Monday, December 30, 2019

The Garden of History: Sacred Spaces in the Religion of American Democracy


The first time we visited Philadelphia, Christmas week of 2018, Trump's intransigence over the federal budget had shut down the city's historic attractions under federal government control. Uniformed security personnel stood in front of Democracy Hall, roping off the long brick building, its adjacent museum and the closed admission tent, where non-uniformed process visitors, give you a free ticket (on days when tickets are needed), and divide all comers into tour groups of seventy.
             This year, when we visited the historic district on Christmas Eve, the building was open and no tickets were needed because the tourists weren't that thick on the ground. We still waited, but only twenty minutes.Visitors are not allowed to walk through the building alone. You have to be part of a tour group led by an official guide. 
               But the tour proved to be fun and informative, and superbly guided.  
               We were led into the hall's courtroom first and told that the building was never officially named "independence hall." It was the capitol building of the Pennsylvania state government, and chosen for what would become the two most important gatherings in American history because of the city's mid-coastal location. And, apparently, no one called it "Independence Hall" until the French Revolutionary War volunteer and friend of Washington, the Marquis de Lafayette, came back to the US in 1826 for a 50-year reunion and said, "Take me to Independence Hall." 


                The hall, our capable, outgoing tour guide told us, was not an 'American building.' It was a British building, built by the Imperial government that ruled the colonies. It became the meeting place for the "Second Continental Congress," in 1775, at which  representatives of the 13 British colonies discussed their grievances against the British government, decided how to respond, and took a unanimous stand. Representatives, including some of the famous names among the "founding fathers" -- Washington, Adams, Jefferson, Franklin -- spent a whole year there, as a deteriorating situation in Boston worsened and the first battles were fought. For most delegates "The Declaration of Independence" was something of a last resort and universally regarded as a dangerous roll of the dice when it was, finally, endorsed unanimously.
                  The first of the building's two large meeting rooms, the courtroom, featured three chairs behind a dias for the three magistrates who would hear a criminal trial. And, following British practice, a metal cage for the defendant who would 'stand' trial and face the accuser and his judges throughout the length of the trial.  
               Our guide, an older gentleman with a gift for engaging a live audience (smiling the whole way, though who knows how many times he has done this) pursued an interactive, 'dialogue' approach with his 70 interested but not terribly well informed visitors. Before the Revolutionary War, he told us, another war was fought in North America. 
              Called? -- an inquisitive look: waiting for an answer. 
               The French and Indian War, we told him. 
               And wars are expensive, he said, choosing a nearby young fellow as an interlocutor -- "you have an honest face," he said, "you'll be the king. So after this war you have a problem, because you're -- what?"
                 "Broke," the young king volunteered. 
                 Right. So what do you do? 
                 "Taxes." 
                 When the taxes on the colonies came -- Anne and I readied our replies for the next questions: The Stamp Act, the Townshend Acts, The Tea Tax, the Intolerable Acts. But, no doubt wisely, none of these particulars were summoned by name by our guide. Instead he went straight for the dramatic crises. 
                   "Three events took place," he called, holding the appropriate digits in the air, "that led to a crisis." He then compellingly narrated the details of the infamous Boston shoot-out -- the nervous, outnumbered sentries, the rowdy street rabble seeking a target for their complaints with the city's occupiers --
on the night the frightened British guards discharged their muskets into a crowd of mocking demonstrators...
                    Called, he prompted, "The Boston --"?
                    "Massacre!" some of us chimed in with the
famously telling noun.
                    Our leader was fully possessed of the details. A couple of British soldiers were put on trial, and were defended, in fact, by Colonial lawyers, including a famous Patriot "who became our nation's second President..." He waited.
                     Second President! 
                     "John Adams," I called, managing to get the name out before he gave up on us and supplied it himself. How could any resident of Massachusetts fail to insert the name 'John Adams' into a discussion of the Declaration of Independence? ("Mister Adams, Mister Adams," I heard tunefully echoing in my thoughts.)
                     Then came the famous incident of "The Tea--" ...
                     This proved the single piece of Revolutionary history most of our batch of tourists appeared familiar with: "Party," all responded. 
                      Our guide was once again full of interesting details. The colonists dressed for this party as "Mohawk Indians." In Colonial days the warring parties would note this irony: Mohawk Indians, the most powerful nation in New England, were traditionally allies of the British.  
                       The third precipitating incident was the battle of Lexington and Concord, described as an 'American victory,' since the British raiding party was obliged to skedaddle back to Boston. Then followed another big battle, called -- Our guide puts his hand to his ear to await a response. 
                        "Bunker Hill." The Massachusetts in me had to come out. The battle of Bunker Hill, in Charlestown, MA, was technically a British victory, but a pyrrhic one (as our guide pointed out), since British casualties were much higher -- their commanders having ordered their soldiers to mount a bayonet charge into a fortified position. It was a battle that made British commanders more cautious in the future, because now they knew from sad experience that American soldiers, however ragged they might appear, knew how to shoot. 
                         Our guide then took us through the date issue. The delegates actually voted to approve Jefferson's "Declaration of Independence" on July 2, 1776. It was shared with the public on July 4.
                         Only then did we move to the second large room in the hall, the actual assembly room where delegates sat and spoke and openly debated the issues that led to the Declaration; and then, a dozen years later, a different body of delegates, met in the same hall to draft the US Constitution. We were queried about the three branches of government, and the election of a head of government known as the "President."
                         "What is a president?" he said. "Nobody in the whole world knew what a President was." The world had only kings, sovereigns by birth. But the American plan of government would call for an elected leader.
                          When our expert told us that the Constitutional "framers" drafted the document that still governs us in only three months, it gave me pause. (And we still expect to find the answer to every single question we come up with now there?) My mind wandered as he posed his next question. The states could not agree on every point, he says. When that happens, he asked, when two sides have a serious problem?
                          "It begins with a 'C'" he prompted
                          "Compromise!" I realized. 
                          Suddenly we were up to the most famous (or infamous) of Constitutional compromises. The "three-fifths rule" that enabled the Southern states to gain more representation in Congress by counting a percentage of other "persons" whom their "owners" considered property toward their state's population.
                           And just as abruptly, our tour was over, the heroics of the 18th Century fading in the early winter light as we snapped final photos and exited the famous building. 
                           I'm kind of thinking that everyone in America ought to go there. And maybe more than once. As a refresher course in the birth story, and fundamental values, of the American experiment.             
                           And a reminder of all we have to lose... If we keep on going in the direction in which we appear to be heading.



Friday, December 27, 2019

Poetry and Song in the Garden of Human Rights: "Boston City Singers"



Some time last winter Anne and I attended a concert in a big old New England church in Milton, Mass., performed by an incredibly talented and painstakingly rehearsed ensemble called "The Boston City Singers." 
         I had never heard of this chorus of student singers, but I was blown away by the performance the young singers delivered. 
         On their web page, the chorus states:  "We learn discipline and celebrate diversity." 
         Here's a slightly longer self-description from the page: 

"Boston City Singers is an El Sistema-inspired program founded 20 years ago in Boston’s inner city neighborhood of Dorchester. We train and inspire the musician, student, and ambassador in each singer by providing the highest level of musical instruction and wide-ranging performance opportunities to support personal development, celebrate diversity, and foster good will."

        And here's a link to their site: 
https://bostoncitysingers.org/
          I was both impressed and moved by the performance of these school-age singers and also intrigued by the songs selected for this program. One of them, "Make Them Hear You," from the musical "Ragtime," addresses injustice and the the roots of the civil rights movement. 
           Another song makes use of the word "Madiba," Nelson Mandela's clan name. The clan or family name represents a person's ancestry and is used as sign of respect.  
           I used references to both songs -- the song title "Make them hear you" and the African word "Madiba" -- in the poem I wrote shortly after hearing that concert. When, months later, I considered entering a contest sponsored by two organizations, "Poets for Human Rights" and "Poets Without Borders," I remembered the poem I had written about the feelings this concert had stirred in me and submitted it for the award. 
           A few weeks ago -- "On the eve of the 71st Anniversary of the Universal Declaration of Human Rights," as the sponsors put it -- I received word that my poem, titled "Boston City Singers,"
had been chosen for the first prize. I was delighted that the singers and songs that had so moved me, and inspired a poem, had been recognized by the two organizations that celebrate and mark the anniversary of the Universal Declaration of Human Rights. It felt like the circle was complete.
             The poem was read at the groups' celebration of the  
Universal Declaration of Human Rights in Dunedin, Fla., and then published on two online subscription groups. 
              Since those online groups did not archive the postings, I'm posting the poem here, for anyone who cares to read it. 
               I'm pleased (and proud, of course) that the poem won a prize and for the causes the contest supports. But the contest also gives me an opportunity to share a poem that stirs the emotions aroused by the inspiring performances of these songs by the young Boston City Singers. 

 


                        Boston City Singers


You unsettle my soul
Sing to the pain in my limbs
And loose the ice in my heart
“Make them hear you!”

This old white building enclosing the songs of a life
that would make of earth a heaven
if we let it
Will we let it?
Tell me, “Where is Madiba?”
“We have not seen him.”

Spirit does not die
It gets to the bones
Wakes the thing that tingles
as if striking a gong
calling to worship the birds of the tree,
the trees with their upswelling
branching and leafing once again,
songs to clear the air, stir the blood and
make the sap run
in spaces slow and gloom-ridden
like the clay toes of the stumbling tyrant

The songs of the children raise
the soul
in old flesh.