black and white was written in 1954 – the same year of the united states supreme court‘s decision of brown v board of education which outlawed racial segregation in public schools. it was recorded by pete seeger in 1956 and, with much more popularity – charting at number 1 – by three dog night in 1972.
clear messages.
the decision and the song.
at least they were.
the moral clarity of that decision is now clearly muddied in the sickeningly toxic waters – and also supreme court decision – of racial profiling in this administration’s efforts at mass deportation of immigrants.
some things are not black and white – things that fall into the grey of intelligent debate, the grey of historical perspective, the grey of interpretation that evolves with continual research seeking truth and information. memory is a bit grey, love is grey, indecision is grey, certainly apathy is grey.
but some things – in THIS democracy with THIS constitution, THIS bill of rights, THIS set of amendments – these things are black and white. clear. not bigoted. not racist. not xenophobic. not homophobic. not misogynistic.
there are small house sparrows that make themselves at home under our awning. they perch and flit about and, every so often, attempt to start building a nest, from which they usually fly off after a bit. but they are clearly at home by our back door and we can see them through the window and across the deck as we sit on the raft and write.
as we entered the back door the other day – home from the market and with bags in our arms – i saw the feather, tucked into the old screen door. a sweet i-was-here…maybe a little we-are-all-in-this-universe-together symbol of reassurance, hope. this tiny grey feather – stuck on our back door – a tiny sign of encouragement, perhaps a nod of being watched over in distressing times. any way you look at it, we won’t remove the little feather,
distressing times. i’d say so.
from the smallest concentric circle in to the furthermost concentric circle, these are distressing times.
and, in the middle of reading tarana burke’s book unbound i read this sentence: “indeed, i don’t believe you can practice love and be in community with folks without an incorporation of accountability as an ethic and a practice.”
her book – all of it – was profoundly moving. she is the originator of the #metoo movement. her story resonated with me over and over again. accountability. accountability. i read and re-read it, this simple statement of ideology.
particularly in the context of this country as it is right this very minute, i stopped re-reading and snapped a photo of this sentence.
for there is not much more infuriating than to be in community with others who stress their transparency and, thus, following, their accountability to the others in the community but who are the least transparent and the least accountable. there is not much more infuriating than to see those who have wronged others – regardless of the community, the institution, the organization – big or small – get away with it, to take in those silently complicit, to watch the fallout, to bear witness to the lack of ethics indicative in letting others “get away with it”. there is not much more painful than being the victim of a lack of accountability, the dust – radioactive gossip, the decimation aimed and fired, the shock long-lived.
to practice love and to be in community would suggest holding each community member as important, as a cog in the wheel, as contributing, as morally obligated as the next.
to practice love and to be in community would suggest a set of expectations – rules, bylaws, laws, moral codes – that would reign supreme, guiding the steps and actions of the community.
to practice love and to be in community would suggest holding the fragility of love and its mutual obligation to each other as paramount. it would suggest leading with love, leading with respect, leading with support.
to practice love and to be in community would suggest holding to truth, to honesty, to responsibility and, thus, to accountability.
to practice love and to be in community would suggest that not taking responsibility, skipping any kind of ethical standard, having zero expectation that all in community would be accountable to each other and to the bigger picture would be the very antithesis of practicing love and being in community.
to be in community – in a freeforall devoid of moral compass – in a lack of answerability, no effort of liability, a structure without structure, without compassion or empathy, without the abiding of laws, sans checks and balances on the collective or those in charge, a governance with leadership lacking virtue – this is not a practice of love nor is it being in community. this is here and now.
grey feathers are said to be a sign that there will be a period of calmness and clarity. it is a buoying keep-on-going.
it will stay on the door as long as it stays on the door. and tarana burke’s words will echo in my mind as a north star message.
i didn’t pick up the feather. i have many feathers, so this is rather unusual, but i left it there. i wanted others to see it as well. one lone crow feather, standing in the grass.
and when all evidence is but one feather, what does it say about this crow?
what evidence are we leaving as we fly through this world?
are we complacent, inattentive, unmoved by all the chaos of the current climate in these un-united united states? are we merely living superficially, going about our days normally, with nary a nod to the cruelty and vileness of what this administration is wreaking, what this administration is intending? are we ignoring the descent of this country from the cherished democracy it had been? are we shushing each other, refusing to partake in conversation, stating that we “just don’t talk about it”?
or do we care about the fast and vast changes that are taking place? do we feel the pain of others, do we try to put ourselves in their shoes? do we try to ease the burden of people who are affected by the policies based in homophobia, xenophobia, racism, extreme nationalistic, misogynistic, patriarchal, antiquated horror? do we speak up, is there an inflection point when we are no longer silent?
I didn’t pick up the feather. i left it there because i felt like it was evidence that we all leave evidence for others to witness.
it is likely the heron’s. we have seen a couple together out there – gliding through the marshland, standing regally by the side of the pond, walking sedately. we hiked past the downy feather, that had likely fallen from where down is hidden beneath the heron’s outer feathers, and i went back, the talcum powder white capturing my attention on the trail. sometimes i pick up feathers – to keep them, beautiful signs of divine and freedom and flight. i left this one on the trail, tucked between the pine and the cone, its texture begging notice.
under the outer layer of my straight hair is an unruly curly layer. the days i do not blow-dry my hair, i am banana-curled, little-orphan-annie-curled, a combo-platter-no-real-sense curled. i personally have found it annoying. most women desire hair which they do not have – a different kind of hair – a different color – a different texture, thickness, bounce, volume. it is the way of this society.
instyle magazine did an entire month of articles on women and their hair. i read the initial article from 2018 and, frankly, found it somewhat entertaining. the most common uniting hair complaint is frizz, which, i must say, i have complained about a time or two. d has trouble understanding frizz as he is a non-frizz-haired guy (incidentally, with better hair than me – which doesn’t seem quite hair-fair). regardless, hair has become a tool of empowering for women, especially in this nation.
according to what i read, we can be flushed with excitement or nervous as all get-out, challenged beyond our perceived limits or drudging our way through the day – but, if our hair looks good, we feel good, no matter.
i wonder if the heron – in its elegant wisdom and intuition – has concerned itself with its feathers. or has it just simply concerned itself with its basic needs, its instinctual movements and rituals, its patterns and place in nature. is it thinking about its frizzy down feathers? i suspect not. compare that with the reported 81% of human women who feel more confident if their hair looks great.
according to the majority of human women – none of the hair products out there reeeeally work. everything promises to de-frizz, de-curl, celebrate the curl, straighten, give volume, grant sheen, untangle, combat thinning, retain moisture, eliminate split ends, make it bounce, make it stay still, give a hairstyle hold. but nope, none of it really works.
if you add perimenopause, menopause and post-menopause to the hair equation, you are faced with a variety pack of even more hair concerns. for me, that means that – despite all my deliberate blowdrying intentions for straightening my hair, the instant a hotter-than-hot hot flash swings by, i am frizzed. drippy hot, frizzed and curled – definitely not a jennifer aniston hair look.
“in order to cool their body temperature, great blue herons will partially extend and droop their wings and open their mouths while fluttering their throat muscles. much like dogs panting, this helps cool their body through evaporation. this behavior is called gular fluttering.”(nps.gov) the innate wisdom of the heron – gular fluttering. who knew?
so…if you see me – curly hair askew sneaking out from under a few straightened hairs trying to hold on to their straight – fluttering my throat muscles (is this synonymous with talking too much in humans???) – you will know i am post-yet-another-hot-flash and am channeling my internal great blue heron. please don’t comment on my hair.
reverse threading 