From
September 22, 2009

America’s really wild west

Stephen Amidon and his teenage son find a trail of bloody conflict in the Black Hills of South Dakota and Wyoming

Cowboy riding his horse in a circle, Flitner Ranch, Shell, Wyoming, USA

Look out for the guy carrying the cross.” My son Alexander, 16 and newly licensed, slowed and gripped the wheel nervously. Until now, he’d been enjoying doing 80 on the straight, featureless highways of South Dakota. The roadside pilgrim, dressed in fluorescent shorts and wheeling a large crucifix along the hard shoulder, was the first human being we’d seen in almost 50 miles.

“Where does he think he’s going?” I asked.

“To heaven, probably,” Alexander answered.

So were we, if rumour was to be believed. Our destination, the Black Hills of South Dakota and Wyoming, is considered one of America’s more beautiful locations.

The bizarre sight of the pilgrim proved an oddly appropriate introduction to the region, which was invaded in the 19th century by cross-carrying Europeans who had very different ideas about the land from those of the native Indians they conquered. As we were about to discover, these two cultures — represented by the towering figures of George Armstrong Custer and Crazy Horse — are currently battling throughout the region to tell their respective histories.

We caught our first glimpse of that conflict at the Badlands National Park, in southwestern South Dakota. Near its entrance, we passed that ultimate symbol of the conquering white man — the Minuteman Missile National Historic Site, where adventurous souls can now take an elevator deep into the earth to tour a disused nuclear launch silo.

A few miles later we arrived at the Badlands themselves, surely one of the nation’s eeriest locations and a hint of what the world might look like should nuclear missiles ever be used. Here, the gently undulating prairie of the Dakotas was suddenly interrupted by a landscape of dramatically eroded, multicoloured buttes.

The hour-long drive is like moving through some vast geological cake, an effect intensified when we got out to hike over the brittle, crumbling rock. It’s easy to see why the Lakota Sioux consider this land sacred — and also why their white conquerors thought it would be a good place to hide weapons of mass destruction.

From the Badlands we moved west into the misty, densely wooded Black Hills, which were also considered sacred by the Lakota. Unfortunately for them, its rich mineral deposits were coveted by white men, especially after traces of gold led to the Deadwood Gulch rush of 1876.

Evidence of man’s thirst for a quick dollar was still apparent on the approach to the region’s most famous spot, Mount Rushmore, as we passed petting zoos, water slides, chainsaw-sculpture dealers and the National Presidential Wax Museum. Further complicating Alexander’s driving were thousands of Harley-Davidson enthusiasts who had descended upon the nearby town of Sturgis for a week-long celebration of beer guts and midlife crises.

Their insignia suggested that many were military veterans, a reminder that this land had been subjugated by the US Cavalry. Further evidence of that domination came when we arrived at Rushmore, the ultimate in-your-face symbol of the Great White Father.

Although it’s one of the planet’s most recognisable sights, it was still startling to encounter it in person. The monument’s four presidential faces, carved over a 14-year period by an obsessive artist named Gutzon Borglum, proved surprisingly distinct, even luminous. It is the sort of outrageously naive creation one would expect from the nation that brought the world Hollywood, jazz and Michael Jackson. It also must stick like a broken arrow in the souls of the Indians who see the Black Hills as sacred.

We found an attempt to remedy this insult 10 miles to the southwest at another massive rock monument, the still-unfinished Crazy Horse Memorial. Its overall effect proved oddly dispiriting. Initiated at the request of local Indians in 1948 by Korczak Ziolkowski, the Boston-born son of Polish immigrants, the 600ft-high sculpture shows little sign of being completed any time soon. (The sculptor died in 1982; his wife and children have taken over the project.)

Only Crazy Horse’s face is finished, though we sort of wished it wasn’t. It could just as easily be John Prescott as the great Sioux shaman. In fact, the entire proposed sculpture seems grossly amateurish — the model outside the visitor centre looks like something one might have found on the bonnet of a 1950s Buick.

Even more distressing is the sense that the monument is as much about Korczak (as he is cultishly called) as Crazy Horse. Not only is the sculptor’s image everywhere, but there is also a peculiarly white American ethos behind the notion that the best way to commemorate sacred Indian land is by dynamiting the hell out of it.

Perhaps most disturbing is Korczak’s widow’s refusal to accept any government funding for the project in honour of her husband’s strident belief in free enterprise — especially given how free enterprise worked out for Crazy Horse’s people, who saw their land stolen, so many slaughtered and their culture destroyed to make room for enterprising miners, ranchers and fur traders.

A more sombre and appropriate monument to Native America can be found 120 miles to the southeast at Wounded Knee, on the Pine Ridge Reservation, site of two seminal events in the sorry history between Indians and whites. In 1890, the US Cavalry massacred 300 Indians here; and in the 1970s it was the scene of sporadic violence that left two federal agents and three members of the radical American Indian Movement dead.

From there, we moved on to the town of Deadwood, nestled in a particularly striking valley surrounded by fog-laced hills that, on the overcast morning we arrived, truly were black. Legend (and HBO) has it that this was a place of frontier justice, larger-than-life characters, gunfights and gambling. Now, only the gambling remains, though mostly in the form of digital slot machines appended to chain hotels.

Visitors would be better staying in one of the nearby campgrounds. We left almost immediately and pressed on into Wyoming, where we soon encountered another jaw-dropping eruption of ancient geology — the Devil’s Tower (made famous in Steven Spielberg’s Close Encounters of the Third Kind).

Guarded by prairie dogs, the naked rock column rises 1,267ft and, like the Badlands, seems like the earth’s mutiny against the numbing sameness of the surrounding prairie. We hiked to its base to watch Matthew McConaughey lookalikes scale its rockface, while I experienced fatherly alarm at my son’s urge to join them.

As I stared up at the striations of rare phonolite porphyry stretching into the vast Wyoming sky, I also felt deep relief that no Borglum or Korczak had been allowed to blast the tower into human form.

And then it was into Montana and our final destination, Little Bighorn, scene of the destruction of Custer’s vaunted 7th Cavalry by a coalition of Indians under Sitting Bull. We decided to abandon the interstate for two-lane Route 212, which took us through the dauntingly barren desert of southeastern Montana.

In Broadus, a down-at-heel tumbleweed junction, we discovered the Judge’s Chambers, a fine restaurant that could hold its own in most big cities. As we lunched on pork medallions and pasta diavola, three ranchers at the next table sipped chardonnay, and I contemplated how suddenly this apparently featureless land could surprise the visitor.

To get to Little Bighorn, we had to travel through the Crow Indian Reservation, a dreary spread of mobile homes and rusting cars whose numbing poverty reminded us that the 1876 triumph was a pyrrhic victory for the Indians. The park itself, however, is well maintained and lucidly laid out to allow visitors to follow the chaotic, bloody battle.

As at Wounded Knee, we had the sense that the story of the region’s native inhabitants is being honestly told: in 1991 the site’s name was changed from Custer Battlefield to Little Bighorn National Monument, while an Indian Memorial has been dedicated and red-granite markers commemorating the native dead have been placed alongside the white headstones that have long stood for white soldiers.

As my son and I soberly retraced the frantic steps of the dead amid the eerily quiet grassland, we were once again reminded that there is more than one history in the West, no matter what the men with the dynamite would have you believe.

Stephen Amidon stayed as a guest of Newton Fork Ranch, Billings Hotel and Convention Center, and the Resort at Paws Up

Getting there: there are no direct flights from the UK to Rapid City — the best gateway for the Little Bighorn — but Delta (0845 600 0950, delta.com ) has good connections from Heathrow and Manchester via New York, and Continental (0845 026 4800, continental.com ) has good connections from Heathrow and Gatwick, plus six regional airports. Expect to pay from £390.

Getting around: Dollar (dollar.com ) has a week’s inclusive rental from £130. Or try Alamo (alamo.com) or Hertz (hertz.co.uk).

Where to stay: in the Black Hills, Newton Fork Ranch (00 1-605 574 2220, newtonforkranch.com ; two-bedroom cabins from £91), at Hill City, offers quiet cabins not far from Mount Rushmore. Billings Hotel and Convention Center (800 537 7286, billingshotel.net; doubles from £66) is best for Little Bighorn. The upscale Resort at Paws Up (406 244 5200, pawsup.com/resort ; “glamour tents” from £278 per night, two-bedroom cabins from £326), outside Missoula, Montana, offers guided hunting, fishing, horse riding and whitewater rafting.


February 22, 2009

Frank O’Hara provides the poetry of Mad Men

Meditations in an Emergency, particularly Mayakovsky, by ‘New York’ writer is literary backdrop to TV series on advertising

February 8, 2009
Op-Ed Contributor

My Children Made Me Do It

Greenfield, Mass.

MY father didn’t leave me much when he died.

Although he was at one time a fast-rising executive in a multinational company, a combination of corporate skullduggery and his own personal demons meant he had little in the bank when he died in 2001, a few days before his 70th birthday.

There was nothing for his four children except a small array of personal items, including a particularly sturdy hairbrush I was astute enough to claim. I still own it, in fact, and use it daily to tame my rapidly thinning hair, which is probably coming unglued due to worry about what sort of inheritance I will be able to provide my own four children.

I got to thinking about that brush when I read that a colleague of Tom Daschle had said that his tax woes — not to mention the lucrative private-sector temptations he gave into — may have stemmed from his desire to make enough money to lay a fat nest egg for his children.

It is hard to see how riding in a free limo benefits future generations, but even if I give Mr. Daschle the benefit of the doubt, I cannot help but note the paradox here. A man’s desire to provide his progeny with a big score has resulted in him saddling them with a very different sort of inheritance — a legacy of embarrassment.

Instead of being remembered as the savior of the nation’s health care system or even as just a middling health secretary, their father will now forever be known as the guy who hitched a ride with some private-equity hot rodders and then neglected to chip in for the gas. Most sons and daughters I know would gladly forgo a portion of their birthright in order to be invited to pool parties at the Obama White House and not to have a dad serving as fodder for late-night television wisecracks.

Inheritances can be tricky things. Even those given with the best of intentions can often go awry. Just ask King Lear. He simply wanted to turn Britain over to his daughters so he could enjoy the medieval equivalent of retirement in Boca Raton, but wound up starting a bloody civil war that brought ruin on his family.

On the other end of the ancestral give-and-take, there’s Richard Carstone, who appears in Dickens’s “Bleak House.” Richard was a nice enough boy who caused his own destruction by obsessively pursuing a share of a disputed legacy.

At the bottom of the barrel, there’s Bernard Madoff, who is reported to have planned to dispense a desk full of booty to his relatives to keep the family fortune one step ahead of the law. Sure, everybody wants to get a surprise bequest from their Uncle Bernie, but probably not if it comes with a co-conspirator rap attached.

Granted, it’s hard to spend much time worrying about setting something aside after a month in which the economy shed nearly 600,000 jobs. Most parents these days are too wrapped up in staying afloat to be able to capitalize their children’s futures.

Still, those moments when I contemplate how little I’ve socked away for my offspring cause me no small amount of anxiety. In fact, the one thing that is sure to get me thinking I should do something I really do not want to do — or perhaps even something I should not do — is the desire to endow my brood. All manner of behavior that would otherwise be considered contemptible seems to be justified in the name of inheritance. Saving for your loved ones, not patriotism, is apparently the last refuge of a scoundrel.

One way I manage this anxiety is to ponder those friends and colleagues who have been well provided for, and to wonder if I really want to leave that sort of feathered nest for my children. Because there is often something not quite right about these fortunate sons of the baby boom.

I am not talking about trust-fund brats who get arrested for throwing hissy fits on Sunset Boulevard. I’m speaking of those perfectly well-mannered folks whose parents left them enough to ensure they never have to lie awake at night worrying about college tuition or second mortgages.

The young family who can afford the brownstone without ever enduring cramped life in an apartment, the couple who are able to jet away on holiday while the rest of us sit in traffic on the way to the local beach, the household whose teenage children are never asked to help out — there is something missing here, the sense of accomplishment derived from patient effort. It is hard not to think that their parents have done them as much harm as good by installing an express escalator on the uphill sections of their lives.

Perhaps this skepticism is just my way of rationalizing an inability to provide my own children with an anxiety-free future. No one wants to struggle and worry; a little help is always appreciated. And in the end, it is up to each of us to figure out how much is enough to leave behind, and how much is too much.

For me, the answer lies with my father, who wound up dragging his weary bones around the country in a series of lousy jobs at a time in life when many of the men who had once worked under him were perfecting their golf swings.

One of the main reasons he continued to work so hard, I believe, is that he was mortified at the thought of being a burden to his grown children. Leaving behind an inheritance of debt would have been a disgrace, his own version of not paying taxes on a freebie.

He was, for all his faults, an honorable man. It was a quality that sometimes held him back, especially during the 1980s, when many of his colleagues were eviscerating their corporation to create the private fortunes that they would one day leave to their own children. My father refused all that because he was more concerned with maintaining his good name.

That sense of decency, his good name, is what he passed on to us. Looking at some of the shamelessly greedy men he worked with, it is an inheritance I am happy to have.

Though I’m also glad I got the brush.

Stephen Amidon is the author, most recently, of the novel “Security.”

The Sunday Times February 8, 2009

The Book of Negroes by Lawrence Hill

Review by Stephen Amidon

Among the abundant evils brought about by the European trade in African slaves, one of the greatest was the systematic silencing of so many black voices. The erasure of native languages, coupled with strict laws against slaves learning to read and write, meant that generation upon generation of potential chroniclers of the African exodus were deprived of the means to narrate its history. Lawrence Hill’s expansive third novel is an attempt to remedy this crime. The Book of Negroes opens in 1745 in west Africa, where 11-year-old Aminata Diallo lives with her jeweller father and midwife mother. She is a bold, brilliant girl who dreams of becoming her village’s storyteller. “Perhaps, one day, I would be the only woman, and one of the only people in my entire village, to be able to…write in the gorgeous, flowing Arabic script.” Her idyllic life is shattered when she is captured by slave traders, who ship her to the New World on a hellish transport. After surviving a bloody onboard rebellion, she is carted off to a South Carolina indigo plantation, whose owner soon takes unwelcome notice of her. “Some say that I was once uncommonly beautiful,” Diallo later claims, “but I wouldn’t wish beauty on any woman who has not her own freedom, and who chooses not the hands that claim her.” Despite all manner of deprivation and tribulation, Diallo survives the eventful half-century to come. “I ain’t killable,” she matter-of-factly explains when a fellow slave remarks on her durability. Her journey takes her to revolutionary war-era New York City, to inhospitable Nova Scotia, and even back to Africa. She serves as a midwife for both blacks and whites, and also secretly learns to read and write English, skills that help her win her freedom – or at least a bastardised version of it – when the British hire her to write “The Book of Negroes”, a catalogue of all slaves eligible for release from bondage under the terms of a treaty signed with newly independent America. But no matter how heroically Diallo strives, cruel reminders that she is ultimately nothing more than property continue to batter her as she passes from actual enslavement to impotent liberation. She ends her long journey in London, where abolitionists led by William Wilberforce ask her to join their campaign against the slave trade. She quickly becomes a celebrity, earning a meeting with King George and Queen Charlotte, who is rumoured to have a touch of African blood herself. What is best about Hill’s novel is the author’s richly meticulous recreation of late 18th-century slave life, based largely on the actual Book of Negroes, which contains the names and brief histories of over 3,000 slaves who took refuge with the British. European cartographers thought Diallo’s native land so primordial that, in the words of Swift, they filled in their maps’ empty spaces with “elephants for want of towns”. In Hill’s rendering, however, Africa is held together by a sophisticated social fabric that is shredded by the slave trade. Ironically, it is America, with its malarial swamplands and pestilential cities, that is truly primitive, its savagery intensified by an economy that is mercilessly devoted to the bottom line. The slaves’ daily strategies for surviving this brutal system are finely detailed, whether they involve a folk remedy for smallpox, a wide-ranging underground news network called “the fishnet”, or an ingenious private language called Gullah. Given Hill’s historical integrity, it is ironic that his publishers in America, Australia and New Zealand should have blanched at using the actual title of a valuable historical document for his novel for fear that the archaic term “Negroes” would cause offence. They called it Someone Knows My Name instead – at least they didn’t name it The Book of African-Americans. If the novel has a fault, it is that the author is at times a bit too enamoured of his heroine, casting Diallo in such relentlessly heroic terms that she is in danger of becoming iconic rather than human. In its grand historical sweep, however, The Book of Negroes succeeds admirably in giving voice to a captive people who were for so long kept mute

Book of Negroes by Lawrence Hill Doubleday £12.99 pp496

February 1, 2009

Reborn: Early Diaries 1947-64 by Susan Sontag