“Died Rich” Coming to Fabula Argentea

My heartfelt tale of a neophyte basketball player—slash—jung Reiba ☠️ will be included in the May 2019 edition of the American literary magazine Fabula Argentea

https://duotrope.com/listing/8261/fabula-argentea

Thanks to Editor Rick Taubold for accepting my work. This is a “silver story” of both friendship and hardship that comes from personal experiences and a buddy who left too soon.

Active since 2012, Fabula Argentea receives over 500 submissions per year and from that produces three issues of about 8-12 stories each. Here’s an interview with Editor Taubold that succinctly describes the magazine’s approach:

https://duotrope.com/interview/editor/8261/fabula-argentea

allfornow,
Mitchell

☠️

jung Reiba is Plautdietsch (Low German) for “young pirate”.

 

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The Peacemongers

Have you, as a child or in your youth or adulthood, asked yourself the question, “Would I go to war?”

The Baby Boomer generation in Canada has walked between the raindrops when it comes to war. Prior generations—in particular—and those who followed have fought for their country. In fact, WW2 Lee-Enfields are proudly slung on the branches of my own Manitoba family tree.

Part of a unique cohort, many Canadian Mennonites of military age during the war years were subject to the rigours of the Conscientious Objector process. For Mennonite children who watched John Wayne on Saturday and shared faspa with former CO relatives on Sunday, this was a confusing set of “truths” to discern. A moral minefield. Throw in our German language, a biased and reluctant postponements Judge, and more recent revelations concerning the relationship between Nazism and Mennonites for a virtual singularity of perplexity.

Did Canada’s initial mandate on September 10, 1939—to help defend the British Isles and Hong Kong—give permission for an individual committed to peace to abrogate their personal vows? To set aside their faith? If so, was there reason enough to make a case to Dee Oola at the pearly gates? Enough to quell a wretched conscience?

Or, on the other hand, was it right to act in utter defiance and effectively abandon the country that took them in and saved them or their family members from violence, and in many cases, military conscription elsewhere? Did Mennonites hide behind their promised freedom from conscription in the face of a world crisis of evil?

How could a twenty-something boy from the farm or a village on the prairies, likely without reliable access to world news, make these choices?

I’m sure of only one thing: I’m relieved and fortunate that I did not have to make the choice to fight or refuse. Or to flee. Nor have my children, nor—I hope—will my grandchildren be forced to bear arms or decide between equally unbearable acts.

#

I took a look at this through the lens of fiction in my story, “The Peacemongers”, published in The MOON Magazine, June 2017. My short story appeared in the “Swords into plowshares: Transitioning to a world without war,” issue.

I’m pleased to announce that Publisher/Editor Leslee Goodman has chosen, “The Peacemongers” to be included in an upcoming anthology from The MOON Magazine titled “Out of this World: The Best Short Stories from The MOON, Volume 1”.

I’ll provide more information on this publication here and on Facebook, Goodreads, and Twitter, once details and availability are determined.

My thanks and appreciation to Ms. Goodman for all she does and for giving my words a small part in it!

The MOON magazine

Support intimate storytelling for as little as $5/month: https://www.patreon.com/LesleeGoodman

See Change

“Can a sixty-three-year-old aufjefollna Mennonite living next to a lake in the boreal be part of change in the worldwide artistic landscape?”

Sure. In a small way, why the Mitchell not?

I’m quite sure some of the change champions featured in this article would agree:

12 Leaders Who Are Shaping the Next Generation of Artists

http://time.com/longform/art-leaders-next-generation/

I found this piece inspiring, even for a schnuddanäse like me.

I’m four years into a smashmouth experiment — my longtime dream to write fiction. To be published and to leave something good behind. To ask some interesting questions. All that stuff that sounds like a lot of fluff and horseshit, but is in fact, as tough it comes.

Chris Jackson

Publisher and editor in chief of One World, a Penguin Random House imprint

“But his goal is not to acquire any book by a writer from a marginalized background for diversity’s sake alone. ‘The idea that the imprint is committed to diversity is kind of absurd,’ Jackson says. ‘We want to reflect the world we live in.’ The imprint allows writers to tell subversive stories in an authentic way, without what he calls ‘white filtering,’ or couching stories in ways that feel comfortable or familiar to white readers.”

This is a helpful communication for me.

I am a grizzled old white guy, writing about real life in small towns, times bygone and present day, the northern forest, basketball and baseball, bruised knuckles, and Mennonite themes. While I personally have not benefitted directly from the near past’s traditional preponderance of white men in literary fiction, I undoubtedly benefitted in many ways in other parts of my life in Canadian and American society. I have a legacy of privilege. So, I don’t feel I can or should complain—at all—about other cohorts like minorities or women who, these days, might get a small advantage for not being a white guy.

Jackson’s clear call to, “…reflect the world we live in,” explains what has been a difficult and highly coded part of lit fic for me. I take this editor’s message to mean that I am not to be excluded, I just have to share. Proportionately, or even a little less, and accept the new status quo with some grace.

I believe I can do that, in fact, that’s just what I want to do. Thank you, Chris Jackson.

I also find clarity in his comment about “white filtering”. I know this too well. While I don’t “white filter”, per se, I sure as H-E-double-hockey-sticks know how to structure a story to appeal to conservatives, especially my Mennonite brethren. I also know how to pimp up a story to fit more liberal (my own true bearing) perspectives. Horses for courses, but not for literary honesty.

To engage in this posturing is specious at worst, unnecessary at best. My charge as an artist is to invest my work with honesty and courage, not to try to predict the audience reaction and pander my story. No filtering, of any colour or creed.

Sounds easy, but it ain’t. We writers want to be liked. But, again, Mr. Jackson’s leadership is helpful to me. Maybe I’ll be liked as one of the new age of subversive Mennonite authors writing, “in an authentic way” and without parsing readers by pew, rank, and political or social geist.

* * *

I hope you enjoy the article, I sure as hell did!

 

Smoking Jacket Mennonites

There’s a lively discussion current now on one of the Mennonite chat rooms online. It’s about the existence—like a newly discovered tribe of Yeti, I guess—of “Cultural Mennonites“.

Here follows a sizzling grenade I decided not to lob into that chat room (too much collateral damage) but, well, I wanted to share…

As Religious Mennonites will confirm, Mennonite is a religion. I feel it’s a good one, as these things go. The doctrine of peace & non-violence, above all, and the notable generosity and charity inherent in Mennonite churches are, indeed, “full of grace.” The Mennonite Disaster Service is the Gretzky of volunteer disaster relief in North America.

Many—myself included—feel Mennonitism also has a distinct, modern (awakened in the 1960s?) cultural derivative. It was during that turbulent period when the idea of being a Mennonite without baptism or a deep commitment to church life first began to gain acceptance. Around the same time that divorce, irrespective of the Sermon on the Mount, first started on the path to toleration within the plenary Mennonite church.

meat pudding
The basic argument against the existence of Cultural Mennonites

“Cultural”, btw, has interesting roots, for the etymologically inclined. “Tillage”, indicating to me that culture is tilled, or incorporated, into its subject – an individual, a gathering, a congregation, a population, a society. That root has a lot to do with why I believe I am part of the Cultural Mennonite phenomenon: I was born and raised—innocently so, but without my direct adult consent—in the cult of Mennonite. My childhood nuclear family did not attend church but in all other ways, my extended family and our community was as Menno as Dirk Willems.

The complex and often contradictory Mennonite culture was TILLED into me from birth and it continues to exert itself on me even as I cast aside the learned knowledge of others and depend more on my own experiences and my familiarity with the world.

My formative influences were different than those of my Religious Mennonite kin & kith but also far different from my non-Menno “import” friends.

I see the Cultural Mennonite emerging as a distinct sub-set because of their (my) “half-breed” existence, suspended between disparate worlds.

Those who disavow a stand-alone cultural variant often point instead to a kind of “Mennonite Imposter” creed. I and several of my antecedents are seen to be of this lowly pretender ilk. I tend to object, but maybe I should embrace this tag even if it is pejorative and imposed by others?

imposter
The Mennonite Imposter

I’ll propose a fourth iteration: “Smoking Jacket Mennonites“. Those who gather in a shadowy, virtual quorum and represent the interests of:

  • industry & commerce
  • finance
  • government
  • education

These subverters (a “den of thieves” according to one angry historical observer) are connected via interlocking directorate. They gather within the friendly, hallowed confines of the church’s tax-exempt status where they typically hold high rank or are able to exert influence by proxy.

smoking jacket mennonites

One SJM prerequisite is membership in the Religious Mennonite superstructure. Or just good’ol wealth and power. Ideally both.

Membership to SJM, the leadership elite, is by subtle invitation. Its congregation comprises fewer women than men. Likewise, there are not many “fringe” members: those financially challenged, POC, First Nations peoples, and LGBTQ are not strongly represented cohorts. By extension, those overtly tolerant of the non-mainstream or accused of “liberal extremist” social beliefs need not apply either.

These are not hard membership rules. But like the current U.S. Cabinet, it just tends to work out that way. Gender, race, wealth and social standing (or close association to wealth and power) are predictable. Good hair, a tan, and nice teeth are increasingly helpful for videos, podcasts, and evangelizing, but those attributes are furniture, not architecture, and in the hands of a deft PR shop, could be re-framed as a weakness. “He’s almost too pretty to be taken seriously.” 

Smoking Jacket Mennonites are not the first or the best at this specious, old-boyistic full meal deal of [wealth creation] & [worship of the divine], but are starting to really get the hang of reciprocal back-scratchery. I can see a Doug Ford getting a standing “O” in the right sanctuary, at the right time. Maybe he already has.

doug ford

Hmmm.

In conclusion, I don’t believe I am a “Non-Mennonite”. Nope, that just does not fit; that thread is too coarse. I definitely feel I am a “Mennonite“. In fact, I have an undeniable, unshameable set of Menno credentials and antecedents, but I am not a member of a Mennonite church so some would keep me on the büte with those who don’t know the difference between Ditsied and Jantsied.

Seeking a finer definition, you can go right ahead and call me a Religious Mennonite (if you’re willing to accept a highly non-conformist definition) or use the Cultural Mennonite tag, or brand me as a Mennonite Imposter – I’ll accept any of those labels without complaint.

As for the arm-waving megafellas of the Smoking Jacket Mennonite elite, I don’t qualify, I don’t have the price of admission, nor do I seek entry to the club. You guys go on without me.

~ ~ ~

Two stories that grab a root and dig at these themes:

“I am Otter” in The Machinery – A Literary Collection

Literally Stories presents a satiric peek at Big Church in, “The Business of Saving Souls” 

Our German Relative

A Molotschnan yarn
For fam’ly ’round Tannenbaum,
Prince of Peace, et al

Our German Relative 

Whenever our family got together, it was inevitable that we would sit and tell stories. We would gather in my grandparents’ adjoining kitchen and living room, tjinja on the floor to make room on the couches and chairs for our elders. Here at the heart of their warm and crowded house, no one would be out of earshot. Yarns were unravelled, and our feelings rose and fell. It was as if we were on a ship and the prairie around us was a rolling ocean – in all that great grass sea, my grandparents’ house was the safest harbour. And yet the stories often reminded us of the many dangers that exist in what seemed such a placid and familiar world.

At Christmas, Grandma always told the final story. That was our tradition. It was about my great-aunt Rosa when she was a child in Russia.

Enunciating with care in her precise English, Grandma Zehen told the story. Her narration was theatrical and thrilling, but still heartfelt and purely told. She would fill in detail and sentiment, adding dialogue to suit. But most engaging of all, she always told the story as if it was ours. This may not have been strictly so; it may have been cultural lore, a patchwork as much as family history. I never felt that it mattered – I just remember waiting for the story every Christmastime.

Lights were dimmed, candles lit. Out came the platters of Christmas cookies from the warmth of Grandma’s oven. Baked fresh this evening, we had been smelling them since the stories began, all of us waiting for them to arrive. I will never forget the candy taste of the pink icing, the buttery aroma with just a hint of vanilla. I can still see the warm glint of the crystal sugar in the candlelight. Best of all, dee tjinja got first pick from the overflowing trays!

Grandma began her special story once everyone had their cookies and we chewed as quietly as we could to listen.

* * *

Not too far from Odessa and the shores of the Black Sea, there was a place called Molotschna Colony – ‘Milk River’, you know, as Englanders say it. My mother’s sister, my Taunte Rosa, attended grade school in one of the villages there. By Soviet dictate, the lessons were taught in Russian. The teacher, however, was brought in from Germany for the school year. Naturally, she was fluent in Hoch Deutsch – the language many Molotschna Mennonites spoke in church. She spoke Russian too, but best of all, this Lehrerin was also able to get by in her Mennonite students’ native Plautdietsch. Obah, for the tjinja, of course, Plautdietsch was like the difference between day-old rye bread and fresh raisin toast with butter!

After Russia’s Godless Revolution, another state dictate forbade all religions. It was illegal to come together in any kind of gathering, especially for groups with obvious proclivities towards worship. Why even our little get-together today would have been banned under these new laws! Ambitious and diligent, the government officials were particularly strict in overseeing the local Mennonites in everything they did: at work, at home, and in Taunte Rosa’s school.

But there were still some aspects of Christendom that refused to fade in Russia. In a practical sense, this referred to the calendar and the arrangement of holidays, most of which were based on old religious traditions too deeply ingrained in society to go away overnight. Christmas ceased to exist, but a single day of rest near the end of December was conditionally permitted in Taunte’s village. Despite this, officially, even the most innocent Yuletide symbols were banned.

Can you imagine? We Mennonites have not experienced oppression like this in Canada, but let me tell you, it was a profound stimulant to Christmas joy back then! There is a kind of enthusiasm for celebrations that only forbidding them can produce. Ha! Bibles came out of secret hiding places. Clandestine late-night services were held in barns and haylofts and carols were sung in whispered voices. Even the auf’jefollna cast aside their backsliding ways and rediscovered their fervour! (Grandma smiled and winked at the adults as she told this last part.)

Now, kids, I’m sorry for all the big words and grown-up talk! What I am saying to you is that Christmas was taken away. And not just Christmas, but Easter too and even going to Sunday School. It was a mixed-up time, joh? But you little ones shouldn’t worry – the next part of the story is really for you, most of all!

One year, a few days before Christmas Day, Rosa’s mother baked a batch of secret Christmas cookies, and young Rosa couldn’t stop herself. She took one of the best, one with pink icing and red and green sugar crystals on top – and snuck away. She wrapped it in oiled paper, then in a folded piece of cardboard and secured it snugly with a thin ribbon she had saved from her birthday. Her coat had an inside pocket and she placed it there, near her heart. This was her Christmas gift for her teacher, Fraulein Rosenfeld. Rosa was so fond of her pretty teacher, you see, and was always broken-hearted in the springtime when Fraulein packed her trunk and left on the train.

Imagine the winter sky, children, as big there and just as blue as it is here. Think of Taunte Rosa as she hummed ‘Stille Nacht’ ever so softly while she walked to the schoolhouse, her bootheels squeaking in rhythm on the hard-packed snow path. Rosa, you see, felt guilty for not telling her mother about the gift. But, you know just how she felt, joh? She wanted to give this gift so badly and feared if she had asked permission, the answer would’ve been no.

After lunch at school that day, while the other children dressed to go out and play, Rosa walked shyly to Fraulein’s desk and placed the ribboned gift in front of her. Fraulein tilted her head, not used to gifts from children in her class.

“What’s this?” the teacher asked.

Rosa stood at the edge of the desk, her heavy parka over her arm. At first, she was terrified, sensing that her teacher was angry and that she had done something wrong. “A present, Lehrerin,” was her meek answer.

Fraulein answered with a hum and a slight frown. She was a prim woman, thin and neat and somewhat severe. Her eyebrows raised and her eyes flicked up to see if anyone else was in the room. It was empty, all the children were already on the playground. She picked up the light bundle and unwrapped it with long piano fingers, laying the shiny ribbon on the varnished desktop. She undid the folded oil-paper and looked down at the small Christmas cookie.

“Well, well,” she said, before taking a deep breath and sitting upright in her chair. “How nice, Rosa. But, tell me please: did your mother give you this, for me?” She left her steady gaze on the child but took care not to stare too hard.

Rosa looked down, her cheeks flushing. “Nay, Lehrerin. It was me,” she confessed.

“Nicht Mutti?” replied the teacher in more formal High German; her tone firmer, a hint of accusation lingering.

“Nein, Fraulein. Mother doesn’t know.”

Fraulein Rosenfeld nodded curtly. She rose and walked swiftly to the doorway, her footsteps like hammer blows on the oiled wood floor. Looking down the hall and then closing the door, she paused there, her hands clenching as she gathered her thoughts. Rosa waited, feeling ever smaller next to the tall desk. The door locked with a sharp snap.

“Nah joh,” Fraulein Rosenfeld began. When she turned back to Rosa she was smiling. “This is so nice.”

Rosa squirmed, basking in the moment.

“It’s just so nice!” Fraulein repeated. “Can we have it now, Rosa?”

The little girl studied her teacher’s face. Then, eyes shining, she said, “Joh!”

Fraulein Rosenfeld looked through the window to the playground. Then she returned to the desk and broke the cookie into smaller bits. She ate some of it, passing a small piece to Rosa.

They ate together, chewing busily like church mice, with the teacher standing between little Rosa and the door. Fraulein fretted from door to window and kept glancing at the large mantle clock on the shelf behind her, above the lined blackboard, keeping watch all the while.

Soon the cookie was gone. The teacher took the wrapper and folded it over and over until it was a small square. She pushed it deep into her pocket, together with the curly ribbon. She moistened her fingertip and dabbed at the few remaining crumbs. Holding one finger upright in front of her pursed lips, she took Rosa’s little hands and squeezed them gently, leaning over to kiss her on the forehead in the silent classroom.

“Our secret, joh?” Fraulein said in a whisper.

Rosa nodded, elated to have a secret with Fraulein – an honour she did not fully grasp. But perhaps it was just what the Fraulein had been lacking in cold and distant Molotschna, far from her native home in Germany. Just ask any Oma or Opa whose children have since begun their own lives and families, and they will tell you, it’s easier to feel lonely at Christmas than at any other time of the year.

Fraulein gazed with fondness at the tiny girl, she saw the brightness in her eyes and touched her braided blonde hair.

Just then, the first of Rosa’s red-cheeked classmates huffed into the cloakroom stomping snow off their boots and unwinding scarfs, their yarn-strung mittens wet and dangling. They looked at the two at the front of the classroom. Rosa’s friend Tina called out that they missed her for the game of fox and geese they had played, running in the fresh snow. Before Rosa could reply, the bell rang and the children returned to their seats.

Now tjinja, you might ask, how dangerous was that one innocent küak? Surely no great peril could come from something so small? But all it would have taken was for the wrong official to find out about the cookie – what would have happened to them then? Those Russians, obliged by strict orders to investigate, might have detained Rosa’s family. Maybe they would have been sent to a distant work camp or suffered some secret cruelty in Moscow, too horrible to name. Who knows?

And all because of a Christmas cookie.

* * *

Grandma folded her hands in her lap. The house fell still and silent until Grandpa prayed, his voice solemn and thick with emotion. When he finished, after, “Amen,” we sang, giving thanks for our deliverance, rattling the windows, billowing our hearts; “Praise God from whom all blessings flow…”

At last, late on Tjristowend, I would lie in my bed and retell myself Great-Aunt Rosa’s story. Fraulein Rosenfeld was like a relative we saw just once a year – a loyal and trusted member of our family there in the tiny house behind the bakery on Barkman Avenue. Without this visitor from far away and long ago, our Christmas could not be complete.

Interview with a Mennonite Imposter

http://bit.ly/MennoTOEWSba

Writer interviews can be kinda boring. This is a little more in the Mennonite wiseguy range of the register, but still—you know—predictably boring. And great fun to do, especially with such an engaging set of questions! My thanks to Editor Erin Unger.

 

The Ins and Outs of Religious Freedom

Jan & I have created a private enterprise to govern our lakeside hut, The SheShed. We have righteously decreed that no person possessing an INNIE belly-button shall be granted entry. “Outies Only,” is The SheShed credo.

“So what?” you say and I agree. We are, after all, a private entity and interdiction from our Outie-exclusive establishment does not pose an injustice, nor cause harm, to the people of Canada nor does it materially interfere with any other individual’s fundamental rights and freedoms. It’s not like our privately-funded SheShed is a law school or a university, for example!

However, if we received a tax exemption because The SheShed was deemed to be a non-profit religious organization, I suppose some people might wonder about the fairness of either our tax designation or our Outie/Innie policy. Some people might object to being forced, due to our tax exemption, to support a greater tax burden. Especially, I expect, the Innie community who would in effect be paying greater taxes so that The SheShed could more easily (with less expense) discriminate against them!

Oh… What about our neighbour’s scandalous Innie-Only club, a den of concave depravity? Could that evil place of debossment be granted religious status too? Equal to ours? (How depressing!)

Anyway, like-minded Outie individuals are welcome to stop by The SheShed and fellowship with us. Muffin tops, button mushrooms, walleyed pike, Vesuvio’s pizza and other protuberance delicacies are always on the menu.

As our slogan says, “We’re All Puffed Up!”

Innies, accompanied by an Outie spiritual advisor, may even drop by on Forceful Fridays when we train our stomach muscles to distend our belly buttons in an appropriate convex manner, as taught by the ancient PITIFUL scripture, “Proper Inner Tummy Inflation and Full Umbilical Loading”. Through rigorous training, even deeply impacted Innies can be reeducated and their possessors deprogrammed, allowing the bodies true, natural Outieness to stand proud, a button—not a pockmark—on their midriff!

Peace-Out! brothers and sisters, or as we conclude in our sacred covenant down at the ol’ SheShed, “NO LINT? NO PROBLEM!”

allfornow friends,
Mitch
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