Before the recent heat wave started melting the abundant snow, I was able to enjoy a moment in the snowfall with Mr. Two Year Old, which is where I grabbed the clips above. I’m so glad he loved it as much as I did.
Anytime I’m able to dwell in idyllic winter weather I think of Adam Gopnik’s Winter: Five Windows on the Season, which I read back in 2014. I’m always on the lookout for quotes and books that capture the alluring spirit of winter and why I love it so much, and that book definitely delivered.
But I realized I hadn’t actually taken any notes from it, so I did something I rarely do: I reread a book. Admittedly it was less a full reread and more a skimming for the best quotes, but I’m glad I did because there was lots I failed to note and appreciate the first time.
I included my favorite quotes below, but before that I also want to highlight an excerpt from a poem Gopnik himself quotes—1794’s “The Winter Evening” by English poet William Cowper:
Oh Winter! ruler of th’ inverted year, Thy scatter’d hair with sleet like ashes fill’d, Thy breath congeal’d upon thy lips, thy cheeks Fring’d with a beard made white with other snows Than those of age; thy forehead wrapt in clouds, A leafless branch thy sceptre, and thy throne A sliding car, indebted to no wheels, But urg’d by storms along its slipp’ry way; I love thee, all unlovely as thou seem’st, And dreaded as thou art! … I crown thee King of intimate delights, Fire-side enjoyments, home-born happiness, And all the comforts that the lowly roof Of undisturb’d retirement, and the hours Of long uninterrupted evening, know.
Quotes
A mind of winter, a mind for winter, not sensing the season as a loss of warmth and light, and with them hope of life and divinity, but ready to respond to it as a positive, and even purifying presence of something else—the beautiful and peaceful, yes, but also the mysterious, the strange, the sublime.
Winter’s persona changes with our perception of safety from it. … The romance of winter is possible only when we have a warm, secure indoors to retreat to, and winter becomes a season to look at as much as one to live through.
In the past two hundred years we have turned winter from something to survive to something to survey, from a thing to be afraid of to a thing to be aware of.
The iceberg becomes representative of the ultimate common mystery of the mind—what you don’t see is what counts most—and the snowflake becomes a representation of the radical individualism of each person.
The final truth about snowflakes is that they become more individual as they fall; that, buffeted by wind and time, they are translated, as if by magic, into ever stranger and more complex patterns, until at last they touch earth. Then, like us, they melt.
We celebrate continuity and want to renew it; we recognize that continuity has its discontents, and want to reverse it. (re: reversal festivals and renewal feasts)
The reason we should be engaged with material life is that our abundance can lead us to acts of altruism.
That’s the complex inheritance of modern Christmas. Our recuperative winter is one in which renewal and reversal, anxiety and abundance, epiphany and uneasiness are knotted together.
The earth does renew itself; we don’t. And so we want to connect our human cycle of mere growth and decay, where winter holds no spring, to the natural cycle of renewal. We can’t do it, of course, but we can’t stop trying.
The symbolism of the modern, ambivalent, anxiety-ridden, double-faced Christmas is winter symbolism. We need the warmth in order to enter the cold, and at Christmas we need the cold in order to reassert the warmth, need the imagery of the bleak midwinter in order to invoke the star above the stable. If the world has globalized Christmas, Christmas has winterized the world. And so the empire of the winter holiday extends from one end of this continent to another.
It is necessary to assert snow in order to evoke sunshine, to make a theatre of winter in order to promise spring, to chill the Baby in order to let him do his thing, to submit to helplessness and winter in order to evoke power and new light.
If we didn’t remember winter in spring, it wouldn’t be as lovely; if we didn’t think of spring in winter, or search winter to find some new emotion of its own to make up for the absent ones, half of the keyboard of life would be missing. We would be playing life with no flats or sharps, on a piano with no black keys.
Winter stress makes summer sweetness—and the stress of warm times makes us long for the strange sweetness of cold ones.
Stress makes sweetness, and snow and ice are the frosting of loss.
That feeling that only the thinnest of membranes, the simple pane of glass separating the onlooker—the poet or the painter or the ordinary child—from the threat beyond is one that has receded from our immediate experience.
But instead we give the coldness names, we write it poetry, we play it music, we experience it as a personality—and this is and remains the act of humanism. Armed with that hope, we see not waste and cold but light and mystery and wonder and something called January. We see not stilled atoms in a senseless world. We see winter.
Winter is the white page on which we write our hearts.
A friend of mine recently moved to northern Minnesota’s Iron Range. He said he’d been looking online for information about the region when he stumbled upon mention of an obscure book that was supposed to really capture the area well. It was the short story collection Down from Basswood: Voices from the Boundary Waters by Lynn Maria Laitala, and having now finished it I can say it’s one of my favorite reads in a long time.
I’ve never been to the Boundary Waters. I had a chance in high school to take a canoe/portaging trip with other kids in my youth group, but I didn’t go and regret it. I do, however, have lots of memories in northern Wisconsin, where I’ve spent time fishing, hunting, and exploring. That experience, combined with my interest in the stories of people from the Northwoods and my family history (more on this later), made this book a big, bright green light.
If not for my friend’s strong recommendation, I probably would have never heard of this book or given it much of a chance if I had. This is mostly for superficial reasons: it has an amateur, self-published look (excepting the beautiful chapter-heading illustrations by Carl Gawboy, as sampled in this post) and contains far too many basic and frankly egregious editing errors.
I’m glad I pushed past my pedantry and focused on the storytelling, because it’s exceptional.
About the book
Spanning several generations, from the early twentieth century to the 1970s, each of the 27 relatively short and standalone stories are told from a different person’s perspective around the northern Minnesota town of Winton. (The Genealogy of Characters was very helpful for orienting myself throughout the book.) Each story intertwines and overlaps with the others, both explicitly—through shared characters and setting—and implicitly, through common themes of people struggling against nature, their kin, and themselves.
Laitala’s brief preface is worth quoting in full because it sets the stage well for the rest of the book:
The Minnesota Historical Society hired me to collect oral histories in northern Minnesota after I went home to Winton in 1974. I designed a questionnaire to elicit information for scholarly use. My first aged informant patiently answered the formula questions; then he said, “That isn’t how it was, Lynn.” When I learned to listen, people told me intimate stories of love and loss, failure and grief.
In 1978 federal legislation made the Boundary Waters—including Basswood Lake—a legal wilderness, a place without history. Inspired by the oral histories and wanting to memorialize the old spirit of the border country, I began to write these stories.
Down from Basswood is told in many voices, the way I learned the history of the place.
Laitala movingly memorializes “the old spirit” of this region by exploring two of its people groups—the Chippewa natives and the Finnish immigrants—and how they struggled to cobble together an existence in a hardscrabble time and place.
A family connection
Being one-third Finn myself, I take a vicarious pride in Finlanders both past and present. My grandpa Cliff was even more Finnish than I am: he spoke the language and, as an FBI agent, was eventually stationed in Superior, Wisconsin, largely due to his heritage. (According to his memoir, it was his supervisor who thought “because I was of Finnish extraction that I should go where the Finns were.”) He was there for 24 out of his 25 years in the FBI—an unusual feat given how most agents were in multiple offices. He would have had lots of experience with the Finnish community and specifically the Finnish communists, given how virulently anti-communist J. Edgar Hoover’s FBI was at the time.
Also part of his job was investigating crimes in the region’s Native American reservations, which at the time were under federal (rather than state) jurisdiction. Undoubtedly this would have influenced his views of the indigenous tribes he encountered, but how exactly I’ll never know.
A master class of insight
I do wonder what he would have thought of this book, because it doesn’t succumb to the worn tropes of Native Americans in fiction. Quite the opposite: Laitala’s ability to empathize with all her characters while maintaining an observer’s distance turns the book into a master class of keen insight, both at the sentence level and through the overarching narrative.
Like this sentence from chapter 4 (“Burntside Spring”):
Frogs were singing along the riverbanks and the great cloud of sorrow that enveloped me lifted just enough for me to realize that Matt must be lonely.
This is from the perspective of Kaija Lahti, a grieving and pregnant widow who took in Matt, a stranger and fellow Finnish immigrant, as a farm worker. He’d returned wearily from a long day. By pausing to take note of the frogs and other sensory cues from her surroundings, Kaija could get present, step outside her own skin, and see another person’s struggles as just as important as hers.
Another thing that was so invigorating about the book was how much I learned. Knowing it’s based on real people’s testimonies and the author’s own experience helped illuminate a whole world and collective of people that are too often kept in the dark.
Chapter 5, for instance (“When Darkness Reigns”), serves as a mini seminar on Finnish communists, logging camps, the IWW, and how abuses of power by corrupt governments and bosses can perpetuate socioeconomic hardship. Other stories shine a light on the gritty work of mining, conflicts with the Bureau of Indian Affairs, true outdoorsmanship as a way of life, and the immigrant’s struggle between expectations and reality.
The book also follows people finding grace even in defeat, as is the case with Aina in chapter 7 (“Children of God”):
I would never find happiness if I had to change the world in order to be happy but that didn’t mean that I had to accept persecution and abuse. I found happiness doing what I knew was right. When I defied people who abused their power—the steel trust, the clergy, the deputies, my brother, my father, my husband—I had felt God’s grace. “You’re smiling,” Arvo said to me one day, angrily, reproachfully. I smiled more broadly.
Updating my priors
Another unexpected development was the appearance of Sigurd Olson, the late wilderness guide, nature writer, and author of The Singing Wilderness, one of my favorite nature books. He’s portrayed in a few of the stories as a well-meaning but patronizing buffoon—and worse, as an opportunistic interloper who exploited the lands and indigenous people he romanticized for his own financial gain.
Specifically, chapter 10 (“Jackfish Pete”) has Olson waxing rhapsodic about the supposed uncivilized wilderness his indigenous guides know actually to be long settled and familiar land to the locals. On the contrary, they claim:
There’s more to living up here than paddling and portaging. It takes skill for a man to provide for others. It’s not as simple as paddling through, catching a few fish, maybe shooting some ducks. A man gets his honor by taking care of other people, being generous. That was the Chippewa way.
How closely Laitala’s portrayal of Olson hews to reality is hard to discern, but given her source material and Olson’s documented role in promoting the Boundary Waters, it’s not hard to imagine it being uncomfortably incisive.
Making wilderness
But that’s just what she does in Down from Basswood, chapter after chapter. At just over 200 pages it has the concise, spartan writing style of a journalist not wanting to waste words, yet beneath those words are an evocative depth befitting the multi-generational epic it truly is. In that way it felt like Wendell Berry’s Port William stories and Joel & Ethan Coen’s 2018 anthology film The Ballad of Buster Scruggs condensed into a single volume you’d be able to read in a day but actually couldn’t for its sheer richness.
I’ll conclude with a passage I consider to be one of the defining metaphors of the whole book. It’s from chapter 21 (“Clearances”), which finds Emily—a second-generation Finnish American teen who’d endured a traumatic childhood like most of her peers—walking with her date alongside a work zone demolished in preparation for the coming freeway:
I got off the wall, walked up the front walk that ended in a pile of rubble and picked a tulip. I peered into its dark center.
“On Basswood they say they’re restoring the past and here they’re supposed to be clearing for the future,” I said, “but it looks the same. Making wilderness—places where man passes through and does not remain.”
Eric didn’t answer. He was already moving on.
Favorite quotes
Charlie called Ira “bourgeois”, or big shot, because he sat between them in the middle of the canoe. In the fur trade days, the bourgeois were the men who didn’t want to work. The Indians laughed at them because paddling is the joy of traveling.
When Aunt lay dying she said to me, “Don’t harden yourself to death, Mary, because if you do, you will harden yourself to life.”
Frogs were singing along the riverbanks and the great cloud of sorrow that enveloped me lifted just enough for me to realize that Matt must be lonely.
I was wounded in the Battle of Mukden. Over 8000 men were killed, more than 50,000 wounded. It’s hard to imagine, when you hear those numbers, that each was a man who once delighted in the freshness of spring.
As I carried gear into the tents, Magie jerked his head in my direction. “Finlander,” he said. One of the officials laughed. “Weak minds but strong backs.”
Spring peepers trilled their shrill evening song and I heard them with my heart.
I would never find happiness if I had to change the world in order to be happy but that didn’t mean that I had to accept persecution and abuse. I found happiness doing what I knew was right. When I defied people who abused their power—the steel trust, the clergy, the deputies, my brother, my father, my husband—I had felt God’s grace. “You’re smiling,” Arvo said to me one day, angrily, reproachfully. I smiled more broadly.
There’s nothing I like better than a meal of fresh fish—but fight fish for sport? If you look at it one way, it’s torturing creatures for fun. Look at it another, you’re playing with your food.
There’s more to living up here than paddling and portaging. It takes skill for a man to provide for others. It’s not as simple as paddling through, catching a few fish, maybe shooting some ducks. A man gets his honor by taking care of other people, being generous. That was the Chippewa way.
In school, the teachers talked about a great America beyond the woods and lakes, beyond men in ragged overalls who worked on rock farms and in lumber camps, beyond women who spoke Finnish and danced to accordion music on Saturday nights. America, the land of opportunity, was somewhere else.
My cheek pressed into the rough wool shirt. I smelled spruce and woodsmoke, heard the thumping of Jake’s heart. “Do you have to go home today?” he asked. “No,” I said. I was home.
Legend has it that a Finnish man once loved his wife so much that he almost told her.
Only sometimes, when I sit near the shore at my cabin watching the waves ebb in the waning light of the midsummer sun, does my heart fill with old yearnings.
My parents say the immigrants were fools who expected to find streets paved with gold. They got hardship and misery. But if you go out walking in the early spring when the marsh marigolds run riot, you will find the woods carpeted with gold.
On Basswood they say they’re restoring the past and here they’re supposed to be clearing for the future, but it looks the same. Making wilderness—places where man passes through and does not remain.
It’s easier to find two sides in history than in life.
The sounds that break the silence of the north are haunting sounds—the crying of the wolves, the loons, the wind.
Things seldom turn out the way we expect them to.
You know what I liked about the culture? Tolerance, frugality, humor, generosity. How do you restore that with funding? Those are the things that money destroys.
Can’t remember how I came upon it, but I recently read Meditations on Hunting by philosopher José Ortega y Gasset, published in 1972 and apparently considered a classic in hunting literature. It isn’t really about hunting itself, but the philosophies that undergird it and the meaning it can provide.
I found great wisdom in these quotes, and not only as someone who has hunted a fair amount of duck and a little bit of deer in my life. Hunting is at once an ancient activity that fulfilled basic needs and an altogether modern one that demands one’s full attention and respect for the nature beyond ourselves.
Ortega y Gasset incisively captures this dichotomy and everything in between. Here are some quotes from the book that stood out to me.
On diversion:
“‘Diversion’ usually indicates only comfortable situations, to the extent that, used carelessly, it connotes ways of life completely free of hardship, free of risk, not requiring great physical effort nor a great deal of concentration. But the occupation of hunting, as carried on by a good hunter, involves precisely all of those things.”
On life’s occupations:
“The life that we are given has its minutes numbered, and in addition it is given to us empty. Whether we like it or not we have to fill it on our own; that is, we have to occupy it one way or another. Thus the essence of each life lies in its occupations.”
“The fact is that for almost all men the major part of life consists of obligatory occupations, chores which they would never do out of choice. Since this fate is so ancient and so constant, it would seem that man should have learned to adapt himself to it and consequently to find it charming. But he does not seem to have done so.”
“All this indicates that man, painfully submerged in his work or obligatory occupations, projects beyond them, imagines another kind of life consisting of very different occupations, in the execution of which he would not feel as if he were losing time, but, on the contrary, gaining it, filling it satisfactorily and as it should be filled. Opposite a life which annihilates itself and fails—a life of work—he erects the plan of a life successful in itself—a life of delight and happiness.”
On happiness:
“All men, in fact, feel called on to be happy, but in each individual that general call becomes concrete in the more or less singular profile in which happiness appears to him. Happiness is a life dedicated to occupations for which that individual feels a singular vocation. Immersed in them, he misses nothing; the whole present fills him completely, free from desire and nostalgia. Laborious activities are performed, not out of any esteem for them, but rather for the result that follows them, but we give ourselves to vocational occupations for the pleasure of them, without concern for the subsequent profit. For that reason we want them never to end. We would like to eternalize, to perennialize them. And, really, once absorbed in a pleasurable occupation, we catch a starry glimpse of eternity.”
On hunting’s code of ethics:
“Hunting, like all human occupations, has its different levels, and how little of the real work of hunting is suggested in words like diversion, relaxation, entertainment! … It involves a complete code of ethics of the most distinguished design; the hunter who accepts the sporting code of ethics keeps his commandments in the greatest solitude, with no witnesses or audience other than the sharp peaks of the mountain, the roaming cloud, the stern oak, the trembling juniper, and the passing animal. In this way hunting resembles the monastic rule or military order.”
On looking at past problems with today’s solutions:
“Every time man looks at a past life from his perspective of the present, he sees, alongside the problems that weighed upon it, the solutions which, for better or for worse, these problems received. And so it naturally seems that every past life was easier, less full of anguish, then the present life; it is a charade whose solution we possess beforehand.”
On the pleasure of ‘being Paleolithic’:
“This is the reason men hunt. When you are fed up with the troublesome present, with being ‘very twentieth century,’ you take your gun, whistle for your dog, go out to the mountain, and, without further ado, give yourself the pleasure during a few hours or a few days of being ‘Paleolithic.'”
“When we leave the city and go up on the mountains it is astounding how naturally and rapidly we free ourselves from the worries, temper, and ways of the real person we were, and the savage man springs anew in us. Our life seems to lose weight and the fresh and fragrant atmosphere of an adolescence circulates through it.”
On returning to nature:
“Man is a fugitive from Nature. He escaped from it and began to make history, which is trying to realize the imaginary, the improbable, perhaps the impossible. History is always made against the grain of Nature. The human being tries to rest from the enormous discomfort and all-embracing disquiet of history by “returning” transitorily, artificially, to Nature in the sport of hunting.”
On the physical senses of hunting (quoting Eduardo de Figueroa, 8th Count of Yebes):
“There is one of the hunter’s senses which must work indefatigably at all times. That is the sense of sight. Look, look, and look again; at all times, in all directions, and in all circumstances. Look as you go along; look while you are resting; look while you are eating or lighting a cigar; up, down, back over the ground you have just covered, at the hill crests, at the ledges and dells, with binoculars and the naked eye, and always be aware that if you know how to look, the beast that you have not found in eight hours of backbreaking work can appear within a hundred meters, when just at sunset, worn out and cursing your interest, you are taking off your shoes and caring for your aching feet in the door of a shelter or a tent. It’s good advice.”
On the need for attention and alertness:
“The hunter knows that he does not know what is going to happen, and this is one of the greatest attractions of his occupation. Thus he needs to prepare an attention of a different and superior style—an attention which does not consist in riveting itself on the presumed but consists precisely in not presuming anything and in avoiding inattentiveness. It is a “universal” attention, which does not inscribe itself on any point and tries to be on all points. There is a magnificent term for this, one that still conserves all its zest of vivacity and imminence: alertness. The hunter is the alert man.”
On seeing the “least foreseeable” solutions:
“The only man who truly thinks is the one who, when faced with a problem, instead of looking only straight ahead, toward what habit, tradition, the commonplace, and mental inertia would make one assume, keeps himself alert, ready to accept the fact that the solution might spring from the least foreseeable spot on the great rotundity of the horizon.”
I don’t have to go looking for synchronicity because it always finds me. This time it was on Netflix.
The other day I watched Netflix’s new docu-drama The Social Dilemma (trailer) based on the recommendation from a friend and a lively text thread about its implications.
The film’s thesis is that social networks are engineered to hack human psychology and prey upon our attention as a means to serve advertisers, which is detrimental to humans specifically and society generally. We learn this from the talking heads of former Silicon Valley executives, whose firsthand experience with the dark side of social media have motivated them to speak out against their former employers and advocate for reform.
Interwoven with the talking heads is the drama part of the film, which depict a family wrestling with the many ways technology can negatively affect our lives: the son slowly being radicalized by extremist propaganda, the tween daughter tormented by insecurity and social media bullying, the mother witnessing the fraying of family cohesion.
Though the dramatized storyline sometimes felt a little “anti-smoking PSA” to me, as a morality tale it was an effective companion to the talking heads. (This interview with Tristan Harris, one of the subjects and co-founder of the Center for Humane Technology, gives some needed context to his contributions.)
The documentary stimulated a valuable discussion between my wife and I about social media’s role in our family. But it wasn’t until later that night when its lessons sank into my consciousness in a tangible way.
Diving into the divine milieu
Later that same night, I decided to watch My Octopus Teacher, another new Netflix documentary featuring freediver and filmmaker Craig Foster. The banal description (“A filmmaker forges an unusual friendship with an octopus living in a South African kelp forest, learning as the animal shares the mysteries of her world”) belies the transcendent richness of what we see develop on screen—both between Foster and the octopus and between Foster and the underwater environment.
He describes how diving in the cold seawater makes you “come alive to the world” and focuses your mind intently on your surroundings. I’ve written about freediving before, and how the “divine milieu” of the sea—or any uncivilized landscape—can open us to transformation.
Foster’s own transformation happens over the course of a year as he encounters and befriends a common octopus. And thanks to his abundant underwater footage, we get to witness a series of moments—surprises, scares, sorrows, and simplicities—that teach so much about a reclusive and otherworldly creature. Due to Foster’s soothing narration, the gentle piano score, and the meditative quality of being immersed underwater, it’s a beautiful and emotional story that shows the stunning possibilities of what being present in nature can offer.
That also makes it a fascinating contrast to The Social Dilemma, chiefly in how it offers an antidote to all the ails social media can create. If we feel distracted, we should seek focus. If we feel fragmented, we should seek embodiment. (Brené Brown: “We move what we’re learning from our heads to our hearts through our hands”—a lesson I have to constantly relearn.)
Being in nature, in silence, or at least away from screens allow for both of those things if you let it. And recently I did.
My toddler teacher
A few days after watching both of these films, for undetermined reasons Mr. 19 Months was refusing to fall asleep. I brought him out to his play area and he started tinkering with a wooden train set we recently put into toy circulation. He usually doesn’t focus on one activity for very long, yet for at least 15 minutes he sat there quietly exploring and experimenting with this new contraption.
Usually my phone is with me in our living room post-bedtime, but it wasn’t that night. I could have retrieved it, but I didn’t want to break this spell as I knew he’d either want to follow me or jump to another activity. I soon realized that if I did have my phone, I would have missed so much.
I would have missed his subtle gestures as he figured out how to put the cylindrical blocks into their corresponding holes in the train car.
I would have missed trying to decipher his thought process of how to slot the various discs onto their poles.
I would have missed out on pondering how toddlers can be ferocious one moment and beautifully serene the next—not unlike octopuses.
Similarly, Foster’s unique story wouldn’t have happened if he didn’t dedicate himself to visiting the kelp forest every day, and if he hadn’t noticed the octopus beneath its camouflaged hideout, and if he didn’t intentionally seek to cultivate trust with a marvelous and mysterious creature.
My own marvelous and mysterious creature has taught me a lot in his short time on Earth. (See the tag Baby Comello for the continuing journey.) Just by living out his full self—and toddlers can’t do anything else—he demonstrates the rewards of using your attention wisely, whether it’s for a glowing screen or a wooden train set or an inquisitive toddler or a reclusive cephalopod.
You don’t have to choose one, but you do have to choose.
I’ve only made it through the preface of Underland: A Deep Time Journey by Robert Macfarlane—an “epic exploration of the Earth’s underworlds as they exist in myth, literature, memory, and the land itself”—yet rich quotes abound:
“The same three tasks recur across cultures and epochs: to shelter what is precious, to yield what is valuable, and to dispose of what is harmful. Shelter (memories, precious matter, messages, fragile lives). Yield (information, wealth, metaphors, minerals, visions). Dispose (waste, trauma, poison, secrets). Into the underland we have long placed that which we fear and wish to lose, and that which we love and wish to save.”
“Force yourself to see more deeply.”
“The underland is vital to the material structures of contemporary existence, as well as our memories, myths and metaphors.”
“Our ‘flat perspectives’ feel increasingly inadequate to the deep worlds we inhabit, and to the deep time legacies we are leaving.”
“‘Deep time’ is the chronology of the underland. Deep time is the dizzying expanses of Earth history that stretch away from the present moment. Deep time is measured in units that humble the human instant: epochs and aeons, instead of minutes and years.”
“When viewed in deep time, things come alive that seemed inert. New responsibilities declare themselves. A conviviality of being leaps to mind and eye. The world becomes eerily various and vibrant again. Ice breathes. Rock has tides. Mountains ebb and flow. Stone pulses. We live on a restless Earth.”
Somewhere on the Internet I stumbled upon this print from the artist Nina Montenegro’s series Against Forgetting:
It struck a chord in me not only because I’ve been reading the tree-centric novel The Overstory, but also because six days ago I became a father. And I’ll tell ya, I know I’m barely a week into this, but there’s nothing like having a child to make you reconsider everything you think you know about time.
Spent a few days in the Northwoods of Wisconsin on a fishing trip with my dad and friends. Beautiful weather, fresh air, fishing, a rental cabin, film noir in the evenings. Not bad livin’.
I took a few photos and videos along the way. The tree stumps outside our rental cabin had some nice colors:
This was the view for most of the trip:
We mostly saw walleye and croppies, with a few bass and northerns as well.
We went to Chippewa Inn for dinner one night. Somehow it was my first time at one of Wisconsin’s famous supper clubs. I had Bavarian goulash with spaetzle and a Moon Man because when in Wisconsin… :
I guess I love trees:
Here’s a GIF of the water off the dock, which that morning was Malickian:
And another GIF from the rental boat, which stayed smooth and steady even at high speeds:
Got Pinery Boys: Songs and Songcatching in the Lumberjack Era as an unexpected Christmas gift from my dad. Given our shared appreciation for and history in the Northwoods of Wisconsin (though not in lumberjacking or songcatching unfortunately), this was a delightful read. It’s partly a reprint of Franz Rickaby’s 1926 collection Ballads and Songs of the Shanty-Boy and partly essays about Rickaby himself, folk songs of the lumberjack era in the late 19th and early 20th century Upper Midwest, and the tradition of capturing that folklore. Over 60 songs are included, with introductory notes, full lyrics, and even music notations.
The editors’ sources and bibliography were fun to explore for related books and albums of regional folk songs. Favorites include Northwoods Songs and Folksongs of Another America: Field Recordings from the Upper Midwest, 1937–1946. (I’m also eager to track down Finnish American Songs and Tunes, from Mines, Lumber Camps, and Workers’ Halls and, just for kicks, the albums Down Home Dairyland by James Leary and A Finnish American Christmas by Koivun Kaiku.)
What was really fun to read was Rickaby’s original introductory text. People don’t write like this anymore:
Meanwhile, the shanty-boy came into his own. Up and down and across the country he roamed—here today, there tomorrow; chopping, skidding, rolling, hauling, driving great logs that the snarling saws might be fed. The free life called him, the thunder of falling majesties intoxicated him. Amid this stately presence, along these avenues of “endless upward reaches,” he rudely trampled the whiteness of the earth. His axe bit deep as it shouted, and his saw-blade sang in the brittle air. The soft aroma of the woods at peace sharpened to an acrid redolence, acute, insistent—the cry of wounded pine. The great crests trembled, tottered, and thundered to the earth in a blinding swirl of needles and snow-dust, and the sun and sky at last looked in. The conqueror shouted as the proud tops came crashing down, though the places made vacant and bare meant nothing to him. Long hours of hard labor, simple fare, and primitive accommodations hardened him; the constant presence of danger rendered him resourceful, self-reliant, agile. It was as if the physical strength and bold vitality, the regal aloofness of the fallen giants, flowed in full tide into him and he thus came to know neither weariness nor fear. Neither Life nor Death was his master. He loved, hated, worked, played, earned, spent, fought, and sang—and even in his singing was a law unto himself.
And yet, Rickaby acknowledges the excesses of the Lumberjack Era:
The lumber industry still moves on. In the East, the North, the South, and the far West the trees still fall; for men must still have lumber, even more than ever. But it is now a cold and calculated process, with careful emphasis on selection, salvage, and by-product. The riot of wasteful harvest is no more: the unexpected vision of impending want, of imminent ugly barrenness, has quenched the thrill of destruction. The nation, having allowed the candle to be burned at both ends, tardily awakes to the necessity of conservation, a sort of cold gray “morning after.” Such a morning has its good and holy uses; but whatever forms of exultation may finally come of it, it must be noted that song is not one of its immediate possessions.
He marks the turn of the century, once the lumber business was industrialized along with everything else, as the turning point for lumberjack songs as well:
It was evident that some grim chance was taking place, killing the song in the hearts of workers, not only in the forests, but abroad in the world as well. Instead of singing, they read or talked or plotted; or if they did sing, the song was no longer of themselves. The complexion of the shanty crews changed. Where once had been the free-moving wit, the clear ringing voice of the Irishman, the Scotsman, the French-Canadian, there appeared in greater numbers the stolid Indian, the quiet, slow-moving, more purposeful Scandinavian.
Rickaby identifies three traits most common to “bona-fide singers of shanty-song”:
“Intense application to the matter at hand”, meaning they were very focused on singing, sometimes even closing their eyes;
A willingness to sing;
A habit of dropping to a speaking voice on the last words of a song, sometimes “talking” the entire last line to indicate the song is finished.
Besides those commonalities, every rendition of every song could be slightly different depending on who sang it and how he made it his own. I look forward to trying to make some of these old folk songs my own too.
I’d heard a lot of great things about Asheville, North Carolina, so my wife and I finally made a trip there happen to meet up with some Durham friends for a long weekend in the mountains. Surprise: It was wondrous!
Our Airbnb was a cabin on a mountain farm in nearby Black Mountain, complete with sheep named Frodo, Samwise, Arwen, and Twiggy (the last one was named by previous owners). This was the view the first morning:
We missed Peak Fall foliage, but there was still plenty of color to mix with the barren branches:
And cozy morning frosts—very Hygge™ indeed:
One morning we hiked up Lookout Mountain in Montreat based on the recommendation of our Airbnb host. We were not disappointed by the Misty Mountain-esque view:
Asheville proper offered lots of walkable streets, good southern food—had chicken & waffles for the first time—and, among other Liberal College Town accoutrements, several “poems while you wait” street typists:
We flew into Atlanta and drove up to Asheville through South Carolina, but on the way back we drove through the Great Smoky Mountains. We did this not only to enjoy the gorgeous terrain but to stop and see the remnants of Camp Toccoa, the World War II paratroopers training camp made famous by Band of Brothers:
The camp site was closed, but we could see the famous “3 miles up, 3 miles down” Currahee Mountain from town.
I took pictures on a few other occasions, but so often my phone pictures failed to capture what I saw with my own eyes. That’s OK: being there in the moment was reward enough, as was hanging with friends, finally seeing Asheville, and getting to enjoy a crisp autumn weekend in Appalachia.
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