Category: Guest Posts

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Howard Bahr: Remember the Alamo!

Almost 200 [sic] years after the battle which killed 200 [sic] Americans at an old Spanish church outside San Antonio, the essential argument remains the same: were these settlers fighting for their “freedom” against the oppression of a Mexican tyrant, Antonio López de Santa Anna, or were they mostly interested in preserving the slavery recently independent Mexico opposed, but [which the settlers] considered essential [sic] for the success of their burgeoning cotton farms? Burrough, Tomlinson[,] and Stanford leave no doubt [italics mine] about the correct answer. Slavery.
–The Guardian, August 30, ‘21

Praise for Forget the Alamo (2021), a celebrated revisionist history which, according to The Guardian, has laid to rest once and for all, with no room for further discussion, an argument of almost two centuries’ duration! Well, thank goodness, I say.

Nevertheless, nagging questions remain. Is the “essential argument” about the Alamo really such an antique, or is it freshly sprung from the collective conscience of the Third Millennium? Were the defenders of the Alamo really such moral paupers that they would sell their lives violently and irretrievably for nothing more than cheap plantation labor–Would you, dear reader?–or is it possible they chose to fight and die for some higher purpose? Is it conceivable that soft, comfortable, well-fed scholars whose entire lives have been spent in school–is it conceivable such persons are suddenly able to remove all doubt about the motives of men–white, black, red, or brown–who lived hard lives no contemporary person can imagine?

 Forget the Alamo is a landmark document of The Woke, a populist movement of seemingly boundless authority whose acolytes seek Righteous Truth and, like Christopher Columbus, believe they have discovered a New World. However, and also like Columbus, they are mistaken, for many persons less objectionable were there long before they arrived. In any event, one quality–their first principle, in fact–renders The Woke unique: i.e., their universal condemnation of persons from the past who, through no fault of their own, were born free and white. The Woke have decided, all by themselves, that Western Civilization–from the Vikings[1] to just yesterday–is irredeemably tainted by oppression, suppression, deception, cruelty, corruption, and lies promulgated by the white race. At best, this assumption is a grave discourtesy; at worst, it slanders people whom The Woke never met, who are conveniently dead and thus no longer around to speak for themselves.

Ironically, because The Woke have little chance–and less desire–to participate in a cause that demands physical courage and sacrifice, they have raised an Alamo of their own, a bastion of morality whence double-shotted rhetoric may be fired into the national conscience. Their Alamo is unique: being virtual, no one is able to assault it! Ambrose Bierce might have anticipated The Woke Movement when he included this definition in The Devil’s Dictionary:

Discussion, n. A method of confirming others in their errors.

Theirs is an egregious fallacy. It is Presentism, a tendency by which citizens of a distant and far different time are judged in the light of contemporary morality–judged by, in G.K. Chesterton’s words, “the small and arrogant oligarchy of those who merely happen to be walking about.”[2]

For our purpose here, let us limit Chesterton’s “small and arrogant oligarchy” to, first, The Woke themselves, and second, those whom they have “awakened[3].” To the latter, we might well apply a cliched (but hard to improve on) simile. They are like sheep who must have a shepherd to protect them from the wolf. Tragically, shepherd and wolf are often one and the same: an entity who has understood since the days of Eden that, when it comes to control, nothing works like fear and guilt. The Great Assholes of History (including, in our time, Putin and Trump) rallied their flocks with fear–of Jews, of negroes, of Communists or Capitalists, of Armenians, of Catholics or Protestants or Democrats, what have you. The Woke, however, choose to invoke the specter of guilt. The Woke speak with the iteration of the sadistic nun in Game of Thrones–“Shame! Shame! Shame!”–and white people everywhere respond, “But what are we guilty of?”

 Well, there’s Texas Independence for one, and slavery, and Jim Crow, and the Confederacy–and how about old Christopher Columbus? The Italian navigator, bold and ambitious and under Spanish patronage, set out in three primitive caravels in the belief that, by sailing west, he would discover the East. His primary motive was to open the Orient’s riches to European trade; at the same time, he would illuminate blackened pagan souls with the light of Christianity. As everyone knows, Columbus did not reach the Orient–too much geography was in the way; instead, he stumbled upon something almost as good: a world new to him, filled with possibilities for exploitation and populated by heathens ripe for conversion. Columbus and those who came after took advantage of the opportunity and set about exploiting and converting with the brutality common to Renaissance life. I was not around in the Renaissance, nor do I know a single person who was. I’ve never been rich, have exploited no one, and converting the heathen has never engaged my interest. Yet for me, for you, for the white boy pumping gas at the Shell station, The Woke have a stern admonition: For this, for the cruelty and excesses of European adventurers, are you guilty. White people–how dare you continue to celebrate as heroic, as consequential, this man Columbus! Raze his monuments! Erase Columbus Day from the calendar! Teach your children the Truth: Columbus was a piece of shit[4], and you all white motherfuckers are responsible! Wake! Wake to the shame!

 I decline to feel responsible for Christopher Columbus, and I hope you do as well. Meanwhile, “Who’s Columbus?” asks the white boy at the Shell station.

* * * * *

Though secular in intention, The Woke manifesto gives off a strong whiff of Calvinism. The concept of Original Sin–“In Adam’s fall, we sinned all”–is revised and updated so that contemporary white people must answer not only for the disobedience of Adam and Eve[5], but for the collective misdeeds of their ancestors. No other ethnic group has been thus burdened, nor has any such burden been so joyfully embraced. As it turns out, The Awakened are happy to dismantle their own culture, ignoring its virtues while simultaneously ignoring the vices of all the others. The physical vandalism and destruction of monuments is an expression of a spiritual zeal not only self-indulgent, but perfectly safe. In marked contrast to those whom they condemn, The Woke make no sacrifice, face no peril, suffer no hardship. Like Medieval flagellants (but absent the pain and gore), The Woke and The Awakened revel in guilt, robe themselves in the sins of others, and spew curses on their fellows–the white ones, anyhow. The result, for them, is a warm sense of moral superiority and, even better, the happy knowledge that a culture’s entire narrative is crumbling under their hands. They do not care to create, nor do they build; they only destroy. This is their sole accomplishment and will be their only legacy.

I have said The Woke frame their judgments from Presentism, a fallacy that is itself framed from ignorance–which, I hasten to add, is not to be equated with stupidity. The latter is a mental vacuum common among those who, for whatever reason, cannot or do not wish to think, who view the world without complexity as it presents itself in the moment. Ignorance, on the other hand, is a conscious choice by persons who refuse not to be stupid. The Woke demonstrate ignorance in two ways. First, they seem to have no understanding of the ambiguities of history; second, they apparently know very little about its realities. Taken together, these deficiencies should disqualify The Woke from judgment. Instead, they form the cornerstone of the movement.

* * * * *

The principle of ambiguity, as I use it here, is hardly complex–anyone not a psychopath should find it already familiar. It begins with an unassailable premise: everybody you know, including yourself, is totally fucked up[6]. That goes for your mother, your grandma, your best pal, the lover whom you believe hung the moon and the stars–everybody. This hard truth, once accepted–and accept it we must, soon or late–proves useful as we ponder why the world itself is so . . . well, you know.

A useful truth no doubt, but one that harbors a dangerous possibility. Should we allow it sole governance in our conduct toward others, no human relationship could endure. Indeed, it is unlikely we could endure even ourselves. Lucky for us, this first premise is only half an equation, made complete by a second equally unassailable: we have the innate, perhaps evolutionary, ability to acknowledge universal human frailty and at the same time continue to love and admire, or at least like, or at least tolerate others–and ourselves–in spite of it. Not everyone, of course, gets a free pass. Only a fool would ignore evil or dismiss injustice or excuse one whose only guide is a malignant nature. Every person is weighed in the balances, and some, in the end, deserve neither forgiveness nor mercy. In my view, however, the Total Depravity of Man, perhaps the most significant Calvinist doctrine, is, like Original Sin from which it derives, a wholly artificial concept contrary to reason, contrary to evidence, and offensive to every decent impulse of the human heart. To believe without exception that a man’s worth cannot transcend his inevitable folly is nothing less than nihilism and denies the value and purpose of existence itself.

Nevertheless, it is through the lens of Total Depravity that The Woke view history. They are merciless in their appraisal of historic figures great and small. Should a man[7] be brought to judgment before them, his conduct in life, however honorable, is dismissed as irrelevant. In the court of The Woke, higher virtues are inadmissible evidence, and nobody gets a free pass.

Unless, of course, he is a man like George Floyd.

The Woke represent Floyd’s brutal, needless murder by Minneapolis police as emblematic of the abuse of power and authority; in this, at least, they are correct.. Floyd was a felon, a dope-head, and a thief–a troubled soul struggling to overcome his demons. He needed help, but what he got was death at the hands of an officer sworn to serve and protect everybody. However, extensive media coverage elevated Floyd above the myriads who have suffered a similar fate and made of him a symbol which The Woke were quick to seize upon for their own purposes. Now they are able to demand, and demand we accept, that men who acted in the past be replaced in our admiration by persons who are acted upon. And while the Woke ignore the egregious flaws and ambiguities surrounding a man like Floyd, they refuse to tolerate the same qualities in those they put on trial and condemn to oblivion. Like Columbus. Like General Lee and Walt Whitman. Like the defenders of the Alamo.

Hard evidence has revealed William Travis to be a cad of the first order. James Bowie, a cold killer, has always been difficult to romanticize: the knife he designed was not meant for whittling, but to cleave an opponent from stem to rudder-post. David Crockett was neither cad nor killer, but a genuine legend in his own time; his principle flaws seem to have been political ambition and his role in the “heroic Anglo narrative.” These three, and the 180-odd men who died with them, were not mythic heroes, nor were they models of Christian virtue–this, no one can deny. Still, they were possessed of humanity: like all men, like George Floyd, their souls were of light and darkness, fraught with ambiguity.

Here, however, the similarity ends. The Alamo’s defenders were nothing like us; in fact, I would argue they have no parallel in modern culture. Like the principle of ambiguity, this is an element of history The Woke cannot seem to grasp as they hold men to account and judge them by a moral standard that did not even exist in their time.

* * * * *

I alluded above to “citizens of a distant and far different time.” Here we will take a glance at how distant and how different their time actually was.

Persons living in the present are privileged to view the past as an unfolding series of complex and interrelated events. Patterns emerge that are obvious to us, but were invisible to those who took part in making them, just as we are unaware of the shape our own time will take in the view of those who come after us. And while we can gather data and facts and discern cultural shifts–while we can analyze and interpret events in a larger context–there is one thing we cannot do: we cannot now, nor will we ever, be able to enter or even begin to understand the minds of those who acted out their parts in a vanished time. A fundamental rule of science states that a thing observed is necessarily changed by the very act of observing. It is impossible, no matter how hostile or sympathetic we may be, to look upon persons of the past without interference from our own consciousness.

The defenders of the Alamo can only be viewed in the context of the 1830s, and thus are no more comprehensible to us than inhabitants of Pluto. It is easy to condemn their morality until we reflect that it was the product of their world, not this one. The same is true for any period in history, including that within living memory.

Medical science began to emerge from the Medieval around the time of the Great War. In all the long ages prior, a person who lived into adulthood was possessed of a constitution strong enough to survive; such a person, of whatever color, was an exception. In a moment, we will touch on some of the difficulties his survival brought down upon him, but here let us try an illustrative experiment. Choose a night in deep winter when the rain has turned to sleet, and the ground is covered in ice. After the temperature falls below freezing, take off your shoes and socks. No coat or thermal underwear allowed: only pants, a shirt, a hat, and a single blanket over your shoulders. Now walk out into your yard and see what happens.

If you can stand the pain more than five minutes, you are a better man than I. Ten minutes, and you are a masochist. Once back in your warm house, ponder this: it is impossible–impossible–for a barefoot (or rag-shod) human being, clad only in a thin coat and trousers and hat, to survive for weeks in temperatures below freezing. Yet, time and again throughout history, we find persons doing precisely the impossible!

As a specific example, consider the Confederate Army of Tennessee during their siege of Nashville in December, 1864. Many of the men were without shoes. Food was scarce. Firewood was scarce. They had few tents and few blankets; if a man had an overcoat, it was likely taken from a Federal corpse back in Franklin. Every morning, men would be found frozen to death. We can understand that. We are astonished the whole rebel army did not freeze to death!

How did they endure under those circumstances? The customary answer, “Well, they were tougher than we are,” is insufficient. It is too easy, glosses over too much, and fails to take into account the realities of human limitation and the demonstrable nature of Impossibility. What answer, then, can we offer in its place? Devotion to cause and country, however fervent, cannot overcome physical impossibility. Neither can the will to live, nor hatred of an enemy, nor love for one’s comrades, nor the memory of folks at home. We may salute the indomitability of the Spirit, but in the end, we must face an incontrovertible fact: the human body, unprotected against extreme cold, ceases to function. The heart stops. Death comes. There is simply no alternative.

Except . . . there was an alternative. Soldiers of the Army of Tennessee first endured the impossible, then gave a good account of themselves in the battle of Nashville. In headlong retreat–physically and emotionally exhausted, terrified, freezing, starving, debilitated–the majority not only continued to endure the impossible, but in many cases did so on their own initiative, without the support of comrades or the presence of any military discipline. They walked all the way to Mississippi, and when they stopped, they were still an army and still dangerous–individually dangerous and ready to fight again.

(In one personal account, published in Confederate Veteran magazine in the 1880s, the author tells of his experiences on the retreat from Nashville. These included wading the Harpeth River up to his armpits and emerging soaking wet on the far bank–and this at night under the same conditions as our experiment. His comment? “I walked fast to keep from freezing.”)

How did they do it? The answer is unlikely to be found, for it lies in a realm of human nature forever beyond our reach. So, too, is the answer to a parallel question: Why did they do it? To ensure the spread of slavery into the territories? To confirm white superiority? To keep the niggers in their place? These are among the responses The Woke might offer as they drive their kids to soccer practice.

When the noise, the frenzy, the fever of postmodern life grows unbearable, The Woke also drive their kids, and themselves, to therapy. When the darkness comes down, and that old anvil settles on the heart, a variety of nostrums–Paxil, Zoloft, Cymbalta–are on hand to ease the pain. Who is not thankful? The Woke are thankful, surely, but they forget that those whom they condemn had no recourse from a woeful mind, a troubled soul.

I have always believed that, for most of human history, people hovered on the brink of madness–and why not? Little in their world was soft–persons white and black and brown, rich and poor, were alike cold in winter, hot in summer, tormented by insects, in constant pain from headaches, toothaches, arthritis, pleurisy, melancholia, and for these no help but willow twigs and whiskey. They were surrounded by death in violent encounters and in their quotidian lives. The prick of a thorn might easily lead to blood poisoning; a woman had little chance of surviving childbirth, and the infant would likely die before it could walk. The specter of sickness–yellow fever, scarlet fever, cholera, consumption–lurked always in their minds, and suicide was a common escape for people who could no longer bear the sorrow or the fear[8]. Nighttime was a stygian dark, an abyss of silence that tortured the imagination. By light of day, they broke their backs at labor and grew old before they ought. They lived at the mercy of horses, mules, milk cows, the weather, wood stoves, fires, spoiled food–and on the frontier, what they ate, they had to grow or kill for themselves. Their food, heavily salted and overcooked, was empty of vitamins and short on calories, and there was rarely enough of it. On the frontier, people were closer to the natural world, more in tune with its rhythms and moods, than anyone alive today, and they were not immune to its beauty. Yet, for them, the natural world was no Garden of Eden; it was hostile and threatening, and in every way their adversary.

We, who dwell in such ease and comfort, must allow those people their own lives and condemn, as outlined above, only those who deserve it.

Thus we return to the men in the Alamo. What they knew and how they perceived the world is unavailable to us. How they actually viewed slavery and nation-building and Negroes and Mexicans and Indians is forever beyond our grasp. We can only examine the facts, among which is this: the defenders of the Alamo fought with the certain knowledge that their lives would be the price for something they believed in. We cannot know how they saw their sacrifice: that belongs to them alone. They were deeply flawed, but for me–and I hope for you–they remain brave and honorable. They gave us Texas, and men like them gave us America for better or for worse.

* * * * *

I have said–and I believe it true–that The Woke have no interest in discussion. I will add here that The Woke are not only dismissive of, but immune to, criticism. They are at the helm, and whatever voices might be raised in opposition–including my own–will go unheard by them. How and why that happened is beyond the scope of this brief exercise. Instead, and despite the futility, I will conclude with a few paragraphs entitled simply,

A Message for the Woke.

The cruelties and inequities of the human experience are nothing new to historians who, since at least the 1960s, have struggled to temper romance with reality[9]. Nevertheless, you believe–or behave as if you do–that you are the very first to be woke (awakened?) to the realization that some people got left out of the American story. Your attitude might have been forgiven–are we not supposed to challenge the status quo?–had you striven honorably to recognize voices heretofore silenced and to illuminate inequalities (the list is long) heretofore ignored. Such an approach might have healed old wounds and made possible a genuine reconciliation among antagonists.

Instead, you have embarked on a path that leads only to greater antagonism and separation. On behalf of minorities you cannot possibly understand, you have chosen to erase the memory of people you cannot possibly understand, who lived in a time you cannot possibly understand–all this to spite others whose view you do not wish to understand. You have shattered the old Metanarrative into a swarming pool of micronarratives that may themselves be divided into fragments, each one jealous of the rest, each one insisting on its true place as the one and only axle of the universe–and this in the name of Equitas.

Your belligerent righteousness has won the day. Soon, no one may point to an ancestor with pride, nor to any place where his kinsmen acted bravely and well. You will teach your children to be ashamed of whence they came, and pretty soon they’ll stop caring, for you will teach them that as well. The old stories will be banished and in time forgotten, and you will have no stories of your own, for, in the world you are creating, it is unlikely you will ever do anything worth telling about. Then one day, after all the monuments are pulled down, all the buildings and towns and landmarks renamed, all the long narrative of humanity purged–on that day you will look down from your moral Gibraltar and discover that you yourselves are forgotten. Or, if your movement is remembered at all, it will be as a pale, pathetic, humorless blur whose cowardice was masked as virtue, whose pandering was disguised as sympathy. You have rung the Passing Bell for others; you do not see that it tolls for thee as well.

This Message for the Woke is delivered from the ramparts of the Alamo, the Rebel trenches at Petersburg, the field of Union dead on Marye’s Heights. I speak for Jeff Davis at Monterey and Pat Cleburne musing in St. John’s churchyard; for all the unknown dead who gave up their lives for causes they believed in–and for my pals Neumeyer and Rudisill, killed in Vietnam, and for my Old Man Charlie Bahr and my daddy Gene Hereford and my Uncle Bill Gleaton who helped whip the Axis in World War II, and for my Great Grandaddy Josiah Hereford who fought in every battle of the Army of Northern Virginia, and finally from my own once-upon-a-time self, crouched on the stern sheet of a landing craft in the Tonkin Gulf.  For these and for myself I speak, and for the myriads who had the great good fortune to live out their lives before you came along.

–Howard Bahr
The Mean Summer of ‘22

NOTES:

[1] Actually, I have yet to see enlightened comment on the Vikings–but they were mostly white, Nordic even, so their time is coming.
[2] For the nature of Presentism, I am indebted to an old friend, the historian Michael Bradley. Another old friend, Frank Walker, introduced me to Chesterton long years ago.
[3] By this means, we excuse the reasonably intellectual and the myriads with more to worry about than the historical canon.
[4] This phrase is not original to me–a Woke Female of my acquaintance once used it in a media posting. Columbus as a piece of shit? A marvel of reductivism to stun the intellect!
[5] Presumably white themselves if illustrated Bibles are to be trusted. And The Almighty too, and Jesus and Mary and Joseph–the whole crowd save poor old Gaspar the Moor, who was no doubt oppressed and forbidden to vote.
[6] I challenge the reader to assemble, from all the resources of the language, a more succinct phrase to identify this fundamental human quality.
[7] I am aware of no woman of any class or color who has fallen under the disapprobation of The Woke–a curious omission in a movement–indeed, a generation–hyper-sensitive to gender equality.
[8] We are often told that God gives us no burden greater than we can bear, but, Believer, consider this:  Your husband left weeks ago, and you can no longer hope he will return. Snow sifts through the chinks in the cabin, and the weight of it will collapse the roof pretty soon. You can’t remember how long it’s been since your child died; she is turning black, her eyes are glazed, and she is beginning to smell, but still you clasp her to your breast–you simply cannot let her go. The wood-box and pantry are long since empty. Every night, more and more wolves come to snuffle and scratch at the door, and it’s only a matter of time before the Kiowa or Comanche find you. Now, in a felt-lined case lies your husband’s Dragoon pistol. You take it out, see that it is loaded and primed as he taught you. What do you say to God now? Do you pray for His help, His intervention, His protection? Do you pray for a miracle? No. As you cock the pistol–it’s hard, for the spring is strong–and press its cold muzzle to your temple, you pray only that it will work. This was a reality of life, once upon a time.
[9] An instructive example is Evan S. Connell’s Son of the Morning Star (1984). While his titular subject is George Armstrong Custer, and the central event the Little Bighorn fight, Connell presents both in the wider context of the Nineteenth Century. I think no better demonstration of historical ambiguity can be found in the language.

 

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Keepers of the House

In the summer of 1855, Miss Anna Sheegog died upstairs in the house in which I write. No token of hers remains, not even a hair ribbon; the grief at her passing was eased and forgotten long ago. Yet she is still fooling around up there, after al this time, and no wonder—she was only 16 and not ready to be done with life.

Something is always stirring in old houses, for they murmur in their sleep as people do. So much happens, and none of it wants to leave; it is laid up in the walls, left to leak out now and then when someone is listening. Ghosts, we call it, though it is really only memory. I have listened here—in all weathers, in the bright noon and deep watches of the night—longer than Miss Anna was alive, and I know something of the memory of houses.

This one is called Rowan Oak, for Mr. William Faulkner called it that, and he lived here longer than anybody. Because he lived here it is a literary shrine of sorts; for 20-odd years pilgrims have been coming up the walk to see what lies in the white house.

I, too, was a pilgrim once, come by a long road begun in a railroad yard. One night a switchman, Frank Smith, pressed on me a book, of all things, a paperback, greasy and bent to the shape of his blue jeans pocket. “Read this,” he said. In the yard office after the train was gone, I opened it and began to read, and the world was never the same again.

Years later, when I was curator of Mr. William Faulkner’s house, I happened on a page of manuscript behind a drawer in the library. I knew right away what it was; lines from The Hamlet, written in this very house. It was no small thing to meet, and as the morning light fell through the tall library windows, I remembered another light; the glow of Frank Smith’s lantern on that vanished summer night, when he put his copy of The Hamlet in my hand.

Ghosts again, and, always, time. In Mr. Faulkner’s house, time is the sum of all senses. It is in the light, in all seasons softened to twilight by the trees. Time lies in the creak of a shutter, rain in the downspouts, in a step half-heard in the empty rooms above. It is in the very smell of the place, which is the smell of all grandmother’s houses, made of dust and mildew, old books and years of fried chicken—and that almost palpable memory that will not go away. It is the smell of time.

No wonder pilgrims sometimes speak in whispers here. No wonder children often cling shyly to their parents’ legs, flirting with something only they can see. Time conjures them all, as it conjures us, who are stewards of time.

There have not been many of us. Dr. James Webb, the first and best curator, will always be chief. In the early years Dr. George Street was here, and Bev Smith. I have worked with Danny Toma, Terrell Lewis, Keith Fudge. Winfred Ragland was the first groundskeeper, and then Isiah McGuirt, whom I watched rake the leaves of 15 autumns.

These were all Southern men who knew not just Mr. Faulkner and his work, but also what it means to love an old house and earth whence it came. They were all pilgrims, come here by their own long roads, each to find his own doorway to the past.

Once, on one of those days when the sky is deep blue and every leaf sharp and clear and shadows haunt the fence corners—once, on such a day, Isaiah walked out in the north pasture to work his turnips and Dany went along to swap lies. I wandered out by myself by and by and leaned on the fence and watched them. On the whole place there were only three of us. Their voices drifted to me across the morning. Now and then, an acorn rattled on the tin roof of the cookhouse, the loft door creaked, the house drowsed white and solid in the sun.

I should not have been surprised to find Mr. Faulkner at my elbow, leaning on the fence with his pipe, nor to see Miss Anna in the kitchen door—for the streams of time had come together once more, the old proper rhythms of life were in cadence, and all that ever happened on this place narrowed to an old man and a boy in the pasture, talking quietly under the autumn sky.

Occasionally, folks ask me what it is like to work at Rowan Oak. I do not know how to tell them about Frank Smith or Dr. Webb or Danny or the day Isiah went out to hoe his greens, but sometimes I try, and they are almost always satisfied. It is a good thing for pilgrims to carry away into the world waiting for them beyond the gate, for in that world ghosts are silly and magic is only for children. I don’t believe so myself, and neither does Miss Anna—but then, she is only 16, after all.

Howard Bahr lives in Oxford, Mississippi

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Dixie’s Blue Cheese Dressing

Chef and author Dixie Grimes lives in Water Valley, Mississippi.

This sinfully delicious and beautifully iconic blue cheese dressing will make your mouth water and your taste buds sing: silky and salty with a hint of sweetness, a perfect showcase for your favorite Maytag or Stilton. It is a beautiful thing; that is, until you have had to make it for a fine dining restaurant on the fly.

This recipe is by far one of the most temperamental that I have ever used. Everything has to be just right, including proper alignment of the stars and planets, and even then it might not work. However, I highly recommend giving it a whirl. The depth and flavor of this dressing is not like anything I have had before or since I worked at the Downtown Grill. We eventually retired it, and I came up with an easier alternative for the prep cooks to make; it would do, but it’s nowhere near as good as this one.

I started my professional culinary career at the Downtown Bar and Grill. I was a prep cook which meant I was the low man on the totem pole, the grunt; it was my job to do whatever the chefs needed me to do and get yelled at constantly for either not doing it properly or quick enough or both. That being said, I could hold my own and for the most part the guys gave me as much respect as a chef will give a prep cook (which ain’t much). I was allowed and expected to make everything and anything the guys needed for service, except of course the blue cheese dressing. Why would they not let me make it? And why did I never see it being made and why was only one person allowed to handle this recipe?

I would soon find out when I saw my name on the prep sheet aside the blue cheese dressing on a football Friday of an Ole Miss home game, in other words no room for error. Had I finally moved up to the upper echelon and was so bad ass that I was going to be allowed to make the sacred and secret blue cheese recipe that only Alison Wilkes was allowed to make? Alison was the Queen of the Downtown Grill and the most difficult recipes were given to her and her alone. It was at that moment I realized that for the first time during my shift Alison was off that night; she had worked earlier in the day and during the chaos the blue cheese was overlooked. The chef forgot to put it on the prep sheet! It was not the call to greatness I thought I had earned, it was out of pure necessity that I was allowed to make this recipe for the first time, much to the trepidation of the chefs as well as me.

There was really no room for failure now, all eyes were on me. I had no idea of the tediousness of executing this recipe, how everything has to be perfect: the measurements, the order of the ingredients as you add them, the temperature of the kitchen and the weather (not even kidding). I had no idea that this recipe had a 99% failure rate for anyone who tried to make it besides Alison. As I was reading through the recipe I remembered two things that Alison had told me prior to my employment at the Downtown Grill when we were just lifetime buddies. I remembered Alison talking about this recipe and that it gave her great pleasure basking in the joy of being only 1 of 20 people in a professional kitchen who could make this dressing that the Grill was so famous for; I also remembered her telling two key pieces of information as to why her always turns out, two things that were NOT written in the recipe. One, that there are three separate ingredients which are incorporated in one at a time, and they have to be added in alphabetical order: EOV; eggs, oil and vinegar. Two, everything has to be basically the same temperature, the bowls for the mixtures, the ingredients, air temp, all the same. Again, these instructions were not included in the recipe, so who knew? Well, Alison, of course.

So armed with this key information, I started the process, praying the whole time; please God let the dressing turn out. As I added the final mixture of vinegar the angels started to sing. ‘Holy crap!’ it’s working, I thought. I could see it coming together. To my surprise, I had done it, but instead of jumping up and down and screaming, which is what I wanted to do, I quietly tucked into my corner, not saying a peep, just getting the sacred dressing ready for service and storage. Then I casually walked up to the chef, container in hand. “Here you go chef. Do you need any on the line?”

Y’all, his jaw literally dropped. “What the hell!” he said. “You actually got it to turn out! We were planning on cussing at you for your futile attempt to make something that couldn’t be made.”

“Guess I just got lucky chef!” I said, remembering something else I learned from Alison: “Never tell the bastards anything.”

Downtown Grill Blue Cheese Dressing

2 eggs, whole
2 cups vegetable oil
2 teaspoons minced garlic
1 teaspoon white pepper
1 teaspoon dried mustard
1 teaspoon salt
1 tablespoon brown sugar
1 tablespoon white vinegar
1 tablespoon lemon juice
1 teaspoon white wine
1 tablespoon Worcestershire sauce
a generous slash of Tabasco
6-8 ounces blue cheese

Using a blender, whip eggs for a minute, then slowly pour in the vegetable oil, a teaspoon at a time, until it starts to come together, then trickle in to consistency. Add a vinaigrette made with all the other ingredients. Mix for a minute. Pour dressing in a bowl, stir in crumbled blue cheese, and refrigerate.

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Valley of Dry Bones: Howard Bahr

In 1951, author S. Skip Farrington, Jr., bestirred himself to see how America’s railroads were faring in the years following World War Two. What he found was a thriving industry open to innovation and dedicated to customer service. In his classic Railroading the Modern Way (Coward-McCann, 1951), Farrington extolled the virtues of the great companies whose heralds, maps, lists of officers, and intricate schedules fattened The Official Guide to the Railways, that indispensable yearly publication, the size of a Chicago phone book, that every ticket clerk and agent in the Republic consulted for the routing of freight and passengers. Farrington raised hymns to powerful diesel locomotives, all-steel cabooses (with electric lighting!), cushion couplings, centralized traffic control, end-to-end radio communication, and luxurious new passenger equipment. Reading Farrington’s work now, one is struck by his implicit conclusion: everything about the railroad was going to stay the same, but it would all be faster, safer, and shinier than ever before. The traveling public could rejoice, and small shippers could rub their hands in glee.

Two decades later, Farrington’s cheery prophecy had collapsed like a washed-out trestle. Those of us who were railroading in those twilight days witnessed changes in the industry far more radical than anything Farrington could have imagined in the money-green glow of the ‘Fifties. From our decrepit yard offices, grimy locomotive cabs, and generic all-steel cabooses (with electric lighting!), we watched as the old resounding road names celebrated in Farrington’s book were gobbled up by mergers. We saw the sale or abandonment of entire districts, the consolidation of agencies, the ruthless encroachment of job-killing technology, and the surgical excision of labor-intensive commodities like perishable fruit and passengers. The government got involved, then it got uninvolved, and then–well, who knows? Traffic agents like my old man– those stalwart, hard-drinking, fiercely loyal drummers who pounded the pavements in search of business–became as anachronistic as link-and-pin couplers and finally disappeared altogether, their once-busy offices abandoned or used for storage.

Railroads, it seemed, had found other interests. Our beloved Illinois Central, for example–once the Main Line of Mid-America–yearned for greater profits, so it redefined itself as Illinois Central Industries and wrapped its tentacles around Pepsi Cola and Whitman Candies and left the now-unprofitable railroad property to wither on the vine. By the mid-Seventies, the Official Guide had shrunk to the size of an L.L. Bean catalog. On our Gulfport District, the maximum main line speed of freight trains had been reduced to ten miles an hour over crumbling lightweight 1930s rail affixed to ties that could be pulled apart in the hand. Three-man crews, with radios that rarely worked, risked their lives trying to switch behemoth tank cars and piggyback flats in yards designed in the 1890s. Almost overnight, the old craft became unrecognizable to persons like myself, who remembered footboards and forty-foot cars and coal-oil switch targets, who had penciled switch lists in the rain, who had passed lantern- and hand signals along a cut of cars and waved at pretty girls from the cupola of a caboose or the cab window of a growling GP-9.

But surely some revelation was at hand. Surely the Second Coming was at hand. The new railroad model, slouching toward solvency with relentless efficiency, was a desperate attempt to survive in a world that had swiftly left Farrington’s ideal behind.

In due season–another ten years perhaps–the railroads accomplished their vision and their survival. The result, as John R. Stilgoe so beautifully illustrates in Train Time (U of Virginia P, 2007), was a tectonic shift in the American industrial landscape. Stilgoe’s book, in perfect counterpoint to Farrington’s, demonstrates how, in less than a half-century, the old clanking, colorful, individualistic railroad companies of folklore and romance vanished like a dream, and in their place rose a new paradigm: the single trunk line, a silvery welded-rail turnpike over which computer-controlled trains with two-man crews hauled inter-modals or bulk commodities. Yard switching became a matter of mere pulling and shoving, and along the main line, switching was minimal or nonexistent. Depots were sold for restaurants or gift shops, freight houses were demolished, and only the most reluctant accommodation was made for Amtrak passenger trains.

Out of the chaos, finally, rose a single indisputable Gibraltar of fact: for the Post-Modern age, no better method exists for the transportation of bulk commodities than a well-maintained, high-speed, computer-controlled, heavy-rail corridor over which fuel-efficient motive power hauls the goods. American mega-railroads have achieved their goal, and American mega-business–not to mention highways and Interstates choked with eighteen-wheelers–will be the better for it.

Like most revolutions, however, that which I have just described was not without its cost. A way of life disappeared, and with it the loyalty men and women felt for the companies that had sustained them, often for generations. Countless jobs were abolished as shops and yards “modernized,” trains were cut off, and maintenance and damage control were hired out to private companies. Small shippers found they were no longer courted; indeed, they were ignored, even bypassed, as the railroad companies pulled up branch lines and spur tracks. Train crews no longer learned on the job, but attended centralized schools like truck drivers or heavy-equipment operators. People, especially poor ones, who still found it expedient to travel by rail were shuffled off to poor old Amtrak, for years the red-headed stepchild of the new empire.

Today, railroads have all but disappeared from the American imagination, where they once held center stage. Through four years of Naval service, I was sustained by the idea that, when I was released at last, I could go and be a railroad brakeman–somewhere, anywhere. I would walk the tops gaily and ride the caboose; I might even get to wear the uniform of a passenger trainman. I could do it for as long as I wanted, for the railroads, of course, would never change, a prodigious delusion as it turned out. In latter years, I have met not a single young person whose ambition was to work for the railroad.

When the family SUV is inconveniently blocked at a grade crossing–OMG! Josh will be late for soccer practice!–or when a derailed ninety-foot tank car of ammonia exterminates a congregation, then the citizens pay attention, a little. Otherwise, most people are only dimly aware of the big, graffiti-plastered objects that lumber past on the edge of their vision. In an age when, for example, the Canadian National operates in Mississippi and Louisiana, the public can hardly be blamed for losing their sense of regional affiliation. Crewpersons, buttoned up tight in their air-conditioned locomotive cabs, do not wave much anymore, and the caboose, the public’s most cherished railroad icon, has long been replaced by FRED, the Federal Rear End Device. FRED is an air-pressure gauge with a blinking red light fixed to the last knuckle of the last car. FRED does not wave, he cares nothing for pretty girls, and trains pass like sentences without punctuation, gliding on their way toward destinations no one can name.

With the exception of amateur rail enthusiasts, most people born after 1970–even most contemporary railroad persons, I expect–have little sense or patience for what the old craft meant, or how important it was in the daily life of generations. My students do not know what a caboose is. They have never heard of the Panama Limited or the Pan American. They think The City of New Orleans is a corny old song their grandparents listened to. This is our collective consciousness now. It is where we need to be if we are to have a viable rail system in the context of the Twenty-First Century. A hard truth, perhaps, but, as old Major R.K. Cross used to say, the truth is a stubborn thing.

And yet. And yet. Some ghosts are hard to shrive from blood memory, and not for nothing do people have a sense of something lost, though they may no longer be able to articulate just what the loss involves. When a person, by chance meeting, discovers that I was once a railroad man, he or she will more often than not voice a familiar lament. “Isn’t it a shame,” the person will say, “that we let our railroads go.” Then, inevitably, he will press on to sing of the supposed glories of European systems, or how, as a child, he rode to grandma’s house on the beautiful Sunset Limited and drank from Waterford crystal in the dining car as the scenery reeled past like illustrations on an SP calendar. I never know how to answer the complaint, nor how to respond to the memoir, so I nod my head and remain silent, wondering if the person understands what he is saying. He is unaware, I think, that the guilty collective pronoun included the railroads themselves. He forgets, perhaps, that the complexities of modern life offer no alternative. He forgets, most of all, that one can no longer expect Waterford crystal in a culture that has agreed unanimously on the Styrofoam cup.

Nostalgia has little virtue save for them who have earned it. In the end, Nostalgia, and its consort Romance, are an insult to the old ones who spent half their lives in cheap hotels; who saw their comrades cut in half or mangled under the wheels; who felt the loneliness and isolation of flagging behind in a ghostly fog; who understood that a steam engine, for all the mournful poignancy of its whistle, was a hard taskmaster and a deadly one. Nostalgia and Romance conceal, and therefore dishonor, the fact that old-time railroading was a real bitch, a dangerous and lonely and demanding craft, and those who followed it, especially in train or engine service, dwelt always on the edge of catastrophe. To paraphrase my old friend Frank Smith, a switch engine foreman of thirty years service, if you got home after the job without having killed someone or turned something over, your day was a success.

And yet, for those of us who lived the old craft, no coldly efficient, high-speed computer game can replace it. Perhaps too much happened for too many years out there in the night when the old trains ran. There was too much death, too much honor and meanness, too much tragedy and glory and fun, and too many souls were moved by the distant cry of a locomotive–steam whistle or diesel horn, no matter–for it all to be erased by corporate ukase. Something of the old life remains, something deeply human and therefore messy and dramatic, to haunt the memory of the Race.

Once, Frank Smith and I were talking to a gentleman who had worked his whole life on the now-vanished Columbus and Greenville Railroad. Beside him sat his wife, a gentle, silver-haired lady whose eyes glowed with the knowledge that she and this old rascal had been married sixty-one years and had made it work. The old man patted her knee. “Ever’ time I’d leave on the job,” he said, “my wife would make me a bucket of fried chicken. I used to throw the bones right out the cab window, a lot of bones all down the main line, years and years.” He thought a moment, then smiled. “Lord,” he said, “wouldn’t it be funny if them bones was to rise again.”

Funny, indeed, and an irresistible image: hundreds of white leghorns rising from the dust, gazing about, puzzling how in the world they ever got there, all wandering forlorn along the weed-choked iron of the old C&G. Meanwhile, all across the Republic, outside the trembling windowpanes of restored depots and freight house museums, the big anonymous trains roll on, the cone of their headlights pointed toward tomorrow.

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L.W. Thomas: “Noon in Oxford”

When the courthouse clock struck the first toll of the noon hour, the complexion of the village changed. Shopkeepers and clerks hurried their over-the-counter trade so as not to be late for mealtime; little old ladies in their shawls and bonnets scurried home along side streets to their salads and tea-cakes; doctors and lawyers put aside the healing of the sick and matters at the bar to congregate in the public inn for a plate of the noon-day fare; farmers found a shadier side of the square and rested under tall oak trees while they took their dinner of canned meat and yellow wedges of cheese. It was a time for idle chit-chat, political forum, witty repartee, and peaceful rumination with a temperance and protocol like no other time of day.

–L.W. Thomas
Written for the menu of The Warehouse Restaurant, 1984

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Shutting Down Eudora Welty Library Was a Mistake

This editorial by Jay Wiener originally appeared in The Northside Sun Thursday, Sept. 11, 2025. 

The Mississippi Department of Archives and History (MDAH) is reminiscent of Lyndon Johnson’s assessment of Richard Nixon, “He’s like a Spanish horse, who runs faster than anyone for the first nine lengths and then turns around and runs backwards.”

Or Henry Wadsworth Longfellow’s poem,

“There was a little girl,
Who had a little curl,
Right in the middle of her forehead.
When she was good,
She was very good indeed,
But when she was bad she was horrid.”

It is difficult to reconcile a governmental department that accomplishes so much, extraordinarily well, with the entity that razed the city of Jackson’s flagship library.

The employees of MDAH are stellar individuals for whom I have utmost regard. Their probity is such that, if asked about book bans, they would agree that limiting access to books is indefensible. Nonetheless MDAH displayed no hesitation before eliminating a library housing countless volumes.

Why was the Eudora Welty Library razed? The flagship library was removed because its loading dock was conspicuous opposite the Two Mississippi Museums entry. (Please note the irony that the department overseeing the Eudora Welty House and the Eudora Welty Foundation destroyed the Eudora Welty Library.)

MDAH knew the location of the library’s loading dock before it broke ground for the two museums. They could have been entered on Mississippi Street or North Jefferson Street. A blind eye is turned toward that inconvenient truth as Jackson endures the absence of a flagship library, a crowning symbol of civic pride. Whenever Jacksonians lament the lack of a flagship library — as far as the eye can see — the penalty paid for serving as the state’s capital is inescapable.

Please do not take this critique to disapprove of public spaces shared by rich and poor alike. I am an advocate of public parks and prefer as many as possible, available in as many places as possible.

What I deplore, first and foremost, is that Jackson lacks sufficient funds to maintain city streets. MDAH could have constructed a state of the art public library, at state expense, in exchange for vacating the property sought. What occurred is as if one’s next-door neighbor bulldozed one’s home, refused recompense, and justified outrageous presumption, saying that the neighborhood was enhanced by the creation of green space.

The Northside Sun reported, on Friday August 22, 2025, that Jeanne Williams, Executive Director of the Jackson Hinds Library System, has informed Jackson’s City Council that the system’s board of directors recently “toured potential sites in an effort to re-establish the demolished Eudora Welty Library… ‘To renovate one of those sites would have been in the $12 million to $18 million range…’”

Second, state elected officials vociferously decry Federal Government overreach but, when the State Government overreaches, no conceivable dissembling is deemed excessive: When Thompson Field opened in 1963, it was built by the City of Jackson but, when the State of Mississippi sought control over our airport, the property was appropriated — once again without the citizens of Jackson being paid for the taking.

MDAH, given its focus on Mississippi history, is acutely aware of Mississippi’s troubling tradition of silencing dissent; running from town anyone saying what people in power do not want heard. I will not win friends among individuals fearful of realities being exposed that they prefer go unexamined notwithstanding the importance of pondering the pertinent problems implicated.

Not unlike Martin Luther’s protest, “I cannot and will not recant anything, for to go against conscience is neither right nor safe. Here I stand, I can do no other, so help me God. Amen.”

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Ars Voces: Jaime Harker

My academic life has always been about hidden treasure. When I first moved to Mississippi, I read John Howard’s Men Like That, and he gave me a vision of a vast queer Mississippi underground, erupting in newspaper stories, highway rest stops, and bookshelves. He introduced me to three gay Mississippi writers, including Hubert Creekmore, Water Valley native, poet, novelist, translator, and editor. I checked Creekmore’s The Welcome out of the UM library; it took me over ten years to locate a copy. I have been asking every editor at the University Press of Mississippi to reprint the novel, with no success. Opening a queer feminist bookstore in Creekmore’s hometown is, I hope, the first step in a campaign to bring him back in print.

I love digging around in archives. I spent two weeks hunting for fan letters in Christopher Isherwood’s papers. I found amazing ones, including a young man from North Carolina who mailed Isherwood photographs of his lovers, with detailed commentary on the back of each; water color portraits in a handwritten tribute; flirty come-ons from English teenagers. He wrote them all back, and often invited them to his house. At Duke University, I found the papers of fantastic Southern lesbian feminists. They kept everything—not just letters with agents and editors, but love letters from exes, flyers for readings, gossip and descriptions of parties and chance encounters. Dorothy Allison’s are my favorite. Most archives organize correspondence by letter writer, and store them alphabetically. Dorothy Allison kept every piece of mail she received in order and has them in her archive by date.

One has to really dig to find the gems. But in between, you get a sense of her life as it was lived: Flip; a flyer for a reading; flip, a letter to her friend about her recent breakup; flip, a letter to her agent; flip, an invitation to an S/M sex party; flip, a letter to a manufacturer complaining about a defective whip she received in the mail; flip, a letter from Cris South, a member of the Feminary collective and novelist, about her forthcoming book and her shifting identity from butch to bottom; flip, a contract from her editor. Finding the treasures was a delight, but so was the rich tapestry of a live lived in real time, without a sense of what would be seen as ‘important’ later. That sequence is what makes it important, even as the gems I uncover become part of another narrative forming in my own head.

The treasures are the stories I share when people wonder how I could spend seven years working on a book. But the truth is I love the searching as much as I love the discovery. Doing research has taught me patience, something that my wife Dixie tells me I sorely need. She’s right. Chefs understand this, of course. You can’t rush the rising of the dough, the marinade on the pork, or the brine on the turkey; slow-roasted vegetables in the oven are better than the microwave or boiling water. I have a tendency to want things right away, but Dixie knows that the best things take time.

Writing a book teaches you that, too. You can’t dash off a dissertation, or a book, in a series of all-nighters. You have to work a little bit every day, without being able to see the end; you research, and write, and revise, and repeat, endlessly. To sustain this, you must learn to love the process, to learn to love the questions themselves, as Rilke put it: ““Be patient toward all that is unsolved in your heart and try to love the questions themselves, like locked rooms and like books that are now written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.”

Violet Valley Bookstore is the same. I love the process—the arrival of books, the evolving categories on the shelves, the unexpected visitors to the store, from San Francisco and Durham and Jackson and Oxford. I love the excited teenagers, taking photos for Snapchat, and the serious bibliophiles, touching the vintage Mississippi textbooks. I would like this little 10×40 foot bookshop to be a hidden treasure in Mississippi for years to come.

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A Sacred Harp Memory

This memoir was originally written in 1996 and emailed to the Fasola – Discussions group. At the time, the worship activity we know as Sacred Harp was in the middle of a nationwide growth & resurgence.

The following is the description of one of the earliest Sacred Harp events that I can remember, even somewhat vividly. It is stored in the corner of my memory and every now and then it sneaks out to refresh my thoughts.

July 1973 – I was but twelve years old. I had been to Sacred Harp singings all my life but this was the first year that I was trying to take in as many of them as I could. Being late summer, the crops were “laid by” and conventions were beginning to occur in North Mississippi. I come from a very active churchgoing family so Saturday singings are at the top of my list. It was the Saturday before the first Sunday in August (last day of July), time for the Webster County (Mississippi) Convention. For many years, this had been a two-day singing but it had been reduced to one like many others that would follow.

I loaded my fence-rail frame into the back of an old Chevelle with Hugh and Henry McGuire, chauffeured proudly by their father, Hugh Bill McGuire. Making our way to the south end of Calhoun County, we turned on to a dusty gravel road just below Derma, Mississippi (go ahead, get out your atlas). It was a typical hot, scalding July day. The vegetation on the roadside was now a dull green from months of the hot sun and covered with layers of dust, put there by ambling autos and numerous farm implements. We crossed Topashaw creek bottom which included a handful of rickety old wooden plank bridges stretched across an almost dry creek bed. As you climb the first hill on the other side, you can look across the creek bottom and see a straight road for about a country mile (and then some) and watch the dust you have left behind settle gently above the road in the late summer heat. We pass through little communities so small that if you blink, you’ve missed them. One barn roof proudly proclaims “Bentley, USA”. Bently is now home to a 4th of July barbecue which is heavily attended in election years.

Somewhere in the woods we leave Calhoun County and enter Webster County. Within a matter of minutes, we enter the sleepy little community of Montevista where the local Baptist church is hosting the convention. Upon entering the church, it didn’t take long to figure out that without us Calhoun County folks, the pickins’ would be kind of slim. Most of the Webster County singers were on tenor, with a few others scattered on the remaining parts.

Here sat a group of folks, mostly senior citizens, who had attended singings most all their life. In their younger days, they had made their way to singings at local churches in wagons pulled by oxen, horses, or mules. On this day they came in vehicles named Fairlane, Galaxy 500, and Impala. They communicated by “yellin’ across the holler” as children but had lived to know that men walked on the moon. Today, they continued the tradition of singing from the Sacred Harp.

I still remember some selections from the day. The day’s singing included “When I am Gone,” “O, Come Away,” “Soft Music,” “Pilgrims Farewell,” “Wells,” “Windham” (led in 4/4 time by Joe Cobb) and “Easter Anthem,” which was traditionally sung in Mississippi at 2:00 in the afternoon. Other favorites were from the 1911 Sacred Harp (J.L. White edition) which were included in the 1958 Deason/Parris revision of the Christian Harmony. “Angel Band” and “Don’t Grieve Your Mother” were among those favorites.

Dinner, served under the oak trees behind the church, was a sight to behold. Plates of fried chicken graced the table alongside fresh butterbeans, tomatoes, corn, & squash. The meal could be topped off with some heavenly coconut cake or homemade chocolate pie topped with fresh calf slobber (meringue). One cook had brewed the ice tea a little strong. When the extra strong tea was poured out by me and John Leigh Vanhorn, it fizzled and made a layer of foam on the hot gravel in the driveway. A tastier batch awaited us in another jug on the table.

The afternoon session concluded with many thank you’s and “’preciate all you folks from other counties comin”.A couple of times someone looked over at Hugh, Henry, and myself and said “it shore is good to see these young fellers takin’ up sangin”. New Hope Baptist Church offered to host the convention the following year. After a song and a prayer, the convention was dismissed until 1974.

Before the long (35 mile) ride home back down the same dusty trail in a non-air conditioned car, Hugh Bill made a stop at the Montevista grocery store. This little cinder block building sat at the bottom of the hill below the church with a Southland Oil sign and kitty cat decals on the gas pumps out front. Once inside, Hugh, Henry and I made our way over to the old fashioned “drank box”. What a selection! Nestled inside the cooler were cold Nehi bellywashers (Peach & Strawberry), along with numerous other fruit drinks. I opted for a cold Grapette which was beside companions Lemonette and Orangette. These had to be the best fruit flavored soft drinks of all time. At least they were on that day. On the dusty car ride home, us boys sang songs we didn’t know from the Christian Harmony. Hugh Bill sang along with us while driving. He didn’t need a book since he knew them all from memory. (Still does, for that matter.)

For the next few years the Webster County Convention convened at New Hope Church, which sat on the main highway (Mississippi 9) between Eupora & Calhoun City. The remaining singers discontinued their visits to Calhoun County due to disability or they passed away. The last attempt at a singing was summer 1983 or 1984, I’m really not sure. The Webster County Convention went the way of many others in our state. They’re gone but not forgotten.

My memory of this was stirred when I read the J-card from a cassette recording from a convention in the north (somewhere in New England, I’m thinking). It included a list of singings begun in recent years. For every singing listed on that cassette, there is a singing in The South (such as the Webster Convention) that no longer exists, somewhere here in The South. I appreciate the efforts of all you folks around the country that have started singing groups, conventions, etc. In your own way, you’re preserving this fine old tradition we fondly know as Sacred Harp.

You may preserve the sound and the music. Unfortunately, you can’t preserve people, places, and time, nor the lost days of youthful boys.

Mark S. Davis Pearl, Mississippi

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Kenneth Tobey: A Love Letter from Mykki

by Mykki Newton

Kenneth Tobey appeared in hundreds of feature films and television shows of almost every genre, but to Monster Kids he is best remembered as the romantic figure of a career military man who never backed down from a monster fight.

I guess I should explain what a “Monster Kid” is to those not familiar with the term.  A Monster Kid is someone who grew up watching classic science fiction and horror movies produced prior to 1970. Many Monster Kid’s first exposure to Frankenstein, Dracula, the Wolf Man, the Mummy, and all the Cold War creatures representing our fear of the nuclear bomb and communism came from late night local television. At that time, every television market had a “Creature Feature” movie program with its own unique host.

Now back to Kenneth Tobey and a 1985 interview from my archives. With his leather flight-slash-monster fighting jacket, Kenneth Tobey tangled with a giant carrot creature from outer space at the North Pole, the radioactive Rhedosaurus that stomped through Lower Manhattan, and a nuclear-powered octopus that crushed the Golden Gate Bridge.

In 1949, Tobey had a bit part in I Was a Male War Bride and director Howard Hawks saw something he liked in the 32-year old actor. Hawks cast him as Captain Patrick Hendry, United States Air Force and the lead in The Thing from Another World (1951), but first Tobey had to impress studio boss Howard Hughes.

“I got a call when I came in slightly tipsy one night about 2 in the morning and the caller said, ‘Mr. Hughes wants to meet you,’” Tobey recalls. “I told the caller I’d be in first thing Monday morning, but the caller said, ‘No. No. No. No. Mr. Hughes wants to meet you right now.’ So, I drove over to his bungalow and met him. You can’t turn down Howard Hughes.”

Kenneth Tobey wielding an axe in “The Thing

The Thing from Another World and The Man from Planet X both went into general release on April 27, 1951. Both films mark the first-time people on Earth fought invading space aliens in an American feature film. The Man from Planet X is somewhat adorable in its simplicity and comic book visuals, but The Thing from Another World is terrifying and sophisticated even today.

Going into the 19-week shoot, Tobey said he thought it was just another adventure film. The Thing from Another World turned out to be far more than just an adventure film. It was ground-breaking cinema thanks in large part to the over-lapping dialog which brought a tense pace and sense of reality to the film.

“I’m going to take a little credit for that and give Howard Hawks a great deal of credit for using it,” Tobey said. “I had just come from the stage in New York and on the stage we overlap, so I automatically did that because I hadn’t done many pictures. Hawks liked it and got the whole cast to do it and we had a lot of fun doing that.”

The box office success of The Thing from Another World made Kenneth Tobey a gainfully employed film actor and a reliable frequent fighter of giant movie monsters. However, his next venture into science fiction was not the starring role. That spot was already taken by the title character, The Beast from 20,000 Fathoms (1953). Before there was Godzilla, there was Rhedosaurus, the Beast from 20,000 Fathoms…although he actually came from deep in the ice of the Arctic Circle during a nuclear bomb test dubbed “Operation Experiment.” Maybe it isn’t the most original title for a government operation or an experiment, but Kenneth Tobey is there to do his duty for his country. This time he is Colonel Jack Evans, United States Army and the monster is classic Ray Harryhausen stop motion animation. It is one of the first films to tap into our Cold War fear of nuclear annihilation.

“Ray Harryhausen is the best. Some of the movements of the giant brontosaurus…uh, whatever the hell it was, looked very real,” Tobey said. In science fiction pictures with monsters and things like that, the most important thing is for the actors to believe that that’s a creature. The audience will take the actor’s word for it. If the actor is truly scared or takes the creature seriously, then the audience will.”

Kenneth Tobey (center) gets a love scene

Tobey would again face a Harryhausen creation in 1955 when It Came from Beneath the Sea. “It” being a gigantic octopus driven from its natural habitat and food supply by hydrogen bomb tests. This time Kenneth Tobey crosses over into his third branch of the military. He is Commander Pete Mathews, captain of a nuclear submarine and traditional 1950s American male who doesn’t understand “these modern women these days.” While the giant radioactive octopus is wrapping its tentacles around the Golden Gate Bridge, Commander Mathews is trying to wrap his big paws around Professor Lesley Joyce (Faith Domergue) of Harvard University.

“I liked It Came from Beneath the Sea because I had love scenes and I had a longer part than in Beast from 20,000 Fathoms and I starred in it,” Tobey said.

Before the end of the 1950s, Kenneth Tobey would fight one more sci-fi monster…a pill-popping vampire in The Vampire (1957) of course, and once again Tobey was in an innovative, albeit low budget film. Unlike previous movie vampires created by pure evil, the devil, a bat, or a bite from Count Dracula, this vampire was created by science out of control and playing God. It was another common fear in our new Nuclear Age and a new kind of Kenneth Tobey, Monster Fighter. He is now a civilian, somewhat anyway. He is Sheriff Buck Donnelly of “Any Small Town, U.S.A.”, and he’s got a grotesque blood-sucker terrorizing his county.

Tobey’s talents shifted to television late in 1957 when he starred as the co-owner of a helicopter charter service in the series Whirlybirds until 1960. It was a major success worldwide and remained in syndication for decades. There was even a reunion of sorts with the Thing. Tobey was a guest actor on a 1960 episode of Gunsmoke starring James Arness who played the giant carrot creature from outer space in 1951.

Tobey (far left) in “Airplane!”

Throughout the 1970s and 80s, Tobey would pop-up in small supporting roles in some of the biggest box office hits. Including Billy Jack (1971), Airplane! (1980), The Howling (1981), Gremlins (1984), Gremlins 2: The New Batch (1990), and Big Top Pee-wee (1988). He even tried to kill the real-life, somewhat mythical giant figure of legendary Tennessee lawman Buford Pusser in the original Walking Tall (1973).

Kenneth Tobey passed away in 2002 and didn’t live to see his final film released. It was film done on a bet to see if director Ted Newsom could produce a movie for $2,500. It began shooting as an 8mm film in 1984 and switched to videotape in the 1990s. It was finally released straight to DVD in 2005 as The Naked Monster, a spoof/tribute to the classic sci-fi horror films of the 50s. Kenneth Tobey reprised his role as Captain Patrick Hendry from The Thing from Another World. For the last time, Kenneth Tobey would don his leather flight-slash-monster fighting jacket. It is a film only Monster Kids will understand and appreciate.

“I enjoy acting,” Tobey said. “Whatever the genre is, I love it. Of all the science fiction films I’ve done, The Thing is my favorite because it brought me the most fame and I’ve gotten my last 10 parts because of The Thing, which was 30 years ago.”

Mykki Newton is a grown-up “Monster Kid”, a connoisseur of cinema schlock and a retired videographer/editor at the Meek School of Journalism and New Media at the University of Mississippi.

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Old Airmount

The following excerpt comes from Elmo Howell’s wonderful Mississippi Back Roads (Langford: 1998). This old church deserved a far better fate.

In the beginning, all Baptists were Primitive Baptists. Following the Reformation, the Anabaptists, along with Calvinists, Waldensians, Mennonites and other radical groups, departed from Church and State to live a holy life according to the Gospels. Today most Baptists in the South belong to the giant Southern Baptist Convention, but the small scattered congregations in the hill country who still have no Sunday School, no foreign missions, no paid clergy, and who still wash each other’s feet in solemn ceremony—in keeping with Christ’s example and an ancient Maundy Thursday rite—are the true descendants of the original Baptists. They are the Primitives, the Hardshells.

Baptist worship began in Mississippi in the 1780’s when Elder Richard Curtis came out from South Carolina and settled with a small flock on Cole’s Creek above Natchez. Spain ruled the country, Roman Catholicism was the state church, but for awhile all went well with Protestants in private worship. Then word got out that Curtis was performing marriage ceremonies, taking in converts, and even talking about building a church. In a government crackdown, five or more persons found together in a religious capacity were subject to arrest. He ignored the warning—but escaped, it is said, through the offices of a half-Indian convert, Aunt Chloe Holt, who roused him in the night with a horse and saddle and provisions for his journey. At the end of Spanish rule, Curtis returned to Mississippi and spent the rest of his life with the Baptists in Adams County.

In the half century following this rude beginning in Mississippi, a great revolution swept over Baptists everywhere, the “Fuller Heresy,” as the Primitives called it, or the advent of the “missionaries” with their charge to evangelize the world. Baptists began with a stern predestinarianism, which among “Southern Baptists,” organized in the 1840’s, gave way to prevalence of grace and open communion. The old remnant held on to “total depravity” and man’s incapacity to restore himself to favor with God. They rejoiced in Election, God’s choosing “whom He would,” and left it to the mystery of love that some are saved, some lost. “Ye have not chosen me, but I have chosen you and ordained you.” This heady doctrine provoked an extraordinary reaction in both life and literature in England in the 17th century. “O Eternity! Eternity!” cries John Bunyan’s Man in the Iron Cage. “How shall I grapple with the misery that I must meet with in Eternity!” Men lived on the edge, some went mad—while others lived gloriously and preached like Bunyan. The Primitive Baptists today are a fragmented part of this experience.

Loosascoona Primitive Baptist Church at old Airmount east of Coffeeville is a remarkable survivor, in both church organization (still with regular services) and in an old building perhaps a century and a half old. No one knows when it was built. In 1839, the Yalobusha Baptist Association in central Mississippi split in two in the controversy between old and new. Five churches broke away to form the Loosascoona Primitive Baptist Association. “I am not of you,” one elder spoke out at the meeting, “and that it may be manifest that I am not of you, I now go out of you.” And so it was in Yalobusha County, as throughout the state, that the old Baptists withdrew to their hills and hollows, a small but sturdy remnant to carry on in their own way.

The church organization at Airmount lasted for a century, but with membership down to only four families in 1938, services were discontinued. The doors were closed, the house was given a new tin roof, left to itself and forgotten. Undergrowth moved into the clearing. Then in 1965, one surviving member had a dream—he dreamt of going to church again in the woods with his father. Under the leadership of William Tyler “Dub” Wortham and Guy Shaw of Coffeeville, Loosasaoona was brought back to life. The Murphree family, old settlers of the county, joined in. (David Murphree who died in 1838—Yalobusha County’s only Revolutionary War soldier and grandfather of Dennis Murphree, Governor of Mississippi in 1927—is buried beside the church.) Thanks to the tin roof, the old structure was still sound. The road was cleared, a tree removed from the church door, and a pastor called. Today Loosascoona has a regular service on first Sunday afternoons and an annual homecoming and Old Harp singing on the fourth Sunday in September.

The Primitives, overlooked in the bustle of “new Baptist”. brothers, are an instance of survival and retention of character through centuries of change. In simplicity of life and in the old songs and sparse dignity of ritual, they approach the Mediaeval and mystical. “Godliness is a matter that cannot be understood by the carnal mind,” says church historian Benjamin Griffin of Holmes County. “It is a mystery, a great mystery-impossible to communicate except to those whose hearts have been circumcised, ears unstopt, and eyes opened by the power of the living God.”

John Bunyan, a 17th century Baptist, conceived of man’s life as a pilgrimage. “I have loved to hear my Lord spoken of,” says Mr. Standfast at the end of his journey, “and wherever I have seen the print of his shoe in the earth, there I have coveted to set my foot too.”