Lockhart Unseats 20-year Board Member

Report on the annual meeting of the SLV Rural Electric Co-op

June 12, 2019 in THE KITCHEN SINK | Comments (2)

By LARRY CALLOWAY

Wade Lockhart of Crestone, describing himself as “a green builder” since 1992 and advocating more wind and solar generation, won election to the board of the San Luis Valley Rural Electric Co-op, defeating Mike Rierson of rural Center, a farmer who had held the at-large seat for 20 years. 

Lockhart announced, “We won!” by text message when the tally of paper ballots was certified on Wednesday (June 12), the day after the co-op’s annual membership meeting at the Alamosa armory. He won by 63 per cent, or 635 of the 1077 ballots cast, most by mail but some handed in at the meeting.

In impromptu remarks to the audience of several hundred, Lockhart had said, “We have a grand opportunity here in the San Luis Valley to put up more renewables than we have to. If we can have our own renewables it’s going to be cheaper. We won’t have to bring electric energy all the way from Craig or New Mexico.” Colorado’s renewable energy standard for co-ops is 20 per cent of retail electric sales. The SLV co-op’s wholesale provider is Tri-State Energy and Transmission Association, which is dependent on coal-fired power plants such as those in Craig and elsewhere.

Rierson had not mentioned power sources in his remarks to the same audience, sounding instead themes of unity in diversity and keeping rates affordable. “We represent everyone,” he said of the board. “We have to be there at all times to hear the voice of the members.” 

The annual meeting followed a standard agenda that included amiable remarks by directors and administrators (the men dressed in uniform white shirts bearing the co-op logo), awarding of scholarships to local college students, door prizes, the candidate remarks and answers to a selection of written questions by chief executive officer Loren Howard.

“We have a complaint filed against us,” he said.  Crestone residents, organized by Annie Pace, signed the official complaint and petition that will result in a July 19 hearing in Crestone by representatives of the Colorado Public Utilities Commission, although co-ops are unregulated under Colorado law.  Howard did not elaborate, but he did defend the main issue of the petition: the sudden imposition of a new set of cost-shifting rates involving “demand” charges. 

“My responsibility is to do what’s best for the co-op. Sometimes it’s not the best for you,” he said, referring to complaints about increased charges. “We went through hundreds of accounts to see what this rate change will do,” he said, concluding, “Yes, some are up. Some are down.”

The big surprise at the mass meeting came from the back of the armory assembly hall. A young man named Matthew Robinson walked up the aisle with a sort of military bearing (he is a graduate of West Point) and faced the crowd. He is now an energy manager with a state agency that he did not identify because he was not speaking officially. 

He and his partner built a second home (they live in Denver) in the San Luis Valley, designing a solar system that produces more power than it uses, he said, but they decided to sell. “We can’t afford it any more because of this rate change,” he said.

“Public Service Co. (Excel) tried the same rate change,” he said, citing expert testimony to the PUC was against the concept. Among the points made were:  that demand charges are not understood, that customers cannot actually monitor their consumption to avoid new charges, that low-income customers are harmed to most, that it is not unusual for businesses to pay less while many residents pay more, that demand charges are untested and that they do not accurately reflect costs.

What utilities want is more stable revenues, he said, and demand charges make sense for large power users because they have the expertise that householders lack. “We are paying one of the highest rates in the state in an area with a concentration of low-income. This is a terrible rate design,” Robinson said.


A Tale Of Two Stairways

Past, Present, Faulkner

May 24, 2019 in El Turista,SOUTHERN JOURNAL,Southwest,U. S. Politics | Comments (0)

 

By LARRY CALLOWAY (C)

“My fellow citizens,” Abraham Lincoln said, addressing Congress in December 1863. “We cannot escape history.” The sentiment and, “The past never dies. It is not even past,”  a line from William Faulkner that has been elevated by quote pickers to the status of an aphorism about the South, hummed like a soundtrack in my mind as we (my daughter and I) discovered the state of Mississippi. Don’t forget slavery, the bluesy background kept repeating. Don’t forget the violence of the 1960’s. 

She was not even born then, but I did not have to tell her about Mississippi Burning: the KKK at night, the exonerated murders of Emmett Till, Medgar Evers, Chaney-Goodman-Schwerner. The endless anniversaries attract the media. They become news, affordable to produce from the archives. Not even the past.

We went to Natchez because I wanted to drive some of the Natchez Trace Parkway that goes 444 miles to Nashville and look for signs of the original wagon road. I like historic trails. Old spirits follow them, and you can find things. In arid northern New Mexico I have seen 150-year-old wagon tracks from the Old Santa Fe Trail and found a rusty spur.

Now, Natchez is a leafy little town on a bluff of the Mississippi river. Population 15,000, down from 22,000 in 1980 when there was a tire factory and a pulp mill. There are no big employers now, just tourist attractions and real estate bargains and a posh casino on a permanent steamboat. 

The racial divide in Natchez is African American 60 per cent, Anglo American 36 percent — the reverse of the statewide percentages. Natchez has had black mayors since 2004. Billboards were advertising a stern black candidate running for sheriff against the incumbent, also African American. The city still promotes 19 accessible antebellum mansions. Yes, they were built before the civil war by wealthy slave owners. Their architecture is mostly brick walls elaborate white porticos and classical white columns supporting long second-story galleries. The style is called Greek revival (I recalled the Athenians had slaves.)

Circling In Natchez

Inside one mansion, called Auburn, is a self-supporting double-helix stairway that makes two full turns. It stands by itself like a stretched coil spring. The hand rail is a continuous bend of dark wood. I was surprised because I thought the only such woodwork masterpiece is the “Miraculous Staircase” in Santa Fe’s Loretto Chapel. I took a picture and posted it for the enlightenment of friends in New Mexico, where I worked for a long time. 

So why is not the Natchez staircase famous too? Well, tourism depends upon stories, or histories. Tourists (like we journalists) go out and bring back stories — with pictures. The Loretto Chapel story is mysterious and sweet. The Auburn mansion story is not.

Loretto was consecrated in 1878, but there was an unsolved architectural problem, and the architect had died. The choir loft was left hanging 20 feet above the floor with no access. Choirs don’t usually climb ladders. There was no space in the narrow chapel for ordinary stairs. The nuns prayed and prayed. Along came a mysterious stranger. He built the double helix staircase using simple hand tools and wood-peg joinery. And then he vanished, leaving no name.

Auburn was built 70 years earlier by a politician who became state attorney general, but it soon passed to a doctor named Stephen Duncan who arrived from Pennsylvania in 1809 and got into investment and banking. By 1850 he owned numerous plantations and a thousand slaves. He was not alone among slaveholders on the Natchez bluff. A common estimate is there were more millionaires there before the civil war than in New York City.

 

Most of their plantations were across the river, in the Louisiana flats. Our host at a luxurious bed and breakfast mansion on the Natchez Trace Parkway made an interesting point at the formal breakfast table one morning. He said the popular image from the movies of plantation homes with a tree-lined lanes is misleading. The plantation residences were “farmhouses.” The owner-planters lived with their families in town — in showplaces with halls like ballroom floors where they entertained and the men did business and politics.

In other words, the wealthy planters kept their distance from their slaves and overseers. It occurred to me that this distancing is a factor in the extraordinary shame of American slavery.

I mean, slaves going back to even the Old Testament may have been treated differently. A scholar of colonial slavery in Louisiana, Gwendolyn Midlo Hall, writes that the French, who colonized New Orleans in 1718,

Our bed and breakfast

did not consider Africans as “uncivilized.” She says, “French New Orleans was a brutal, violent place. But it cannot be understood by projecting contemporary attitudes toward race backward in time. There is no evidence of racial exclusiveness and contempt that characterizes more recent times.”  

There it is: contempt. It explains the violent resistance to integration a century after the civil war and the legacy of white supremacy now. In the civil rights era the KKK was revived in Natchez. Two car bombings — one that critically injured the head of the local NAACP, one that killed a black worker the day after he was promoted to a traditionally white management position — spurred African Americans to take up arms. The governor called out the national guard. 

And so goes one simple explanation (there are others) why beautiful historic Natchez on the Mississippi is not flourishing. The shame of slavery with its legacy is not even the past.

This was one of the refutations of current dismissive attitudes from a white graduate student who guided our tour group at Whitney Plantation in Louisiana, the only antebellum plantation focused on the slaves. It is a private property bought and restored by a Louisiana lawyer-developer using $8 million of his own money and open to the public since 2014. The guide said those who want to ignore slavery because all that stuff was long ago and far away are blind the the legacy of the “slave society” that involved everybody including righteous preachers, northern politicians and eastern bankers.

She said the argument that some slaves were well treated is unsupported. She said the revolt by enslaved Africans against the French colonists that resulted in the establishment of Haiti as free nation in 1791 is downplayed because the Haitian revolution so disturbed the American planters that they turned to discipline by terror.  She said the story that house servants enjoyed their superior positions fails to acknowledge that they were isolated from their African community and that a slave in the house was in constant contact with the masters and therefor subject to harassment and their intermittent moods. 

The centerpiece of Whitney is a lane of granite placards with quotes and engraved scenes and the hundreds of names of slaves who had lived there. Single common names. Slaves had no family names. They not only had been ripped from their African families, wholesale, but their American families were ripped apart, retail. On the granite are quotes evoked in the 1930’s by the Federal Writers Project from old people born into slavery: 

“Every body worked, young and ole; if you could only carry two or three sugar cane, yo’ worked. No school, no church. An’ Saturday night dey always have a dance, but yo’ worked. Yo’ has to put yo’ candle out early and shut yo’self up, den get up while it’s still dark an’ start to work.”

“Dey didn’t larn us nothin’ an didn’t ‘low us to larn nothin.’ Iffen dey ketch us larnin’ to read an’ write, dey cut us han’ off.”

“Tisn’t he who has stood and looked on that can tell you what slavery is — ’tis he who has endured.”

The restoration includes a clapboard church, among the windowless and doorless mass slave cabins, built in 1870 in the Protestant movement to Christianize freed African Americans, who by then were free laborers living on sustenance wages with nowhere else to go. The plantation church is populated by life size models of curious sad wary children. 

There are no quotes from the elite in the mansions, but I am sure they would have talked something like the wife of a Boston banker visiting American-supported Cuban plantations quoted in the history of Cuban slavery, No God But Gain:

“The conversation in most companies consists of the price of slaves. ‘Such a day, a fine cargo of negroes arrived from the coast of Guinea.  Have been to see them, they are fine looking felons. What will they sell for?’” 

 After hurricane Katrina, I read, there was opposition to repairing damaged antebellum mansions, and some commenters on travel web sites criticize the exclusive mansion tours. Still, at the Auburn mansion, amiable women of the Natchez Garden Club greet you and proudly show you around, speaking of interior decoration, historic furnishings and fashionable quadrilles. They point out that the adjacent 280-acre Duncan park was donated to the city by the Duncan heirs. And they display a letter written in 1876 about the estate’s horses in a fine script by the black butler to the absent owner.

The salutation is “Dear Master Steve,” and the ending is, “I feel grateful for the confidence reposed in my integrity and I shall endeavor to deserve it.” Signed, “I am your obedient / and a name.

At Rosalie mansion, named for the historic Fort Rosalie nearby, members of the DAR show priceless furnishings and describe the architect’s design for cooling by natural air circulation. They tell a nicer than usual story about this mansion’s builder, Peter Little, who arrived from Pennsylvania (another midwesterner) at age 18 in 1798, seeking work as a laborer. He bought land and a couple of slaves, immediately selling one at a loss and freeing the other. Eventually he bought a derelict river boat and began his fortune by adapting its steam engine to run a circular saw, producing lumber from the ancient cypress trees in the Louisiana bayous. (Dark side: those redwood-like trees were home to birds that ate billions of mosquitos that were vectors for yellow fever.) 

Rosalie fence is all cypress

He became friends in his daily crossings of the river with the ferryman, who, along with his wife, was infected in the yellow fever epidemic of 1805. Before they died they pleaded with Little to take care of their 13-year-old daughter, Eliza. He did — marrying her three years later, sending her to school in Baltimore, outfitting her with the best clothes from New Orleans when she returned as a refined adult, and introducing her to society. He built the Rosalie mansion for her in 1820-23. Little did not become a slave-owning planter until his lumber business made him rich. He and Eliza lived at Rosalie childless but happily until their deaths shortly before the Civil War, the story goes. 

Peter Little is like Thomas Sutpen in Faulkner’s Absalom, Absalom! Except Sutpen is evil and there is no happily-everafter ending. I decided to understand both as fictions telling their own truths.

In an irony of the civil war,  for a while in 1863 an upstairs Rosalie bedroom with a window looking down on a reach of the river was occupied by Union Gen. Ulysses S. Grant. The mayor of Natchez had surrendered rather than suffer the fate of Vicksburg, ruined by the cannons of Grant’s new iron-clad river boats and besieged for nearly two months. 

Still, most wealthy Natchez survivors of the war lost their plantations and some, their mansions. Dr. Duncan, top nabob with the most slaves to his name but never a supporter of the Confederacy, kept Auburn but moved to New York City, where he continued banking and investing. For a while he worked on an unsuccessful project to send freedmen to Canada. The enlisted and often drafted Confederate soldiers, most not even slave owners, suffered the most. Although they were released with their possessions, even their horses, under Gen. Robert E. Lee’s surrender agreement with Grant at Appomattox, they went home to the poverty of the Reconstruction era as the nation industrialized but the South was left behind. There’s one of them, a common soldier, atop an 1890 memorial to the local Confederate dead in Veteran’s Park near the cathedral in downtown Natchez. His rifle and his face hang down sadly. I wondered who among those who now revile Confederate monuments would want to remove him?

Before leaving town, we went to a Natchez park to see the “mounds,” built by the Natchez natives, who were dominant in the lower Mississippi valley from about 700 to 1500. In the museum we saw their pottery with incised complex designs. A video said they farmed, planting corn, beans and squash and their kinship organization was matrilineal — the same as the historic pueblos and their Anasazi ancestors in the dry Southwest. I wondered if there was prehistoric contact between these civilizations.

My daughter Maia at the mounds

The two original populations of Natchez and Santa Fe entered history with something else in common: both were colonized by European Catholics, the Natchez by the French, the Pueblo people by the Spanish. And both rebelled violently after initial accommodation of the invaders. Under the American successors, even now include conservatives in both Natchez and Santa Fe will talk with regret about an “invasion” by the Yankee United States. In Santa Fe it was Stephen Kearney in 1846. In Natchez it was Grant in 1863. African Americans are not part of this complaint, of course. But I wondered if they someday may unite politically, not with the conservative New Mexico hispanics, but with American Latinos, or Chicanos, in general.

One night we found the only super market in Natchez at closing time. Out on the huge strip-mall parking lot several hundred young people were partying. Mariachi music blared from the brightely lighted Mexican restaurant that was the focal point of the crowd. The supermarket manager stood just inside his doors watching the crowd. He warned us he would close in ten minutes. I asked him what was going on out there. 

“Cinco de Mayo,” he said. 

What? A celebration of Mexican independence in a town that is about 1 per cent Latino?

Oh, I saw:  these partiers were not speaking Spanish. Nor were they traditional white Southern parking lot partiers.

When we got back with some groceries, there was another car parked close to ours, leaving only about two feet on the passenger side. Some young men were looking out open windows and talking to a pretty girl.

She, the black girl, cleared the way for us and said to me, “What’s your name?”

“My name? Lorenzo,” I said sarcastically. She laughed, and I said, “What’s yours?”

She told me. She raised her right hand.

High five! Her hand was warm.

 


Co-op hears complaints about peak-demand rates

Not a rate increase, officials say

March 27, 2019 in THE KITCHEN SINK | Comments (0)

A 1937 REA poster by artist Lester Beall

See Baca Blog for reporting on REC rate shifting.

 


The Unheard Hearing

Regarding the separation of church and science

October 8, 2018 in THE KITCHEN SINK | Comments (0)

By Larry Joseph Calloway

Christine Blasey Ford, a research psychologist, was a stranger in that strange land, the United States Senate, and so her impromptu response to the two most definitive questions by the Democrats was strange. 

When Sen. Feinstein asked how she was sure her sexual assailant was Justice Brett Kavanaugh, Ford responded: 

“In the same way that I’m sure I know I am talking to you right now. It’s just basic memory functions. And also just the level of norepinephrine and epinephrine in the brain that sort of encodes — that transmitter encodes — memories in the hippocampus.  And so trauma-related experience, then, is kind of locked there, whereas other details kind of drift.”

And when Sen. Leahy followed up with the question, “What is the strongest memory of the incident, something that you cannot forget?” Ford responded:

“Indelible in the hippocampus is the laughter, the laughter, the uproarious laughter between the two, and their having fun at my expense.” (more…)


On Natural Education

Review of “Educated” by Tara Westover

April 18, 2018 in The Rockies,U. S. Politics | Comments (0)

By LARRY JOSEPH CALLOWAY (c)

“Educated” is an ironic title for a memoir by a young woman, Tara Westover, who showed up at Brigham Young University from rural Idaho at age 17 without any education at all, not even home schooling. All she knew was the mountain where she lived and the personalities of her extended family and the beauty of the seasons and animals and junk cars and how to ride and tame horses and how to cook and identify herbs and their healing properties, and how to sing before an audience and how to trust her own instincts. The meaning of “educated,” then,  must lie in her flyleaf quote from John Dewey that “education is a reconstruction of experience.” 

At 27 Tara Westover received a PhD in history from Cambridge University in England. Her story, published in March, is sure to provoke public schoolers and believers in Jeffersonian democracy. They will have explanations and investigations. All I have is the suggestion that you read this book.

If it were simply about “another young person who left home for an education. . . and isn’t going back,” as the New York Times review concluded, then her memoir would not be a best seller, despite her skillful story telling. The success is in the setting, the surrounding, which is a mystery to most Americans. Most of the book takes place in what is being called The American Redoubt, by fringe writers and their followers. This is the mountainous spread of the interior northwest (Idaho, Wyoming, Montana, and parts of eastern Oregon and Washington).

The survivalist culture of the Redoubt (a fortified refuge) involves severing dependance on government, its schools, its police powers its health care requirements, its systems of water, power, and transportation, and its distribution of goods. The culture involves preparing for the political-economical system’s collapse by stockpiling guns, food and fuel and other necessities. Culture is the business of anthropology and this memoir, along with its literary virtues, is anthropological.

Her father is a tyrant, a doomsday prepper who has dozens of guns and a thousand gallons of fuel wrapped and buried. He draws his absolute family authority from random biblical passages. He supports the family with his junkyard salvaging and barn building, in which the seven children as they grow are expected to help. He ignores safety as a matter of crazy religious faith — the angels of the Lord will protect them — and Tara is slashed, impaled and twice nearly crushed to death by his frenzied junkyard sorting. “Dad lived in fear of time. He felt it stalking him. I could see it in the worried glances he gave the sun as it moved across the sky, in the anxious way he appraised every length of pipe or cut of steel,” she writes. (more…)