Immigration Reform: Let's Start by Rewarding Those Who Play by the Rules

This is a parable about the promise and the paralysis of America. I was dining at the Rough Riders Hotel in Medora last week with Sheila Schafer. Her favorite waiter was serving us, a handsome and exceptionally friendly and well-spoken young man from Argentina. I'll call him Frank. He is here on a work visa, but he will soon have to return to Argentina to remain in compliance with American immigration law. His fiancé—I'll call her Lucy—is an energetic and graceful young Argentinian woman with a perfect spirit of hospitality. She, too, works in the hotel restaurant. They are a photogenic and charming couple just starting their life together.

They love America. They are ideal candidates for the American Dream. They would like to stay here permanently. "Lucy" and "Frank" would be ideal American citizens—hard working, self-reliant, law abiding, well informed, and more enamored with American ideals than many of us.

They will almost certainly not get to spend their lives in the United States, and it is extremely unlikely that they will become American citizens. The Theodore Roosevelt Medora Foundation employs young people from several dozen countries. Most of them spend a couple of seasons here and then return to their native lands with stories to tell about the American West, and money in their pockets. A few wish to stay and cast their lot with us. It is almost impossible. The legal wranglings that would be necessary to try to help them achieve their American dream would cost tens of thousands of dollars, and there is no guarantee of success.

It took me about twenty minutes to write the three paragraphs you have just read. If it is true that approximately 10,000 illegal immigrants enter the United States every day, then 139 individuals have sneaked across our borders while I tapped out these words, and more than 500 entered the U.S. illegally while Mrs. Schafer and I dined on lobster bisque and lamb chops.

This is not good, not right, and decidedly not just.

Every nation has a natural right to set its own conditions of citizenship. This is fundamental to the idea of national sovereignty. Each nation develops a social contract: you are a citizen of X-Land under the following conditions; these are your rights as a citizen, and these are your responsibilities. Nobody requires you to show up on our shores, but if you do, you have to meet the conditions we have agreed upon or, with all due respect, you are not welcome here. And, by the way, you have to stand in line, for there are hundreds of thousands, even millions, of people around the world who want to live and work in the United States, and become naturalized citizens, and they are up ahead of you. Why should foreigners who respect the law and play by the rules wait—some for ten years or more, some forever—while those who begin their American journey by violating the law and cheating the system are rewarded?

I know it's a little more complicated than that. Extreme poverty makes people do desperate, sometimes heroic things. People flee oppression when they see no alternative. Certain American businesses—particularly labor-intensive agribusiness, the building trades, landscape services, and the hospitality industry—benefit from our porous southern border and are not eager for tighter immigration control. The staggering differential in prosperity and material blessings between the United States and its southern neighbors makes illegal immigration inevitable and irresistible. There are jobs that most homegrown Americans prefer not to do. It's a cruel paradox: the law of supply and demand lures illegals here—to the advantage of the American economy—and then we get to blame and exploit the most vulnerable human beings in our midst.

At some point the Congress of the United States is going to pass immigration reform. We've gotten close a couple of times, but the die-hards in the House of Representative are so insistent on the moral dimension (see above) that they forget that this is also an urgent practical issue that must be resolved. The McCain-Kennedy bill of 2005 was defeated by furious blow-back from those who are determined to destroy any plan that would permit the 11-20 million illegals in the country to be given legal status as permanent guest workers or de facto American citizens, even if they paid a $1500 fine (try enforcing that). Plans to round up and deport illegal immigrants may sound appealing to those who cannot transcend their sense of moral outrage, but that would be ruinously expensive, would almost certainly fail to achieve its ends, and would turn the United States into a police state. It also violates the basic humanity both of those who would be deported, and of those who would deport them.

I think we all know, deep below the rhetoric of outrage, that at some point we are indeed going to have to grandfather the millions of illegal immigrants in, whether we like it or not, while at the same time attempting to create a clean slate of better, more enforceable immigration protocols.

If a wall along our southern border is the only practical way to prevent people from Central America from infiltrating the United States illegally, I say build it, though the idea makes me feel a little icky for two reasons. First, it doesn't seem like a very attractive symbol of America. To my mind, it feels like something that belongs in the category of Guantanamo and the appalling Fourth Amendment violations of the NSA. It makes the whole country a gated community. Second, it feels like an act of desperation and moral feebleness, like Hadrian's Wall in northern England, up at the far extreme of the Roman Empire; or the fascistic-feeling walls that now slither through the no man's land between Israeli settlements and what's left of the Palestinian Homeland.

So the world's greatest "nation of immigrants" slams shut the door.

We would probably need to add a few new words to Emma Lazarus' magnificent sonnet, "The New Colossus" (1883), that graces the pedestal of the Statue of Liberty in New York harbor: "DON'T give me your tired, your poor, DON'T SEND
your huddled masses yearning to breathe free, YOU TAKE CARE OF the wretched refuse of your teeming shore. DON'T send these, the homeless, tempest-tossed, to me: 
I lift AND GLEEFULLY EXTINGUISH my lamp beside the golden door."

Still, if a majority of Americans insist upon a wall along the Texas, California, New Mexico, and Arizona borders, if that is the deal-breaking condition for our finding it in our hearts to let most of the current illegals remain in the land they sought out to fulfill their dreams, then I say let's break ground.

But here is what I would like to insist upon when comprehensive immigration reform comes. We need to find a way to fast track an equal number (in other words millions) of people like Frank and Lucy, who have been standing in line for a very long time, who yearn to breathe our free, fabulous air, who yearn to contribute their talents to the economy and the culture and civility and creativity of America. Those who have played by the rules need to be celebrated and embraced, not punished, with a national apology for the years we have kept them waiting while we engage in pointless demagoguery about issues that in many respects are beyond human control.

We should give special honors to those who play by the rules.

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Jefferson Doused Within Boundaries of the Louisiana Purchase

I have been more fortunate than my friend in the article of health. So free from catarrhs [serious colds] that I have not had one, (in the breast, I mean) on an average of eight or ten years through life. I ascribe this exemption partly to the habit of bathing my feet in cold water every morning, for sixty years past. A fever of more than twenty-four hours I have not had above two or three times in my life.

Thomas Jefferson to Dr. Vine Utley
March 21, 1819

Thomas Jefferson was a dignified man of enormous self-control and self-restraint. He was essentially a character in a Jane Austen novel. His personal space was never invaded by others. He was only angry two or three times in the whole course of his life. It is doubtful that he ever really raised his voice. 

The period in which Jefferson lived (1743-1826) was almost infinitely more formal and civil than our time. The social revolutions since 1826--in music, art, conversation, clothing, entertainment, and all other forms of social intercourse--would probably shock even Andrew Jackson, whom Jefferson believed too vulgar for higher office in the United States.

Surely nobody ever dumped a tub of ice water on the Third President's head. 

On the other hand, Jefferson was a lifelong advocate of cold foot water baths. He owned a copy of Floyer and Baynard's The History of Cold Bathing: Both Ancient and Modern in Two Parts (1706). Jefferson was so much a creature of habit, so addicted to orderliness in his personal life, that the impression of his bath pail can be seen on the wooden floor next to his alcove bed at Monticello.

Here are the facts. On Monday August 25, 2014, the Lieutenant Governor of North Dakota, one Drew Wrigley, unceremoniously dumped a trashcan of ice water on the Third President's head, on the capitol steps of the North Dakota State Capital in Bismarck, North Dakota.

Mr. Jefferson received the water assault with his usual stoic imperturbability.

The incident was part of a national phenomenon in which citizens doused themselves and each other to help raise money to study and eradicate a disease known as ALS (Amyotrophic lateral sclerosis). Although Jefferson would surely have resisted such antics, he was a lifelong advocate of public health, an early and steadfast supporter of the new smallpox vaccine (invented by Dr. Edward Jenner of Britain), and a lover of science and technology. He wrote a fan letter to Dr. Jenner that is one of the great encomiums in the English language.

Here is Mr. Jefferson's initial response:

1. Daily footpaths in cold water were efficacious. Perhaps a full body ice shower would serve as a blanket immunity to all disease and discomfort.

2. This "affair of honor" was certainly less lethal than most such events: notably the duel that ended the life of Alexander Hamilton and the career of Aaron Burr in July 1804.

3. Perhaps the Lt. Governor would like to remember that it was Mr. Jefferson who purchased most of North Dakota from Napoleon Bonaparte in July 1803. One would think that gratitude would be more appropriate than a sneak attack on an 18th century gentleman.

4. The ND state Capitol is one of just three that violate Mr. Jefferson's neoclassical preferences, first seen in his design for the Virginia Capitol at Richmond. That design, submitted by Jefferson from France, created a neoclassical, Palladian template that has been employed in virtually every state. North Dakota's 18-story capitol tower has its own beauty, but it would not be approved by Jefferson's aesthetics. It is just the sort of place where a water assault might be expected. 

5. All's fair for a good cause. ALS was not diagnosed and certainly not named in Jefferson's time. It is at least possible that John Adams was suffering from a form of ALS in his later years.

6. Lt. Governor Wrigley and Mr. Jefferson were seen to shake hands after the incident.

Further Reading:

• Founders Online: From Thomas Jefferson to Vine Utley, 21 March 1819
• Jefferson Treats Himself: Herbs, Physicke, and Nutrition in Early America by John M. Holmes
• Jefferson and Science by Silvio Bedini

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From Meteorites to Motel 6: The Pain of Re-Entry

MILES CITY

I woke up the morning I wrote this in a Motel 6 to the sound of a rodent-sized dog barking its head off. When I staggered to the window and pulled open the curtain, I saw a very large, slightly clad man with tattoos over 50% of his body smoking a cigarette with one hand and drinking a beer with the other (7 a.m.), periodically telling the yapping "Princess" to shut the "heck" up. Princess seemed to me a strange name for a very large tattooed man's rat terrier, but soon enough a comely woman appeared, smoking as she came, with tattoos over 85% of her body, and some visible piercings, too. It was a fascinating wake-up call at the end of ten days in wild country.

But they left the light on for us.

One day earlier I sat for four hours on a rock in the Lochsa River just inside Idaho reading a book. From time to time I looked up at the dark evergreens that carpeted the steep slopes evenly from the river to the top of the Bitterroot Mountains. Hawks flew in stately leisure low over the water. Orange, yellow and red wildflowers graced the little meadows in the river bends. The never-ending waters of the Lochsa rolled gently over the lower half of my body, certainly not too hot, just barely not too cold. Whenever I looked up from the pages of my book, I saw tens of thousands of points of lights dancing on the river all the way to where it turned a corner and disappeared forever into the American West. It was one of those heaven on earth days, those Huck Finn days, those A River Runs Through It days. I tried to breathe deep and live deliberately (as Thoreau advises), to drink in the whole perfection of the day and the place. "Suck out all the marrow of life," said he. I tried to be fully present and fully alive to the present moment, because I knew that it would be at least a year before I sat in that river again, and maybe never.

Maybe never. There is a haunting feel to those words.

I haven't kept a precise count, but I reckon that was about the twentieth time I have sat in the Lochsa for at least an hour on a summer afternoon, about the same number of times I have sat for an hour in the sacred Little Missouri River. I'm not quite sure why, but sitting still in a thing that flows past forever almost invariably puts you in a philosophic mood. Where does all the water come from and where does it go? Why doesn't it ever run out, like the hot water in a Motel 6 bathroom? If you threw a ping-pong ball into the water, and there were no dams anywhere downriver, would that ball eventually slide past New Orleans and bob into the Gulf of Mexico? How long would it take? What is my message to the people of New Orleans—or Lisbon?

What happens when we die? How am I different from the trout that just brimmed the river surface, or are we just two equally important (and unimportant) momentary effusions of the unrelenting Life Force that covers the planet with verdure? How does a Salmon find its way back to its upstream spawning grounds years after it flowed over the bar into the salt of the Pacific Ocean? Why do humans scurry about so much pretending they have urgent things to accomplish, and why does our species quarrel so unceasingly? Pronghorn antelope don't gossip and backbite and take Prozac.

The Greek pre-Socratic philosopher Heraclitus (ca. 535-475 BCE) said, "No man ever steps in the same river twice." The river changes. The water that flowed over me in Lochsa will soon be redistributed over the broad sweep of the planet. And we all change too. I know I am distinctly a different man (in some respects) from the one who sat in the Lochsa last year at this time. Frankly, I wish I were more not less different. I wish we were really capable of re-inventing ourselves, of re-booting our lives, of burying the Old Adam once and for all.

This is the point each summer when my Lewis and Clark cultural tour in Montana and Idaho ends, and I return to "civilization" (i.e., Bismarck). I woke up yesterday in a funky, perfect Spartan lodge west of Missoula, and I ended it at Motel 6 in Miles City. Because I was not quite ready for re-entry, I spent the day driving slowly, even aimlessly, along US highway 12 from Helena to Forsythe. It is one of the most beautiful roads in America. I never once turned on the car radio. For the first few hours it parallels the Musselshell River, named by Lewis and Clark on May 20, 1805. Then, at Melstone (east of Roundup), the river turns north and US 12, continuing east, enters some of the most beautiful empty plains country you will ever see. I stopped several times to take photographs, knowing in advance that no photograph can do justice to the vast, unimproved, un-industrialized openness of the countryside, where even the cattle are so swallowed up that they barely register.

I thought of my artist friend Catherine Meier, now of Duluth, who gravitates to such places and draws huge paper "canvases" of undifferentiated plains landscapes. Since I met her in Red Cloud, Nebraska, earlier this summer, and saw some of her stunning representations—some big enough to cover an entire wall in a gallery or auditorium—I have been found myself saying, somewhere or other, "Catherine Meier needs to set up her shop here." There was a place on my drive yesterday that was so beautiful that I instantly nominated it as a top-ten Great Plains landscape.

In a few minutes I am going to push "send," and find gas, soda, and licorice, then amble on to Glendive, Medora, and then Bismarck. There is light rain in Miles City, just right for the melancholy feel of the day of return. "The world is too much with us," Wordsworth wrote, "late and soon, getting and spending, we lay waste our powers."

I made it up the Wendover Death March for the umpteenth time, with less pain and exhaustion than usual. Thirty of us sat around a fire while Nez Perce elder and historian Allen Pinkham explained why his people, the Nimiipuu, decided to assist, not kill, Lewis and Clark. (There was a long debate!) When he began to explain how the Nez Perce named the constellations of the night, a meteorite shot across the vault of the sky. All of us were alive in ways we had not been, and probably will not be, six months prior or hence.

At the same time we saw the International Space Station move slowly, but surprisingly bright, from one horizon to the next. One of our group, an outstanding New York Times reporter, said, "Hey, there is an phone app that tells you when the ISS is over your zip code."

There is pain in re-entry. The world is too much with us.

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Reconnecting with History and the American Dream—On the Public Lands

I missed my deadline this last week—with permission—by a couple of hours. When noon Wednesday came, I normally would have been pushing "send" from Bismarck or somewhere, but in fact I was gamboling in the Judith River in north central Montana. The Judith enters the Missouri River from the south near today's Judith Landing, after a 124-mile journey from its source in the Little Belt Mountains. It is one of the most beautiful tributaries of the Missouri.

A few of us have been sloshing around in the Judith to avoid having to end our three-day canoe trip. Each year I lead a cultural tour of Jefferson and Lewis and Clark lovers through the pristine White Cliffs section of the Missouri (three days) and then along the remote Nez Perce Trail west of Missoula, Montana (four days). There was a good lunch of tuna salad and fresh fruit waiting at the take-out point, but we few lingered in the last stretch of the Judith. I get this adventure just once a year and I have to squeeze all the spiritual regeneration possible out of a few key moments in the heart of the American West.

The Missouri is a big, powerful river. When 17 canoes spread out on its broad surface in the morning, and move down the river at different paces, they tend to get swallowed up by the sheer size of the river, and by the magnificent and dramatic valley through which it flows. For the last couple of years, my canoe partner Becky and I have kept our eyes sharp for the somewhat hidden mouth of the Judith, turn abruptly right, and then churn our canoe a few hundred yards up against its surprisingly powerful current. Then we park the canoe on a gravel bar and just play for an hour in the warm, brisk, whimsical Judith, where the scale is small enough for you to feel you are flowing like a river. There were six of us this year, including a young geologist who was clearly an otter in her previous life.

The Judith was named by Lieutenant William Clark. Meriwether Lewis had proposed the name "Bighorn," but on May 20, 1805, William Clark, thinking of his future back in civilization, renamed it for a young woman he fancied, one Julia Hancock, of Fincastle, Virginia. Clark married his "Judith" on January 5, 1808. (How could she do otherwise after having a noble Montana river named just for her? Clark made her immortal.)

We slogged up the Judith for about a quarter of a mile in our river shoes, then slipped in and just let the stream bob us slowly towards its confluence with the Missouri. It is shallow enough to stand up in, and you bump a fair number of bottom rocks if you don't line yourself up just right. But after about ninety seconds of wincing and "yow"-ing, you reach a point where the channel is deep enough to lift you up and carry you like a pine log through its sweeping curves. That is one of the happiest moments of my year. That little interlude of free floating is, among other things, a sacrament to several magical friendships.

A river feels like a living being with its ripples and eddies and rills and gurglings. It is possible to speak meaningfully about the "souls of rivers." When you finally allow yourself to relax completely—just surrender to the grace of the river come what may—it feels as if you are now truly one with the river, not some independent self-important biped with a unique identity (ego) and a looming deadline. It's heavenly. Toward the end of the ride, a tree has fallen across the channel. If you lurch up just at the right moment, you can grab a bald skeletal branch and hang on for a few minutes while the river tries to pull you away to the Gulf of Mexico.

Now the members of the tour group have checked into the Grand Union Hotel in Fort Benton, chosen between the halibut-with-risotto and peppered bison entrees for dinner, and each of them is taking approximately three consecutive showers to get the Missouri River grit out of their bones. I'm still river ratty. We will meet for hors d'oeuvres and live local music on the hotel patio in a couple of hours, and then dinner in a private dining room, during which I will encourage each person to debrief (out loud) on the Missouri River phase of the journey everyone slips off to sleep in a real bed. Tomorrow we depart early for the Bitterroot Mountains, which proved to be the severest challenge to the Corps of North Western Discovery in both directions (September 1805 and May-June 1806).

Like most other people I love America, and thank God I was born here of all the possible places where one might have been born. No one gets to choose. I feel proudest to be an American on three occasions per year. First, on Thanksgiving—that uniquely American holiday when we gather in small groups to celebrate the abundance we enjoy as Americans. We have been blessed with natural resources and economic opportunities unprecedented in the history of the world. Second, on the Fourth of July (often enough at the Medora Musical), when you suddenly find yourself surging up into a full-throttle Lee Greenwood, giant flag, and fireworks mode. It's great to let go with all the patriotism that is in you from time to time. There is something about the idea of America that remains so stirring in our hearts that you actually find yourself overcome with tears of pride and happiness. And you dream that we will somehow find a way to recover.

Third, when I am out on the public lands we have set aside not for the rich and the well born (as Alexander Hamilton had it), but for all Americans to enjoy. Thank goodness much of the American West is arid or inhospitable or magnificent enough that enlightened presidents and legislators have set many parcels aside to remind us of what a fabulous continent we inhabit, so that all Americans—forever—can follow in the footsteps of Lewis and Clark or explore the Custer battlefield, or sit around a camp fire in Yellowstone National Park talking about the end of the world, or hike side by side in the badlands of western North Dakota without unnecessary industrial intrusion.

Where else on earth could you find such a glorious array of public lands that will never be handed over to the most privileged Americans to be fenced and posted to satisfy purely private vanity? Glacier National Park, Yosemite, Canyon de Chelly, Devils Tower, Mount Rainier, Canyonlands, Arches, the Great Sand Dunes. And on and on. Imagine if we Americans had not all been blessed by the conservation passions of Theodore Roosevelt, who learned how much was at stake in the West right here in Dakota (1883-87). Imagine North Dakota without Theodore Roosevelt National Park, and our 61 US Wildlife Refugees (the most number in America), and Fort Union and Knife River National Historic Sites?

Tomorrow we head west to a lovely mountain lodge (Lochsa). The day after that I will endeavor for the eighth time to survive the Wendover Death March (nine miles more or less straight up). If you never hear from me again, it will be because I left a lung or two in the footsteps of Lewis and Clark, in one of the most beautiful places in America.

On the public lands.

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Expletive Deleted: Richard Nixon's Resignation Forty Years After

The last days of Richard Nixon's presidency have been getting a lot of play lately. It's the 40th anniversary of his resignation—the only presidential resignation in American history. Late one night I listened to a documentary about the Nixon White House tapes. Hearing the smutty Oval Office conversations of the 37th President of the United States, and the grainy German brogue of Henry Kissinger flattering Nixon as "one of the greatest American presidents" thrust me right back to my late childhood. Bob Woodward and Carl Bernstein have been making the rounds of the interview programs to commemorate the anniversary. They are no longer the callow Washington Post city beat reporters who stumbled onto one of the great stories in the history of journalism, but hoary and wrinkled national icons.

Last week I saw a Colbert Report done in retro 70s style in which Stephen Colbert, sporting 70s sideburns and chain smoking, managed to interview Nixon aides Pat Buchanan and John Dean in the same half hour. They are both old men now, but their personalities have held up surprisingly well after decades in the bruising arena. Buchanan cheerfully said Nixon should have burned the White House tapes. Dean speculated that the 18 ½ minute gap (on June 20, 1972, three days after the burglary) contained cover-up evidence so damaging that Nixon felt he could only survive if he erased that section of the tape.

When transcripts of select tapes were grudgingly released by the White House in April 1974, the American people were deeply dismayed to hear Nixon's potty mouth—the constant use of the f-word and other presidential filth, hints of anti-Semitism, racist innuendo, profound cynicism, a kind of base political grubbiness that made you want to shower. And those were the tapes he agreed to release!

I remember precisely where I was when Nixon resigned. It was August 8, 1974. I was a cub reporter and photographer for the Wahpeton Daily News. It was a summer job after my first year of college. We had one of those old AP wire machines in the newsroom. All day every day it clacked out what seemed like miles of copy on endless rolls of coarse tan paper, like a clunky oversized manual typewriter caught in perpetual motion. Every twenty minutes or so the copy editor, a man named Johnson (who had a Hasselblad camera), walked over to the AP teletype and tore off the accumulated copy—about the sagging economy, the increasing desperation of the war in Vietnam, and the latest antics of the Patty Hearst and the Symbionese Liberation Army. He used a metal rule (called a pica pole) to tear the ten-foot length of AP copy into individual stories, some of which he marked with a red pencil and sent back to the next room to be set into newspaper type.

The AP teletype machine had an alarm bell system. If the AP regarded the news as especially important, a bell would ring. If it were more important, two bells. Etc. On most days, and for weeks at a time as I remember it, no bells rang. But this was one of the pivotal days in American history. At some point in mid-morning, five bells rang in quick succession. There were eight or ten of us in the newsroom gabbing and pretending to work, some just loitering as Nixon's presidency unraveled before our eyes, styro coffee cups strewn all over the furniture. When the alarm bells went off we all rushed, like a newsroom cliché, to the AP teletype and actually jockeyed for position. The words tapped out in a kind of hectic and agonizing slow motion. The AP reported that it had learned … on good authority … that President Nixon … would resign … at noon the following day, August 9, and … that Nixon … was preparing … to address the nation on … television … later tonight. There is nothing like the excitement of terrible news, especially when it has no direct relation to your personal life.

That afternoon the crusty publisher of the Daily News, Newell Grant, sent me out to Wyndmere or Hankinson to take pictures of a farmer who had won the Soil Conservation Farm of the Year award. I drove slowly listening to radio updates on KFYR. I was experiencing that strange great-crisis numbness: "How did this happen, what can it mean, what will happen next?" I arrived at the award-winning farm in mid-afternoon, loaded a 35mm film canister into my Canon F1, and knocked at the door. It took a long time for the farmer to come to the door. I introduced myself. He, too, was benumbed. He looked at me with a kind of stern sadness and said slowly, "You will have to come back some other time, young man. The President of the United States just resigned. This is no time to stand around in a shelter belt."

The farmer's response seems a bit silly in retrospect, but that is only because we have all endured so much disillusionment in the last four decades, lost so much decency and civility and decorum and modesty of spirit. We are now collectively jaded about the nature of power. Back then there was still a sense that American government resonated with the provisions of the U.S. Constitution, that the way things actually happened in the national arena could be understood by reading a civics textbook. The President of the United States used the f-word? The president ordered thugs to break in to the offices of his enemies, including the office of Daniel Ellsberg's psychiatrist in Los Angeles? That's Ellsberg of the Pentagon Papers. The president delivered weepy (and perhaps intoxicated) White House monologues about how the power elites of American had always hated his guts and sought to destroy him? The president believed the "Jews" control everything? The president had known that Vietnam was lost before he took office, and his "secret plan to end the war" was just an empty campaign catch phrase?

That evening, when the president addressed the nation, I walked into a bar in Breckenridge with my camera. Somewhere in my files is the photo I took, which ran the next day under the headline, "Back Home in Breckenridge." It's a grainy Tri-X black and white photo, of Nixon staring out of a flickering television screen high above a group of five or six old men drinking Schnapps, two of them in suspenders and wearing checkered flannel shirts. I asked the men what they made of it. They all had rural accents. "Crook finally got what he deserved!" said one of them. "What he done, they all do, he just got caught," said another. "This is a sad day for America." "Hell, he opened China. That'll be remembered long after this nonsense is forgotten." "You wish we had McGovern?"

My late father's dream was to listen to all 2,636 hours of the White House tapes. That would take a full year of eight-hour days—more Nixon than I wish to hear. But I'm going to listen to a bunch of the most important of them in his honor, and take one last roll of film with my old Canon F1. And find and scan that Breckenridge bar photo. And drink a little Schnapps for all we have lost.

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The Joy of Air Travel in the Post 9-11 World

Approximately once a year I report on post-9-11 air travel in America. Here is this year’s installment. I was in Phoenix last week trying to get to Bismarck. It was 104 degrees in the shade.

I’m type A on air travel. I show up two hours early even at Bismarck International. My Travel Fret Level (TFL) was about two on the ten-point scale. I would not be getting home until after midnight. And there was no backup plan. The Denver to Bismarck flight was the last of the day. In the post 9-11 universe, I regard it as a successful domestic trip if I actually reach my destination on the same day I started, no matter how much later than intended. That’s a pretty low standard, I admit, but anything more exacting is likely to send your frustration rate through the roof. There was merely a 45-minute layover in Denver. That always raises my fret level to orange. I’d rather have two hours in a leisurely layover, even three, than sweat my way through the inevitable flight delays.

Predictably, the Phoenix gate agent came announced that our flight would be half an hour late in taking off. Two things crashed immediately into my mind. First, I would almost certainly miss my second flight. Second, the agent was almost certainly lying about the length of the delay. That perhaps sounds cynical, but I received my Million Mile Flyer plaque from United earlier this year, and I know whereof I speak. I went up to her in the politest possible way to seek more information.

Here is some serious advice. When there is a delay you need to have answers to the following questions. One. What is the cause of the delay? If she or he says “equipment,” it is going to be a very long day. If she says “weather,” there is some hope, because your connecting flight may be delayed, too. Two. Is the incoming plane in the air? None of their predictions about take-off time, or their bland assurances that “your connections should be good,” have the slightest meaning unless the incoming plane is already in the air. They usually get annoyed when you ask them this question, but they will look it up if you persist. Three. Am I protected on the next flight?

The Phoenix gate agent lied to me about the nature of the delay. She knew I knew she was lying, but she brazened it out, because many agents figure they can buffalo you and it usually works. Generally speaking, their chief goal is to get you away from their counter and out of their hair as quickly as possible with as few keystrokes as possible. They count on the general passivity of the air traveler. But I never mouth off to a gate agent. Remember, before your ordeal ends, you are going to need them.

Eventually we boarded the flight. The captain came on to tell us that he was really sorry for the delay, that only God can create thunderstorms, that he would do his best to make up time, and that he knew we all were more interested in our safety than in whatever it was we had intended to do once we landed, etc. The usual patter.

I calculated that it was just theoretically possible that I could barely make my connection, if every ensuing transaction occurred flawlessly—no delay in takeoff, no additional flight vectors, no storm front over Denver, no parked plane blocking our path into the disembarkation gate, no delay in the jet way positioning, and a very short hop between gates. In other words, I was certainly going to miss my next flight. But it was just close enough that I began to fret and sweat and grind my teeth and check my watch every two minutes. For two interminable hours I sat in a stew of anxiety and unhappiness, entirely unable to concentrate on my book, or anything else.

When we landed in Denver, a man from five or six rows back tried to barge his way through the rest of us with his three pieces of carry-on luggage, because of course he believed that his tight connection must be more important than any of ours. When he tried to run me down, I turned politely and said, “Actually, my connection leaves seventeen minutes before yours.” He wanted to slit my throat. We got off flight one only fifteen minutes later than had been predicted, and I got myself into the OJ Simpson, “sprint the airport” crouch. But just then my phone bleeped, and United informed me that I had not missed my Bismarck flight after all.

Instead of leaving Denver at 9:40 and arriving in Bismarck at 12:32, I would now be leaving Denver at 12:50 and arriving at 3:41 a.m. Oh the joy!

By now my body was covered with that rare double sheen—the stew of sustained anxiety, coupled with the usual airplane germ veneer. The Denver airport was more or less deserted, though I am happy to report that a crew of three maintenance men changed out broken seat cushions in my gate area using power drills that sounded like the pneumatic tire shop wrenches. We boarded our flight “on time.” The flight attendant on the last leg was young and chipper, with a high-pitched nasal voice that sounded worse than those pneumatic drills. At 1:30 a.m. she found it useful to explain to us all of our drink options down to the finest distinction between diet and full sugar sodas, including every juice variety known to humankind, and then she regaled us with highlights from the latest edition of United’s Horizons magazine. As she worked her way up and down the aisle, she slammed into me repeatedly with her cart or her shoulder, even though I had squeezed myself into a near-fetal position.

I had called ahead from Denver to a Bismarck taxi service to make sure I would be able to get a cab at so ungodly an hour. The very nice dispatcher told me she would have a taxi waiting when I landed. There was, of course, no taxi. When I called to inquire, a different dispatcher, clearly sleep-deprived, rebuked me very gruffly for even thinking that a person could get a taxi in the middle of the night, denied that I had made a reservation, then said even if I did make a reservation, I should not have regarded that as a serious commitment. By now it was nearly four a.m. and I was considering whether to walk home (nine miles) dragging my bag behind me, or just sleep in the airport.

Finally, a taxi turned up as dawn’s early light appeared in the east. There were four or five of us waiting. As I approached the empty taxi, a well-dressed man of about 40 hurled himself in front of me, and hissed, “Hey, buster, I ordered a taxi at 11 o’clock. You can’t just walk off the plane and take my cab.”

Theodore Roosevelt would have beaten him to a pulp right there. I opened my mouth to unleash a long day’s frustration at a very deserving target, but no words came out. So I just backed away and started the process all over again. I got home in time to shower for a full work day.

That was my last Bismarck airport taxi ride.

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Will It Ruin Your Day If I Use the Word "Snow Blower?"

July is almost gone. Any day now the box stores will carve out large spaces for school supplies. We all know what's coming—what every North Dakotan knows must come—and it makes us want to linger outdoors in the evening, makes us want to schedule more picnics, more hikes, more days at the lake, more time on the river, more afternoons in the badlands than we would think appropriate if this were southern California and summer lasted forever. We cannot afford to pace ourselves here. North Dakotans have to squeeze in an awful lot of recreation between July 1 and Labor Day. It's use it or lose it on the northern plains.

My daughter and I were in Medora last week to see the Medora Musical with the great Sheila Schafer, now enjoying her fiftieth summer in the badlands.

Sheila's husband Harold Schafer (1912-2001) started with nothing in life, worked like a demon, made what was then a vast fortune by marketing Glass Wax, Snowy Bleach, and Mr. Bubble, and then gave it all away—to worthy young people who needed money to go to college, to fledgling organizations and institutions across North Dakota, to perfect strangers for whom he felt instantaneous bursts of sympathy. But above all to the broken down little cattle town Medora, which he began to restore in the 1960s.

After he had rebuilt the Joe Ferris Store and the Rough Riders Hotel, Harold more or less inherited the Burning Hills Amphitheater when the NDSU outdoor melodrama Old Four Eyes broke down. At the time, the amphitheater was just plank boards and a rudimentary stage perched on a steep badlands slope. No seat backs. When it rained, the hillside oozed down onto the stage, and Harold and Sheila could be seen, along with Gold Seal's Rod Tjaden and whoever else was handy, shoveling mud and bentonite off the stage to clear the way for the show.

Harold decided that what Medora needed was a music and dance extravaganza—songs with a western feel, a little dollop of "Teddy" Roosevelt, a little gospel, a little humor, some serious patriotism, and a celebration of virtue and the work ethic. Harold brought reliable family entertainment to the badlands, derivative, during those first years, of the Lawrence Welk Show. In the middle of each show he wanted a visiting "act:" acrobats, clowns, comics, or—if the gods were smiling—a dog act, like one of Harold's perennial favorites, "Victor Julian and His Pets." Nothing like a dozen poodles in pink tutus.

In the early years, a crowd of 300 was seen as a "stunning success," but even to achieve that, Harold sometimes had to round up nurses or bank tellers in Bismarck, bus them at his own expense out to Medora, feed them along the way, and give them free passes to the show. If you think about it, it's an inherently insane idea: to try to get a thousand people per night to venture west to a village with a permanent population of around 100, for the purpose of seeing an outdoor song and dance show during North Dakota's brief temperate season. Only Harold Schafer could have cooked up such an improbable notion, and only Harold Schafer could have persevered to make it work. In 1992, the current version of the Burning Hills Amphitheater was built, with its wide stage, sets and backdrops worthy of Hollywood or Disneyland, a state-of-the-art sound system, and comfortable seats. All it needs to achieve perfection is a second escalator. Average summer attendance is now slightly more than 100,000.

The Musical is always good and sometimes great. But I doubt 1000 people per night would venture into the Bismarck Civic Center to see it. The magic of the Medora Musical is that in order to see it you have to sit in the open air on a summer night in the badlands. You begin the evening under blue skies and end it under the twinkling stars of the northern hemisphere. Before the show, I like to linger up on the Tjaden Terrace, where you can look to the south and see North Dakota's greatest butte, Bullion Butte, off on the horizon, and nothing but broken badlands in between.

As I sat there Tuesday night, next to two of my favorite people in the world, in shirtsleeves, with happy, relaxed, and happy people seated all around us, I had that sudden realization that we North Dakotans get, "Hey, I'm sitting outside at nine p.m. It's still light. There are no mosquitos. The temperature is absolutely perfect. I'm in my shirtsleeves." But gurgling through the lower reaches of my brain was the grim knowledge that there are really only about fifty such shirtsleeve days per year in North Dakota, about one in seven. There are at least four months per year (November-February) during which no amount of protective gear would be enough to keep you in am amphitheater seat for two hours, four more (October and March-May) when you'd be in a pathetic group huddle under parkas, stocking caps, mittens, and blankets, and the Burning Hills Singers would be blue, stiff, lurching stick figures, blown off the stage from time to time, slogging not clogging to the sound of music. Actually, I have experienced such an evening at the Musical, two years ago, and it was in late June!

September is arguably the most beautiful month in North Dakota. In an ideal world, the Musical would start on June 20 and continue to October 12. That's 114 temperate days, outdoor amphitheater days. If we lived by "Summer Savings Time" rather than Daylight Savings Time, and the North Dakota school system would agree to cooperate, we wouldn't have to roll up summer (boats, cabins, picnic and camping gear) on Labor Day, and effectively shut down our outdoor life a month early. We North Dakotans need to savor every temperate day we get. It's a shame to move life indoors prematurely, when there is still so much joy to be banked in anticipation of the first ground blizzard.

In the course of my life, I have seen the Musical at least 50 times, most of them with Sheila Schafer whooping next to me, shouting out "hi, band!," laughing, wiping away tears, dancing in her seat, and single-clapping, as if she were sitting in the amphitheater for the very first time. All I can say is it's quite a show—and so is the Musical. When she is in the house, all the performers bring their best game to the stage. It's impossible, I realize, not to be carried away by Sheila's youthfulness (at 89) and generosity of spirit, but I do honestly think this is the best Medora Musical ever. The talent of the Burning Hills Singers is more uniformly high than ever before. Chet Wollan just gets better every year, and he somehow fills that whole wide stage when he steps forward to sing. Candice Lively has a perfect Medora Musical voice. When she sings about North Dakota, I just well up in state pride every time. Host Emily Walter is so major a talent that it is amazing she is willing to spend it out here on the frontier. And Bill Sorensen's buffoonery never fails to make the audience groan with appreciation—what could be better than that?

It got dark a little sooner last night. By my calculation, we have just 36 days until Labor Day. That's when we fire up the snow blower, just to make sure.

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Jefferson Was Not Opposed to the Death Penalty—But He Was Humane

And whereas the reformation of offenders, tho' an object worthy the attention of the laws, is not effected at all by capital punishments, which exterminate instead of reforming, and should be the last melancholy resource against those whose existence is become inconsistent with the safety of their fellow citizens, which also weaken the state by cutting off so many who, if reformed, might be restored sound members to society, who, even under a course of correction, might be rendered useful in various labors for the public, and would be living and long continued spectacles to deter others from committing the like offences.

Thomas Jefferson
Bill for Apportioning Crimes and Punishments, 1778

Thomas Jefferson was not opposed to the death penalty. He believed that a citizen used up his "social contract" rights to life under two conditions: heinous, aggravated murder, and treason against one's country. After writing the Declaration of Independence, Jefferson returned to Virginia, where he was named to a committee to revise the entire law code of the former British colony to bring it into accord with the principles of a Republic, and to harmonize Virginia law with the best practices of the Enlightenment. Jefferson later said it was the single hardest labor of his life.

When he began, there were 39 capital crimes in Virginia, including the stealing of a cabbage. By the time he finished, the number of capital crimes had been reduced to two: heinous, aggravated murder, and treason against the state. Unfortunately, the Virginia House of Delegates did not share Jefferson’s enlightened views. They refused to pass any reform law that did not retain horse stealing as a death-penalty crime.

Jefferson, who was one of the best-read men of his time, was a student of the Italian humanist Cesare Beccaria (1738-1794), who proposed a range of penal reforms. Beccaria argued that it is not in the interest of the state to seek vengeance on behalf of the victims of crime and that the administration of cruel and unusual punishments put the state at a moral disadvantage. The state’s only true interest, he argued, was maintaining the social order.The just state should seek only to restore order, sequester dangerous individuals, and--if possible--rehabilitate them.

Jefferson was naturally a gentle and pacific man. He was clearly influenced (as his prose above indicates) by the humane principles of Beccaria. In the name of humanity and efficient law enforcement, he removed virtually all of the capital crimes from the Virginia code, keeping only the residual two--for crimes he believed so grave that they extinguished a perpetrator's right to life itself.

The botched execution of Joseph Wood in Arizona this week would almost certainly trouble Jefferson. He believed that whatever the state does should be done as humanely and quietly as possible. Still, the method of capital punishment in his time was hanging, by which standard the event in Arizona was arguably humane. Public hangings were still a spectator sport throughout much of the "enlightened" world in Jefferson's time (1743-1826).

To read the full text of Jefferson's proposed penal code for Virginia, click here.

Further Reading:

• On Crimes and Punishment by Cesare Beccaria
• Jefferson and Virginia by Dumas Malone
• Thomas Jefferson: Lawyer by Frank L. Dewey

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Time to Stop Exporting Our Native Talent

My mother and daughter and I were sitting at the Medora Musical on the Fourth of July—soaking in the joy of a perfect evening in a perfect place. This year's Musical looks back over 50 years of song and dance on the stage of the Burning Hills Amphitheater. At one point the lovely and talented host Emily Walter mentions a few Musical performers who went on to national careers: David Soul (Starsky and Hutch), Job Christianson (Broadway), Tom Netherton (The Lawrence Welk Show), and most recently Kat Perkins (The Voice).

It's an impressive but only a partial list. Harold Schafer's summer open-air show has been the nursery for some major national talent. More importantly, it has served as a platform on which scores of talented young people have had the chance to live out their dreams of performing live before large audiences in one of the most beautiful places in North Dakota.

When Theodore Roosevelt spoke of "the glory of work and the joy of living," he helped to create the mythology of the Old West frontier. That mythology is alive and well in Harold Schafer's Medora, and in Sheila Schafer, now 89, who sits in Row G, a whoopin' and a hollarin' as if she were seeing the Medora Musical for the first time. We all know that she has seen the Musical on several thousand occasions in the last 50 years, and yet every evening that she glides down the escalator into the amphitheater, the magic of an outdoor theater in the heart of the badlands rejuvenates her. And everyone around her.

One of the best things about the economic miracle that has come to North Dakota is that it is laying the groundwork for a burst of new cultural activity in a state that has traditionally exported its talent. The old paradigm was represented by Angie Dickinson and Eric Sevareid—talented and ambitious North Dakotans who were born and raised here, but who left the state at the first opportunity and seldom came back. In fact, Sevareid and Dickinson both sometimes spoke about North Dakota as if it were a slough of rural parochialism and mediocrity that had to be overcome if one really wished to live a full and happy life. Once they achieved escape velocity, they gave their mighty energies to other zip codes, and came back once in a very long while to accept awards from a state that congratulated itself for giving the world people it could not keep.

That North Dakota is ebbing away and I say good riddance. I revere Sevareid, who epitomizes what sane public commentary should be, and who was a lively presence at the birth of broadcast news. And I had the chance a year or so ago to be part of an interview with Angie Dickinson, who has softened her quarrel with the northern prairie, and whose performance in Rio Bravo (with John Wayne, 1959) is enough to make you fall in love. But they left forever.

The Minot-born actor Josh Duhamel is a source of pride for North Dakotans, and he seems genuinely to care about the land of his childhood, but we ought to be prouder of musician and writer Jesse Veeder-Scofield, who has chosen to live on a ranch near Watford City, when she could live anywhere, and who sings the song of North Dakota (not Texas, not Hollywood, not New York City and not Nashville), including the song of the oil boom. Her creativity and her art are not just derived from the broken country of western North Dakota, but her Muse seems to be here, in the creaking floors of the old ranch house and out along the ridgeline. Her presence amongst us makes North Dakota a better, richer place to live. She is just getting started. We need people like Jesse to explore our experience and tell our story, to tease out the mystery and identity of North Dakota in the twenty-first century. Her presence will attract other young artists, especially young women, to cast their lot here and not just bolt for easier venues.

The same is true of our fabulous troubadour Chuck Suchy, who is a great musician and an actual farmer south of Mandan. That's the source of his authenticity. His music over the last few decades has taught us how to love our home place. He has given us a vocabulary for our pride in wildflowers, in a red hunting dog bursting through the tall grass, in the dignity of agricultural life. He is more significant to North Dakota than Warren Christopher, now deceased, who was born in Scranton in 1925, and who served as President Clinton's Secretary of State. Christopher was an important diplomat, but what did he do for North Dakota? He's in the Rough Rider Hall of Fame, as he deserves, but the fact is that he built his life elsewhere. He was one of our great exports. Chuck Suchy has done more for us than anyone who was merely born here. And he is not yet in the Rough Rider Hall of Fame.

Over the past couple of years I have heard Governor Jack Dalrymple, on at least half a dozen occasions, say that we should use some of the great Bakken oil windfall to fund and encourage cultural activity in North Dakota. I love it when he speaks of the cultural heritage and potential of North Dakota, of our responsibility to give it as much attention as we give wheat and soybeans, higher education and oil zone infrastructure. It is clear that he has a vision of what North Dakota could and should be in the year 2030—and beyond. Few places ever get what we are getting—a sudden gigantic infusion of wealth and possibility, beyond our immediate ability to spend it or spread it around. I think the Governor is right that we will be judged—centuries hence—by just how we invested the surpluses.

We have it in our power to make North Dakota the most remarkable place on the Great Plains, one of the most remarkable places in America, if we have the imagination and vision to plant the seeds now.

Great things are already happening here. Some of them are still below the radar, but you will hear more and more about them in the coming years. Organic farms, community gardens, a new higher agrarianism, a food coop (soon!). A renaissance of craft and localism, more high tech and somewhat less clunky than the kind we prized in our grandparents. Independent filmmakers are sprouting up all over the landscape. Brew pubs. Young writers are coming or returning to the state, drawn by the complicated story of the boom, but their best work will almost certainly be about something else that is rooted on the northern plains. When is the last time a North Dakotan wrote anything as good as Larry Woiwode's Beyond the Bedroom Wall (1976)? That moment is likely to come, and it will owe something to shale oil.

I do not wish to play down the dark side of the industrial revolution that has swept into our beloved homeland. But we need to remember that the other side of the coin represents virtually infinite possibility, if we have the strength and imagination to insist upon it. We must demand a conservation and cultural renaissance as our compensation for the losses we feel but hardly yet dare to express.

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Those Who Whack Weeds Are the Chosen People of God

The summer solstice has come and gone. Though I am continually amazed towards dusk that it is still light at ten o'clock p.m. (where did the evening go?), I have begun to feel that low-level uneasiness that comes immediately after the solstice. Summer as we know it in North Dakota is just getting started (it was 62 degrees on July 1), but something deep in my diaphragm groans that it is all down hill from here until late December, when the forces of darkness overwhelm the earth, and we are plunged again into sub-arctic night.

Make hay while the sun shines. No evening passes now in my neighborhood without kids clattering by my house on skateboards and scooters, adults (usually women) processing their days together while engaged in the slow-mo North Dakota version of the power walk. After supper, as we sit out on our decks listening to the breeze in the trees, we can almost forget, for an instant, that most of the North Dakota calendar must be spent indoors. What would human life be if we did not have a magical ability to forget pain?

Up near Horizon Middle School, under the blue water tower, there is a grass clippings collection plaza with eight or ten huge white steel containers. In the evenings, men congregate there, delivering a few bags of clippings in gleaming giant pickup trucks that could haul barrels of lead just as easily. They leave their engines running and frisk the clippings into the appropriate bins. Frequently they linger and lean on the back fenders and talk with men they don't know about optimal sprinkler cycles or whether Roundup is really the answer. A visitor from Jupiter might surmise that this civilization is required to bring grass sacrifices to propitiate some pastoral god. Perhaps the Jovians would initially conclude that the water tower must be that god, for on any summer evening, dozens of huge pickups appear ritually at its base with pure grass tributes. The great god Mulch. Sometimes there are little traffic jams at the clippings site. Ah, summer.

All of my adult life I have read Jefferson's prose poems about the glories of agrarian life—"Those who labor in the earth are the chosen people of God," and "I think our governments will remain virtuous for many centuries; as long as they are chiefly agricultural." The great Jefferson's pastoral idealism has always appealed deeply to me—perhaps because I have never actually farmed!—but it has felt a little like an abstraction, like an English major's pastoralism. But now that I have an actual vegetable garden it is much more real.

Several nights this last week, I ventured out at about six p.m. to tackle the weeds that have eaten my garden. I don't quite understand the biology (or perhaps it is the karma) of weeds, but I can tell you two things that have the certainty of natural law. First, in the cool, rainy, even chilly June just past, my corn and tomatoes barely clung to life (five inches high by the Fourth of July!), but all the weeds proliferated as if they were on an invisible Miracle Grow drip. I was gone five days last week. When I came back the Canada thistle were the size of large pumpkins. I don't understand why weeds grow like, well, weeds, and spread maniacally and thrive, while onions and potatoes droop around in stunted form, looking anemic, and waiting for the July heat.

Second, these weeds are like the killers in horror films—they never really die. I go out with stiff gloves and a little hand hoe, and work three hours among the tomatoes and corn to uproot those weeds I can, and clip the rest as close to the ground as possible. It's unpleasant work. The Canada thistle have really highly evolved defense systems. When I am not wincing from sticker pain, I mostly muse about the genius of farmers markets, where for a fraction of what it costs me to grow a bushel of vegetables, I can buy oodles of beautiful organic produce grown by someone with a real talent for it. Still, at some point in the evening I have cleared the tomato patch to perfection, and—with a feeling of satisfaction bordering on smugness--I go into the house and pour myself a tumbler of whiskey.

But two days later—the minute you turn your back--there are scores of new weeds, as tenacious as the first wave, creeping in at the wan little defenseless corn stalks.

Last night, in a rage, I went out with my weed whacker and attacked the Canada thistle. It was like a scene out of the Iliad. I should have worn protective goggles. I waded boldly into a sea of thistle and began to fell it. I had carefully adjusted the plastic string so that I could take out weeds without damaging those few remaining plants I wish to protect. It was a scene of pure garden carnage. The weeds were so tall and thick, and so full of all the moisture that should be nurturing my tomatoes, that the whacker threw up a green slurry, and sometimes gobs of green sludge, into my face. I had to refill the whacker tank twice.

Finally, dusk arrived mercifully at my little patch of ground. It was a perfect sunset, with charcoal and tangerine skies to the west, and a magnificent crescent moon setting about the same time as the sun. The temperature was exquisite—shirtsleeve weather just edging towards the evening chill. I hand watered my tomatoes, filling each venerable rusted coffee can to the brim, twice. The glugging sound of the water filling the tomato cans took me magically across space and time to my grandmother's garden near Fergus Falls, MN, and there she was, in a faded-flower cotton apron, with her thick pure white hair and her gold-tipped front tooth, puttering about her flawless, weedless garden, stooping to pluck some lonely stray sprig of a weed from the pea patch.

I was a real mess. My whole front looked as if I had stood too close to the painting bay of an autobody shop when they were rehabilitating a John Deere tractor.

But I had brought order to my garden. I had got down on my hands and knees and out of my head, and I had pressed my fingers into the soil. I had given all of my attention to the careful nurture of a few plants that were domesticated in the Middle East or South America tens of thousands of years ago. I was doing something that really mattered in some very basic way, and my whole body was involved. I could not do it without stooping to the earth in prayer.

As I slumped into my chair, after stripping down to my shorts and a tshirt, I felt better about the world. I felt better about myself. I felt more whole. I felt more alive. I was happy. And I could almost taste that tomato that is still only a yellow bud on a rangy little plant in my back yard.

Thomas Jefferson was right, as usual. An American garden is as much the meaning of the Fourth of July as those glorious abstractions in the preamble of the Declaration of Independence.

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What Happens When the Great White Father is Black?

The President wasn't here very long last week, and he did just one thing in the state, in a place few North Dakotans have ever visited. It is not clear just why he came or what will come of it. I wasn't there, but I have friends who were there, and their reports are fascinating.

I know there are people who wish President Obama had visited the Bakken Oil fields to observe our staggering economic success and perhaps gain increased respect for carbon. I would have liked him to visit the badlands, perhaps Theodore Roosevelt's Elkhorn Ranch, or the Theodore Roosevelt Center at Dickinson State University.

But there is a lovely simplicity and purity to what Mr. Obama did. He made the long journey to North Dakota just to spend a little time with American Indians, particularly Lakota Indian children. He didn't try to make the trip a Dakota smorgasbord--with five scattered stops, a ticker tape of hectic policy briefings, meet and greets, and an ad hoc tarmac news conference. Instead, he went to a pow wow. If he had a political agenda, it is difficult to discern just what it was. Some folks say he was fulfilling a campaign pledge, but it was certainly much more than that. One of the perks of being President of the United States is that you get to meet anyone you want—from the poet laureate of Ireland to the current NBA champions, from a Nobel-prize winning entomologist to Bono. The President and First Lady wanted to see American Indians--in their homeland not in the Oval Office, on their (Indian) terms, at a long-scheduled traditional event, outdoors, not at a "Presidential Summit" staged at some impossible distance from the heart of Indian Country.

There is something noble in that. I loved the front page photo in the Bismarck Tribune last Saturday, of President Obama (clearly moved, clearly enjoying himself, not stern as he sometimes appears) leaning into a group of Indian children, telling them their lives can be better, that they can achieve great things, that they should pursue their dreams and he will help if he possibly can. I spent much of Saturday trying to imagine the impact of that. It is possible that that moment could make a difference—could make all the difference—in one or more of those young lives. When someone of great consequence looks you in the eye, singles you out from the 316, 999, 900 other Americans, and says, "Yes, you can make a difference, you can improve your life and the life of your friends, we are counting on you, we believe in you," that may just be the leaven that helps transform a community.

Think about it. For most of American history, Presidents have told Indians to jettison their values, their economic systems, their social structure, their culture, their lifeways, and "get on board" with the Anglo-American dream. When Jefferson addressed a delegation of Choctaw leaders, at the White House, on December 17, 1803, he said, "A little land cultivated, and a little labor, will procure more provisions than the most successful hunt; and a woman will clothe more by spinning and weaving, than a man by hunting. Follow then our example, brethren, and we will aid you with great pleasure." When he met our own Sheheke of the Mandan nation on December 30, 1806, Jefferson advised the leader he called "The Wolf" to convince his people to give up warfare and live in peace and harmony as white folks do. How he said this without smirking I don't know. "Remember, then, my advice, my Children," he concluded, "and carry it home to your people."

President Obama is not an assimilationist. He does not subscribe to the historically dominant U.S. Government policy of "kill the Indian and save the man." What he brought to the windy plains of North Dakota last week was simple but profound: respect, recognition, validation.

It would be a great thing for any President to have come to Cannonball to meet Indians on their home court. But it clearly is more meaningful in that this President is an African-American, a man of great achievement and success who comes from a historically-oppressed minority, addressing representatives of another historically-oppressed minority. Obama's message of "possibility" means something more when you consider that this is America's first black President, that fifty years ago we had to send in federal troops to make it possible for African-American children to attend the schools of Little Rock, Arkansas, or to enroll at "Ole Miss."

When friends of mine attended the University of Colorado Law School in the early 1990s, a young Oglala Lakota woman named Delores was in the first year class. We all spent a good deal of time together. Even though the University had an enrollment of more than 20,000 students, and an Indian Studies Program, Delores had a hard time finding anyone who could understand her world or appreciate her homesickness, especially at the law school. She said she knew the Pine Ridge Reservation was beset with problems—that in some ways it was a disaster—but it was her home, it was where her friends and family lived, it was a miniature world where she felt "secure." One day in the spring semester she came to us and said she was quitting law school immediately and moving back to the rez. We tried to convince her to stay at least to the end of the year. "No, you don't understand," she said, "there are so few brown people here. I miss being with brown people." Delores was gone by the weekend and we never saw her again.

Things are better now, but far from perfect. Young Indians still often feel isolated and alone at UND, NDSU, and other universities. Retention is a significant issue, in spite of some excellent pro-active university programs. Things won't get much better until we have more Native American professors, nurses, doctors, lawyers, CEOs, athletes, board of higher education members, government employees, novelists, accountants, and perhaps especially K-12 off-reservation teachers, to prepare the way for a broad American Indian renaissance. Just after the Revolution, John Adams said, "I must study politics and war that my sons may have liberty to study mathematics and philosophy. . . in order to give their children a right to study painting, poetry, music, architecture, statuary, tapestry, and porcelain."

It takes time. It may take generations.

I like to think that one of those young people who met the President of the United States last week—in part because she met the President--will grow up to change the world, to win the Nobel Prize for chemistry, to write the great American novel, to file an important patent, to become the Secretary-General of the United Nations, to be the president of a great university, or make one of our tribal colleges a world class institution. Or just to make life better and more culturally rich for her fellow Lakota.

In the wake of all the post-Fighting Sioux aftershocks and incidents, some of them very recent, President Obama could not have come to the Standing Rock Indian Reservation at a more opportune time.

I'm so glad he came to this one place for this simple purpose, and without other distractions.

Respect. Recognition. Validation.

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Yo-Yoing Through the Bakken Debate in the American Outback

Everywhere I go now the first thing I am asked about is the Bakken Oil Boom. But before I have the chance to stumble out a few uncertain sentences, the people who bring up the Bakken interrupt to tell me everything I need to know.

In Red Cloud, Nebraska, at a literary conference, I met three or four biology professors from Nebraska and Iowa. They didn't ask a single question, but they told me with a degree of righteousness that immediately set my teeth on edge, that fracking is an environmental disaster, that man camps are dens of iniquity, that the water supplies of North Dakota will be poisoned for hundreds of years, that oil extraction is an unsustainable form of economic development, that industry doesn't give a damn about the communities of North Dakota. Etc.

When they stopped raving to catch their breath, I tried to say, "Well, you have to understand that for a very long period of time (1930-2005) North Dakota has been undergoing an agonizing rural outmigration and decline, and the oil boom, however overwhelming it may seem, has stopped the hemorrhaging, given us full employment and…" But they didn't want to hear what I had to say. They didn't even try to listen. They interrupted me before I had even begun to try to explain our situation. "Unsustainable." "Fools gold." "Whatever its temporary benefits, it's definitely not worth it." They were angry at the state of North Dakota, and angry at me because I was apparently some kind of pro-development stooge.

Their arrogance and condescension were enough to make my skin crawl. I wouldn't let myself be as rude as they were, but I wanted to say, "Hey, unlike you I actually live in the state of North Dakota and I love it with all of my heart. I want the best for my homeland, even if it thwarts my personal mythology of the state. Since 2005 I have spent almost endless amounts of time trying to make sense of the boom, struggling to figure out what it will mean for the future of North Dakota and the Great Plains. In fact, I now spend so much time brooding over the fracking boom that is has damaged my life and cut into my pursuit of happiness. As far as I can tell it is a very, very complex phenomenon that does not lend itself to simplistic pronouncements either way. Surely it can only be understood in the context of the strained economic and political history of the Great Plains, which I'm guessing is why you are attending a conference on prairie literature." It was no use. Their minds were closed, not open. It was as if they were condemning a dental root canal as an intrusion on the sanctity of the mouth, without bothering to ask what set of needs or problems it was intended to solve.

Then I went to Omaha. My hosts were bankers and investment councilors. They asked me about the Bakken. But before I could even open my mouth, two or three of them said, "You guys are the luckiest people in America. Jobs, opportunity, budget surpluses. You North Dakotans must be doing something right. If that moron in the White House were not waging his war against carbon, we'd be able to tell them Arabs to shove it." (They used somewhat more colorful terms).

I tried to say that the man in the White House doesn't seem to me particularly anti-carbon, once you look at the facts--that was the end of the conversation for some of my hosts. I started to say that while the Bakken is on the whole a wonderful thing for North Dakota, it was putting some pretty considerable pressures on our communities and our landscape. But I was not permitted to utter two complete sentences. "You'll get over it," one man said. "Every other state should be so lucky, beginning with the People's Republic of California." Another man said, "You know what they say about methane flaring, don't you? Smells like money!"

If they had been willing to listen, I would have said something like. "You should come to take a look for yourselves. The Bakken oil boom has solved many fundamental problems for North Dakota, and the people of the state overwhelmingly support it. We're rich, and thanks to the boom we have opportunities unprecedented in our history. But one of the very best things about North Dakota is the quiet sweep of the landscape, particularly west of the Missouri River. On the whole, humans have, until now, imposed a light footprint on the prairie. There is a subtle beauty in the land that grows on you. It's primordial. It has helped to create the character and the spirit of North Dakota. We have deep agrarian roots. If you want to see what we have valued, just visit the state fair. It's true that the spirit of the buttes and the badlands and the Little Missouri River cannot be measured in dollars and sense, but we all need to remember that the value of a civilization (or a community) comes from intangibles that cannot be measured or put up for sale."

They didn't want to hear any of this and, had I uttered these words, they would have said, "Are you nuts? What have you been smoking?"

In Reno, this morning, I was leading a public discussion of the life and work of John Wesley Powell (1834-1902), the one-armed Civil War hero who floated the Colorado River canyons in 1869, including the Grand Canyon. The conversation almost immediately turned to the Bakken. "What would Powell have to say about it?," a woman asked. "I don't know," I said, "he died before oil was a serious fuel in the industrial world."

But this much I do know. Powell, who addressed the ND Constitutional Convention in 1889, had three core values. First, he was a Jeffersonian who believed that America (including its natural resources) belonged not to corporate interests but to the broadest possible middle class. Like Jefferson he believed that family farming was the highest and best use of land.

Second, Powell was a utilitarian. Every form of development should benefit the broadest number of people possible. All resource questions should be decided for the benefit of the commonwealth, and government should be an absolutely neutral referee. Although he loved the romance of the Colorado River, Powell came to believe that any cubic inch of water that reached the sea without being used for irrigation was being "wasted." Lake Powell is named for him.

Third, Powell believed passionately that humans have the right and the duty to manage their resources in the most enlightened possible way. He believed that every form of economic development can be managed for the benefit of mankind, but if we simply fold our arms and let the Titans of Industry have their way with us and the land, we will all be complicit in the desolation of the American Garden of Eden.

As I left the sweet independent bookstore where the discussion was taking place, I saw a Prius and a Ford F-250 in the parking lot, each with a bumper sticker. Ones said, "There Is No Planet B." And the other said, "If You Can't Farm It, You Have to Mine It."

I leave it to you to determine which vehicle each sticker adorned.

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A Literary Pilgrimage on the Northern Plains

They take their authors seriously in our neighbor states to the south. I was invited to give the keynote address at the annual Willa Cather conference in Red Cloud, Nebraska this year. Red Cloud is in extreme south central Nebraska, almost on the Kansas border. I decided to drive, for reasons that will become clear, and because I love nothing more in the world than a loopy and largely pointless auto journey over any landscape west of the Mississippi River.

Cather (1873-1947) is quite possibly the greatest Great Plains writer. If you have not read My Antonia or O Pioneers!, you owe it to yourself to seek them out right away. They are novels of the pioneer era of white settlement of the plains. Antonia Shimerda is a young Bohemian girl who comes with her immigrant family straight from Eastern Europe to the fictional town of Black Hawk, Nebraska, to take up a homestead. Her Old World parents are unable to adjust to life on the windswept, primordial prairie—what Antonia calls "your cawntry." Her lovely, dignified, inept father eventually commits suicide. But through pure sacrifice (of what our generation might call the pursuit of happiness) and decades of body-damaging labor, Antonia succeeds in building a modestly successful frontier life. That summary doesn't do justice to the novel, which is really a series of vignettes that illustrate the elemental vitality, even magnificence, of this young pioneer woman. My Antonia is one of the handful of books I reread every two or three years, and I always burst into tears at the very same moment in the text.

To prepare for my lecture, I read scads of Great Plains literature. Five Cather novels. She's Nebraska. Hamlin Garland's fabulous autobiography, A Son of the Middle Border, arguably the greatest of Great Plains autobiographies, with the possible exception of Eric Sevareid's Not So Wild a Dream. Garland was Iowa and South Dakota. O.E. Rolvaag's Giants in the Earth. He was South Dakota. Laura Ingalls Wilder's Little House on the Prairie and The Long Winter. South Dakota. Lois Phillips Hudson's Reapers of the Dust. North Dakota. Rachel Calof's Story. North Dakota. And Kent Haruf's Plainsong. He's Colorado, the only living author of those I read to get ready for my lecture.

All this reading was pure joy. The irony, of course, in that I got to sit with these great books in my favorite reading chair with a glass of wine by my side, in a house with windows, insulation, central heat, siding, and electric appliances (that's my "work"), while the folks I was reading about (who made it possible for me to have so frivolous a life) lived in caves, sod houses, and shacks, burning buffalo chips for fuel, literally faced starvation during the first lean, terrifying winters on the plains, and worked themselves to death (some literally) to prove up the cawntry. Hamlin Garland writes about following a one-horse plow from dawn to dusk for eight full weeks (56 successive days) when he was nine years old, and for being rebuked, with the threat of a whipping, when in sheer exhaustion or boredom he would lie down on the prairie to gaze at the clouds for half an hour. "We were all worshippers of wheat in those days," he writes in one of the finest passages in his book.

As the day of my lecture drew closer, I decided to make my auto trip to Red Cloud a literary pilgrimage. I drove from Bismarck to Jamestown, then to just north of Aberdeen, where Garland and his parents established homesteads. Virtually all traces of their lives in Brown County, SD, are now gone, but there is a gravel county road rather grandly named "Hamlin Garland Memorial Highway." He deserves better.

At each stop on my pilgrimage I read favorite passages from the books in question, puzzled over county maps, took notes and scores of photographs, and purchased whatever seemed requisite from interpretive centers or the village's Rexall Drug Store, which still tends to have a small book selection tucked away towards the back.

Then I ventured east to De Smet, SD, one of the homes of Laura Ingalls Wilder. Wilder's books are no longer my favorites in this genre, but they have a very special place in my heart because I read them when I was first coming alive to the idea of literature, and they had nothing to compete with on the broad desert of my brain except the Hardy Boys. When I read The Long Winter, I remember feeling my first savage inrush of jealousy, when I realized that Almanzo Wilder was intending to marry Laura, whom I loved. The Laura Ingalls Wilder complex at De Smet is charming: historic buildings, a gift shop, and a garden with lilacs strong enough to make you stagger.

After a night in Sioux Falls, I drove to Bancroft, NE, one of the homes of my favorite Great Plains poet John Neihardt. Neihardt is best known for his Black Elk Speaks, a romanticized account of the life and vision of the Lakota holy man, Ben Black Elk, but he was also the poet laureate of Nebraska, and the author of the only Great Plains epic poem, The Cycle of the West. The interpretive center there is modest but wonderful, with excellent old-style exhibits about his life and work, the obligatory 12-minute film, and a gift shop, where I purchased one of the last cassette tapes in America. The curator asked me if I knew how to use one! And I shocked her by saying I still drove a car with a cassette player!

Red Cloud has given itself to Cather as Hannibal, MO, has given itself to Mark Twain, but with infinitely more taste and dignity. The conference took place in the old Red Cloud Opera House (now the Willa Cather Center). Each year at conference time, 100-250 people come from all over the country, from all over the world, to celebrate Cather's art and life.

The British lexicographer Samuel Johnson said, "The chief glory of every people arises from its authors." I love it that Nebraska takes Cather and other writers so seriously that it works hard to keep their work and fame alive, to wrestle with the hard questions that great writers ask about the communities and landscapes where they live, and to deepen the spirit of place of the Great Plains. We need more not less of this, particularly in North Dakota, which is in the first heroic phase of an erasive industrial and cultural revolution. Conference participants received "footprint" maps of Cather's Webster County. I went to each of 20 sites, including the spot where the real "Mr. Shimerda" was buried after his suicide, and then, with deep reverence, to the grave of Annie Sadilek Pavelka, who helped to inspire My Antonia.

On the long journey home I stopped in the Sand Hills of western Nebraska, north of the village of Ellsworth, at the lonely grave of Mari Sandoz, the author of Old Jules, Cheyenne Autumn, and Crazy Horse: The Strange Man of the Oglalas. Mari wanted to be buried looking over the orchard her crusty, irascible, heroic father Jules Sandoz planted, and there she lies, for eternity, a monument to what a strong and disciplined woman can do by stringing together words in the English language.

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Not Exactly Giants in the Earth, But Pluck and Gumption

Last night, after a long stressful day, I ventured out to my garden in the back yard to take a look. The odd placement of Memorial Day this year has me disoriented. It's only the first week in June but it feels as if I've been tardy in getting things started. Several of my friends put their tomatoes out too early and lost some to frost. I planted most of my garden on Memorial Day weekend. So far my 41 tomatoes are alive but spindly and anemic. They need a steady train of BTUs.

The winter was so long and unsatisfying this year that I looked forward to the temperate season (May 1-November 1) more than in any year since I returned home in 2005. My hope was that we would glide sweetly into summer by way of a long series of gentle drizzly days with the temperature in the high 50s. Instead, one day the trees were barren and the next day all the cottonwood leaves had popped into a full canopy of brilliant verdant green. Not just "as if overnight." This year, overnight!

North Dakotans like to say that we have a seven (or nine) month winter, followed three days later by summer, with little or no spring in between. That has always seemed like a myth to me, but that's precisely what happened this year. According to my home weather station—an array of integrated weather monitoring modules that would have made Thomas Jefferson weep with joy—the last time it froze was May 16, at 28.5 degrees at my house. Since then the temperatures have climbed into the high 80s and even low 90s, and on several nights in late May I was almost tempted to turn on my air conditioner. (I just couldn't make myself do it).

I'm worried about drought. Normally, I till my 50 x 60 foot garden three times before I plant. Once I got my tiller working (more on that below) I crept it out into the garden, and with deep joy started to turn the soil. After I had made two rounds I couldn't quite understand why things were going so well. Then I realized that usually the subsoil is moist enough to clog the tines of the tiller every fifteen or twenty minutes, which requires shutting down the rig and clearing the tines with a wooden stick or screwdriver. Tedious work. In a typical spring I do this at least a couple of dozen times before the soil is ready for planting. This year I tilled the entire garden all three times without ever once clogging the machine. Even on first tilling the soil had the consistency of coffee grounds. Not good.

The tiller provided a home handyman challenge of a much graver sort this year. It's a heavy duty Sears tiller, my mother's housewarming gift to me nine years ago. It has been an extremely reliable machine. It typically starts on the first or second pull even after a long winter. This year it wouldn't start at all. So for two days the focus was a new sparkplug, some new bits for the carburetor, fresh oil, forcing air through fuel hoses, and other Hail-Mary remedies. By the time it finally started I was in a mood to churn the earth. But when it had turned precisely one three-foot swath of the garden, there was a sickening metal-on-metal sound, and though the tines continued to turn smoothly, the forward propulsion mechanism just stopped working altogether. In other words, if I wanted to till with the thing now, I'd need an ox or a mule.

Thus began a very long (and sometimes very frequent) series of trips to the big box hardware stores, specialty farm stores, the Internet, and Wal-Mart. It took five days altogether to fix the thing. I was tempted from the beginning of this ordeal to retire the tiller, and buy a brand spanking new one that I had begun to covet on the many journeys to the garden shops. But my advisers assured me that it could be fixed. I have been reading Thoreau this winter, and I knew he would be against abandoning my old tiller, 99% of which was as strong as the day it was born. Besides, that old rusted out black hulk has high value to me, in memory of some gardens past, and because my dear mother gave it to me.

To get to the drive train required taking the tiller almost entirely apart. This meant scores of screws, bolts, cotter pins, precise sequencing, and a growing pile of parts and bits that gave me great anxiety about ever putting the thing back together again. When the guts of the machine were finally exposed, in a blue-green trough of gritty grease, I discovered that a drive chain (like a bicycle chain) had broken. Trip to three box stores (hereafter TTBS). For the first time in my life I fixed a chain link (using some very interesting new one-function tools). Put the whole damn thing back together again at infinite cost to my knuckles. It didn't work. In fact, even the tines were inert now. Took it all apart. Discovered that the clutch system was extremely primitive and yet persnickety at the same time. Somehow managed to fix it. By now the drive train gasket was torn. TTBS. Fired up tiller. Seemed to work, but after thirty seconds the rubber transmission belt began to burn up before my eyes. TTBS. Installed new belt and fiddled with tension springs to prevent burning. Fired tiller up. Within seconds, second belt burned to a crisp. At this point my greatest (and possibly only) desire in life was to pour five gallons of gasoline over the Sears Best tiller and light a match. TTBS.

By the time I finally got the machine working again, my pride was pretty deeply engaged in the project. Fortunately, I had the help of an extremely resourceful geologist who has spent the last few years in the outback of Australia, where, if you cannot weld, operate a torque wrench, and machine a new bolt, you are going to die of starvation. My tiller now works again—I ponied it through three complete tillings of my garden, without a single subsequent breakdown. I cannot say it works like a charm. It works like thing on its last legs, with some odd metallic rumblings from inside that I never heard before, and it has a kind of internal combustion limp. Every time I fire it up, I can feel the low-tech fragility of its inner workings, and I'm gentle with it now as if it were operating with three stents, a transplanted pig's heart valve, and a pacemaker.

The good news is that everything's planted, and most things are now up (though barely). The Canadian thistle is thriving. If it were edible, I'd stop gardening altogether. So far I'm ahead of the weeds, though not by much. Last night I found that my sweet corn is an inch high, a gorgeous strait up pale green. That miracle—one dry wrinkled seed that will soon metamorphose into an imperturbable four-foot stalk with two bountiful ears of corn, each with 800 kernels!—is enough to make it all worthwhile.

The grace of God is in a garden—and redemptions of all sorts, and healing. And the essence of life.

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On the Road in Search of Crazy Horse

Last weekend I went on a quixotic journey through the Black Hills country and the Pine Ridge in search of Crazy Horse. All such explorations should be done in pairs—Lewis and Clark, Stanley and Livingston, Bert and Ernie. My travel companion was one of North Dakota's top educators. I'll call him "Larry."

The Lakota warrior and absolutist Crazy Horse (Tasunke Witko—1840-September 6, 1877) has fascinated me all of my adult life, ever since I heard a Methodist minister in Alliance, Nebraska, draw careful parallels between Crazy Horse and Jesus back in 1985. His point was that establishment culture has a very hard time with absolutists—uncompromising idealists who refuse to conform to the dominant paradigm of their time. Essentially, said the pastor, it becomes necessary for the more powerful culture to eliminate the threat, often with the help of Quislings (factional collaborators) from the oppressed tribe. However much we honor and even idealize these absolutists, he said, things actually go better in the hands of clever pragmatists like Spotted Tail and Red Cloud, who, after a brush with warfare against the dominant culture, decide to negotiate rather than fight for their way of life.

There is an extensive literature on Crazy Horse. We were, between us, carrying a dozen books on or around the subject, particularly an excellent recent study by Thomas Powers: The Killing of Crazy Horse. Every time we stopped at a CH site, we rifled through the books to get pertinent details and, if possible, maps.

Our goal was to get as far as Camp Robinson near Crawford, Nebraska. That's where Crazy Horse was killed on the evening of September 6, 1877. He was 36 or 37 years old. He had never been defeated in battle. He had, in fact, been the strategic mastermind of the stunning U.S. Army defeats at the Battle of the Rosebud (June 17, 1876) and the Little Bighorn (June 25, 1876), the first against General George Crook and the second against Lt. Colonel George Armstrong Custer and the Seventh Cavalry. After the debacle of the Little Bighorn, the United States determined (in the white heat of national humiliation) to break the spirit of resistance of the Lakota and Cheyenne people once and for all, and force them to decide between life on reservations or actual extermination.

General Crook and other U.S. military leaders harassed the "recalcitrants" (i.e. the victors of the Little Bighorn) with ruthless fury in a series of dawn, scorched-earth, raids in the fall of 1876 and the spring of 1877. Finally, on May 6, 1877, Crazy Horse brought in his band of Oglalas to "surrender" at Camp Robinson. He came in not because he was beaten in battle, but to spare his tiyospaya (his lodge group) of about a thousand men, women, and children, further suffering and privation. The Crazy Horse procession from the bluffs above Camp Robinson on May 6, 1877, was more than a mile long. The great Lakota freedom fighter rode in with dignity, head up, proud, undefeated--nothing like the "vanishing Indian" of the famous painting. As he looked on in amazement, one of the army observers that day quipped, "This isn't a surrender, it's like a Roman triumph."

Four months later the U.S. Army killed Crazy Horse in a skirmish right in front of the guardhouse at Camp Robinson. He was invited in to have a conversation with "the soldier chief," guaranteed safe conduct, assured that it would be simple enough to settle some differences and reduce tensions between the policies of the occupation army and the conquered Lakota. But the actual U.S. Army agenda was to arrest Crazy Horse, and send him off to spend the rest of his life in an island prison in the Dry Tortugas off the coast of Florida. This is the usual routine for race wars. Roughly the same thing happened to Sitting Bull (on December 15, 1890) at his cabin on the Grand River near Fort Yates; to the Haitian freedom fighter Toussaint L'Ouverture (April 7, 1803); and to the South African anti-apartheid activist Steve Biko (September 12, 1977)--among many others. Bring them in with promises of safe conduct; then an "unfortunate incident" occurs which eliminates the threat and puts an end to the resistance. When Crazy Horse realized that he had been betrayed, in the doorway of the Camp Robinson jail, he attempted to make a break for freedom. He was fatally wounded in the abdomen by an army private with a bayonet thrust. At the time, his hands were being held behind his back by his fellow Lakota Little Big Man. This, too, is the routine. The conqueror/occupiers inevitably manage to build or encourage a pro-U.S. faction that winds up doing some of the more disagreeable "wet work." Sitting Bull was arrested and then shot in the back of the head by "Metal Breasts," the Hunkpapa Indian Police who answered to the white agent James McLaughlin.

We found the exact spot where Crazy Horse was killed. We'd been gabbing, exchanging views, reading aloud to each other, and "arguing" the issues for hundreds of miles, two born talkers, fellow historians, and roadside adventurers.

But now we went silent for a long time.

It's easy for us to see Crazy Horse as a kind of culture hero. That's a luxury of living so far now from the conquest phase of American frontier history. I wonder how we two would have regarded him in the summer of 1876 or 1877? If you want to see what white folks thought about all of this in September 1877, just look at the old newspaper files from the Chicago Tribune or the Bismarck Tribune. It's hard to deny that we are the beneficiaries of the imperial dynamics that tried to shove the undefeated Oglala warrior into that cramped rectangular guardhouse.

Later that day, we pieced and threaded our way to the unmarked site, not far from Pine Ridge, SD, where the body of Crazy Horse was placed (for a short time) on a scaffold overlooking Camp Sheridan. There was a sacred discretion in that.

We are all so lucky to live on the Great Plains, where some of the most extraordinary moments in American history occurred, and the "footprint" of that history is so recent, so fresh, so unpaved-over. Even the fact that most sites are unmarked is a kind of historical ecstasy. You have to leap into the unknown with weak photocopied maps and grainy historical photographs in hand, and puzzle things out on the endless rolling and ridgeline landscapes of the plains. Anyone who wants to can follow Custer to the Black Hills (the Thieves Road) or to the Little Bighorn can do so--on glorious gravel roads--or follow Lewis and Clark from the mouth of the Grand to the mouth of the Yellowstone, and stand where they stood, poke around the Hidatsa earthlodge village where Sacagawea became an adult, or visit Sitting Bull's lonely haunted cabin site on the Grand.

We climbed Bear Butte (near where CH was born), visited the problematic Crazy Horse Monument in the Black Hills, and clomped around the battle site at Slim Buttes where General Crook almost had a mopping-up encounter with Crazy Horse on September 9-10, 1876.

Friendship, I believe, is the highest form of human relationship. And you know who they are.

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Dumb College Hijinks and Cultural Reconciliation in North Dakota

Just when you thought race relations on the northern Great Plains were moving into a new era of greater respect and sensitivity, along comes a disheartening setback. By now you are aware that a group of University of North Dakota students wore t-shirts to an off-campus Grand Forks event called Springfest that featured a caricature of a male Indian in a feathered headdress drinking from a beer bong, with the words "Siouxper Drunk" displayed in bold capital letters above the imagery.

UND President Robert Kelley issued a statement condemning the message on the shirts as "an unacceptable lack of sensitivity and a complete lack of respect for American Indians and all members of the community." Kelley rightly pointed out that Springfest was not a university event and it did not occur on campus. North Dakota University System Interim Chancellor Larry Skogen said the shirts exhibited "ignorance, intolerance and hatefulness." Skogen, who wrote a Ph.D. dissertation on Indian relations, said, "I am indignant about the disrespect conveyed in the repulsive messages on those T-shirts and how this conduct hurts those insulted."

The tastelessness of the stunt would be hard to exaggerate. The stereotype of the "drunken Indian" is one of the most vicious slurs in the long sad history of white-Indian relations. Alcoholism is a serious problem in the American Indian population (as it is in my white family). It has complex roots involving trade policies, poverty, unemployment, forced assimilation, unviable reservations, cultural collapse, and despair—but the best way to think about it is within the context of the conquest of the continent by Euro-Americans between 1492 and 1953 (the year Garrison Dam was dedicated). It is, in the terms of the great University of Colorado historian Patricia Limerick, just one of the "Legacies of Conquest." The only decent response by non-Indians looking at this problem from the outside in would be magnanimity, sadness, sympathy, a willingness to pitch in in any way outsiders can (by funding every useful treatment and education program), and a willingness to explore the historical dynamics of colonialism in the history of the United States. Needless to say, "drunken Indian" gags, even if not intended to be racist, even if they have more to do with collegiate hijinks than with a deliberate intention to hurt, are profoundly insensitive and ugly.

In addition to that, the t-shirt incident has to be seen as yet one more in a long series of aftershocks following the official retirement of the "Fighting Sioux" nickname and logo in 2012. I doubt that the nitwits who hatched the t-shirt gag knew how darkly they were scratching one of the most serious cultural wounds in North Dakota life. They are probably just as bewildered by the storm of outrage that has followed their stunt as all the rest of us are by the gross insensitivity of what they did. I very much doubt that they set out to be hateful. Still, when you see the images of the offensive shirts, in group photos of students hamming for the camera with the now-inevitable "thumbs up" and "oh, yeah!" pose, all you can do is shake your head and ask, "What were they thinking?"

We can all follow the dumb logic of some late night planning session: "Sioux=Sue=Sioux-per—cool!; since we plan to get wasted at Springfest after a long winter semester; wouldn't it be a cute commentary on the whole mascot controversy to …?" The thing I cannot understand is why someone in the student group didn't say, "I'm not so sure this is a good idea. Don't you think this is going to upset a lot of people? Let's keep brainstorming." As the controversy heated up, the t-shirt fulfillment company, CustomInk, released a statement, saying, "We handle hundreds of thousands of custom t-shirt designs each year and have people review them to catch problematic content. But we missed this one." Really? They might want to fine-tune their "problematic content" meter.

My view is that the best response to these students is not to punish them but to use this as an opportunity to teach them (and all the rest of us) to be more thoughtful about inter-cultural relations. In essence, the lesson is really simple: one culture should always be very careful about the ways it describes, depicts, or appropriates the iconography of another culture. This is a particularly important thing for historically-dominant cultures to remember when characterizing historically-subject cultures.

Meanwhile, I think we need to calm down. We are living now in the Era of Cultural Outrage—on both sides, on virtually every question. Spend half an evening hour on Fox, then half an hour on MSNBC and you will get a lifetime supply. Outrage can be fun—it is certainly good for ratings—but is almost always oversimplifies complex situations and reinforces cultural and political polarization, rather than lead to a more harmonious and enlightened community. These students did not come out of a vacuum. They are products of a certain cultural milieu. They have grown up at a time when North Dakota is groping its way towards a new understanding of the lives, the history, the culture, the religious observances, and the challenges of our Indian neighbors, whose homelands we inhabit: the Mandan, Hidatsa, Arikara, Ojibwe, Assiniboine, Cree, and Dakota. The UND incident is, among other things, an indication of how much cultural healing we still need to pursue at UND, in North Dakota, and throughout the United States. The fact that there is a substantial American constituency that still regards the name Washington "Redskins" as inoffensive is a sure sign that the road to cultural harmony is going to be a long one. It is going to take a very deep commitment to mutual understanding and reconciliation on both sides, and a remarkable level of patience and tolerance—in both the Indian and the non-Indian community.

The worst thing about the UND t-shirt slur is that it comes at a time when there is such good news in Indian Country. More American Indians are graduating from high school than ever before. More are going to college than ever before, and many are earning advanced professional degrees. There is good and hopeful economic news on the reservations—thanks to casinos, energy development, mining, increased investment in tribal businesses. Reservation nutrition programs are making progress in addressing diabetes and other major health concerns. Tribal colleges (for which North Dakota has been a pioneer) are doing really important work--at home--where most Indians prefer to be educated. A broad national pan-Indian cultural renaissance is now entering its second phase. Some Native American languages are making a slow comeback. A significant burst of new Native American literature has emerged in the past couple of decades, led by one of our most gifted living writers Louise Erdrich.

This sort of incident rattles around every coffee shop and bar in North Dakota for a couple of weeks. I heard some pretty ugly remarks from people who know better while I was writing these words. This is a golden learning opportunity for all of us, but I hope we remember that these are, after all, college students, doing the dumb stuff that college students do (remember?), and that we need to give more attention to their cultural enlightenment than to the easy art of righteous condemnation.

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