settlers were not consistent or necessarily accurate to the actual Wabanaki words. It is likely that it has changed over the years. But I listened to how it sounded, and converted it as well as I could to the spelling system which has been used for the last 40 years–and is used in the online dictionary: ‘Kahpisik.
Now, it is more likely that the dialect here was Abenaki, and their recent spelling system is different, but I was working with what I knew best, and all of the Wabanaki languages are intelligible to each other, so that seemed not unreasonable. Here is what I was able to find: first of all, the final two letters “ik” are most likely a “locative” signifying that the word is a location. So then I looked at Kahpis. Sometimes, an “is” signifies something small, though that is less certain in this case. “Pis” can also mean “in” or “into.” I found the syllable “Kahp” in the prefix “kahpota” meaning to climb down or disembark, and also the verb “kahpotassu,” used in the context of transportation, meaning she or he gets off, gets out, disembarks, steps down. I couldn’t find other uses for “kahp.”
Many Wabanaki location words are the descriptions of what might take place there. Because of the physical characteristics of the brook, I am wondering if Kahpisik might refer to “the [small] place where we disembark [from our canoes].” The brook was unlikely to be a navigable stream, so people traveling on the Casco (Fore) River, coming to this brook, would have to disembark. So maybe that is what the name refers to.
I want to acknowledge that I am not an expert in the language, and merely hope to be a respectful and curious student. I checked in with Roger and he thought it was possible that this meaning might be on the right track. If others can tell me a more accurate meaning, or source for a meaning, I will update this post.
But in the meantime, it is helpful to think about this place in relation to its own history, to the people who lived here, live here still, and love this land and water. I imagine it used to be great drinking water, filtered as it was through gently sloping forest. Animals and birds still drink from it today, polluted though it is. I am grateful to be able to walk to the brook, to see the water and the plants, and sometimes birds and animals who visit. I am glad to see awakening environmental consciousness that seeks to purify its waters again, or at least mitigate its pollution. We belong to our watershed, and when we can imagine ourselves located in such a way, we are more likely to care for our home.
Pond has open water today, first time this spring!
Back in 1981, I wrote a poem that meant so much to me at the time–an expression of the spiritual path I was attempting to follow as a social change activist. It is interesting to me to read it today–do I still agree with it or not? Since that time, I have been involved in several organizations working for change. I would love to change the system, and I grew to think much more collectively. But after many years, and seeing the backlash against so many changes we tried to create, there is some grounding in remembering that we are creating a new way, no matter how the larger system reacts. I am curious what other activists or spirit kin might think about it all. (I do still love the word kin-dom.) (And one can make a small pond by digging a hole and pouring in water–it will never be the ocean, but it gives me joy none the less.)
We are not reformers
We are resisters
We are not reformers with a cause
We are resisters with a way
A reformer is one who tries to change the system
A resister is one who tries to change herself
A resister does not try to answer the question
of what the system should be
A resister does not try to organize a new system
A resister resists the system
A reformer is like someone trying to make an ocean
She digs a big hole and pours in water
A resister is like a river
A river doesn’t know what the ocean looks like
But it knows the way to the ocean
Now here is a mystery
The organizers of groups try to organize people
into organization which resist the system
But only individual persons can become resisters
Only individual persons can change themselves
But when a person becomes a resister
she finds a kinship with other resisters
She becomes part of the kin-dom
The kin-dom is always in the midst of the system
The kin-dom is always in resistance to the system
The kin-dom is not an organization to be joined
It is the kinship with other resisters one finds
when a person becomes a resister
Only individual persons can change themselves
Only individual persons can become resisters
When resisters protest this or that evil
we are not trying to change the system
A resister protests to strengthen the change
in her own life
A resister protests to let other people know
that there is another way
A resister protests to invite other people
to become resisters
If everyone became a resister
the system would collapse
But a resister is not waiting or working
for that goal
The kin-dom is not waiting or working
for that goal
The kin-dom is at hand.
Yesterday I finally got outside and pruned one of the cherry trees in our little orchard. Pruning has always baffled me. My trees never look like the trees in the pruning guides, and though they are dwarf trees, they grow quickly long and gangly. I wish I didn’t have to prune, but experts say it is part of the work of caring for fruit trees. There are differences of opinion about the best time to prune, but for me it was partly based on actually being able to get close to the tree–the snow cover has kept me away before now.
But this post is not a how-to guide, nor meant to offer any wisdom about pruning. It is about risk and relationship. Sometimes we have to risk doing it all wrong, to do anything at all. Yesterday I took that risk, and in doing so, I realized that pruning is also about relationship. I had to get up close to the tree, stand on a ladder and notice all of its branches, all of its patterns, all of the pre-buds starting to form. I talked to the tree while I worked, asking for advice or forgiveness or something like that. I had to acknowledge that I am not the wisest or best caregiver for the tree, but here I am–I am your person and you are my tree. We are here on this land together. In the task of pruning, I become closer to the tree.
Pruning is odd to me, yet it is a welcome phenomenon for many plants. They thrive with cutting back, they are energized by it, it sets their hormones racing and can spark new growth. There are many principles which vary between species, and which are hard for me to translate into action for particular trees. But I think the only way I can really learn is by doing it, taking the risk with these trees, and doing the best I can. Letting the tree be imperfect, and letting myself be imperfect in my relationship to the tree.
I guess my winter project has been a sort of pruning too, going through old papers and recycling a bunch of them, organizing the rest. I had to get close to those papers too, sifting through each document in each file folder. I had hoped to be further along with it all, as we’ve turned the corner on Spring, and the sun and warmth begin to call me outside. I am mostly all done with papers from before I moved to Maine in 2005. But I am just beginning to sort through my work in ministry at the Allen Avenue Unitarian Universalist Church and in Portland. More of these “papers” are actually documents on my laptop, rather than in boxes in the basement. (I guess I could sit outside with my laptop for that kind of pruning!) I wonder. By pruning away these “branches” from the past, might I find more energy for living in these days and moments of the present? Do I need the pruning as much as the trees do?
Yesterday, going through old files on my laptop, I found a letter from October 1994 that I never sent–so really, more of a letter to myself. It described how my Innu ancestors would interrupt my daily life with their insistence on being recognized and acknowledged. I hadn’t thought about that for a long time, and wanted to remember it by including some excerpts of those reflections here. What a magical time it was.
“A few weeks ago, a friend from Vermont told me he had heard a rumor that Yvette Michel, an Innu leader from Maliotenam, was coming to visit me in Boston. This was the first odd thing. I certainly hadn’t heard anything about it. I had met her very briefly but didn’t expect her to remember me. A few days later I learned from someone else that she was doing a speaking tour in New England for the Coalition for Nitassinan. The Coalition was a group of activist traditionalists. Nitassinan is the Innu name for Innu territory, meaning ‘our land.’
“Then, I got a message from Mary Frongillo, a white woman who has been living in the community of Maliotenam for a couple years. We had spoken once before by phone. She said they had heard there was a Native spiritual gathering of some kind in Boston the coming weekend, and someone had told them I would know about it. Well, I didn’t know anything, but I made a few phone calls and found out about a gathering a couple hours away from Boston. That’s when I got a hint that maybe I should go too. But I didn’t know how I’d be able to get there, and I couldn’t afford a donation (to help with food for the elders), etc.
“Still, it felt like spirits were interrupting my regularly scheduled programs for a special bulletin. So when I called Mary back, I told her all the info, and that I was thinking about coming. She said they would be near Boston before hand and could give me a ride there and back, and we could be a camp together. So that’s when I cancelled everything, and decided to go for it. By Friday afternoon I was sitting in the sun in front of our two little tents, watching eagles fly overhead, trying to follow French (Yvette speaks French and Innu) through a mixture of translation and memory. The weekend weather seemed totally in love with us–it was sunny and warm during the day, cold and clear at night. I felt afraid at first, being shy, and especially without my favorite power: easy words.
“But eventually, I relaxed into a bilingual state of consciousness, full of the earth again and taking in so many little stories and practices of Innu culture, in a way in which I had never before had the opportunity. Things like bannock, a simple Innu bread, which we ate with our meals. I watched Yvette make two loaves, stirring flour and salt and baking powder together with water, forming a flat round loaf, pressed into a cast iron pan with flour in it, cooked about half an hour on each side. Mary was a wonderful translator, in the wider sense of the term, for she told me many things from her experience, things which someone notices because they are not from that place.
“During the last two years, the more I reckon with being white, the more the Innu part of me asserts its presence. I now believe I need both of those parts. The better white person I can be, the better I can also be Innu. So the white person fights the racism I see in the New Age theft of symbol and ritual, and searches out the spiritual wisdoms of European ancestors. And I do believe white women need to be doing this–we need to search out our own ancestral traditions and powers of the earth, rather than turn to Native or African American women as a kind of ‘spiritual surrogate.’
“But in the meantime, whenever I have thought I should let go of my desire for the Innu part of me (‘I’m not Indian enough for it to count–five generations back.’ ‘Don’t be a wannabe.’ ‘I should just be white, acknowledge my privilege and leave it at that.’) it hasn’t been supported by the spirits. It was after I was learning the Runes, and creating a link to Freya, ancestor goddess of Northern Europe, that I first met people who were helping the Innu and learned about their struggle against hydrodams. I said to myself, I am chasing after my European ancestors, but the Innu ancestors are chasing after me. A month later I was in Quebec city testifying against the dams, and meeting members of the Coalition for Nitassinan. That was another spirit interruption.
“So even as I was trying to be more ‘successful’ as a white person–ie. using my educational privilege, trying to make more money than just barely getting by, still in service to my values–I was interrupted to spend a weekend on the earth, on Indian time, in a setting where people don’t have much at all but share what they have with who needs it–all these values that exist in Innu culture, (and in other Native cultures), and which I wish existed more in our culture.”
March 11 2004 Margy and Myke at a rally at the state house in Massachusetts, in support of equal marriage
This week in my basement archives I revisited my life in Massachusetts in 2003 and 2004, during the time when its Supreme Judicial Court declared that to deny civil marriage to same sex couples was unconstitutional. In the six months following their declaration, state legislators were arguing over trying to stop it from happening, or support it to happen, and we were at the state house too, lobbying, and rallying. I had forgotten many of the details of those months, but I had not forgotten the strange mix of joy and fear as we anticipated this unimaginable possibility. It is hard to believe that was only 19 years ago. Now marriage is accessible to same sex couples across the land, but it is still under threat. I found my remarks from a forum we held on Cape Cod that spring, and they still seem relevant today.
This was Civil Rights, Civil Marriage: A Forum on Equal Marriage Rights for Lesbian and Gay Couples, Cape Cod Community College, May 3rd, 2004, where I was part of a panel presentation. At that time I was a minister at First Parish Brewster, Unitarian Universalist. Linda Davies and Gloria Bailey were members of our church, and one of the plaintiff couples in the lawsuit. They also had just spoken at the event.
“I want to start by saying how much I am looking forward to signing the marriage license of Linda and Gloria on May 17th. When I sign that license, I won’t be acting merely on my own behalf, but representing the whole community of First Parish Brewster. I believe I speak for all of us when I say how grateful we are to Linda and Gloria for taking a risk with their lives to end discrimination against gay and lesbian couples, and what a joy it has been to join them at the front lines of this historic civil rights effort. I know that your courage and your transparent love for each other have touched people’s hearts and opened their minds.
“Our struggle is far from over. Many of our opponents use the teachings of Christianity to claim that gay and lesbian couples should be excluded from marriage. I think Jesus would be horrified to see how his message has been twisted.
“Someone once said that even the devil can quote the Bible. Every religious community that draws inspiration from the Bible has the challenge of interpreting a collection of documents that were written and gathered over 1800 years ago in languages and cultures not our own. Some people will tell you that they take the Bible literally word for word. I will tell you, following Karl Barth, that I take the Bible far too seriously to take it literally. As even my Catholic professors used to say, the Bible is ‘the word of God written in the words of men.’ It is full of contradictions and its heroes are entangled mixtures of good and evil. The Bible tells the stories of a community’s experience of the Holy in their midst. If we are to be true to its message, we must also pay attention to the working of the Holy within our midst.
“You know, Jesus actually said very little about marriage, and nothing about homosexuality. He wasn’t so concerned with family arrangements. He was concerned about love. He was concerned about how we care for each other, and especially, about how we care for those who are—what he called—’the least’ among us. He called on his followers to welcome the stranger, to take in the outcast; to bear witness to the kingdom of God within each person. He said, when we live in love, God is in our midst.
“I am a minister and I am a lesbian. So this moment in history is meaningful to me in two ways. I want to say that I respect how difficult this issue is for those who are religious. It was difficult for me when I was a young Catholic woman. It was easy to imagine that everyone could just follow the rules if they tried. It wasn’t until I became friends with a gay man in college that this ‘issue’ took on a human face—the face of a brother who was in deep pain because of the contradictions between the teachings of his religious tradition, and the inner truth of his own body and soul.
“When we risk honoring the truth in our own soul, we are entering dangerous ground. What if we are deluding ourselves? Some would say we are. But on the other hand, what if the truth in our souls is the voice of the Holy in our midst?
“The God of the prophets was always leading them beyond the comfort of the familiar in the direction of greater love. I believe that we are living in a prophetic moment. Something holy and miraculous is going on here. It has always been the Holy who has lifted up the downtrodden. It has always been the Holy who has filled the hearts of people with compassion. It has been the Holy who made strong the faint of heart, and transformed the lowly.
“Equal marriage is a civil rights issue, a legal issue, an issue of respect for diversity. But for my part, I want to take off my shoes, for I believe we are standing on holy ground.”
Gloria Bailey, left, and Linda Davies of Orleans rejoice moments after being pronounced married by First Parish Brewster Unitarian Universalist minister Rev. Dr. Mykel Johnson, left, on Nauset Beach during a 1:00 ceremony on Nauset Beach Monday. The couple, who have been together three decades, were married in front of a group of about 40-50 friends and press. Monday is the first day of legalized same-sex marriage in Massachusetts and the US. A dinner party is planned at a friends house to celebrate the event. (Dewitt photo 5/17/04)
A confession: there is a kind of envy that sometimes creeps up in me when I notice famous people, like authors with many popular books, or those widely praised or described as “influencers” and “visionaries.” (Especially when those books are most similar to my own one book.) I grapple with the fact that in the great scheme of worldly success I often feel like a nobody, and more so in my life today with chronic illness and retirement isolation. Margy reminds me that it is only human to feel such feelings. My critical thinking also notes that in the capitalist system, these hierarchies are meant to elicit self-hate and hunger. Hierarchy and domination are the underpinnings of all oppression.
Taking a brief walk today, I imagine my ancestors curious and baffled at this strange descendent who is a writer, who has strange cravings for fame. They never thought about such things. Then I remembered a poem I wrote many years ago, and went looking for it. I had titled it The Inner Wounds of Class Oppression. It is still a healing incantation for me.
Every day, envy gnaws at your fingers.
Your eyes watch the movers and shakers
climbing into dream cars, Going Places.
You want to be Somebody. You would ride,
eyes averted from the rear view mirror
where all of the Nobodies recede
like small dark flies to brush away
from smooth shoulders.
Every day, anger fills your gut like a pile of bricks.
Your own hard shoulders ache to reach in
and hurl them forward one by one.
Your ears would strain to hear the glass
shattering and rubber squealing,
as the fine white shine of the dream machine
careens sidelong off the grade
into a deep obituary.
Every day, you clutch at the bark of trees,
knees trembling, moved and shaken.
Your fingertips feel for hidden messages
left there on some other blue morning when somebody
was repeating poems into gnarled crevices,
quiet voice seeping down the edges of roots
into rock under sand: Remember who you are.
Precious as soil. Worthy of the sun.
I needed this winter afternoon at the beach. We went to Kettle Cove, where it was windy, sunny, and warm–well, in the forties anyway. So now my heart is calmed and refreshed. There is a quiet that comes from the sound of waves and wind, the feeling of our feet walking on sand. We always say we should go more often, but it takes some push, some energy to get ourselves there. Funny that, because it always feels so good once we arrive.
Even though I am retired, I’ve been doing too many days of projects–still plugging away at the boxes for the archive, among other things. Don’t we need this other rhythm? The one of being in the presence of all that is bigger than we are?
And there was evidence that the wind and the waves had been bigger than the beach recently, maybe when the recent huge storm came through. The wooden walkway was broken apart, and there was erosion in parts of the shore. We are so small, and what we can build is so puny. But all of that is okay–it’s part of what brings the feeling of magic to our walks on the beach.
Broken walkway
So we come home again, and the great quiet is within, the mysterious gratitude for life, in the midst of all its challenges. Can you feel it? How does it come to you?
We are halfway to Spring! So many cultures celebrate this day, or this change of season. For just a few examples: Imbolc or Brigid’s Day for Celtic people, Apuknajit (the winter spirit) for Mi’kmaq people, Candlemas in Catholic liturgy, Groundhog Day in secular America. They hearken to the coming Spring, and offer courage for getting through the rest of the winter. Here at our home in Maine, I can feel the change in the quality and angle of the sunlight. My heart is lifted by its brightness.
We’ve recently had a triple set of snowstorms, so the ground is finally covered in snow after nothing much in December. It too adds to the brightness. I love how it also reveals the creatures who live here with us. I’ve seen deer tracks going through the orchard all the way back across the frozen pond and into the hedgerow. You can see their traces in the photo above. I was also delighted to find these distinct squirrel prints after a rain on top of the snow a week ago. Like little hands.
Squirrel prints
I’ve been continuing my winter project of sorting, organizing and winnowing old papers in the basement. I had started with my years in Boston 1986-1999, then moved backwards in time. I am now finished with the very earliest files-hurray! So then I moved forward from 1999. I’ve begun to sort through papers from my years on Cape Cod, 1999-2005. That has meant that I’ve also started to incorporate the winnowing of digital files on my laptop for the same years. Some of it is plodding work, comparing documents to put duplicates in the trash, renaming documents so they are easier to organize, stuff like that. But some of it includes moments of sweetness, like finding a letter from a young queer person whose life was helped along by a sermon I preached called “Believing in Fairies.” [A version of which found its way into my book, Finding Our Way Home, and was excerpted in the post The Mystery Seed.]
It does my heart good to think of those seeds of blessing planted in the hearts of people I met along the way. Sometimes we hear about it afterwards, and sometimes we may never know. When the interactions were not so blessed–since I had my share of conflict and trouble along the way–it does my heart good to shred the remnants of those interactions, and let go. Lighten the load.
Imbolc is a time for setting intentions, for shaping our hopes for the future. It is kind of like looking through seed catalogues imagining what we will plant when the next season turns. I’m not ready yet for seed catalogues and intentions. But it is good to remember that the sorting and winnowing of my past life will not go on forever. I don’t know what sort of seed I want to plant for the future. That is still a mystery to me. But I am good with a mystery seed.
I saw a funny story on Facebook about a child who thought that bird seed grew birds. They showed their parents the proof–they planted a big pile of bird seed outside, and the following day, there was a whole flock of birds gathered round the spot. Maybe that is what I will plant today–filling the bird feeder with seed so that they will have nourishment for the deep freeze we are expecting in a couple days. I understand that Mi’kmaq people put out food for Apuknajit so that the winter spirit will be remembered and be kind. Maybe that is part of feeding the birds too–to remember our fellow creatures during these cold winter times, so that all of us might make it through to the spring.
My friend Estelle making art from the “13 Hugs Are Healing” shed (2015)
This past week, my beloved friend Estelle died. She had been living with her granddaughter Michele, and thankfully, she was at home with her family during her final days and hours. She had been in declining health for a while, but the shock of her death reverberated through a wide community of people who loved her. She was another person in my life from whom I experienced unconditional love. Estelle was a woman who created community around her, and many people felt her unconditional love. She had a way of seeing the specialness in each person.
I met Estelle in 1985 at the Women’s Encampment for a Future of Peace and Justice–the Women’s Peace Camp for short. The camp was 52 acres directly next to the Seneca Army Depot in upstate New York, where it was rumored that nuclear weapons were stored. Estelle visited the encampment the first week it opened in 1983 and lived there on and off for the next 20 years. She was a founding member of the encampment’s second incarnation, Women’s Peace Land, and was co-founder of the Peace Encampment Herstory Project. I can’t remember it clearly, but Estelle and I probably got to know each other more deeply while sitting by the fire on overnight watch duty. By the end of my first summer staying there, I counted her one of my closest friends.
Estelle was an elder to younger women at the camp–most of us were in our 20s and 30s, and she was in her 40s. But she already had wise crone energy–she was fierce, courageous, protective, and creative in a context where we were willingly on the front lines in the battle against nuclear weapons. There were numerous actions of public civil disobedience and less public direct actions taken on behalf of peace. Because Estelle had a job to go back to, she didn’t risk arrest, but she was a stalwart support for those who did. I want to share one story that was recently shared on the peace camp Facebook page that illustrates her so well.
“So, one night a group of women came back to the house after sneaking into the Army Depot and painting peace slogans on the water tower. They had mud still smeared on their faces and spray paint on their clothes and hands and were telling of their triumph when soldiers came racing after them and tried to charge into the house but Estelle, in her white haired Mother Jones persona, blocked the door and calmly told them, “women are sleeping in here, you men can’t just walk in” and that stopped the men, who were after all mainly young and only here because the world didn’t give them other ways out. By the time an Officer arrived to Put Down This Womanly Nonsense some of the women had wiped off the mud while many others had smeared some on so there was just no way to know who the soldiers had followed home. Much ordering around ensued and women were told to line up and account for themselves and well you know that just did not go as the Officer thought it would. Meanwhile Estelle, who had long since befriended the local sheriff and deputies called that sheriff and those deputies to report that men were trespassing on the farm and threatening the women so then the sheriff and a deputy or two came roaring up and then more ordering around and demands to account for themselves happened and meanwhile the women with spraypaint on their hands got snuck out the kitchen door and into the dozens of tents in the dark field and eventually it was impressed upon the soldiers that they had no rights even one inch off the base and as they drove off Estelle smiled and waved then – Mother Jones, remember – got right back to organizing the next day’s actions.”
post by Elliott BatTzedek
I remember being in a similar action, with similar magic worked by Estelle to confound the army personnel who came after us. Estelle demanded that they produce a search warrant describing who they were looking for, and of course, their descriptions weren’t close to matching the actual women involved. There is so much more I could say about Estelle and about the Peace Camp. Being there from summer 1985, and then winter through summer of 1986, was transformative in my life. Coincidentally, I have been going through old papers and letters from that time this week, so perhaps some other thoughts and memories will bubble up during that process. But for now, I wanted to express how grateful I am that I knew and loved Estelle. There was a shed on the camp with a slogan painted on its side: 13 Hugs Are Healing. I am mindful of the many diverse ways that love that has touched my life through the years and the healing I experienced from that love.
Finding Our Way Home 