The Man Who Planted Trees

My father-in-law died yesterday after a long and courageous fight with cancer. He was a man of remarkable imagination and vision, and his sanguine attitude toward long-term projects is an example to writers and to anyone else who might feel called to bite off more than they can chew. In his honor, here's a piece I wrote about him a few years ago.

Until recently, my in-laws had a farm in South Georgia. When they bought the place, its charms weren't altogether obvious to the casual observer. It was scrubby where it wasn't planted in pines and swampy where it wasn't scrubby. But my father-in-law made it the work of twenty years to beautify the place.

When he planted pines, he planted longleaf, the tree that once shaded all of South Georgia--indeed, the tree that towered over nearly every mile of Hernando Desoto's path from Florida through the Deep South to the Mississippi River.

By the time my father-in-law was born, the longleaf had been logged to near-extinction; when the trees were replaced at all, they were replaced by faster-growing slash and loblolly pines, which produce income twice as fast as longleaf, but always fall well short of the longleaf's native majesty. Much of South Georgia's wealth and beauty had once been attached to the longleaf pines, before they were felled and floated down the Ocmulgee and Altamaha to the ocean, then shipped away to be the ribs of great buildings far away from Georgia.  My father-in-law loves his native country; no wonder he planted longleaf. If they take forty years to grow to maturity--well, then, they take forty years. He is a man of imagination and hope.

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The Stories We Live In

Last week the students in my Writing Close to the Earth online class read George Orwell's classic essay, "Politics and the English Language." In it, Orwell makes the case that vague, abstract, usually Latinate language is an important tool in the dishonest politician's tool-belt. 

The inflated style itself is a kind of euphemism. A mass of Latin words falls upon the facts like soft snow, blurring the outline and covering up all the details. The great enemy of clear language is insincerity. When there is a gap between one's real and one's declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish spurting out ink. In our age there is no such thing as ‘keeping out of politics’. All issues are political issues, and politics itself is a mass of lies, evasions, folly, hatred, and schizophrenia. When the general atmosphere is bad, language must suffer.

If you've read more than two or three issues ofThe Habit, you are probably aware of my ongoing campaign against vague, abstract language. I agree with Orwell that fuzzy, imprecise language fosters the kind of fuzzy, imprecise thought that allows the worst kind of politician to flourish. 

But lately it has occurred to me that my exhortations to clear, concrete storytelling are incomplete. If storytelling is the most effective vehicle of truth (and I believe it is), it is also, and for the same reasons, the most effective vehicle of falsehood. "The great enemy of clear language is insincerity," Orwell wrote. True enough. But that doesn't mean that all clear, concrete, specific language is sincere.

Storytelling, whether fiction or non-fiction, has a unique power to reframe a reader's or listener's sense of reality. It says, in effect, "I know you have a lot of ideas about the story you're living in, but consider the possibility that you are living in a different story altogether."

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In Which I Shape Young Minds

I once gave a class of creative writers an assignment that required them to write about their hometowns. There was some groaning, so I reminded them that while many of us tend to think of our hometowns as ordinary places not worth writing about, in truth there are no ordinary places, and every place, if you just pay attention, will give you more than enough to write about. I don’t remember specifically, but I probably quoted Wendell Berry: “There are no unsacred places; / there are only sacred places / and desecrated places.”

It wasn't long before one of my students raised her hand: “But what if you’re from a place that actually is just a stereotypical little town?”

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