lucky

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Arriving in Yosemite. When we finally got to our tents in Camp 4 i was happy to be sleeping so close to the earth and being able to look at the stars in the sky. The tiredness of having finished the article in the morning hours before leaving. Being together in a group without having found a way of speaking truthfully to each other, even about the things each of us desired to do, let alone about how to puzzle these together. A deep sleep which brought purpose and luck, so that in the morning i knew that i had to call the stables in the valley and see if there would still be a possibility to join one of the horse trail rides. By noon i was on a horse called Lucky.

It’s been forever since i’ve been riding. The ride was open for “beginners” with less than 10 hours of riding – a criterium which put me in the category of “advanced”, where i don’t feel i belong. Nothing spectacular in terms of technicalities, nor any galloping in open space. (Still, we first had to watch a small video showing all the possible accidents that could happen, and then sign a paper in which we declared that we understood that we could die. After all, this is America in the grip of an economy of insurance… ) Pretty much a path along which one horse followed the other.

This was my first horse trail of such a kind, with a “western” style (in contrast to “English” style) sadle and riding techniques. It was enchanting. Immersed in the immense beauty of Yosemite. The horse trail took us along the Tenaya creek to the Mirror Lake and its meadows and back; a trail that brought us passed the Half Dome on the side where the granite was dramatically split in half, thousands of years ago. The water of the creek and the lake came straight from the melting snow up in the Sierra. The horse trail had only been open for 2 weeks now, while usually they would have been open for almost a month this time of year. The stables higher up in the mountains were still closed, while usually they would be open by now. As we were riding, one of the guides, Bill, explained that in all the time he’d been working in the stables in Yosemite – three months every spring and summer since 1975 (i realised later on that he must have been there when we visited Yosemite with my family in 1979) – he hadn’t see a year with so much rain and snow like this one. When i went to the Visitor’s Center later on, an eldery grey-haired woman, who radiated sheer passion for the national park in which she worked, declared the year to be “disasterous”. The amount of roads and passes that were still closed, without even a perspective on when they would open. She shook her head in dispair. It’s true that water poured into the valley from all sides with such abondance and such violence – whether this spring is exceptional or not, it is very impressive. Bill saw connections: the exceptional snow and water was paired up with the slowly drying up of Mirror Lake and the surrounding creeks. Soon enough the snow at the source of the creeks would be gone; since the valley’s underground is granite, it holds no water at all. And to Bill it seemed that, as the summers go by, the time span in which the creeks are dry gets longer and longer. In the Visitors Center i learned that this “vein”, or canyon of the valley was somehow the youngest, therefore providing an image of how the others were some thousand years before, and by mirror image the rest of the valley reflecting what the Tenaya Canyon would become.

But there was more to the ride than the beauty of the nature surrounding us. There was the effort of riding a mountainous terrain on a horse – a new thing for me. The way the horses slipped constantly: the sound of horseshoes hitting and sliding on rock, and the way their bodies jerked as if the slide came unexpectedly. Probably they were just moving to keep themselves in balance. Learning how to move my body and weight in order to climb or descend with Lucky, and not just be a heavy backpack he has to carry along.

And there was still more to the horse trail. As i was settling into Lucky’s rhythm and taking in the beauty of the nature around me, my thoughts started to take me to the crossing of the mountains by those pioneers of the 19th century who pushed America’s frontiers westwards. This wasn’t the first time i was thinking about those journeys, only some weeks ago when i flew back from Washington i had been absorbed by such thoughts. The Denver-San Jose flight took us over the Rocky Mountains in sky that remained cloudless till the very westside of the Sierra Nevada, that is until the plane hit the west coast clouds. For hours i looked down in fascination to the range of mountains that those pioneers had crossed. My eyes kept on frantically discerning possible routes from many kilometers above, only to find time and time again that the imaginary trail i saw would come to some kind of dramatic dead-end. I kept on imagining the horses and wagons needing to turn around, to search for another trail. Stories of this west-ward travel had accompanied me during my flight from London to San Francisco in the beginning of this year, as I was reading Joan Didion’s Where I was From. The Sierra Nevada as the most dreaded moment in the pioneer narratives Didion talked about; Independence Rock which was named as such because those who didn’t reach the rock by the first of July had no chance of reaching the passes before snow closed them. There’s something about reading or thinking about such narratives when flying to California, and then there is something else about thinking about them while doing a horse-trail in the Californian mountains.

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You could say that Lucky and i were a good match. When we were still at the stables waiting to start the trail, i knew that Lucky wanted to drink some more water – he had made that abundantly clear – which i figured he should be able to do. The result was that we came in at the very end of the trail, as Bill was waiting to close it. It was Bill’s job to make sure that nobody fell out of the trail or was left behind. But soon enough a horse with a temperament started kicking the horse behind him, which scared at least two horses who began messing up the trail. Bill needed to leave his closing position to calm the horses down, and to help the riders to keep a better distance. “Will you be fine?” he asked before he left. Sure. The only thing was: Lucky prefered to go kind of slow, and i wasn’t in a hurry either, so as we were strolling along we gradually lagged behind the trail. I was just immensely enjoying our solitude when Bill got back us. “I don’t know if it’s Lucky or if it’s me, but we’re kind of slow,” i said. By way of explanation, not apology, cause i didn’t really feel like changing our rhythm. “Ah, don’t worry”, said Bill, “Lucky is not slow. He’s safe. Doesn’t that sound better?” We laughed, and i liked it a lot. I remember thinking: i need to tell this to Chaim tonight – we’re not slow, we’re safe. And with even more trust in Lucky i let his reins totally free when the terrain was a bit difficult. When we needed to descend he sometimes just stopped for a little while, and i limited my role in these moments to saying: “Lucky, you just go down when you want to”, which he eventually would do. When the terrain was easier and flatter i had to exhort him a bit because clearly we lagged behind quite a stretch. But Bill, on his impressive mule (they are more confident on mountainous terrain) never told me to hurry up. He would also linger behind, sometimes next to us or just in front, and we both looked a bit doubtful to the riders ahead who were pushing and pulling on their horses. I really got lucky that day.

the mission

Santa Cruz was established in 1791, by padre Fermin Francisco de Lasuén, as the 12th Spanish Catholic mission in Alta California; it was “baptised” on the 25th of September of that year as “Misión la exaltación de la Santa Cruz”. As the Spanish government feared that other empires (the British) were after the territory, a mission in the very north end of the Monterey Bay was of strategic importance for Spanish rule over the Californian coast. The mission offered an outlook over the whole bay; moreover, it was near the ocean which could be used for trade, next to the San Lorenzo River (named as such by the Spanish explorer Don Gaspar de Portola who “discovered” it in 1769) that could be used to irrigate the lands, and surrounded by the redwood forests that could be logged and used for wood.

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Then the information leaflet from the Santa Cruz Mission State Historic Park starts getting uncomfortable… Another reason listed under the heading “Why put a Mission here?” are the Native Americans who could start working at the mission. The phrasing remains a bit vague, and we’re left wondering exactely what they mean to suggest: that the Spanish were looking for (cheap) labor, that the Native Americans were unemployed and seeking for a major regional employer, that it was a perfect match?

The Native Americans. Central California had the densest Indian population anywhere north of Mexico before the Spanish arrived. Over 10,000 people lived in the coastal area between Point Sur and the San Francisco Bay. The Spanish called them Costaños, which became Costanoan in American-English. Since the 1960s all the native Americans who used to live around San Francisco Bay and Monterey Bay are referred to by the name “Ohlone” – which might have come from a Spanish rancho called Oljon, or from the name of an Indian site near modern-day San Mateo. The Ohlone people who used to live in the Santa Cruz region – i did not even find traces of how this land used to be called before – were called Awaswas, and this included the Sokel (who lived at Aptos) and the Chatu-mu (who lived near the current location of Santa Cruz).

None of the Ohlone people who lived in this area survived. The mission started in 1791 and ran till 1834 (when the Mexican government secularized it) and none of the Ohlone survived.

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The Santa Cruz Mission State Historic Park is a very uncomfortable place. It is housed in the only original building of the Mission that remains – which makes it the oldest building in Santa Cruz. A white adobe rectangular building with 7 rooms one behind the other, part of what used to be a larger building with 17 rooms. It was build to house those Native Americans who were considered the most trustworthy and given certain privileges, neophytes they were called. Each of these rooms housed a neophyte family. There is something ironic and immensly sad about the fact that the neophyte dwellings are the only ones that remain from the whole mission enterprise.

Santa Cruz Mission was called the “hard luck” mission; it was also the first one to be closed down by the Mexican government. I suppose one could call the genocide of the Ohlone people “hard luck”, only the genocide doesn’t figure in the leaflet of the Santa Cruz Mission State Historic Park. The leaflet does tells us that “many of the workers died of the new diseases”, “a group of native people attacked the Mission and burned buildings”, “natives who didn’t like the mission ran away”, “one of their priests was murdered” (only one, i can’t help asking myself, the Ohlone people were more generous with life than can be said of their colonizers…). Yes, all of this must have made it difficult to run the mission, i suppose. Not easy, to run a mission in those conditions.

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And the mission was big. By 1814, an old report reveals, they had 3,300 cattle, 3,500 sheep, 600 horses, 25 mules, and 46 hogs. And imagine the crops needed to feed all those hungry mouths. A handful of padres clearly cannot manage this on their own. When the mission was founded word was spread that there was work in exchange for food, shelter and education; and many Ohlone people came to the mission to work. What they didn’t know: there was no way back. Once you worked at the mission you could not leave, and the mission could count on the Spanish army to make that rule effective.

If the language of the Historic Park’s leaflet and on the educational signs on the site is upsetting, it is a conversation in the Park’s shop during my visist last weekend that made me really angry. When i entered the shop a (white) lady of the Santa Cruz Mission State Park was talking to a girl who must have been 10 years old – one of these beautiful bright ones with inquisitive eyes and a reserved smile full of resolution. The State Park lady was infantilizing the girl with her story of the Mission, but the girl took ignorance with polite reservation. As the lady’s story of the mission unfolded the girls’ parents stopped checking out the merchandise, threw each other glances, and got closer to their daughter. The lady in turn happily continued infantilizing the whole family.

As soon as the Spanish priests came here, she explained, they wanted to get the local people involved. The language of Empire, and how it can make you grasp for air. Involved. Just imagine for a moment. One of the padres writing home: Hermano querido. Llegamos bien en Santa Cruz, y somos listos comenzar nuestra misión. Escucho, tengo una idea. ¿Qué piensa de implicar a la población local? ¿Podía ser interessante, no? Many months later a ship brings a letter responding: ¡Eso es una idea genial! Vaya, hermano. ¡Con nuestras bendiciones! And Lo and Behold, a succesful recipe of Empire was born: get the local people involved.

The conversation was marked by the language of empire in different layers. The lady was talking about the Spanish missions of more than 200 hundred years ago, but her discourse was of course situated in the contemporary U.S. Empire. The imaginary exchange between the padres is indeed quite unlikely, for sure their discussions and exchanges were not so tainted by efforts to draw upon a democratic-participatory rhetoric. “Involving the local population” is no doubt a very late capitalism way of talking, now that Empire has “involved” the people of Afghanistan in their own liberation, is “involving” Iraq in their own democracy, and has many more projects of getting people all around the world more “involved”.

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In the lady’s story many indians liked to be involved, and some got involved so well that they made trustworthy and good Christians and as a reward got to move into the adobe housing and live with their families. So the others couldn’t live with their families? the mother asked. The lady explained that men were separated from women and children, to prevent them running away, you see. Running away? the mother inquired. So the lady explained that for some of the Ohlone the Mission wasn’t really… well, it wasn’t what they had expected. But once they worked at the Mission they couldn’t leave anymore, you see, those were the rules.

(Thank god for the neophytes! They saved the mission! Give thanks! How unfortunate that the mission didn’t save them.)

Yet another dimension to the conversation added to the anger: the lady remained totally blind for the way the (latino) family was increasingly uncomfortable with her hollywood version of history. There was no listening. The mother kept on asking questions seeking some kind of recognition – “so they couldn’t live with their families?”, “so they all died?”, … She wasn’t searching for a political recognition, it seemed, but a mere recognition of shared humanity and thus shared indignation. What does it mean to do this to other people. But none of that affected our happy guardian of State History.

Although at the end she did sigh. Yes, it had all been very sad, very sad indeed, for the padres, for the Spanish, for the natives. It had been difficult times for everybody…

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Anger that pushed me to find out a bit more about this history. Not easy to find alternative versions, but on Wikipedia i read that, as far available sources indicate, Santa Cruz mission as the first California mission to come under armed attack by the local population. A history of revolt to be reclaimed:

“On the night of December 14, 1793, Mission Santa Cruz was attacked and partially burned by members of the local Quiroste tribe who inhabited the mountains to the east of Point Año Nuevo. The attack was purportedly motivated by the forced relocation of native Indians to the Mission. In 1812, Father Andres Quintana was assassinated and had his testicles smashed by natives angry over his use of a metal-tipped whip in the punishment of Mission laborers.”

And i found a group that is working towards recognition of the Ohlone people, as there are people of Ohlone origin in other regions of California, see www.muwekma.org

Makkin Mak Haûûesin Hemme Ta Makiû Horûe Mak-Muwekma, Rooket Mak Yiûûasin Huyyunciû Éinniinikma!

We Will Make Things Right For Our People And Dance For Our Children!

where i was from

didion3.JPG Before i left, my father gave me Joan Didion’s book on her homeland California. I began reading it on the plane to San Francisco now more than a month ago, continued some of it on the Greyhound bus to San Francisco two weeks ago, and finished it last week here in Santa Cruz. I’ve been reading it in an attempt to understand more of the soul of this place, and there seems to be a very similar impulse in Didion’s writing. Her starting point is the story of her ancestors moving west – a family history which parallels that of the United States. Going west, the belief in starting all over again.

“Two hundred years of clearings in Virginia and Kentucky and Tennessee and then the break, the void into which they gave their rosewood chests, their silver brushes, the cutting clear which was to have redeemed them all.” This was the crossing story as origin myth, the official history as I had learned it.

Didion revisits these pioneer myths and their American mystique – her writing moves slowly making their dark sides palpable, dissecting underlying notions of “clean cuts”, freedom, individualism and greed. More from book her later on, for now this thought about the break, the cut, and its promise of a new world:

From what exactely was “the break” or “the void” or “the cutting clean” to have redeemed them? From their Scotch-Irish genes? From the idealization that had alchemized the luckless of Wales and Scotland and Ireland into classless western yeomen? From the confusions that led both Jack London and The Valley of the New Moon‘s Saxon Brown to claim the special rights they believed due to them as “old American stock”? Or were they to have been redeemed from the break itself, the “cutting clean”, “the void”?