Sunday, October 28, 2018

Where do you go to escape?


It seems reality is pretty tough. Life is rough and sometimes we have to escape.
From limited research, seems many of us started escaping in books. Books of all types took us to fictional places and presented different ideas never imagined in our family construct.
In our youth, life was regimented and thus restricted, so any creativity was suppressed. The schoolbooks only repeated facts and formulas from times past but there was no variation. Follow the doctrine and repeat after me; but the library held more books than were required reading.
For many of us, the books, even graphic novels (comics) were a way to get away from our boring existence. If any of our friends read the same books we could discuss our interpretations and bond over another’s thoughts and words.
Sports were always a good escape. Wear a uniform with team building discipline and exercise. Sports was an outside escape, but couldn’t be played inside.
Performance arts could be an escape if not just pressured by parents. Dancing and singing and playing an instrument gave confidence and again formed team building, but it was a lot of work.
These escapes did fill the hours of what would have been boredom.
Electronics brought the revolution of magical boxes that presented moving images and sound to grab our attention and suck us into a hypnotic escape. It didn’t take any effort, like going to a movie or checking out a book.
Medications seem a popular way to escape. Seems since time began, we as a species have worked hard at finding different potions and concoctions to escape reality. Some are legal and some are not, but there is more to go around for everyone. It does seem that we indulge to obsession or an early death.
Some might escape into family drama, which will take time and effort away from the mundane wake-work-home-sleep pattern. Others may become overwhelmed by physical pleasure.
When we wake in the morning (hopefully) what is on our list of things-to-do for the day? You got 24 hours to figure it out until the next sunrise.
There are the chores like taking out the trash or cleaning the litter box or making the bed or going to the grocery to get a refill of olive oil, but then what?
Work and school and family requirements take time but then what?
Most of these time consuming activities are the reasons for escaping.
Today there are breaking news events and live videos and streaming opinions of horror stories that have no endings. While the fodder feeds the masses cultural values are changing.
I ride a bicycle. That means I am not sheltered in a metal and glass shell when I travel. That means I am vulnerable.
What that means is I’m aware of what is going on around me. I’m alert of the movement of traffic, the sounds and smells in the air, and most of all the people around me. I’ve had a few unusual interactions with people who I would normally avoid. If feeling threatened, I find a way to move onto shelter. Even if I was packing (which I am not) a bicycle frame is not much protection.
Paranoia or awareness, I can’t explain. Times have changed.
When I make my daily venture to the Tummy Temple and lock up my pony I scan the parking lot. Is anyone driving erratic? Are there any loud voices? Is there a police car present? I’ve seen folks dragged out in shackles and hope when I enter the building will not have to avoid aisle 13 due to yellow tape. When I pass a stranger who looks confused or angry, I go the other way.
I’ll lock the gate, feed the yard, turn off the news and turn on the music. I’ve escaped for another day.

Friday, October 26, 2018

Do You Think She’ll Come Back?


We all have them. That person who touched your life and never left though they didn’t come back.
It may be a false memory of a time that was, but what would happen if they did show up after all the years?
 Would you recognize them? Would they recognize you?
Year’s experiences and lovers and mates and children and animals and moving and health issues and employment are all different and hard to describe for our individual adventures.
Whatever caused the separation cut the bond but the thoughts linger on.
Sometimes you might hear the name and a chill runs through your blood. Maybe that person meant more to you than you want to admit?
We meet many people in our lives, some have an affect and some are soon forgotten. Yet there are a few that you wonder what became of them.
When your dog runs away, you may grieve the absence until you get another dog. When your children leave home you stay in touch with them. When someone dies, you can morn the passing but there is no return (that we can scientifically document).
Lovers are a special group. Not only have they shared ideas and thoughts and spaces but bodily fluids. Intimacy takes relationships to another level.
Pictures can be torn up, screams can be heard, and gifts trashed, mental debasing of the other person can be a release from the emotion, yet still they remain.
Perhaps you attended a wedding, out of courtesy and proper etiquette, only to look down the pew at the row of fella’s who are just like you. All losers to the guy holding her hand up there and yet we are all lined up for a second chance.
After time you realize your dog won’t come back. The same should be for lovers separated by time and space.

Sunday, October 21, 2018

Can I have this dance?


After growing up in sexual segregation, there comes an age when parents want to introduce you to one another in a polite and socially acceptable manner, called dancing.
Get all spiffy and put on your Sunday-go-to-meeting clothes and polish your shoes. Throw some stinky stuff on your face and get ready to dance.
Boys will line one wall and girls will line the other. These are the rules.
The music will start playing and no one will make a move. Some chaperons will get out on the dance floor to help things along, but until they grab one of the boys and drag him across the dance floor to a girl, the sides will stay apart.
Having been properly trained in etiquette procedure, the boy will bow, reach out his hand and ask, “Would you have this dance?” or something similar. It is an open-ended question.
The girls will all giggle and hide their faces.
If the girl was to turn down the invitation because the boy is too tall or too short or a geek, he’d be humiliated and have to slowly sulk back to the boys wall to be ridiculed.
But the chaperons (the muscle) are close at hand waving the girl on to accept.
So the girl will curtsy and put out her white-gloved hand (don’t want to touch no sweaty boy’s hand) and be lead out to the center of the dance floor.
Most are trained in basic dance moves, like the box step, so standing as far apart as their arm will go, the feet start to move and the kids will stare at their feet trying not to step on each other.
More and more couples started filling the floor with much prodding and soon laughter mixed with the music.
And when the music stopped, the shocked kids would run back to their wall to compare notes with the others.
Another song would start and a few adventures would repeat their last journey across the floor choosing a dance partner. After awhile the tension dropped and the kids were just having fun hopping around together.
When the music got louder and feet moved faster and arms started flailing and everyone was having fun. Kids started gyrating to dances they had seen on Dick Clark’s Bandstand trying out the twist, mash potato, hitchhike, Watusi and even some Latin moves like the cha-cha (all those wild goings on that the church disapproved of).  
Then the lights would dim and the music would soften for the slow dance. The room was filled with the smell of testosterone and couples were forming familiar moves. Hopefully the chaperons were hitting the punch thinking their work was done.
Boys and girls intertwined arms as slow shuffles of shoes added to the body’s grinding together. Either out of exhaustion or possibly a romantic sign the girl would put her head on the boy’s shoulder. The music couldn’t go on long enough.
Dancing had now introduced the sexes and all hell was about to break loose. Katy bar the door. 


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Saturday, October 20, 2018

Williamsburg


As the temperatures start to drop and the leaves fall, reminds me of a town I enjoyed named Williamsburg. It was close enough to take a quick bus ride to and had friends to share the adventure. Williamsburg was a fantasy town as a get-a-way from college and the hometown woes.
First a little history for those who have not been there…
Williamsburg is an independent city in the Commonwealth of Virginia, United States. As of the 2010 U.S. Census, the population was 14,068. In 2014, the population was estimated to be 14,691. Located on the Virginia Peninsula, Williamsburg is in the northern part of the Hampton Roads metropolitan area. It is bordered by James City County and York County.
Williamsburg was founded in 1632 as Middle Plantation, a fortified settlement on high ground between the James and York rivers. The city served as the capital of the Colony and Commonwealth of Virginia from 1699 to 1780 and was the center of political events in Virginia leading to the American Revolution. The College of William & Mary, established in 1693, is the second-oldest institution of higher education in the United States and the only one of the nine colonial colleges located in the South; its alumni include three U.S. Presidents as well as many other important figures in the nation's early history.
The city’s tourism-based economy is driven by Colonial Williamsburg, the restored Historic Area of the city. Along with nearby Jamestown and Yorktown, Williamsburg forms part of the Historic Triangle, which attracts more than four million tourists each year. Modern Williamsburg is also a college town, inhabited in large part by William & Mary students and staff.
Prior to the arrival of the English colonists at Jamestown in the Colony of Virginia in 1607, the area that became Williamsburg was within the territory of the Powhatan Confederacy. By the 1630s, English settlements had grown to dominate the lower (eastern) portion of the Virginia Peninsula, and the Powhatan tribes had abandoned their nearby villages. Between 1630 and 1633, after the war that followed the Indian Massacre of 1622, the English colonists constructed a defensive palisade across the peninsula and a settlement named Middle Plantation as a primary guard station along the palisade.
Jamestown was the original capital of Virginia Colony, but was burned down during the events of Bacon’s Rebellion in 1676. As soon as Governor William Berkeley regained control, temporary headquarters for the government to function were established about 12 miles away on the high ground at Middle Plantation, while the Statehouse at Jamestown was rebuilt. The members of the House of Burgesses discovered that the ‘temporary’ location was both safer and more pleasant environmentally than Jamestown, which was humid and plagued with mosquitoes.
A school of higher education had long been an aspiration of the colonists. An early attempt at Henricus failed after the Indian Massacre of 1622. The location at the outskirts of the developed part of the colony had left it more vulnerable to the attack. In the 1690s, the colonists tried again to establish a school. They commissioned Reverend James Blair, who spent several years in England lobbying, and finally obtained a royal charter for the desired new school. It was to be named the College of William & Mary in honor of the monarchs of the time. When Reverend Blair returned to Virginia, the new school was founded in a safe place, Middle Plantation in 1693. Classes began in temporary quarters in 1694, and the College Building, a precursor to the Wren Building, was soon under construction.
Four years later, in 1698, the rebuilt Statehouse in Jamestown burned down again, this time accidentally. The government again relocated ‘temporarily’ to Middle Plantation, and in addition to the better climate now also enjoyed use of the College's facilities. The College students made a presentation to the House of Burgesses, and it was agreed in 1699 that the colonial capital should be permanently moved to Middle Plantation. A village was laid out and Middle Plantation was renamed Williamsburg in honor of King William III of England, befitting the town's newly elevated status.
Following its designation as the Capital of the Colony, immediate provision was made for construction of a capitol building and for plotting out the new city according to the survey of Theodorick Bland. His design utilized the extant sites of the College and the almost-new brick Bruton Parish Church as focal points, and placed the new Capitol building opposite the College, with Duke of Gloucester Street connecting them.
Alexander Spotswood, who arrived in Virginia as lieutenant governor in 1710, had several ravines filled and streets leveled, and assisted in erecting additional College buildings, a church, and a magazine for the storage of arms. In 1722, the town of Williamsburg was granted a royal charter as a “city incorporate” (now believed to be the oldest charter in the United States). However, it was actually a borough.
Middle Plantation was included in James City Shire when it was established in 1634, as the Colony reached a total population of approximately 5,000. (James City and the other shires in Virginia changed their names a few years later; James City Shire then became known as James City County). However, the middle ground ridge line was essentially the dividing line with Charles River Shire, which was renamed York County after King Charles I fell out of favor with the citizens of England. As Middle Plantation and later Williamsburg developed, the boundaries were adjusted slightly. For most of the colonial period, the border between the two counties ran down the center of Duke of Gloucester Street. During this time, and for almost 100 years after the formation of the Commonwealth of Virginia and the United States, despite practical complications, the town remained divided between the two counties.
Williamsburg was the site of the first attempted canal in the United States. In 1771, Lord Dunmore, who would turn out to be Virginia's last Royal Governor, announced plans to connect Archer’s Creek, which leads to the James River with Queen’s Creek, leading to the York River. It would have formed a water route across the Virginia Peninsula, but was not completed. Remains of this canal are visible at the rear of the grounds behind the Governor's Palace in Colonial Williamsburg.
The first purpose-built psychiatric hospital in the United States was founded in the city in the 1770s: ‘Public Hospital for Persons of Insane and Disordered Minds’. Known in modern times as Eastern State Hospital, it was established by Act of the Virginia colonial legislature on June 4, 1770. The Act to ‘Make Provision for the Support and Maintenance of Ideots, Lunaticks, and other Persons of unsound Minds’ authorized the House of Burgesses to appoint a fifteen-man Court Of Directors to oversee the future hospital’s operations and admissions. In 1771, contractor Benjamin Powell constructed a two-story building on Francis Street near the College, capable of housing twenty-four patients. The design of the grounds included 'yards for patients to walk and take the Air in' as well as provisions for a fence to keep the patients out of the nearby town.
The Gunpowder Incident began in April 1775 as a dispute between Governor Dunmore and Virginia colonists over gunpowder stored in the Williamsburg magazine. Dunmore, fearing rebellion, ordered royal marines to seize gunpowder from the magazine. Virginia militia led by Patrick Henry responded to the ‘theft’ and marched on Williamsburg. A standoff ensued, with Dunmore threatening to destroy the city if attacked by the militia. The dispute was resolved when payment for the powder was arranged. This was an important precursor in the run-up to the American Revolution.
Following the Declaration of Independence from Britain, the American Revolutionary War broke out in 1776. During the War, the capital of Virginia was moved again, in 1780, this time to Richmond at the urging of then-Governor Thomas Jefferson, who feared Williamsburg’s location made it vulnerable to a British attack. However, during the Revolutionary War Williamsburg retained its status as a venue for many important conventions.
Williamsburg ceased to be the capital of the new Commonwealth of Virginia in 1780 and went into decline, although not to the degree Jamestown had previously experienced. Another factor was travel: 18th and early 19th century transportation in the Colony was largely by canals and navigable rivers. As it had been built on ‘high ground’ Williamsburg was not sited on a major water route, unlike many early communities in the United States. The railroads, which began to be built from the 1830s, also did not yet come through the city.
Despite the loss to Williamsburg of the business activity involved in government, the College of William and Mary continued and expanded, as did the Public Hospital for Persons of Insane and Disordered Minds. The latter became known as Eastern State Hospital.
At the outset of the American Civil War (1861–1865), enlistments in the Confederate Army depleted the student body of the College of William and Mary and on May 10, 1861, the faculty voted to close the College for the duration of the conflict. The College Building was used as a Confederate barracks and later as a hospital, before being burned by Union forces in 1862.
The Williamsburg area saw combat in the spring of 1862 during the Peninsula Campaign, an effort to take Richmond from the east from a base at Fort Monroe. Throughout late 1861 and early 1862, the small contingent of Confederate defenders was known as the Army of the Peninsula, and led by General John B. Magruder. He successfully created ruses that fooled the invaders as to the size and strength of his forces, and deterred their attack. Their subsequent slow movement up the peninsula gained valuable time for defenses to be constructed at the Confederate capital at Richmond.
In early May 1862, after holding the Union troops off for over a month, the defenders withdrew quietly from the Warwick Line (stretching across the Peninsula between Yorktown and Mulberry Island). As General George McClellan's Union forces crept up the Peninsula to pursue the retreating Confederate forces, a rear guard force led by General James Longstreet and supported by General J. E. B. Stuart's cavalry blocked their westward progression at the Williamsburg Line. This was a series of 14 redoubts east of town, with earthen Fort Magruder at the crucial junction of the two major roads leading to Williamsburg from the east. Benjamin S. Ewell, the President of the College of William and Mary, had overseen the design and construction. He owned a farm in James City County, and had been commissioned as an officer in the Confederate Army after the College closed in 1861.
At the Battle of Williamsburg on May 5, 1862, the defenders succeeded in delaying the Union forces long enough for the retreating Confederates to reach the outer defenses of Richmond.
A siege of Richmond ensued, culminating in the Seven Days Battles. McClellan’s campaign failed to capture Richmond. Meanwhile, on May 6, 1862, Williamsburg had fallen to the Union. The Brafferton building of the College was used for a time as quarters for the commanding officer of the Union garrison occupying the town. On September 9 that year, drunken soldiers of the 5th Pennsylvania Cavalry set fire to the College Building, allegedly to prevent Confederate snipers from using it for cover. Much damage was done to Williamsburg during the Union occupation, which lasted until September 1865.

The restoration of Williamsburg is a mammoth undertaking that began in 1927 and continues today. The prime mover behind this enterprise was Dr. William A.R. Goodwin, then rector of Bruton Parish Church. Dr. Goodwin had first come to Williamsburg in 1903. Fascinated by the town’s old buildings and historic past, he launched a one-man campaign to restore the old church, a feat that he successfully completed in 1907. In commemoration, Goodwin published a short book titled Bruton Parish Church Restored and Its Historic Environment. He expressed his concern for the historical ambience of the entire town, pleading that citizens should halt what he regarded as “the spirit of ruthless innovation which threatens to rob the city of its distinction and charm.” Shortly afterward, he left Williamsburg to accept the pastorate of St. Paul’s Church in Rochester, New York. However, in 1923 he returned to Williamsburg and was eventually reinstated as rector of Bruton Parish Church.
In the years since his departure, telephones, electricity, and worst of all, the automobile had arrived in Williamsburg. Service stations and a string of utility poles down the center of Duke of Gloucester Street had appeared as permanent fixtures in the townscape. While these look harmless enough today, they must have multiplied Dr. Goodwin’s fears that the old town’s charms were being sacrificed in the inexorable march of progress. “Williamsburg,” he noted, is a “canvas [whose] tokens and symbols of a glorious past” are rapidly disappearing. With an increased sense of urgency, Goodwin began to search for a solution. During his sojourn in New York, he had conceived of and nurtured a grand vision of restoring not just a few key buildings, but all of Williamsburg to its eighteenth-century appearance. Restoration on such a scale was unprecedented, and would require enormous financial resources. Mindful of this, Goodwin solicited Henry Ford about the possibility of funding such a project, pointing out that it was Ford’s automobiles, after all, which were threatening to do the town in. Evidently, Mr. Ford wasn’t impressed.
But John D. Rockefeller, Jr. was impressed. Goodwin had met Rockefeller in 1924 at a meeting of the Phi Beta Kappa society in New York City. It was two years later, though, when the society met in Williamsburg, that Goodwin introduced Rockefeller to his adopted town.
Impressed with what he saw, Rockefeller asked that he be left alone to stroll about the town. During the course of his afternoon walk, Dr. Goodwin’s dream of a restored colonial town laid its grip on Rockefeller. That night at dinner, Goodwin’s new patron authorized him to hire an architect who would prepare sketches of Williamsburg as it might appear following restoration.
As a result, Goodwin engaged the Boston architectural firm of Perry, Shaw & Hepburn to begin the task. Working at night to avoid alarming residents of the town, Dr. Goodwin assisted William G. Perry in charting the town’s layout, property lines, and buildings. By 1927, preliminary drawings illustrating restoration of the entire town were complete, and Rockefeller instructed Goodwin to proceed with the acquisition of some key properties. The restoration of Williamsburg was underway!
To the men and women involved, the task was a labor of love. Immediately, they found it necessary to collect source material on architectural precedents to be used in their work. Working on weekends and holidays, eager draftsmen fanned out over the countryside to collect data on Virginia’s eighteenth-century buildings. In many cases, the fruits of these expeditions were put to immediate use. The rapid pace of work in the drafting room demanded constant labor in the countryside.
Equally urgent was the need for information on the history of the town and the individual buildings that were to be restored or reconstructed. To meet this need, a small group of historians began the mammoth job of culling the historical record for relevant information. Through the efforts of these dedicated historians, an immense body of data, now taken for granted, was assembled over an amazingly short period of time.
The importance of this research to the restoration is clear when we consider the reconstruction of the Governors’ Palace that occurred over a four-year period between 1930 and 1934. As with other buildings scheduled for restoration or reconstruction, voluminous research notes were compiled relating to the Palace and the various governors who lived there. While the entire picture of the Palace emerged only after numerous bits of information had been assembled and analyzed, there were five basic sources from which the essential form and appearance of the Governors’ Palace were determined.
Among the most important of these sources was a dimensioned floor plan of the Palace made by Thomas Jefferson in 1779. This sketch was discovered among Jefferson’s architectural drawings, and associated with the Governor’s Palace prior to 1916. The plan allowed an accurate interpretation of documentary and archaeological evidence and, as one would expect, it provided a basis for the reconstructed plans of the building’s first and second floors.
In December 1929, Mary Goodwin discovered in England an eighteenth-century engraved copper plate depicting among other things, the College of William and Mary, the first Capitol building, and the Governor’s Palace. Because it afforded carefully drawn views of all three early public buildings, this engraving remains one of the most important finds made during the entire restoration effort. From it came nearly all information available on the external appearance of the Palace, its advance buildings, and the surrounding scheme of plantings.
Also discovered during the early stages of research was a map of Williamsburg, made in 1782 by a French military cartographer. Now referred to as the “Frenchman’s Map, this document offered crucial information concerning the layout of the Palace grounds and outbuildings. The gardens and major outbuildings visitors now see were reconstructed in general accordance with this map.
Exciting new sources continued to turn up. In September 1930, Ms. Goodwin located an estate inventory for the Governor’s Palace made after Lord Botetourt’s death in 1770. Found among records at the Virginia State Library, this minutely detailed document provided a room-by-room listing of both his Lordship’s personal effects and of the building’s publicly-owned contents. Assisted by the inventory, the architects were able to identify more than twenty-five rooms and spaces on the site.
During the preceding summer, archaeologist Prentice Duell had excavated the site of the Governor’s Palace, uncovering the foundations of the main building and its immediate surroundings. These and subsequent investigations permitted a synthesis of existing documentation and provided valuable information bearing on the layout of the grounds and detailing numerous architectural features.
From these five sources, architects assembled the primary facts concerning the general form and appearance of the Governor’s Palace.
Bringing together this evidence to recreate the front elevation of the Palace was one of the really outstanding achievements of the reconstruction project. The copper plate, of course, showed the general appearance of the building. Because Thomas Jefferson included the room heights of the first-and second-floors on his measured plan, it was possible to establish the front facade’s vertical dimensions with an unusual degree of accuracy. The exact elevation of the first floor, with respect to the ground outside, was calculated using the rise of the steps at the building’s west entrance. This floor elevation was then checked against the reconstructed height of the cellar vaults, and proven correct.
Archaeology provided amazingly detailed information about the character of the building’s brickwork. From intact fragments of masonry, the architects deduced the bonding pattern, rubbing details, and joint treatment used by Palace bricklayers more than 250 years earlier.
By 1934, the College of William and Mary had been restored, and the Governor’s Palace and Capitol had again risen from their old foundations. As in the early years of the eighteenth century, these great structures became the centerpieces of a new beginning—a first step that would ensure the future of a brave new enterprise. Gradually, as surviving houses were restored and missing buildings reconstructed, the street-fronts between these monuments were transformed.
In many cases, surviving buildings had been so radically altered over the years as to obscure their identity as colonial period structures. One of which is the Margaret Hunter millinery shop. Only a trained eye would have recognized the eighteenth-century brickwork of the store’s sidewalls.
Quite often, the old buildings had been enlarged in some fashion—in this case with an extension nearly as large as the original house. When such extensions were early features, or unusually fine examples of later work, they were allowed to remain as can be seen at the Coke-Garrett House. The portion at the left was erected during the latter decades of the eighteenth-century. Those in the center and to the right were added shortly after 1837.
A few of the town’s eighteenth-century dwellings had survived the centuries in nearly unaltered condition. Such was the case with the house, once owned by the Reverend John Bracken, Rector of Bruton Parish Church from 1773 to 1818. As can be seen this house was virtually intact at the time of its restoration.
The house of Robert Nicholson belonged to a tailor mentioned earlier as living among other tradesmen in the [Benjamin] Waller suburb. This house had come through the nineteenth century with few alterations, besides the installation of a window.
Most buildings, though, bore numerous accretions, often dating from the Victorian era. At the Brush-Everard House, was a veranda erected during that period with its characteristic jig-sawn ornament. Porches of this kind usually provided a usable area on the upper level of the house. As a result, it was common to find a second floor window enlarged for access to the upper porch deck. In Williamsburg, this alteration was almost universal among houses having an added porch. As one house after another was restored, the porches and second floor doors began to disappear.
In the years preceding the restoration, many buildings had disappeared entirely. In such instances the findings of archaeologists and archivists proved extremely useful. For some structures, such as Shields Tavern, there were room-by-room probate inventories, which assisted in the interpretation of architectural evidence.
In other cases, drawings, paintings, or even photographs provided invaluable evidence about the appearance of structures long since vanished. Sources of this kind were crucial in reconstruction of the John Crump House.
Just up the street, was the Scrivener House. It is what we call a side-passage dwelling, since the hallway runs down its side, rather than through its middle. An old photograph was an important source of information, enabling reconstruction of the dwelling as it appears today . . .
Photos were also used in the reconstruction of the Printing Office. Next time you are near the Printing Office, notice the positioning of the building’s windows and doors—an arrangement that was typical for structures serving as shops or stores. The right-hand door led into a square, unheated room (the retail area) where stock was displayed and transactions were handled. Through the left-hand door was a smaller, heated space usually called the “counting room,” where the merchant kept ledgers and account books? Two windows arranged symmetrically on either side of the main door light the retail area; a single window lights the counting room. This seemingly random jumble of doors and windows tells us, then, that the structure was originally built for commercial use.
There were other ways of packaging this same form. Often the long axis of the building was turned perpendicular to the street, with the heated counting room behind—not beside—the retail area. As a result, the chimney stands at the rear of these buildings. This is noted at the Prentis Store, one of the best surviving eighteenth-century commercial buildings in Virginia. Except for the front wall, the brickwork of this structure, and most of its exterior trim, were more or less intact when restoration began in 1932. At the time, this building was serving as a garage and gas station. Seen in the light of an old photograph, Dr. Goodwin’s objections to automobiles in Williamsburg would seem to carry greater credit.
Throughout the 1930s and into the 1940s, the restoration work continued. During World War II, building activity came to a temporary halt. At war’s end, however, the work was resumed, and has continued to the present day.

There you have it. A small town feel and yet a tourist attraction.
My smart friend who got accepted to W&M and a dorm room with a roommate lived on this huge campus of bricks and greenery. Take a left turn and you are now in the 18th century with costumes and archeological correct buildings selling trinkets to tourist.
As I recall, Williamsburg was a quaint place that would roll up the sidewalks at dark leaving a colonial Disneyland (sans the rides) free for our tribe to explore and wander free of interruption or distraction.
The colonial area was only a few blocks long for easy walking while trying to entertain the Japanese tourist carrying cameras and wearing tri-cornered hats. At one end of the street was a deli with great roast beef subs and at the other end Beethoven’s Inn. Every visit had to have a stop at Chowning’s Tavern for a big bowl of clam chowder. Even the watered down beer tasted better in a pewter mug. The street was wide enough to form a line and skip down with disturbing anyone or having to avoid traffic. It was a fun town for late teens.
Did I also say, we were on drugs?
Instead of the dirty row houses and back alley garage studios, W&M was massive and clean as would be expected from a school that cost that much. At the same time, he taught me another reason not to live in a dorm, so when I left home, I got an apartment. Still it was quiet enough rather than an intercity noisy and crime ridden environment.
The college seemed like a place where you had to study and root for the teams and celebrate Christmas with a Yule log ceremony that went back generations. The place was dripping in history.
So why would I journey down the road to sleep on a cramped sofa in a dorm with silly boys pouring trashcans of water down the stairs listening to Led Zeppelin?
My friend’s entourage also had girls. One of them even became my first wife. So enchanted by the town we got married in the Wren Chapel.
But after awhile I’d return to Richmond leaving the magic that was Williamsburg behind.
The tribe went their separate ways after graduation and started new lives. Williamsburg became a scrapbook of wonderful memories.  Life was filled with work and trying to find a spot in the world, leaving fantasy behind.
Years later, I met my next wife. We spent a vacation in Williamsburg and the magic was back. Along with my credit card, she fell in love with the place. Spending Christmas in a 5-star hotel with all the amenities didn’t hurt either. Even got married there (again).
So this time of year when the leaves turn colors and you put on a sweater to walk down the brick sidewalk to feed the geese and pet the sheep then return to sit in front of the fireplace with a warm cup of apple cider and gingerbread cookies being serenaded by wandering musicians brings back some of the magic.
A few years ago I went back solo but the magic was gone.

Monday, October 15, 2018

Superstition


Are you superstitious?

Does Friday the 13th give you pause?  Do you walk under ladders?  Does an itchy palm mean there is money coming?  What do you do when you break a mirror?  Which way should a horseshoe point?  Do you ever open an umbrella inside?  Do you toss salt over your shoulder or knock on wood twice?  What do you do if a black cat crosses your path?  What do you say when someone sneezes?

Tis’ the season of spooks and goblins and all the things that go bump in the night. The things we hear and cannot explain can make up suspicious. If an answer to the cause may settle our nerves and become folklore and passed down through generations.
When was the last time you walked through a graveyard at midnight in a full moon? Are you looking for zombies? Do you step softly on the graves?

Superstition is a pejorative term for any belief or practice that is considered irrational or if it arises from ignorance, a misunderstanding of science or causality, a positive belief in fate or magic, or fear of that which is unknown. “Superstition” also refers to actions arising from irrationality.

Then why do we gamble? The magic of slight of hand looks believable? Do you carry a rabbit foot for good luck? It wasn’t so lucky for the rabbit.

The word superstition is often used to refer to a religion not practiced by the majority of a given society regardless of whether the prevailing religion contains alleged superstitions. It is also commonly applied to beliefs and practices surrounding luck, prophecy, and certain spiritual beings, particularly the belief that future events can be foretold by specific unrelated prior events.

Why do we read the Farmer’s Almanac?  Is it based on science or folklore?  How about your horoscope?  Do you step on a crack?

Opposition to superstition was first recorded in ancient Greece, where philosophers such as Protagoras and the Epicureans exhibited agnosticism or aversion to religion and myths, and Plato – especially his Allegory of the Cave – and Aristotle both present their work as parts of a search for truth.

In the classical era, the existence of gods was actively debated both among philosophers and theologians, and opposition to superstition arose consequently. The poem De Rerum Natura, written by the Roman poet and philosopher Lucretius further developed the opposition to superstition. Cicero’s work De Natura Deorum also had a great influence on the development of the modern concept of superstition as well as the word itself. Where Cicero distinguished superstitio and religio, Lucretius used only the term religio. Cicero, for whom superstitio meant “excessive fear of the gods” wrote that “superstitio, non religio, tollenda est ”, which means that only superstition, and not religion, should be abolished. The Roman Empire also made laws condemning those who excited excessive religious fear in others.
 Repeat after me: laws condemning those who excited excessive religious fear in others. Let that sink in.

During the middle ages, the idea of God’s influence on the world’s events went mostly undisputed.
Trials by ordeal were quite frequent, even though Frederick II (1194 – 1250 AD) was the first king who explicitly outlawed trials by ordeal, as they were considered “irrational”.
Trial by ordeal was an ancient judicial practice by which the guilt or innocence of the accused was determined by subjecting them to a painful, or at least an unpleasant, usually dangerous experience. The test was one of life or death, and the proof of innocence was survival. In some cases, the accused was considered innocent if they escaped injury or if their injuries healed.
There was nothing like a good dunking or burning at the stake to see if you had God’s favor or not.
In medieval Europe, trial by ordeal was considered a “judgment of God” (Latin: judicium Dei): a procedure based on the premise that God would help the innocent by performing a miracle on his behalf. The practice has much earlier roots, attested to as far back as the Code of Hammurabi and the Code of Ur-Nammu.

During the Renaissance the rediscovery of lost classical works and scientific advancement led to a steadily increasing disbelief in superstition. A new, more rationalistic lens was beginning to see use in exegesis. Opposition to superstition was central to the Age of Enlightenment.

Superstition is unfounded belief, credulity, fallacy, delusion, illusion, magic, and sorcery. 

Thursday, October 11, 2018

Colonization


 
Imagine, if you will, you are out working in your yard, maybe planting some flowers or cutting the grass and a group of people walk up, stick a big cross in the ground and claim this land now belongs to some king far away.

I don’t know about you but I’d be pissed.
I understand we have migrated due to weather or food or just curiosity, but then we find a good spot and settle down, raise our crops and family, until this happens.
It is called ‘Colonization’. 

Colonization is a process by which a central system of power dominates the surrounding land and its components.
The term is derived from the Latin word colere, which means, “to inhabit”. Also, colonization refers strictly to migration, for example, to settler colonies in America or Australia, trading posts, and plantations, while colonialism to the existing indigenous peoples of styled “new territories”.
Colonization was linked to the spread of tens of millions from Western European states all over the world. In many settled colonies, Western European settlers formed a large majority of the population. Examples include the Americas, Australia and New Zealand. These colonies were occasionally called ‘neo-Europes’. In other places, Western European settlers formed minority groups, who were often dominant in their places of settlement.

When Britain started to settle in Australia, New Zealand and various other smaller islands, they often regarded the landmasses as terra nullius. Terra nullius meaning ‘empty land’ in Latin. Due to the absence of European farming techniques, the land was deemed unaltered by man and therefore treated as uninhabited, despite the presence of indigenous populations. In the 19th century, laws and ideas such as Mexico’s general Colonization Law and the United States’ Manifest destiny encouraged further colonization of the Americas, already started in the 15th century.
So now what do you do with this people standing on your lawn praying to some unknown deity and raising their hands surrounded by a posse of men in body armor carrying weapons of mass destruction.
There are only a few of them, so like any new neighbor you welcome them with some cake and cookies.
Then they start cutting down your trees, diverting your water, pooping without picking it up, and somehow got word back to the old country that there is a party going on. More ships arrive and more folks are homeless and when the women arrive you know you are in trouble. 
 
The purist will say they had to leave the ole country due to persecution of religion or lack of jobs or food or gentrification or politics or sexual practice or just the cut of your jib. We overlook the murder, rape and pillage of the one’s who were already living here.
Though in a minority the new neighbors continue to steal land under immanent domain and push the former inhabitants away. Instead of assimilation, the new neighbors decided to transition the ‘heathens’ to a new way of life converting to an unknown religion.
If this wasn’t good enough, those who were colonizing decided to take some of your family and maybe a few others and chain them up to be sold in servitude to others.

An invasion is a military offensive in which large parts of combatants of one geopolitical entity aggressively enter territory controlled by another such entity, generally with the objective of either conquering; liberating or re-establishing control or authority over a territory; forcing the partition of a country; altering the established government or gaining concessions from said government; or a combination thereof. An invasion can be the cause of a war, be a part of a larger strategy to end a war, or it can constitute an entire war in itself. Due to the large scale of the operations associated with invasions, they are usually strategic in planning and execution.

Archaeological evidence indicates that invasions have been frequent occurrences since prehistory. In antiquity, before radio communications and fast transportation, the only way to ensure adequate reinforcements was to move armies as one massive force. This, by its very nature, led to the strategy of invasion. With invasion came cultural exchanges in government, religion, philosophy, and technology that shaped the development of much of the ancient world.

Once political boundaries and military lines have been breached, pacification of the region is the final, and arguably the most important, goal of the invading force. After the defeat of the regular military, or when one is lacking, continued opposition to an invasion often comes from civilian or paramilitary resistance movements. Complete pacification of an occupied country can be difficult, and usually impossible, but popular support is vital to the success of any invasion.
Media propaganda such as leaflets, books, and radio broadcasts can be used to encourage resistance fighters to surrender and to dissuade others from joining their cause. Pacification, often referred to as “the winning of hearts and minds”, reduces the desire for civilians to take up resistance. This may be accomplished through reeducation, allowing conquered citizens to participate in their government, or, especially in impoverished or besieged areas, simply by providing food, water, and shelter. Sometimes displays of military might are used; invading forces may assemble and parade through the streets of conquered towns, attempting to demonstrate the futility of any further fighting. These displays may also include public executions of enemy soldiers, resistance fighters, and other conspirators. Particularly in antiquity, the death or imprisonment of a popular leader was sometimes enough to bring about a quick surrender. However, this has often had the unintended effect of creating martyrs around which popular resistance can rally.


The outcomes of an invasion may vary according to the objectives of both invaders and defenders, the success of the invasion and the defense, and the presence or absence of an agreed settlement between the warring parties. The most common outcome is the loss of territory, generally accompanied by a change in government and often the loss of direct control of that government by the losing faction. This sometimes results in the transformation of that country into a client state, often accompanied by requirements to pay reparations or tribute to the victor. In other cases the results of a successful invasion may simply be a return to the status quo; this can be seen in wars of attrition, when the destruction of personnel and supplies is the main strategic objective, or where a nation previously subdued and currently occupied by an aggressive third party is restored to control of its own affairs. In some cases, the invasion may be strategically limited to a geographical area, which is carved into a separate state as with the Bangladesh Liberation War in 1971.

When a house in my colony is sold, everyone on the block waits to see who will move in. Will he or she or they conform to the accepted reservations of the Home Owner Association and the local municipalities rules and regulations? Will they have children who scream or a dog that barks? Will they park their truck on the front lawn, play loud music, and get lousy drunk every night? Will they put a flagpole in the yard and raise the Stars and Bars? Will they wear some weird clothing? Will they be the same color?
Since I’ve been here, the art of conversation between neighbors has become obsolete. Six-foot privacy walls have been installed with lights and cameras making each plot of land an island unto itself. Some stay a few years and then move on while others transform their houses into mansions. No one is out cutting the grass except the hired help interweaving between plumbers, HAV, and delivery trucks.
When we plant our flag is that an invasion or colonization? 

Tuesday, October 9, 2018

So help me God

After hearing the swearing in of our latest judicial powerbroker, I keep hearing this phrase, “So help me God” and I wonder.
In the United States, the No Religious Test Clause requires that “no religious test shall ever be required as a qualification to any office or public trust under the United States.”
Regardless of that, there are federal oaths which do include the phrase “So help me God,” such as for justices and judges in 28 U.S.C. 453.
The phrase “So help me God” is prescribed in oaths as early as the Judiciary Act of 1789, for U.S. officers other than the President. The act makes the semantic distinction between an affirmation and an oath.
The oath, religious in essence, includes the phrase “so help me God” and “[I] swear”. The affirmation uses “[I] affirm”. Both serve the same purpose and are described as one (i.e. “[...] solemnly swear, or affirm, that [...]”)  
Presidential oath
There is no law that requires Presidents to use a Bible or to add the words “So help me God” at the end of the oath. Historian John R. Alden maintains that Washington himself added the phrase to the end after administration of his first oath.
However, all Presidents since Franklin D. Roosevelt have used this phrase, according to Marvin Pinkert, executive director of the National Archives Experience.
Oath of citizenship
The United States Oath of Citizenship (officially referred to as the “Oath of Allegiance,” 8 C.F.R. Part 337, taken by all immigrants who wish to become United States citizens, includes the phrase “so help me God”; however 8 C.F.R. 337.1 provides that the phrase is optional.
Not to be confused with the citizen’s pledge of allegiance to the flag.
Military
The Enlistment oath and officer’s Oath of Office both contain this phrase.
Normally, it is not required to be said if the speaker has a personal or moral objection, as is true of all oaths administered by the United States government. However, a change in October 2013 to Air Force Instruction 36-2606 made it mandatory to include the phrase during Air Force enlistments/reenlistments. This change has made the instruction “consistent with the language mandated in 10 USC 502”. The Air Force announced on September 17, 2014, that it revoked this previous policy change, allowing anyone to omit “so help me God” from the oath.
State laws
Some of the states have specified that the words “so help me God” were used in oath of office, and also required of jurors, witnesses in court, notaries public, and state employees. Where this is still the case, there is the possibility of a court challenge over eligibility, as the U.S. Supreme Court ruled in Torcaso v. Watkins, 367 U.S. 488, that such state-law requirements violate citizens’ rights under the federal Constitution. Alabama, Connecticut, Delaware, Kentucky, Louisiana, Maine, Massachusetts, Mississippi, New Mexico, North Carolina, Texas, and Virginia still require “so help me God” as part of the oath to public office. Maryland and South Carolina did include it, but both have been successfully challenged in court. Other states, including New Hampshire, North Dakota, and Rhode Island, allow exceptions or optional phrases. In Wisconsin, the specific language of the oath has been repealed.
Why not “so help me Jesus” or “so help me Allah” or “so help me Braham” or “so help me Yahweh” or “so help me Waheguru” or whatever your God is named whether it be a astral magnanimous creator of all or a cosmic muffin.  
The separation of church and state is a philosophic and jurisprudential concept for defining political distance in the relationship between religious organizations and the nation state. Conceptually, the term refers to the creation of a secular state (with or without legally explicit church-state separation) and to disestablishment, the changing of an existing, formal relationship between the church and the state.
In a society, the degree of political separation between the church and the civil state is determined by the legal structures and prevalent legal views that define the proper relationship between organized religion and the state. The arm’s length principle proposes a relationship wherein the two political entities interact as organizations independent of the authority of the other.
The philosophy of the separation of the church from the civil state parallels the philosophies of secularism, disestablishmentarianism, religious liberty, and religious pluralism, by way of which the European states assumed some of the social roles of the church, the welfare state, a social shift that produced a culturally secular population and public sphere. In practice, church-state separation varies from total separation, mandated by the country's political constitution, as in India and Singapore, to a state religion, as in the Maldives.
The First Amendment, which ratified in 1791 state “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” However, the phrase “separation of church and state” itself does not appear in the United States Constitution.
The phrase the United States Supreme Court quoted Jefferson first in 1878, and then in a series of cases starting in 1947. The Supreme Court did not consider the question of how this applied to the states until 1947; when they did, in Everson v. Board of Education, the court incorporated the establishment clause, determining that it applied to the states and that a law enabling reimbursement for busing to all schools (including parochial schools) was constitutional.
Prior to its incorporation, unsuccessful attempts were made to amend the constitution to explicitly apply the establishment clause to states in the 1870s and 1890s.
The concept was implicit in the flight of Roger Williams from religious oppression in the Massachusetts Bay Colony to found the Colony of Rhode Island and Providence Plantations on the principle of state neutrality in matters of faith.
Williams was motivated by historical abuse of governmental power, and believed that government must remove itself from anything that touched upon human beings' relationship with God, advocating a “hedge or wall of Separation between the Garden of the Church and the Wilderness of the world” in order to keep the church pure.
Through his work Rhode Island's charter was confirmed by King Charles II of England, which explicitly stated that no one was to be “molested, punished, disquieted, or called in question, for any differences in opinion, in matters of religion.”
Williams is credited with helping to shape the church and state debate in England, and influencing such men as John Milton and particularly John Locke, whose work was studied closely by Thomas Jefferson, James Madison, and other designers of the U.S. Constitution. Williams theologically derived his views mainly from Scripture and his motive is seen as religious, but Jefferson’s advocating of religious liberty is seen as political and social.
A judge is a person who presides over court proceedings, either alone or as a part of a panel of judges. The powers, functions, method of appointment, discipline, and training of judges varies widely across different jurisdictions. The judge is supposed to conduct the trial impartially and, typically, in an open court. The judge hears all the witnesses and any other evidence presented by the barristers of the case, assesses the credibility and arguments of the parties, and then issues a ruling on the matter at hand based on his or her interpretation of the law and his or her own personal judgment. In some jurisdictions, the judge’s powers may be shared with a jury. In inquisitorial systems of criminal investigation, a judge might also be an examining magistrate.
So here is this white guy in a suit and tie, with his wife and his two little girls (he is Catholic, what is with that?) and he places his hand on the Bible (instead of the Constitution) and takes an oath to be fair and impartial (after the diatribes during his job interview) ending with “so help me God”.
Why not end with “Yes, I will” or “You bet” or “I do” (like a wedding vow, but we know those don’t go so well) or just sign on the dotted line like a loan from the people to represent them all fairly and judiciously and if failed during the tenure will be drawn and quartered. Who would judge a judge? I guess God.
If you need the help of God, then maybe we are in trouble? We ‘trust’ in God and we hope God will ‘bless American’ yet somehow I think he or she or they or it are not paying attention. Since I’ve been alive there has been war and petulance and horrid behavior and not a single miracle.
Tomorrow, if the sun rises and the creek don’t rise, I’ll follow my usual routine knowing that I can be informed by truth or lies and have not power to change it accept to vote in November.
I won’t take a loyalty oath or a pledge or an allegiance swearing but will follow the rules to show my ID and state my name and address to confirm I’m the same guy who was here for the last voting.
After that I’ll follow the news and watch the chips fall where they may.
May God have mercy on us all?
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