Mossback

This is an excerpt of an interview Orion Magazine does with Dave Pritchett, the author of Mossback: Ecology, Emancipation, and Foraging for Hope in Painful Places. Here, Pritchett responds to a question about the meaning of his title and his key inspirations to reclaim the word.

Well I love the word. I first heard the term used, I think, in high school when I lived in Arkansas by fishers to describe big old fish or turtles that had algae growing on their backs. In research for the book, I came across the term describing Confederates who evaded the draft by hiding out. The word was really evocative and multilayered, and when I dug further into its use and etymology, I found that it seemed to be a derogatory term sort of like the more modern “redneck,” and there is some suggestion that it came from the Carolina swamps and used in that same disparaging way to describe poor folks who were so slow moving that they had moss growing on their backs. I was really taken when I found a report during the Reconstruction period after the Civil War recounting a gun fight between the Ku Klux Klan and a group called the “Mossy-backs.” So for me, the word conjures a complex meaning with allusions of ecological connection, but also perhaps an unwillingness to fight wealthy people’s wars or to tolerate explicitly white supremacist institutions. That’s the sort of backwardness I can get behind. I found “mossback,” with its multivalent meaning really helpful, since I’ve been looking for metaphors that contribute to the somewhat odd admixture of ecological well being with racial and economic analysis that the word connotes. Of course, I’m doing some fanciful reading, as it’s highly unlikely that the Mossy-backs had a robust racial analysis, or that Confederate deserters were thinking much beyond themselves and their families. But I want to reclaim the word and use it insofar as it moves us toward the kind of environmental and racial solidarity that I believe our times require. 

Read the entire interview here. It’s really really good.

David Pritchett is author of Mossback: Ecology, Emancipation, and Foraging for Hope in Painful Places. He works in emergency medicine, and he holds a diploma in mountain medicine and is certified in track and sign.

Enobling, Prophetic Faith

By Ric Hudgens, a pastor and author rooted in Northern Illinois

*Note: Three years ago as the covid pandemic was just picking up speed we observed the funeral of John Lewis. I wrote this essay that week. The lessons abide.

The funeral of John Lewis at Ebenezer Baptist Church last week was like an event from another world. Lewis was literally on the frontlines of some of the most remarkable years in our nation’s history. He not only lived a long life (“longevity has its place” said Dr. King, who was killed at 39), but remained engaged, relevant, and prophetic to the end. Case in point perhaps, the editorial Lewis wrote for publication on the day of his funeral (“Together We Can Redeem the Soul of America,” New York Times, July 30, 2020).

Everyone gathered in that historic church where King, Jr, and King, Sr were once ministers (and Rev. Raphael Warnock so ably serves today). I watched the entire service remotely, yet savoring the familiar contours of Black Baptist funerals. Despite the pandemic, everyone was masked, and microphones were switched after each speaker. It was a funeral, much like many others I’ve attended—unique perhaps only by the guests’ notoriety and the length of the service.

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A Remarkable Whistleblower

A brilliant Twitter thread from Alisa Lynn Valdes, M.S., an author, journalist and film producer from New Mexico

This quote, from the @nytimes review of the OPPENHEIMER film: “He served as director of a clandestine weapons lab built in a near-desolate stretch of Los Alamos, in New Mexico”…

It was inhabited by Hispanos. They were given less than 24 hr to leave. Their farms bulldozed.  

Many of those families had been on the same land for centuries. The Oppenheimer’s crew literally shot all their livestock through the head and bulldozed them. People fled on foot with nowhere to go. Land rich, money poor. Their land seized by the government.

All of the Hispano NM men who were displaced by the labs later were hired to work with beryllium by Oppenheimer. The white men got protective gear. The Hispano men did not.

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The Reverse Card

By Tommy Airey

Last week, in Southern California, we got to spend an entire afternoon at the beach with our nephews. We were on boogie boards for most of it. The next morning, Riley and his brother Mason played a couple games of UNO with their Aunt Linds while I made them pancakes. Riley won both times. When we were driving them back to their dad’s place, Riley pulled out an UNO reverse card from his pocket.

Riley said he carries the card with him because it possesses the power to reverse any of the bad stuff that might happen in real life. He said there’s a YouTube clip that shows a guy getting pulled over by a cop. He flashes his UNO reverse card and the cop lets him go without a ticket or jail time. Riley said the blue UNO reverse cards are the most powerful – then the red, the green and the yellow. In that order. He said that all the other fourth-graders at his school last year respected the power of the UNO reverse card too.

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The Impossible

From Judith Butler, who attended Occupy Wall Street in 2011 and was asked to clarify what demands were being made.

People have asked, so what are the demands? What are the demands all of these people are making? Either they say there are no demands and that leaves your critics confused, or they say that the demands for social equality and economic justice are impossible demands. And the impossible demands, they say, are just not practical. If hope is an impossible demand, then we demand the impossible – that the right to shelter, food and employment are impossible demands, then we demand the impossible. If it is impossible to demand that those who profit from the recession redistribute their wealth and cease their greed, then yes, we demand the impossible.

Quotes

From Rebecca Solnit, re-posted from social media (July 7, 2023)

I collect quotes, starting a new document every year I paste them into as I encounter them. The collections go back several years. Here’s a few from 2023’s album.

“We are all here to serve each other. At some point we have to understand that we do not need to carry a story that is unbearable. We can observe the story, which is mental; feel the story, which is physical; let the story go, which is emotional; then forgive the story, which is spiritual, after which we use the materials of it to build a house of knowledge.” – Joy Harjo

“American racism has many moving parts, and has had enough centuries in which to evolve an impressive camouflage. It can hoard its malice in great stillness for a long time, all the while pretending to look the other way. Like misogyny, it is atmospheric. You don’t see it at first. But understanding comes.” -Teju Cole

“Being queer saved my life. Often we see queerness as deprivation. But when I look at my life, I saw that queerness demanded an alternative innovation from me. I had to make alternative routes, it made me curious, it made me ask this is not enough for me.” – Ocean Vuong

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Sublime Madness

An excerpt from Chris Hedges’ Obama-era Truth Dig article “A Time for ‘Sublime Madness.'”

The theologian James H. Cone captures this in his masterpiece “The Cross and the Lynching Tree.” Cone says that for oppressed blacks the cross was a “paradoxical religious symbol because it inverts the world’s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.” Cone continues:

That God could “make a way out of no way” in Jesus’ cross was truly absurd to the intellect, yet profoundly real in the souls of black folk. Enslaved blacks who first heard the gospel message seized on the power of the cross. Christ crucified manifested God’s loving and liberating presence in the contradictions of black life — that transcendent presence in the lives of black Christians that empowered them to believe that ultimately, in God’s eschatological future, they would not be defeated by the “troubles of this world,” no matter how great and painful their suffering. Believing this paradox, this absurd claim of faith, was only possible in humility and repentance. There was no place for the proud and the mighty, for people who think that God called them to rule over others. The cross was God’s critique of power — white power — with powerless love, snatching victory out of defeat.

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Do Something That Won’t Compute

Plenty of radical runners participated in the 14th Annual Pete De Mott Peace Trot last weekend, on Father’s Day, in Ithaca, New York. The race is named after the veteran Catholic peace activist who spent time in federal prison for numerous anti-war protests. This is the pre-race pump up speech from Pete’s daughter Cait De Mott Grady (above, with Mike Williams of Three Lyons Creative).

My mom asked me to say a few words about this year’s Peace Trot t-shirt. The shirt is based on a ceramic tile I made this spring with words from a Wendell Berry poem called Manifesto: The Mad Farmer Liberation Front. The full poem is on the back of this year’s t-shirt, and I encourage you to give it a read.

For those who knew my dad, you likely heard him recite the Mad Farmer poem. This poem was a mantra for my dad, a poem he knew by heart, a poem he looked to as a guide, and a poem whose wisdom became a part of everyday life.

The first stanza of this poem calls out the dominant culture of the United States – a culture that Dr. King powerfully named for us as a culture of rampant materialism, militarism, and racism.

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True Prophets

An excerpt from a 1993 interview with Walter Brueggemann entitled “Why Prophets Won’t Leave Well Enough Alone.” Thank you Rev. John Maine (Kitchener, Ontario) for passing it along!

I believe the large truth surrounding us today is that the white, male, Western, colonial hegemony has collapsed by the mercy of God.  The collapse of that hegemony means that we have a chance to reorganize and reconfigure all social relationships.  True prophets are prophets who act in the direction of that collapse and are working at reorganizing social relationships, and false prophets are people who want to keep pretending that they can jack up the white, male hegemony and keep it going.  The pastoral task, then, is to help people face the reality of the collapse and relinquish those old assumptions of privilege, priority, and power