Thursday, April 25, 2024

Howdy Doodle

 


It was four summers ago—nearly five—that Margaret drove the six hours or so to the Bay Area, to an animal shelter that specialized in small dogs, especially the small crossbreeds such as goldendoodles (golden retriever/poodle.)

 This was the end of a process that began with her joking suggestion that, after two cat companions over the years, we might get a dog.  The joke soon became serious: she wanted a dog, a small one but not (I was assured) a very small, yappy dog. 

 We visited local shelters, where small dogs were in short supply.  She applied to other places, and ran the gauntlet of questionnaires (with more intrusive questions than would otherwise be tolerated) and phone interviews.  Eventually she qualified to be notified of possibilities, and visited with several dog candidates nearby.

 But the one she was sure she wanted was at the end of that long drive.  He was a rescue dog, a small poodle crossbreed of indeterminate type, found starving in a drainage ditch in the Sacramento Valley.  Because he was black he was less desirable to adopters.  Margaret had to promise to have a fence completed around the backyard in order to get him, and so she did.

 By the time the two arrived back here in Arcata, they had definitely and definitively bonded.  The shelter had called him Ace, not a name we ever considered keeping.  Margaret walked him in the mornings, but we took him together on his afternoon walk.  He got to the point that he let me hold the leash, as long as Margaret was in sight.  He liked that I walked faster. 

 On one of our first walks, Margaret was speculating on what kind of a doodle he might be.  “A Howdy Doodle,” I said.  Margaret is one of the few people who get that joke anymore, since she too is of the Howdy Doody Time generation, every evening at 5 on the family TV.  But she also liked it as a name.  And so he has been ever since: Howdy, and more formally, Mr. Doodle.  

When Howdy stretches to his full height—dancing and twirling before meals—he is maybe two feet tall.  He weighs in at 10 pounds.  His local vet suggested he has some terrier in him, and that seems right.  He has that tenaciousness.

  Evidently the poodle crossbreeds are popular because their hair is hypoallergenic.  And it is hair, not fur, so it grows. It doesn’t take long for Howdy to look a lot huskier than he is.  He needs grooming fairly frequently, if for no other reason than the hair interferes with his traction when walking. 

 The autumn after he arrived, I went back to western Pennsylvania for a long overdue family and friends visit. While I was gone, the fence was finally completed, and Howdy got to explore his yard.  Almost immediately he found a nest of angry ground bees, and both he and Margaret got stung.  That was pretty much the end of his backyard forays. He mostly won't leave the porch without an escort.  So much for the fence.

  When I returned from this trip, I assumed my nearly two weeks away would have eroded some of the progress I made gaining Howdy’s confidence, but much to my surprise, the day after I returned he allowed me to take him on his afternoon walk; for the first time, just the two of us. 

      Margaret took him to a few training classes and maybe once to a dog park and a few doggie dates, but Howdy wasn’t engaged.  After he identifies the smell of a particular dog he pretty much loses interest.  He doesn’t know how to play, either with other dogs, with us or with play objects.  He’ll sit on the beach beside Margaret and watch dogs chase sticks but it has no appeal. He goes to sleep.  Sometimes with me he’ll get into play position, and then doesn’t know what to do. If I toss a ball down the hallway he might retrieve it once.  But if I do it again he ignores it.  I guess he was just trying to be helpful, but if I keep losing the ball, it’s more polite not to notice. 

 He is however very smart.  He can functionally count to three and possibly four.  He knows quite a few English words and a few Italian expressions (particularly “aspet”, short for “aspetta,” which means wait, or just a minute.)  He remembers our several walking routes and always knows the way home. 

 Howdy is utterly devoted to Margaret.  I can come and go but he must know where she is at every moment.  He was with us for only about seven months before the Covid-19 pandemic hit, and for a long time we were seldom out of the house, except for his walks and other outdoor activities.  Since we’re both retired, this didn’t change much since. So the three of us as constant companions became the way of life he knows.

 Howdy is completely indifferent to cats—they barely register as lifeforms—but he himself has catlike characteristics. He finds that spot on the floor where the sunlight falls for his morning nap.  In particular, he adopts and insists on daily rituals.  He of course knows his mealtimes and walk times, and reminds us with plenty of time to spare.  But we each have other rituals with him, some of which he invented. 

 For example, I share part of my morning biscotti with him. Howdy has figured out that the first smell of coffee is the tip-off.  But he doesn’t always show up right away.  He stays in the living room (or even goes back to it) as I get my coffee cup, the milk for my coffee and the biscotti, all on the kitchen counter.  Then I walk over to the dinette table, passing the doorway to the dining and living rooms.  As I do, Howdy comes running in to intercept me, jumping and twirling.

 Early in his residency, he watched me slice an apple in the evening.  It turned out he likes apples a lot, but only without the skin.  So now my evening ritual is to cut small pieces for him, and I get all the skins.

  I’d noticed that he likes to bring his chew into the living room whenever we are sitting there, especially after dinner.  I thought this might be pack behavior, so in our apple-time I started looking at him while we both chewed on the apples, and he looked back.  He seems to enjoy this.

 I made up an “all gone” gesture for these occasions, which he understands and accepts totally.  He’s also  learned to look where I point my finger, and not just at the finger itself.   

 We used to range far afield in our walks but for various reasons, including a lot of new construction, we restrict ourselves to a half dozen regular routes in and around the neighborhood that we alternate (and alter) at Howdy’s discretion.  There are routes he found himself, and there are routes for some reason he doesn’t like. He can be stubborn but we’ve both learned to compromise. 

 I let him lead our walks, and go at his pace, which usually involves a lot of sniffing and marking, followed by brisk business-like walking.  I read in a book about animal senses that dogs should occasionally be taken on “smell walks” like this, but for Howdy, almost every walk with me is a smell walk.  He evidently has a constantly revised map of the neighborhood in his head consisting of smell trails.  I’ve watched him associate a smell with a dog he hadn’t seen before, then just turn away.  He would rather follow the trail of another dog than meet that dog. And of course he's constantly marking his own trail.  But he's not just mapping territory; he also seems to enjoy smelling flowers and aromatic plants.  

 However I do guide our walks in other ways, to keep him safe and out of trouble. I talk to him, but most of our communication in this regard is through the tension on the leash, to which he responds easily, most of the time. 

Howdy was very quiet for his first few months here but he is now comfortable enough to bark at the UPS truck and others who come too close. He’s also taken to barking at us at times, maybe a little frustrated we don’t get the nuances of his language. He wants to talk, too. Otherwise, he does constant perimeter checks for crumbs, and sleeps a lot.  I see him most relaxed when he is nestled between us on the couch, especially when he’s getting simultaneous rubs.

 So far I’ve learned that while a cat rules the household, a dog becomes its center, since he requires (and insists on) more active attention, and also gives it.  Through this troubling period of Covid, Howdy has held us together happily.  It’s the three of us now.  

Friday, April 19, 2024

Summer Is Coming

 

Summer is coming.

Last summer saw Phoenix exceed 110 degrees continuously for close to a solid month, with an average temperature in July of 114, and some 55 days cumulatively above 110, with 133 days of 100 or above.  Many other places in the U.S. had days and weeks of temperatures above 100F, up to and including 110. Even Seattle, where temperatures rarely top the 70s, went over 90. Even now the oceans are eerily warm, and at places the water is literally hot to the touch.

Today the National Weather Service issued its summer forecast: almost the entire United States is in for a hotter summer this year.

The heat starts a cascade of consequences, from larger, more frequent and more intense and fast-moving wild fires, to urban infrastructure failures (otherwise known as melting.)  But the heat itself maims and kills.  Apart from acute conditions it causes or contributes to long term damage to kidneys and other organs. Even with official statistics vastly undercounting heat related fatalities, they exceed deaths from hurricanes, tornadoes and all other weather-related causes.  Heat is often accompanied by excessive humidity, and the two together are a recipe for widespread death.

Even those who live and work in air-conditioning, with cool water taps at hand and a cold shower a few steps away, suffer from the heat.  But the worst effects fall on workers, both outside in the sun and inside corrugated steel sweatbox warehouses, where they rush around sticking online orders in packages, and packages into trucks. 

Research revealed in a new book (and previewed in a New York Times oped) shows that the effects of heat on concentration causes workplace accidents, some of them deadly. In California alone, the research found, there are some 20,000 workplace accidents a year that go unrecorded as heat-related, but are directly attributable to the effects of excessive heat. 

As for direct effects, the watchdog group Public Citizen estimates that nationally some 20,000 workers die each year from heat effects, with another 100,000 suffering injuries and illnesses.

Moreover it doesn't take much heat to take a physical toll, let alone a mental and psychological one. In places where it didn't normally get that hot, even temperatures in the 80s and low 90s can be fatal to the most vulnerable, and harmful to others.   A 2020 study shows that bad health outcomes begin with a heat index of 83F, even if workers have access to water and shade, and regular breaks. 

Heat is a pervasive problem across all ages, occupations and income groups, from infants and schoolchildren to elders, that not even air-conditioning can fully address.  But apart from the most physically vulnerable because of age and health, the risks are greatest for workers outdoors and in those warehouses.

But there is no current federal health law that addresses excessive heat.  President Biden has called for it, comprehensive legislation is being developed, but the current Congress refuses to pass emergency measures. (Biden's climate law provides funding for infrastructure to address heat, such as cooling centers.)

 So right now regulation is up to the states and localities.  Some cities, like Phoenix have instituted some protections.  California has had some protections for outdoor workers since 2015 (leading to fewer Workman's Compensation claims, by the way), but recent legislation to protect indoor workers is years away from implementation.  Oregon and the state of Washington passed heat protection laws earlier this year, after hundreds died in heat waves last summer.  Minnesota and Colorado have some protections, while other states, like New York and Nevada, have bills proposed, but have failed to act on them.

Meanwhile, state governments in Florida and Texas have not only refused to consider state standards but have forbidden counties and cities from creating their own heat protection rules, as Miami-Dade tried to do.  The Texas action was specifically to crush ordinances in Dallas and Austin that simply mandated 10-minute water breaks in the shade every four hours for construction workers. This ban against water breaks represents "the most pro-business, pro-growth bill passed in the 88th Legislative session, and will be a lifeline to Texas job creators," according to one of its Republican proponents, as he sipped his chilled designer water in his air-conditioned office. These Texas and Florida moves give wage slavery another dimension.

Even the measures on the books are inadequate.  The standards for excessive temperatures are too high, and the remedies are partial.  But anything that adds at least some air-conditioning, access to shade and water, and more frequent breaks is better than the slave driving practices of many places today.  (Air-conditioned trucks was a key demand won by drivers for UPS in their strike last year.)

Meanwhile, it might be worth contacting your favorite online seller and delivery service to serve notice that your patronage depends on humane heat standards for the workers who process your purchases. (If indeed you can find a point of contact.) This may be no guarantee--there is a current dispute in California over conditions in an Amazon warehouse which the company says has many safeguards in place, including air-conditioning, but that some workers claim is inadequate because of excessive humidity accompanying the heat.

There is the possibility of legal challenges based on the Occupational Safety and Health law requiring businesses to protect "the general welfare" of workers, but it doesn't appear any have been filed so far.

All of this is one symptom of our continuing failure as a country to truly address comprehensively the effects of the climate crisis.  Leadership has not found a way to be effective, and I suspect it is because they haven't made this a priority that they address regularly in the most public ways.  

Nevertheless, summer is coming.  

Sunday, April 14, 2024

Quoth: The Menacing Metaphor


O’Gieblyn’s key warning is that metaphors are “two-way streets.”... When we describe our minds using terms borrowed from computers, we begin to see our minds mirrored in computers, and we cease to value the parts of our minds that differ from computers.”

Ezra Klein, referring to Of God, Human, Animal, Machine by Meghan O’Gieblyn

Monday, April 08, 2024

Quoth: What Education Is

Our early spring bumper crop of wild calla lillies

 “I remember as a boy of not more than nine if that, having to memorize a verse by Ben Jonson of all people.  ‘It is now growing like a tree, in bulk doth make man better be, or standing long at oak, a thousand year.  The lily of the day is fairer far than they,’ and so on.  And what he said was that you can live a good life, even if it’s a short one.  And that was pumped into us, and we were made to memorize it, and that has grown in my mind.  I’ve come from hearing it as a child to realizing, in old age really, what it really means.  The quality of life.  Well, you see, that’s big stuff in education.  You give that to little children, and you have set a time bomb in their minds.  Sometime or another they’re going to wake up and think, that’s what he said.  And that’s what education is.”

Robertson Davies

Sunday, March 31, 2024

Origins: Easter and April Fool's Day

 Easter is what’s known in Catholicism as a moveable feast—that is, it doesn’t occur on the same date every year.  This religious holiday had been observed on different dates and days of the week until the Council of Nicaea in the year 325 decreed it would be observed on the first Sunday after the first full moon on or after the vernal equinox (the first day of spring.)  So it never falls earlier than March 22 nor later than April 25.

 Easter is the most important holy day (or holi-day) in Christianity, commemorating the resurrection of Christ after his crucifixion.  In my Catholic schooling in the 1950s, it was the end of a drama that began four weeks before with the beginning of Lent, with the liturgy supplying the events and observances between. 

As for the timing of the observance and even the name, the early Church superimposed it on the Saxon festival to the goddess of spring, whose name was Eostre.  Some theorize that persecuted Christians celebrating their holy day at the same time as Eostre made them less conspicuous. 

 In any case, most of the other familiar elements of Easter echo the fertility rites and symbolism of the original holiday, like the rabbits (as in “breeding like,” the hare was the animal associated with the goddess Eostre in Saxon lore) and eggs (an ancient custom of exchanging actual eggs turned to chocolate in the nineteenth century.) 

 Some Easter eggs are worth more than others, like the gold and diamond décor of the Faberge egg, or the decorated eggs in Germany inscribed with a child’s date of birth, which functioned legally as a birth certificate in the 1880s. 

My Italian grandparents had various Easter traditions involving pastries and baked goods, but for the first time this Easter I had a Hot Cross bun, courtesy of our local Quaker meeting, of which Margaret is a member.  This bun tradition goes back to the Saxon feast of Eostre.  When the Catholic Church absorbed it, the bun indeed carried the design of a cross. 

Because of this year's calendar, Easter was celebrated just one day before another spring holiday.

April Fool's Day

 April Fool’s Day is always April 1, and that's a key to its specific origins. It has roots in many cultures that reach as far back as history goes, and probably farther. Part of its complex pedigree is a meaningful relationship to the American Bill of Rights.  But most directly, it's about New Years.

The historical roots of the day include ancient festivals of spring which often had some component of comedy, trickery and release from ordinary rules, which in the western world at least usually included orgies of gluttony, drunkenness and sexual licentiousness.

 The probable direct ancestor of April Fool's Day is more specific—when France adopted the Gregorian calendar in the sixteenth century, New Year's moved from April 1 to January 1. But old habits are hard to break, especially if they began in 45 B.C., when Julius Caesar set up the old Julian calendar. Some gullible Parisians were tricked by clever neighbors into celebrating New Year's on what was now the wrong day.

Out of this was born the classic cry, April Fish! Which is something that did not cross the Atlantic when the calendar was later changed in America. No one is quite sure what the fish thing is about, but the day is still celebrated that way in France.  Still, the first April Fool's Day jest was probably, "Happy New Year!"

But the more important aspect of this history relates to the tradition of the licensed fool. For centuries, most European and some Asian countries had them, popularly known as court jesters. From imperial Rome through the medieval period and the Renaissance, official fools were not only a popular and well known presence in royal courts, but for part of that time were also employed by cities, clergy and wealthy families.

Their duties ranged from song and dance to pratfalls and acrobatics, ribaldry and general foolishness. At times no fashionable dinner party was complete without a fool hired to insult the guests. But the key element of the "allowed fool" was his (and occasionally, her) freedom to do and especially to say anything to anyone.

The official fool also has roots in an aspect of the aforementioned festivals, which featured a Lord of Misrule— a commoner who took on the trappings of the king or bishop or town mayor for a day. As far back as the tenth century, these became elaborate performances, mixing entertainment with social comment, and topical plays or burlesque sermons that satirized the real rulers of state and church, who had to at least pretend to enjoy it. These events became hugely popular, but nobody was fool enough to criticize the powerful if there were going to be reprisals. So the tradition included immunity for the fool.

When kings hired permanent court jesters, political satire as well as pointed personal remarks were part of their repertoire, and the tradition of immunity came with them. Archibald Armstrong, one of England's last and most political jesters replied, "No one has ever heard of a fool being hanged for talking, but many dukes have been beheaded for their insolence." So it happened that the only people in Europe with the absolute right of free speech were kings and queens, and fools.

This fact was not lost on others who were agitating for that kind of freedom for all. The original document of the Magna Carta, England's first great challenge to absolute royal power in 1215, was decorated with the figure of a court jester. From the late 15th century until well into the 17th, "societies of fools" flourished in France, composed of young men who criticized the government and agitated for freedom while wearing the traditional court jester motley.

America never had court jesters, though some of its first expressions of freedom and identity were in the foolery tradition, from the burlesque of the Boston Tea Party (a bunch of Anglos badly costumed as Indians who struck a blow for political independence by dumping tea into cold water) to some early symbols such as Yankee Doodle and Uncle Sam. 

 "Yankee" was a British ethnic slur which New Englanders turned into a badge of honor, and Yankee Doodle Dandy was a clown figure (what else can you say about a guy who sticks a feather in his cap and calls it macaroni?) made immortal in the song sung at key moments in the American Revolution, including at the British surrender. A similar figure, a Yankee "wise fool" stock character popular in early American stage comedies, was a source for Uncle Sam.

Americans also pride themselves on being straightforward, so there's a companion tradition of mistrusting the tricky. But today our Zeitgeist depends so heavily on some forms of deceit--spin, disinformation, oversimplifying and the straight-faced lie--that selectively moralizing about other forms rings hollow.  Injustice wears clothes of obscurant nomenclature, and success by any means necessary is our guiding morality. Mendacity is a trick of power.

The heart of the fool's relation to free speech is speaking truth to power. For awhile we may have thought that serious journalism was going to do that, but when the most powerful owns the most presses, and the line between editorial and advertising becomes more and more imaginary, it's looking like a piquant hope.

The rich and powerful can easily ridicule the countrified (the original meaning of "clown") and unsophisticated, but the figure of the fool deflects the ridicule back upon the pretentious and corrupt. Freedom to criticize the powerful is at the heart of both the fool tradition and free speech.

The pretensions of power are automatic, perhaps the inevitable product of consciousness equipped with opposable thumbs. Our particular social systems depend on some forms of deceit while moralizing about others. Historians are dishonored for missing quotation marks, but not if the history they write is dishonest bunk. Paradox or irony shade into hypocrisy as we deny freedoms in the name of protecting freedom.

Today April Fool's Day is just about our only nod to this tradition. You can play tricks on people any day of the year, but the idea is that on this day, you are allowed to.  But since most of today’s jokes will be made online, it looks pretty much like every day on the Internet, where intentional misinformation is standard. This is the scarier side of information without authority, and often without conscience.

Since laughter seems to override anger, wit is often its own protection, at least temporarily. The cosmos itself seems designed with persistent uncertainties, which is perhaps why many religious and cultural traditions make the trickster a major myth.

Historically and perhaps in practice, the freedom of the fool makes way for freedom of speech in all its aspects. Humor often seems to make the truth clearer and perhaps easier to acknowledge. We have to be tricked into seeing what we would rather not see. We can have tricksters without truth, and in our entertainment-dominated society we mostly do. But rarely can we fallible humans have truth without tricksters.

Sunday, March 17, 2024

History of My Reading: Bluebird of Nothingness

 

Flora Severini high school graduation photo 1938 from a local newspaper

In late January 1974 my father called me in Cambridge to say my mother was in the hospital again and I should come home as soon as I could.  I did.  She had passed the five -year mark that was supposed to indicate she was safe from cancer’s recurrence, but nevertheless it had returned.

 She was in a hospital in Pittsburgh for evaluation and treatment, but basically because of her alarming condition. I soon learned that when my father had called, he’d been told she might not last the night. When I got there, she was out of immediate danger but was being given morphine for her severe pain. When she was conscious she talked a great deal, at times abruptly and irrationally, so that I barely recognized her. But at other times she spoke more calmly, with such conviction that even her strangest insights were compelling. 

The one instance I recall was her insistence that there was an essential piece of information in the work of Christopher Morley, and that a certain high school classmate would know what it was.  She pleaded with me to search it out.  So even as I knew how crazy it was I found this classmate from Youngwood High School in the late 1930s and called her from a pay phone near the hospital.  Of course she didn’t know anything but that they had both liked Morley’s writing. 

Morley was a prolific and well-known American journalist, humorist, essayist, poet and novelist from the 1920s through the 40s.  I don’t recall my mother mentioning him before, but I now surmise that his 1939-1940 best-selling novel Kitty Foyle (later a popular dramatic film starring Ginger Rodgers) was something she would have read. It was about the trials of a young working class woman from a small town who joined the new generation of overworked and underpaid office workers, and had romantic—and tragic--misadventures in confronting the biases of the wealthy ruling class.   Flora Severini, my mother, grew up in a small town in an immigrant family of modest means, graduated high school in 1938, and did some subsequent secretarial and clerical work, among other jobs before her marriage.  But what she remembered in the hospital, if anything real, remained a mystery.

 After a few days she had improved enough that she was taken off morphine and given other medication for pain.  But the doctors also concluded that further treatment of the disease itself was useless. She was taken to Westmoreland Hospital in our hometown of Greensburg.  She had been employed by that hospital for more than a decade, beginning when I was around 11 years old.  She’d worked her way up from a night shift clerk to an administrator and head of her department.  Though she hadn’t worked there for several years due to her illness, she was known and loved there.

Flora's First Communion photo
 She was given a private room, the last at the end of a corridor on an upper floor.  Across from her room was a visitors’ lounge.  Much of the time our family had it to ourselves.  Only a few of us could be in my mother’s room at a time.  Besides myself, there was my father and my sisters, Kathy and Debbie, joined many times by Kathy’s six year old daughter Chrissy, Debbie’s boyfriend Jerry, Kathy’s boyfriend Chad.  My uncle Carl, Flora’s younger brother came often from his job in Pittsburgh or his home in Murrysville, and eventually her younger sister Antoinette, who taught school in Maryland, came for the duration. My grandmother was nearly always there. Other relatives who lived in the area dropped by, as did Flora’s friends, especially those who worked with her at the hospital.

 Though her pain meds were less intense, my mother struggled with their effects.  At times she was lucid but dreamy. Her bed faced a large window, and I remember one day when we watched fast moving clouds over Seton Hill College, high on a distant hill. The school was built around the last remnants of what had been the most elaborate dwelling in Greensburg, built by a wealthy industrialist.  According to Andrew Carnegie, it was where he saw his first private library as a young railroad employee, and was inspired to someday build his own.

 Seen from the south, the college now was a collection of massive stone and brick buildings, replete with spires and turrets. That day she said it reminded her of Wuthering Heights.  I said that when I was younger, and gazing out at it from the living room picture window in our house on a different hill, I used to imagine it as a castle, and associated it with Robin Hood.

 (In fact my mother and I had seen it from a much closer vantage point in our first home together in the late 40s, from an attic apartment on College Avenue, at the foot of that long hill.) 

Flora at 16.  On the back she'd
written "The Dreamer"
There were moments I found my mother’s dreamy talk, with its sudden associations, its quick and at times surreal changes and non sequiturs (she once referred to “the letter Pete”) much more comfortable than what I was seeing and hearing around me.  The daily incongruities, the grotesque contrasts, set to the cheerful inanities from the television; the strained conversations and hospital absurdities, were hard to take.  

But both the pain meds and the pain played havoc with her lucidity. She got to the point that she (briefly) refused to eat, because she said she didn’t want to wake up one more day and not know where she was. 

 For the roughly eight weeks I was there, I lived in the family home.  I’d been there in November and most recently at Christmas. For some reason I had recorded the meal my mother made me the night before I started back to Cambridge: a hot turkey sandwich, mashed potatoes and gravy, and corn--probably made from Christmas leftovers.  It would turn out to be the last meal she made me, out of many. 

I recently found the last letter she wrote me, and the last letter I wrote her, both from that early January after I'd returned to Cambridge. She was enjoying the parakeet named Nikki that someone evidently gave her for Christmas (I have no memory of this), keeping her company in her daytimes alone.  She wrote that it was wonderful having me home.  I wrote back that I enjoyed being there with her, and that I noticed and appreciated the extra efforts she made for me, even if I didn't always say so at the time.  I apparently knew she was seeing the doctor soon, and wrote I hope the holidays didn't tire her too much. It's good to have evidence now that we were on good terms then, and that her last Christmas and New Year's were good ones.  

Now back in Greensburg, I went to the hospital every day, sometimes with my father but often on my own.  It wasn’t far: I could see it—and had seen it most of my life—from that same picture window.  Our house was on a hill just outside the city limits, and the hospital was on the next hill within the city itself.  So now I often walked to the hospital, on very familiar streets.

 I walked down along the West Newton Road to Hamilton Avenue, facing the corner where, as the first-born child, I’d waited with my mother for the green Hamilton-Stanton bus to downtown.  As I crossed Hamilton, a few blocks to my right was the building where I’d first gone to school—it was called Sacred Heart then.  It had been built when my mother was a girl, living close by, though she was already going to the nearest public school.

 If I chose to walk on Hamilton along its upward slope, I passed houses where schoolmates had lived, and the church rectory.  Down an alley was the old church where I’d had my First Communion and Confirmation, and where I’d served Mass on many early weekday mornings as well as Sundays.  This was likely the first church my grandparents and my mother had attended in their New World.

  Near the crest of the hill at Pittsburgh Street was the house where some Severini relatives still lived.  In the 1920s it was where my grandparents and mother first lived in America.  Looking ahead to where Hamilton terminated, I could see the corner that once hosted a pizza place, where as a young adolescent I played the nickel jukebox and mourned the sudden early death of Buddy Holly. 

Pittsburgh St. approach to Westmoreland Hospital
Up the steep hill of Pittsburgh Street—again passing family homes of high school classmates—was the entrance of Westmoreland Hospital, where I’d been born. But it was now connected to a newer, taller building, and was at least twice the size in 1974 as it had been in 1946.

 Or if I wanted the shorter way I might come at it from behind by walking straight up West Newton St. toward downtown, as I had countless times, carrying a baseball glove or books to return to the library, or 25 cents for the Saturday afternoon movies plus a nickel for a box of Dots or Root Beer Barrels.  But this time I would cut across on side streets to the hospital parking lot.

 I was there at all hours and often walked home late at night, reacquainting myself with a sky full of stars that had been hidden from me in Cambridge. Or seeing those old streets from the other side of dawn.  I enjoyed these walks, especially returning home.  Even if the air was cold and damp it was better than the stale florescent blankness inside the hospital. Occasionally I would escape for a few minutes outside, just to feel the rare winter sun on my face, and be assured it was still there. 

 I kept irregular hours and slept in spurts or great chunks.  Once in mid-March after falling asleep just after midnight I awoke at 2 a.m. in the silent house, and looked out the picture window into the now snowy night.  Through snowflakes I saw the white street lights, the green light down at the crossroads, the lit dome of the Court House, the Cathedral obscured by snow and trees.  I saw a township truck with sand for the roads stuck on my street, its yellow light turning and its wheels whining.

Flora at the 1939 New York World's Fair
 At first I did get away from the hospital at times, to escape the threatening tedium and persistent overload, and absorbing some sense of Greensburg now, where the late 60s I had left behind were still making waves. I recall once being in an unfamiliar bar in a familiar oddly shaped building--when it was new, it was the hip new food place eatery on Otterman Street where my father took me for hot chocolate after my Confirmation.  Now it featured drinks and a live rock band, and I remember standing too close to a guitar speaker, the music burning through me.

 Later I couldn’t stray far from my mother’s room, but I recall once feeling so stir-crazy that I called my old friend Clayton and extracted him from his family dinner to sit with me in a restaurant near the hospital. Once I escaped by myself up to Pennsylvania Avenue to a movie theatre, but alerted the manager that I might get a phone call from the hospital, and I sat at the end of the aisle at the back.  I don’t remember what was playing. 

 By early March, some remaining Cambridge and Boston Phoenix friends had learned from my housemate where I was and why, and I got a few letters.  Housemate Andrea herself wrote about house matters but also gossip.  I got Phoenix and “poetry biz” gossip from Celia Gilbert, and Janet Maslin wrote about hosting Joni Mitchell when she was in Boston for a concert.  She even went bowling with her and her traveling entourage.  Joni’s team always won, she reported: she had been on her high school bowling team and she had skills.

 As this is ostensibly a series about my reading, it is worth recording that splayed on a plastic cushioned chair in the small narrow visitors lounge, or eating countless toasted cheese and other bland sandwiches and slurping endless weak coffees at the brown counter of the hospital snack and gift shop (“The Hospitality Shop”) for those eight weeks, I was probably reading something almost constantly, but I don’t recall what.

 I remember there wasn’t a lot of choice.  The lounge (according to one of the notebooks and scraps that have survived) had a scattering of old magazines—months’ old Time, years old Sports Illustrated.  The Hospitality Shop had little of interest on its publications racks: lots of women’s magazines (“Cancer Tests That Can Save Your Life,” and 29 Spring Hairdos, plus the latest on the Kennedys and the Nixons), rifle magazines and True Detectives, gothic novels and comic books, and books of crossword puzzles.  My father bought those.  He did dozens of them in that visitors’ lounge.

 There were books at home: a miscellany of my mother’s book club books, books I’d left behind and some acquired by my sister Kathy and left there.  Among my fugitives was probably a set of three F. Scott Fitzgerald novels-- a few quotes in a notebook suggests that I re-read Fitzgerald’s Tender Is The Night.

 The one book I associate with this time was a children’s book, but not from my own childhood (though, for example, the My Book House set was still there.)  It was a hardback with an orange cover of The New Treasure Seekers by E. Nesbit.  It was evidently bought used, probably by Kathy, possibly to read to Chrissy.  I’d never heard of Nesbit, but I was completely charmed by this book.  It was a very English set of childhood adventures in the late 19th century.  The tales of the Bastable family are supposedly told by the eldest, Oswald, who suggests that when he grows up he hopes to be a pirate in his spare time. 

 Racial, ethnic and class attitudes of the times get a little squirmy now and then, though the children always have their hearts in the right place.  It’s very well written, and over the years I’ve acquired and read several more E. Nesbit children’s books.  When I first started reading the Harry Potter books, E. Nesbit was the first possible influence that came to mind, and I was pleased when J.K. Rowling said so. 

 This book did not remind me of my childhood, though I suppose you could say indirectly it did. It offered an alternative space, which I guess counts as escape. Still, as far as I recall, I did not seek or find inspiration or solace or anything profound in my reading in those weeks, partly I assume because those hours were characterized by the need to be vaguely alert amidst the tense boredom and exhaustion that mostly resulted in a persistent spaciness, with sharp moments that were emotional and yet complex and ambiguous, and very new to me.  I don’t know what this absence in my reading means.  I still don’t know what any of it meant.  I do recall that I guiltily experienced so much of it as grotesque.   

 In particular I did not read about death, though beyond poetry and philosophy there wasn’t much to read yet specifically about dealing with the situation we were in.  It was still something of a forbidden topic, which might help account for the fact that visitors didn’t really know what to say.

 Everyone knew my mother was dying, and no one said so—least of all to her. When the doctors in Pittsburgh told us but not her, I was angry.  My father followed the authority, the expert.  I somewhat self-righteously announced that if my mother ever asked me, I would tell her.

 Just after one of the doctor’s infrequent visits, probably in early March, she admitted that she almost asked him if she was ever getting out of this room, but was afraid of the answer.  So I kept quiet about it.

Flora in her back yard 1944
 When she was asleep or it was my turn to retreat to the lounge, I wrote letters (I specifically remember writing to Carol) and in notebooks. I noted the plethora of smoking in the hospital: smoke choking the few green plants; standing ashtrays full of butts under a No Smoking sign. Perhaps that’s what sent me to the public library, to look up stories on smoking in the Reader’s Guide to Periodical Literature, with an eye to eventually doing my own article.

 Generally we were a hapless and helpless lot.  We stood around, we sat around. The television in her room was a cynically cheerful counterpoint, though once I saw that it scared her—it was Nixon on the screen, and she was afraid of him.  Watergate was well underway, it had been for years; it was just five months or so from President Nixon’s resignation.

 Visitors came and went, most of them (like us) not really knowing what to say, struggling against the desire to get back to their lives, and the fear of facing sickness unto death.  I hadn’t yet read Tolstoy’s The Death of Ivan Illych but by the time I did, this aspect of it would be familiar.  Years later, I taught this novella in an evening class with Margaret; the students were nurses from this very hospital.

 It struck me as hypocritical, but it was very human:the false optimism, both hollow and helpless,  with everyone playing the cheerfulness no one could actually feel: the bluebird of nothingness. It was a phrase I scribbled in my notebook at the time.

 When there were visitors in her more alert moments, I noticed my mother playing hostess, smoothing over any awkwardness with questions and conversation, calming their conflicting emotions and unease, their nervousness, their fear to get too close.

  We in the family who were there every day were so dependent on the nurses.  When one was bad, it led to alarm, anxiety and prolonged discussions of what to do.  Then she was replaced by an older nurse, who immediately took charge.  She was from “the sticks,” where she had a pet crow.  Her vocabulary and pronunciation said she lacked education and sophistication.  But she had a sure touch, physically and otherwise.  My mother told her she was worried that she couldn’t help with the family’s problems.  “You let them take care of their problems,” Gussie said, “and we’ll take care of yours.”

 Over the weeks, the pain and the fog got worse.  “A dream within a dream within a dream,” she said. When asked how the pain was, she didn’t know.  She couldn’t remember feeling it in the night.  Sometimes she couldn’t say how she felt at that moment.  She improvised, sometimes getting canny about her responses, and subtly suspicious, then sometimes abruptly frustrated because she wasn’t sure what she was being told and not told.  At times she wanted it to be over, and the next second she prayed that she could get up and walk.

 each breath was a cry

in that landscape of soft-edged

denial

but for now:

three merged

sighs of sleep

in the last hour

before dawn

and the next uncertain moment

  She found some escape.  She’d said that she’d been thinking about England, she didn’t know why. (I expect it was that view of Seton Hill.)  But it had an eerie feeling, she said.  Later she had times during several days when she believed that she was actually in England.  She had never been there but she named places she had perhaps seen in the movies or photographs or just read about, like Trafalgar Square.

Walt and Flora in 1945, year of their marriage
 Probably in mid March, my father’s father, my paternal grandfather Frank Kowinski, came to visit, and sat for some minutes at her bedside in his somber dark suit. In my life I’d seen him maybe a half dozen times outside of the home he shared with his daughter and her family in the “coal patch” town of United, the house where my father grew up, built by the United Coal Company. He probably still frequented the nearby Calumet Club, but otherwise, he seemed to spend most of his time alone in his basement.  

 Some time after he left my mother said, “When I saw that old man, I knew I had to be dying.  That’s the only thing that could get him here.”

 But it was also probably in mid-March that Debbie and her boyfriend Jerry talked to her alone, to tell her they were engaged to be married. 

 At times my mother still spoke from a different realm. I wrote down what she said to me late at night on Saturday, March 16.  At this remove I can only guess where I might have embellished a bit, but this is the essence of it, including most of the words:

 “One hundred years, one hundred years, one hundred years, to sleep, you’re sleepy, go ahead.  You’re sleepy, aren’t you?  Go ahead and sleep.  Go ahead and sleep.

It’s too late.  There. It’s gone.  It’s gone.  Now I want you to go.  Put on your coat and get your things and go away and forget.  Forget everything.  And then write it all down on paper, as something you have forgotten for a long time and then suddenly remembered.  Now don’t move.  Don’t get up or you will die.  Promise me, promise me that you’ll lie back, lie back and sleep and never get up.  And write it all down on paper, remember that your mother told you, think of other worlds…Now go, please, promise me that you’ll go now.”

 And yet soon she seemed much better. That week she even sat up in a chair for the first time in awhile.  We wondered at it, but the nurse cautioned us.  She’d seen this before, just ahead of the end.

  The room became more cheerful.  Debbie repositioned some of Chrissie’s painting high on the glass window of the door.  Near the bed was a ceramic goldfinch I’d purchased from the Hospitality Shop, when my mother wished for a bird to perch on the window ledge. It’s now on a shelf looking over my left shoulder.

 On Sunday, March 17, she sat up in bed and looked out on a bright day. She watched a clear blue sunny sky, and white clouds passing by slowly, slowly moving in one direction, some slowly breaking up, with pieces floating upward, and she listened to the wind blowing.

  Sunday evening she was visited by a priest and I believe made her confession, though I don’t remember being around at the time. By then she believed she was dying. Sunday night she had the whole family gathered around her and she said her final goodbye to everyone.  

 But when the moment was over, life resumed as if it hadn’t happened.  She asked for the television to be turned on.  It was a Peanuts special, which nobody watched.  She hadn’t been eating much, even with her mother and her children feeding her.  But now she ate one of the Girl Scout cookies someone had bought, a chocolate one.   Everyone else also had one, like a communion. Then she napped, and awoke to ask if the bills had been paid.

 Later she called me to her.  “ A long time ago, there was something I wanted to do.  I almost did it one night a long time ago, but I didn’t.  Everything sounds melodramatic coming out of this mouth, but now I guess it’s ok, I’m getting things straight in my mind bit by bit.  But today I did it, and I’m so glad.  I’m so glad I did it and it’s done.”

 “What did you do?”

 “I can’t tell you.  It was a little thing but it was the world and life and religion, you know.  I don’t know why I want to tell you these things but I do.  And now everything that I do, I’ll start and finish, start and finish, and the past is past, with nothing to do with the past.”

By then her sister Antoinette was there, my Aunt Toni, who my mother called Ant.  Once my mother was talking in spontaneous rhyme.  “She used to write poetry,” Ant said, and asked her, “Do you still write poetry?”  “Yes,” she said.  “Where is it? Where is your poetry?”  “Billy has it.”  I didn’t, or maybe I did.

 On the following Monday she was feeling worse.  “Something is wrong.  I don’t know what it is.  I try to get through but nobody understands.  I can’t tell what it is, because I don’t know what it is.”

 “I told you before, that I wanted to be pretty.  I didn’t want everyone to have to see me when I wasn’t pretty.  I’m sorry for that.  I wanted to make it easier.  But I couldn’t make it easier.”

 The last conversation I had with her was short and convoluted.  I don’t remember what it was about, something to do with how she was feeling at the moment, and finding the nurse. I don’t recall what I said.   But I do remember that she said: “If I trust anybody, I trust you.”  I still wonder if I earned that trust, or how.  But that’s the last conversation we had, and possibly the last words she spoke, except perhaps to the nurse.

 By then we knew the end was very close, and we were  there all the time, however bleary and nearly numb.  On Friday night, March 22, my aunt came into the visitors’ lounge and quietly told us all to come into the room.  When we got there my mother was breathing long throaty breaths.  I remember I was standing on her left side, at or near the head of the bed.  We stood without a word as she took those long heaving breaths until after an exhalation suddenly no inhalation came, just a long silence, a true absence of any sound.  Only my grandmother cried. None of the rest of us moved, we just looked down at my mother.  Eventually Aunt Toni standing across from me told us all we could touch her.

My mother and I making a snowman in front
of our first home together on College Ave.

 I certainly had been closer to my mother than I was with my father, and I once overheard him telling his father that I had taken her death harder than anyone.  I wasn’t aware of that at the time.  At this remove, I see myself then as a self-absorbed 27 year old, immersed in the world of contemporaries in the contemporary world, with only a vague sense of the past and an anxious purchase on the present, which was elsewhere.

 We had always written letters back and forth, talked on the phone as much as long distance rates permitted, and we talked when I visited home.  At the time I still felt, as I had since college, or perhaps since adolescence, that she and I inhabited different worlds. The whole generation gap thing didn’t help.  That distance and my defensiveness might well have faded in time. In any case, I felt the deprivation, the absence of her presence in subsequent years. I missed the conversations we might have had as we both got older, comparing memories and sharing observations.   She was only 54.

 But any process at that moment leading to any realization, even any real grief, had to be withheld, to first confront what to me were the bizarre protocols of the funeral, as they were in that time and place.   

 I was a relative innocent to these. This was only the second death in my close family.  Although I was home from college the summer my grandfather died, and I called some relatives to tell them, wrote his obituary for the newspaper and served as a pallbearer, that was the extent of my involvement with “the arrangements.” 

But now I suffered for the first time the (to me) absurd rituals: reviewing the long rows of coffins to select one, listening to discussions on the decision of a dress, of how to deal with relatives who felt snubbed, while privacy was suddenly gone as people trooped through the house with obscene amounts of food and solemn sentimentality.  The loud incongruity of it—which I experienced as indignity akin to cruelty—was too much for me. I erupted in violence against several innocent objects in the storage garage.

 I was particularly appalled by the so-called “viewing” at the funeral home.  My mother’s body and barely recognizable face in an open casket behind us and mostly ignored as the family stood in a placid line facing the other way to chat amiably with people we might not know well or hadn’t seen in years.  Even the nun who had most made my high school life miserable and who my mother despised, evidently showed up, although only Kathy saw her entrance, now habitless (thanks to those late 60s reforms.)  Even the Darvon or whatever I’d been given to take to cope with these hours didn’t insulate me, and I quietly sailed for the men’s room.  Whereupon, my sister said, the nun left in a huff. And the next day we did it again. 

I was however calm enough to appreciate the sincerity of the women from the hospital who had worked in my mother’s department, and who wanted us to know how much they admired her, how fair she was with everyone.  They wanted to tell their story.  Still, the venue freaked me out. 

We gathered for the funeral Mass at the relatively new St. Paul’s Church, just up to the next street from ours and across the Carbon Road.  The church had originally been designed to eventually become a gymnasium for the adjacent new school, but funds (and a large enough congregation) for a proper new church never materialized.  On this morning, before the service could begin and while the organist was played the preliminaries, a young altar boy in his cassock and surplus suddenly ran out to the altar and began crying “Fire!”  Eventually we saw wisps of smoke coming from the sacristy and cooler heads had everyone file out.

 Of the many people who attended, at this remove I remember only my cousins on my mother’s side. We stood around the parking lot and sat in cars as fire trucks arrived and departed, until we were told to go on to the Blessed Sacrament Cathedral, a large, tall gray stone building with turrets and spires, at the northern peak of Main Street in Greensburg.  The funeral would take place there.  Later the priest told the local newspaper that if this service hadn’t been scheduled, the fire at St. Paul’s might not have been discovered until much greater damage was done.  Meanwhile, my mother got a funeral Mass in the largest church in the county.    

 Shortly after the funeral I returned to Cambridge.  I would not be back to Greensburg for awhile, even missing the next Christmas.

Monday, March 11, 2024

The Lack of Repose

 

A young man seated at his table
 Holds in his hand a book you have never written
Staring at the secretions of the words as
They reveal themselves.

 It is not midnight. It is mid-day,
The young man is well-disclosed, one of the gang,
Andrew Jackson Something. But this book
Is a cloud in which a voice mumbles.

It is a ghost that inhabits a cloud,
 But a ghost for Andrew, not lean, catarrhal
And pallid. It is the grandfather he liked,
With an understanding compounded by death.

 And the associations beyond death, even if only
Time. What a thing it is to believe that
One understands, in the intense disclosures
Of a parent in the French sense. 

 And not yet to have written a book in which
One is already a grandfather and to have put there
A few sounds of meaning, a momentary end
To the complication, is good, is a good.

--Wallace Stevens

Sunday, March 03, 2024

Who's Afraid...?

 

"Fear" by Jean-Baptist Greuze

Fear, says a John Cale lyric, is a man’s best friend. In certain situations it must be, or it would not have survived evolution’s editing.  Fear protects us from present danger by igniting the instantaneous flight or fight response.  When it wells up more slowly, it responds to unconscious perceptions related to hidden danger, or the near prospect of it: darkness and thrashing sounds, for example.

Fear can give us an adrenalin buzz, which seems to be why some people enjoy scary movies. But more generally, over time, fear is a distinctly unpleasant feeling.  It can be paralyzing, all-encompassing, stressful and painful.  We avoid fear whenever possible. One way of avoiding fear is by denying that there’s something to be afraid of.

 Denial in this sense, like fear, can also be a survival tool.  The most fearful thing in our lives is our death, and yet the possibility of death exists every moment we are alive.  We can most easily escape the paralysis or obsession of fear by ignoring this.  And we do, or we couldn’t function.  In this sense, it is healthy.  Carl Jung told an interviewer that among the old people who were his patients, the healthier ones simply didn’t think much about their impending deaths, and just got on with it.

 But when fear is a response to a threat distant in time and place, but still very real, it becomes more complicated and perhaps perverted.  The fear of a distant enemy can become disproportionate, and abstracted into prejudice against all outsiders, all others. 

Nagasaki 1945
 With the dropping of two atomic bombs in 1945, each which wiped out a city and left lingering effects that slowly killed many more than died from the initial blast and fire, something awful entered civilized life. World War II itself saw the final erosion of the distinction between combatants and civilians in war, and massive airpower threatened sudden death to anyone, anywhere. 

 With thousands of guided missiles armed with thermonuclear warheads by the early 1960s, the world had firmly entered an age of permanent anxiety. Most everyone in the world, and civilization itself, could be destroyed in an hour, any hour of any day.  Life could be normal, and the next second plunged into the horrors imagined as hell.

 Such is the prehistory of the politics of our moment. Though for too many the horrors of war still exist, the interplay of fear and denial in individuals and groups now goes beyond just that situation. It applies as well to other cases of huge threats, including potential threats, which people are or believe themselves to be powerless to stop or prevent.

 What are the responses to danger and the fear it evokes?  To run away from it, if that is possible.  To fight it—that is, to address its effects, learn its causes and devise ways to end or neutralize them.  Or if the threat is not immediately visible or loudly audible, simply to deny there is anything to be afraid of.

 We all feel this impulse.  But today this denial has become a bonding mechanism in our politics.  Afraid of the effects of the climate crisis?  Deny that the climate crisis exists.  Afraid of the effects of Covid-19 and epidemics in general?  Deny that they exist, or are anything to be afraid of.  Facts to the contrary are just lies.

 Deny with another product of fear: anger.  Anger is one way humans channel the adrenalin of fear.  There are arguably other sources or kinds of anger.  But most can be traced back ultimately to fear.  And in many cases, there’s little distance between fear and anger.

 Anger is energizing.  It probably evolved to quickly hype the body’s forces to fight an imminent danger. These days, anger is a major means of political bonding.  As it grows in power, anger leads to a more general and undifferentiated hostility to everyone who doesn’t share it.  It occurs on both the so-called left and right. But it is especially important to those whose binding creed includes denial of the climate crisis, and of Covid.

 We do seem to be witnessing another case of what Eric Hoffer described in his 1951 book The True Believer as a mass movement: a cult grown large. He suggests that people who are disappointed in their lives, and may have real grievances and are the victims of real and widespread injustices, deal with their perceived powerlessness by banding together behind an authoritarian leader who purports to identify their enemies and promises to smite them, and to restore the world they expect and want.  You know, make America great again.

 While radio was the technological innovation that powered authoritarian leaders of the 1930s, social media and the Internet power group bonding behind a leader or symbol.  In order to be accepted by the group and to identify with it, there are articles of faith that must be repeated and even made more extreme.  Real grievances tend to get exaggerated or even falsified. Most importantly, the group also defines itself by the people they aren't--those who are defined as outside it, as part of the group that’s the real problem.  Individuals don’t matter—only group allegiances. Other considerations don't matter--only the attitudes that bind the group. Again, much of this is not restricted to so-called right wing groups.  But it is with these groups that denial as integral is most prominent.  (Similarly, they do use fear as a binding mechanism--often projecting threatening qualities onto the groups they define as enemies. Although not all their fears are without foundation, they tend to be twisted products of their continuously nurtured and never examined collective unconscious.)

Denying the climate crisis, denying the realities of Covid, with anger and hostility, are articles of their faith.  Now there’s a comparatively new wrinkle. The effects of anxiety over nuclear Armageddon, and the unconscious effects of our general daily denial of that danger, dominated the history of post-World War II generations. Now as the culture has largely forgotten the existence of nuclear weapons at the ready, or downgraded their power, elements of the political right are busily denying that Russia constitutes any threat at all.  As if they didn’t still have enough missiles pointed at the US with nuclear and thermonuclear bombs to devastate their lives in a moment. 

 In order for the political right to deny that there’s anything to be afraid of, the authority of those who say there is must be questioned and ultimately denied.  In the case of climate and the case of Covid, the authorities are scientists, their institutions, and the political institutions that support and listen to them. These political and cultural institutions are conveniently the same ones that are seen as enemies in general, and not without reason.  America’s educated elites that benefited from today’s economy have largely ignored the devastation suffered by others as a byproduct of that economy. 

 These institutions and elites make things worse by exploiting this anger and simultaneously by giving in to it.  For a crisis that might end the future of civilization and most forms of life currently on the planet, their response to climate distortion continues to be timid and—because of the economic powers and interests involved—dishonest.  In Covid, even the CDC is now supporting the fiction that this is just another respiratory disease on a par with flu, while evidence mounts of its major effects on the heart and on the brain in a significant number of patients. Denying Covid also denies future pandemics and epidemics, and weakens the institutions that could (or could have) addressed them.  Denial can kill, now and later.

 For some, denial and our temptations to denial are handy tools to ensure profits and not rock the boat that’s working for them.  For all of us, denial is convenient.  Nobody wants to think about this stuff. Some denial may also be necessary for our mental health.  But denial also raises anxiety because we all know what happens, sooner or later, when we act as if danger isn’t out there.  The irony is that our lives would be infused with so much more meaning if we just addressed ourselves as a whole society to the dangers we are right to fear.