Matthew Anderson

Irish Unsettling

Since arriving in Dublin, I often stumble across reminders of how the Irish were also a colonized people. Sometimes it’s graffiti: “Royalists not welcome,” scrawled on brick. Sometimes it’s living culture, the fact that Irish (the traditional Gaelic) is an official language, but so few Irish students, at least in Dublin, can speak it. While walking along the Royal Canal I came across bronze shoes (below) commemorating the “National Famine Way.” This marks the 19th century families forced, starving, toward Dublin Harbour. Once there they shipped out on British “coffin ships” in hopes of a better life in Quebec and other destinations. Ireland and Quebec are bound together in many ways.

Many died en route or of sickness in quarantine (as at Grosse-Île, QC).

History is thick here. Last week on my way to the dentist I was surprised by another example. This is Croke Park behind me. Even though our apartment is a kilometre away, when 80 thousand fans are cheering a Gaelic games competition, you can hear it loud and clear from our living room.

Croke Park (Croker, to the locals) didn’t always look like a spaceship. On November 21st, 1920, the stadium was the scene of Bloody Sunday (Irish: Domhnach na Fola). In reaction that morning’s assassination of British intelligence operatives, British soldiers and auxiliaries opened fire indiscriminately on players and spectators at an afternoon Gaelic football match. Fourteen people were killed and at least 60 injured. As with settler-Indigenous history where I was born, imperialism is always violent. Bloody Sunday remains a crucial moment in Irish history.

These folks would hear the games even better

There are spots like this all over Dublin, Ireland, and Northern Ireland, places where the land is marked by tragedy, hate, and death. In 2020, a century after the horrific events, this little stone bridge beside Croke Park was renamed “Bloody Sunday Bridge.”

“dark pilgimages” (to sites of tragedy) intersect and overlap

The Royal Canal can be a bit rough here (another good reason for biking this section). But when I stopped and went up for a minute to pay my respects on the bridge, people were walking back and forth to their business at Croker. The Irish seem to be good at this kind of redemption. They don’t hide the past but build new and better on it just the same. During the pandemic Croke Park was turned into North Dublin’s vaccination site.

Where once lives were lost by hate, they are being saved by how the Irish care for themselves and their neighbours, even those from elsewhere.

Like me.

Why We Need Historians (a third pandemic poem)

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It’s Hillary behind COVID. That reject.

And Bill Gates – here he swallows, the saliva

pools. And I think about how far spite,

like infected droplets, spools and projects.

 

They engineered the virus with China,

To keep Trump from re-election.

Otherwise (his finger to the camera)

You tell me! How could this happen?

 

I would, but he won’t, stop. I’d start

with the Golden Rule, maybe. Or to not bear false witness.

I’d remind him that the death that struck the Byzantines

came first from fleas, not Muslim armies.

Or maybe this so-called Christian would speak less,

knowing Martin Luther in his preaching

warned Wittenbergers against public meetings

during the days of Black Death.

 

You’re Sheeple, he interrupts, his history

flat-screen empty. You’re cows.

 

How can you talk to someone for whom there is no time but now?

No victims but us? It may be a novel virus,

but it’s not novel. The Spanish flu didn’t need Obama to do

what it did back then. Each time, it seems, we try witches, name

evil eyes, put the homes of Gypsies and Jews to flame,

afraid of one virus only to be infected by the other;

the real conspiracy, the tragic legacy of those who claim

we’re only safe when someone else is to blame.

 

May 3, 2020

 

Pandemic Pears (a second poem)

fruit arrrival during Covid-19

I poached the pears in maple syrup.

Saving their browning skins, together with

a wizzled orange and a hardening lemon

my first miracle; the carmelized marmalade,

hot and sweet from our spoons,

the second. Who could have known

 

tetris-ing perishables would be so satisfying?

Those old hotel soaps slivered

to avoid unnecessary outings,

toilet-paper rolls on door handles,

the plastic that once cossetted chocolates

cut for ice-cube trays.

 

I suppose it won’t be long before normal

is normal, again. Remind me, then,

please, some evening we’re out for dinner,

our garbage-bins full,

the song-birds muted,

just how good these pears tasted.

 

 

 

Matthew R Anderson

April 30, 2020

Chilwell (Nottingham)

 

Each Thursday at Eight

Liturgy for a Pandemic

second floor in sunlight

Each Thursday at eight, we stand at our lintels

to clap for care-workers we hope never to meet.

Behind the fence, unseen neighbours bang pots.

When the antiphon dies, I linger outside.

A blackbird trills. From the hushed street its partner answers.

In our city the pandemic spikes, aloof as the cats

who watch our prayers from behind the glass.

 

 

Matthew R Anderson April 25, 2020 Chilwell (Nottingham)

They Know Not What They Do

reading Valtonen book

They Know Not What They Do – Jussi Valtonen (London: Oneworld, 2017)

Reading They Know Not What They Do by Jussi Valtonen, is a bit like looking in on a group of observant and smart people, who share thoughtful, even profound, observations on love, disappointment, and American and Finnish culture, but who just happen to be on a sinking ship. You – and they – can never forget that things are only going to get much worse. Set against Helsinki’s endlessly brooding winter skies, and the droning of cicadas in Baltimore’s summer heat, a feeling of inescapable doom hangs over this dystopic novel as its flawed characters meet, mate, and make mistakes. The book feels somewhat long at 470 pages, but perhaps that’s just because, while there are lots of surprising plot twists, tragedy never feels far away.

They Know Not What They Do is an apt title. Joe, the ambitious American protagonist, Samuel, his estranged Finnish son, Alina, Samuel’s mother, and others in the novel seem to lack self-awareness in a normal, bumbling, struggle-through-the-day kind of way. However, they’re not lucky in life. None is able to escape the extraordinarily tragic consequences of failings that seem, in the end, fairly ordinary. This is part of the novel’s power. We’ve all made these mistakes, and if we haven’t met such tragedies, perhaps we’ve just been fortunate. The inside back cover states that Valtonen is not just a fine author and an exceptional wordsmith, but also a psychologist. He clearly knows day-to-day human weakness. Although he’s sympathetic, he’s a realist. The often very funny black humour will keep the reader going, even while a sensitive reader sometimes wants to put the book down rather than go through yet another looming misunderstanding, disappointment, or mistake.

If anything marks the book as Finnish, perhaps it’s this close attention to failure. As a Canadian reader, I’m familiar with literature where simple survival is victory. Finnishness and Americanism are presented as opposites, and are played up in the novel. But the stereotypes are presented only to be subverted: the American protagonist ends up paralyzed by indecision and fate, while the Finn achieves a sort of resolution.

The language throughout is clear, crisp, and its observations razor-sharp: the reader would never know the book was originally published in Finnish (translator Kristian London). Valtonen won the Finlandia Prize for this book, and it’s not hard to understand why. It’s exceptionally observant, and extremely well-written. Academics will recognize their foibles in its sharp-eyed observations of university politics, but so will fatigued young parents, adolescents just entering college, and the middle-aged trying to decide if they’ve accomplished anything with their lives. They Know Not What They Do was written by someone who very definitely knew what they were doing: if you can handle the coming tragedy, it’s well worth getting to know these people as well.

Watching The Good Place during the Month of the Dead

To mark the month that for Christians begins with All Saints and All Souls’ days, Dr Christine Jamieson and I wrote an article about the NBC/Netflix ethics comedy “The Good Place.” It was picked up by Salon! Here’s the article:

“The Good Place”: Ethics comedy asks if there’s a second chance at life

The Good Place

‘Twas Nillig

empty wine glass

I’ve been writing poems while looking at Sara’s sketch book. This one popped out.  With thanks to Lewis Carroll!

‘Twas ‘Nillig, and the savagnola

Spired and glarbled aft my slake;

All rumsy were my conturbations

Mid the sorms dafts o’ertake.

 

‘Beware the Sappertalk, my child!

Beware the Rampling Dot, and shun

the maws that flap, the tweets e’en mild,

o’erpious Pêtians, every one.

 

So frake your heartened hard now addened,

Papered prayers lay lacquered flumb.

Snicker-snack again the morrow.

Off to rumpled bed; be done.

 

Matthew R. Anderson  Aug 9, 2019 Nottingham UK

Between a Good Story & Hard Facts

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from R.B. Nevitt’s A Winter at Fort Macleod

While I’m writing my book about our long western walks, sometimes I find myself caught between a good story and a set of hard facts. I’m writing about our treks through ranches on the edge of Cypress Hills in 2015. Remembering the cattle, the horses, and the land there, I’d like to tell the story I found in Peter Erasmus’s Buffalo Days and Nights. Erasmus was a Métis interpreter, guide (for the Palliser expedition, among others), hunter, trader, and diplomat (his account of the Treaty Six signing is invaluable, since he was actually hired by the Indigenous parties to the Treaty). He could speak four or five prairie languages, as well as English and French, and could read ancient Greek. Discussing the extinction of the bison/buffalo, and the problem of poaching, Erasmus notes: “True, I ate buffalo meat at Big Bear’s camp in the Cypress Hills…but it tasted a great deal like beef – so much so that I didn’t consider it polite to inquire too closely as to its source.”[i] The problem is, the story makes it sound as if the Cree were habitually enjoying food at the expense of white settlers – but the opposite was the case. 1881-82 was the time of the “hunger winter” (see Candace Savage’s A Geography of Blood). Cree, Saulteaux and Assiniboine, facing a brutal Saskatchewan cold in tents made only of thin cotton (the hides being sold or converted to food), dressed in rags, were dying, by the hundreds, of starvation and starvation-linked diseases. Meanwhile, the government in Ottawa kept cutting its relief budget. Dewdney, closer, used the famine as a tactic to try to empty the Hills of its Indigenous population. The first ranchers in the area offered their animals at cost to relieve the famine. Dewdney refused. No one knows why, but it remains a fact that he had financial links to the American company that provided meat to the Canadian government, and accepting the offer would have undercut their – and his – profits. [ii] Plus ça change…the more things change…  There’s no simple story in remembering Settlement.

[i] Peter Erasmus, Buffalo Days and Nights. Ed. Henry Thompson. Calgary: Fifth House Ltd, reprint 1999, 301.

[ii] James Daschuk, Clearing the Plains: Disease, Politics of Starvation, and the Loss of Aboriginal Life. Regina: University of Regina Press, 2013, 115.

Scarf and Medicine Bundle

Matthew squares off with Scarf Women

On my leaving, the Finns of Montreal gave me a gift. It wasn’t a gift card, or a gold watch (do people do that anymore?) or a bottle of fancy wine. They thought about who I was to them, and who they were to me. Then nine households – nine different women, to be more precise – knitted a scarf. Together. They each, in turn, added wool from Finland, and colours from their homes that would mean something.

I’ve rarely been so touched. I wear the scarf often. I keep it in a place where I can look at it, as I’m doing now. Its colours tell me about the people who knitted it and the services and events we enjoyed together. Its heft in my hands reminds me how warmly I was embraced by the Finnish community. Although it wasn’t intended as such, the scarf turned out to be the perfect length for a stole (that priests and pastors wear over their robe as a sign of their ordination). When I got it, I told the women it would be a ritual object for me – it couldn’t help but be, because of how it was made.

In 1884 Canada’s Federal Government passed the potlach law, part of the Indian Act. It “legally” abolished all “Indian cultural practices,” the Sun Dance, the potlach, and other religious ceremonies. It also forbade Indigenous people and groups from keeping their ritual items. That provision was only repealed in the 1950s. Bob Joseph, in 21 Things You May Not Know About the Indian Act, writes that “for 71 years…almost three generations grew up deprived of the cultural fabric of their ancestors….thousands of irreplaceable ceremonial masks, robes, blankets, and other….items were lost forever to their people” (49).

When I walked into the Castle Museum here in Nottingham UK, the first thing to catch my eye was the medicine pouch you see below. The little sign says it comes from Alberta, Canada. When ceremonies – the life of a culture – were outlawed, many of the stolen objects were given to museums. That bundle belonged – STILL belongs – to someone…Blackfoot? Cree? It’s hard to imagine someone coming into my house to take my Finnish scarf, or a Bible, or a communion chalice. But that’s exactly what my government did to the Indigenous peoples. Learning this, and remembering it, is part of being ready for reconciliation.

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All Our Systems

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the V2V: system meets relations, but who did the paint-job? photo: M. Anderson

The sound of a chain saw greeted me as I walked toward the intersection, where Government street meets Victoria’s harbour, right by the Empress Hotel. The street was closed to traffic. On the meridian, in the middle of the lanes, with downtown buildings all around, a half-dozen workers were finishing the job of bringing down what must have been a fairly large tree. Some were cutting the trunk into pieces, others were shredding branches, still others were piling four-foot slices of hard-wood trunk onto a front-end loader. The crew was working hard. But there was just as much action outside the cordon. Three different TV crews had cameras trained on the workers, who self-consciously were trying not to pay attention to them. Several camera photographers were snapping photos.

I ran my errands. Fifteen minutes later, on my way back, the cameras were gone. A flag-woman guarded the yellow tape.

“What’s all the media interest about?” I asked her. “What happened?”

“Oh,” she replied, “we cut down a tree.”

“Was it an important tree?” I asked.

She shrugged. “There aren’t that many around– take a look.” Her arm swept the horizon. “I guess so.”

“There were protesters?”

“Believe it or not, only one.” She laughed. “All those media folks came down on her like a gang. They all had to interview the same person!”

“Why’d they cut it down?”

“That’s the best part,” she leaned in, as if sharing a secret. “It’s for a bike path,” she whispered. Then she hoisted her neon vest and headed back to the other workers. “We live in a bizarre world!” she called over her shoulder.

Today I’m flying out of Victoria, headed east. And you cannot fly without experiencing – and, let’s be honest, benefitting from – systems. There’s a system that directs travelers through airports onto planes, and systems to guide the planes safely across runways and through the air. A system will, I hope, make sure my luggage arrives when I do. A system for bike paths spelled the end of that tree. But despite their undoubted value, we make a mistake when we treat other people, or creation, as if it’s only that – a series of systems to be managed, and not relations to be nurtured and respected.

We use systems, and we think of them as external to us. On the other hand, we are part of a web of relations. Tanya Talaga points this out in her book “All Our Relations: Finding the Path Forward” (Anansi Press, 2018). Other Indigenous writers such as Leanne Betasamosake Simpson, and Indigenous activists such as Kenneth Deer warn us that to ignore our relations with creation puts us at peril. Indigenous courage and sacrifice in defense of the planet, whether against fracking, or pipelines, or sacred sites, has led the way. I don’t know if that one tree, in downtown Victoria, should have been saved. A bike path is certainly a good thing. But I wonder if it was a case of “all our systems,” rather than “all our relations.”