Election Day

It’s election day and I didn’t know how to spend it.

Worrying, fretting, doom-scrolling?  Thinking of all the things about this country I hate or am appalled by?  Checking the headlines every fifteen minutes?

But if Tuesday is voting day, it’s also my weekly shift at Catholic Charities, an organization that creates a safety net in a society that doesn’t believe in safety nets. 

So that’s what I did with my day.

Today was busy. 

We just had our first snowfall in Ithaca and any time the seasons change, people realize they’re not ready for whatever brutal weather we expect ahead.  This time of year, we’re helping people get warm enough for winter.

Because of Covid, Catholic Charities was closed all summer for donations and I’ve been worried that we wouldn’t have enough stock of warm things to give out, so two weeks ago, I put out a call to my neighborhood list serve hoping for a few donations.  So far, we’ve gotten about 30 bags of warm clothing, blankets, hats, mittens and scarves delivered to my front porch. 

Which means today’s shift started with me already feeling a huge sense of gratitude that I live among people who are willing—and able—to donate.

When I arrived at my shift, people were lined up already before we even opened and it was non-stop traffic the whole time.  There was a lot of gratitude there, too, among the folks coming in.  The people we see don’t take things for granted.  Life has taught them not to expect much from it, which means, on the rare occasion they get what they actually need, it surprises them.  They tend to appreciate those moments; whatever it is they get; and the people who help them get it.

About an hour into my shift, a young man came in.  A nice, polite guy around 25, maybe, who’d been brought by his mom, who had to wait outside because they don’t share a household and that’s our new Covid rule—one household at a time.  He looked like he was living rough and simply asked for a coat.  It turned out (but only when I asked) that he could use a hat, too—but not if we had to search one out, he said, the way we did the coat.  Yet everything warm was part of the new donations, so we had to rummage through a few bags anyhow until we found the XL coat he’d requested, so the hat wasn’t much more work.  When we brought them out, he suddenly asked if we ever have anything bigger than XL, like 3X or 4X, not that he was that large but that he was looking for something like a blanket, something to wrap around himself, he said, in case he needed to sleep.

I asked if he needed a blanket or a sleeping bag—which we also have.  But he said no, nothing he’d have to carry.  So, in the end, he was happy enough with the coat we’d found and then the hat for which he thanked us and went outside.

When he opened door, I heard his mom say, “Now you’ll be warm!” in full relief and happiness.  And as another mom, I felt her emotion; imagining how it would be, the mother of a child who—at any age—was struggling the way her child was, in this case for warmth or housing or a thousand bigger things, and not being able to help. 

Yet she could bring him somewhere where he could get a coat. 

Something about that whole exchange made me want to cry—for her, trying to figure out how to be there for her son; for her son, who will probably still be cold, even with the jacket; for our society, which doesn’t have any solutions for either of them; and for our country, which is going to see a lot more need like that in the months ahead.

But it was good to realize that she did what she could—and there is some power in that. 

And that we, as an organization, could do something too, even if it wasn’t enough. 

It also left me thinking big thoughts on my way home.  Instead of spending my day thinking about elections and the games that powerful people play, I’ve spent a lot of the day thinking about gratitude. 

Gratitude, a word thrown around these days like a fad concept or something to sell on Instagram.  But what I mean by gratitude is this: the way you can feel better because of something someone else does. 

Because my neighbors donated their clothes and warm stuff for other people. 

Because a mom is happy to help her son.

Because some folks have created a safety net that people need; folks just trying to get by.

And it all happens when people think outside themselves. 

So no matter what happens today in those games that powerful people play; and no matter how many other people continue to be greedy bastards, thinking only about their bigger bankrolls—there will always be people who continue to think about others.  And how that sense of working for the better of others makes the world really a better place. 

And that will have to soothe my soul if things don’t go the way I want in the vote. 

Because there is a lot of need in our world no matter what happens today.  And that need isn’t going away no matter what happens with this election. 

But I hope people keep thinking about others.  Keep doing things for other people. 

There is goodness in that.

And for that, I am very grateful.


I went home last week—to Michigan—if home is what I can still call it, having moved away thirty years ago.  I was visiting Ann Arbor, where I went to college, and where my sister and her family now live. 

Like most college-aged people, I didn’t know who I was or what I wanted to do with my life when I was a student in Ann Arbor.  Besides studying, partying, hanging out with my roommates and working all the odd jobs I could to make ends meet, I didn’t expand life too far beyond the borders of campus.  I knew the dorms and the streets that went from one university building to the next; the cheapest pizza place nearest the dorm; and Dooley’s, the bar everyone wanted to get into (although once I finally could, I rarely went because it smelled so bad).  I knew the Kinkos copy shop, the computer labs (remember those?) and the travel agency where I worked my junior and senior year and which probably sparked my later craving for distant places.   

But being back in Ann Arbor, I realize that although I still recognize the street names, I don’t remember where they are now or how they connect or how they’ll get me where I need to go.  Which is odd, to be in a place where once I felt so connected, and now can’t even find my way to the mall.

It’s not that the city’s sprouted new streets or neighborhoods in my absence, but I wasn’t looking for them, back then.  Too absorbed in finding myself. 

The interesting thing is now, when I’m there, I see the place with an outsider’s eye.  Noticing things I wouldn’t have seen back then: the whiteness of the place; the plethora of university sweatshirts advertising local allegiances (in green or blue); the playground moms who look chicer and younger than the ones in my New York town; and especially, the overt friendliness of the place. 

Ann Arbor—and generally, Michigan, in fact—feels very Midwestern to me now.  Which is funny because when I’m in Michigan I don’t feel as Midwestern as when I’m back in New York or overseas.  Which is one of those weird by-products of living somewhere: that you take part of it with you, no matter where you go.

When I left Ann Arbor and went into the Peace Corps, I lived in a tiny village in Kenya.  Kajire was as far from Michigan as I could imagine—which is what I wanted, at the time.  It was hot all year round with only one natural stream that almost disappeared in the dry season—a far cry from Michigan’s beautiful, deep Great Lakes that bound us in all directions.

Kajire had a few wooden homes and some made of cement, but most were still built of traditional mud and thatching and were distributed along the bottom of a hill, stretched out for less than a kilometer along its base.  Without too many large trees to encircle the village, there was mostly scrub brush around, with a few cashew and papaya trees dotted in, along with the occasional Baobab, looking like someone had pulled the tree up by its roots and stuck it back in the ground, upside down. 

There was nothing about Kajire that reminded me of Michigan—and yet, after two and a half years, it also felt like home.  So much so, that as I was leaving, I grieved to realize that if I ever returned to the village, it would only be as a visitor.  I would never again belong to that place and its people the same way. 

I wouldn’t be called, early in the morning with all the other women, to gather around a fire in a smokey hut, awaiting the birth of the newest member of the village.  I wouldn’t be asked to sit with Mama Theresa, the grandmother of the family I lived with, to accompany her dying; holding on to her as long as she wanted to stay. 

I wouldn’t have any more opportunities for what I called my “matatu trance”—waiting for hours, sometimes, for a shared transport vehicle to fill with enough people to make it worth the trip–time I would spend reading or chatting, or just sitting and thinking.  The same thinking I would do as I lay on my bed sometimes, staring up at the ceiling, watching the slow trek of a gecko across the wall, having the largest thoughts of my life.  Thoughts about who I wanted to be; what mattered; what life was all about.

Sometimes, because I was in a hurry or just feeling adventurous, I’d forgo the matatu ride and hitchhike to Kajire, asking the Kenyan drivers who picked me up along the highway to drop me at Kilometer 120.

“What’s there?” they’d asked as I ambled out the door.

“Home,” I’d say, marching into the bush.  Looking forward to my little cement block room, a cool wash from the basin of water I would carry from the well.  Maybe celebrating my return with a warm orange Fanta as I sat on my stoop, watching the chickens peck for insects in the middle of the compound I shared with three generations of parents, kids, goats and mosquitos.

So, what was it about that place that made it feel like home? 

Not the setting or surroundings, with Kajire camped in the middle of a game park full of rampaging elephants, baboons and lions.  It wasn’t the language or the people—they spoke Swahili, Taita and Sagalla—and I was a lousy language learner at the time (luckily my teaching colleagues spoke English with me) and the only non-Kenyan in the village.

So, what was it?

Recently, someone quoted to me Pico Iyer, the travel writer. 

“Home,” he writes, “is where you become yourself.” 

Kajire was the first place I had to entirely start anew.  Creating a life of my own in a world I didn’t recognize.  It wasn’t a matter of ticking off familiar boxes to move forward; it was about finding the boxes—searching them out, asking a lot of questions, getting lost (frequently), making a lot of mistakes, learning to ask for help.  But it was also about sitting still; sitting uncomfortably still at times and feeling deeply alone or sick or afraid.  It was listening, in the quietest of silences for what is there when all the noise is gone. 

It was learning the depths of homesickness.  Crying myself to sleep sometimes because I couldn’t bear the moment I was in.

What I didn’t realize at the time is that homesickness is the opposite of home.  It’s the lack of everything familiar that usually makes you feel safe and comfortable—and yourself. 

For some of us, it starts early in life.  Going on a class trip in the fourth grade to Camp Timbers when the moldy, pine-scented bunks are too cold and the nights too long; or in high school at Pompon camp at an empty college campus in the summer, with all the other high school girls, competitive and overworked, dreading the 5 am practices; or those first weeks of college, when Sunday afternoons have a way of carving out all that’s left of your stomach with a hole, filling it with loneliness and choked-back tears.

In Kenya, my homesickness at first was unbearable.  With two years stretched before me, every night I would dream that I was home, again, with my sisters—meaning that I woke, each morning newly alone, standing on the edge of sobs and the Great Rift Valley, staring into the realization of just how far I was from everything I knew and loved. 

That ache of loss made me wish in those early days that I could speed up time and just be done with Kenya; that I could be at the end of my great Peace Corps adventure without having to go through it.

It’s so sad, now, to think what I would have missed if I could have pushed the fast forward button.  I would have missed all the experiences that came because I was so far from home.  Learning, for instance, that such extreme homesickness could pass.  That I would find my home in that strange-to-me place.  That eventually the people around me would become familiar; that they’d become my family for the time that I was there.  

It took so much of that first year for me to realize that home is not reliant on a particular place or people, but that we find home, time and again, through life.

Last week in Michigan, I got to see a whole host of family members, so on a warm Saturday night, my two cousins, my sister and our kiddos had a rowdy outside-party of cocktails (for the adults), games (for the kids), and stories and laughter (for all of us). 

There was so much joy.

We re-told stories from when we were kids, misremembering things and arguing or correcting one another.  We looked back on things that had happened or times in our lives that hadn’t made sense then—but now do, with the perspective of being older, wiser, more attuned to ourselves. 

We said, over and over, how lucky we felt to be together.  How lucky we were to be able to gather—even if at a distance over a big table—but also over so much time, so much space.  So many experiences that have taken us all out of the selves that we were as kids growing up in Saginaw, Michigan and into who we are now.

That night I had a deep, visceral feeling of home.  It didn’t have anything to do with the place we were.  It was the feeling of belonging—to those people, to our shared experiences, to our valuing similar things in our various lives and places.  But it was also a return—to the me of my childhood, to my history.  Connecting it to all the other versions of me that have existed over the years.

As we sat together, even saying nothing (which wasn’t often), what we shared most was ourselves.  The selves we are now. 

Which took me back to Kajire.  Where I first learned to appreciate the value of sitting and sinking into the life happening around me.  Not looking forward or back, but just being.  It was those times—just sitting with others, exploring where I was in the moment—that helped me dig into who I was at that time.  And to learn that in those little tiny moments, there is so much life. 

And belonging. 

And home. 


There was an article last weekend in the New York Times about rising poverty and its resulting food insecurity across America. 

Food insecurity­—families and kids losing access to food—is a term I first heard when I worked with refugees in South Sudan, back in my war zone years. 

At that time, the early nineties, the civil war in South Sudan had been going on for almost a decade and because of a whole host of reasons (geopolitical, post-colonial, religious, and cold war-related) South Sudan was one of the furthest outposts of civilization in the world.  There were few roads, no local currency, no legitimate markets, few shops or schools, and most transit happened by walking days or weeks through uninhabited bush, sometimes along or through the River Nile that bifurcates South Sudan.  It was a place where development had stopped generations earlier and where most of the people I worked with were homeless and running from war. 

Where there were roads in South Sudan, they were usually dirt paths full of potholes with land mines laid within the puddles.  On the road we drove nearly every day, there was a burnt-out carcass of a bus; the remnants of passengers and metal decaying together. 

For our work, we flew in everything we needed except the thatch and sticks and mud to build our huts and clinics.  There was no local supply of clothing, bedding, household goods, let alone teaching supplies or medicines—or food.  Due to the war and population movements, there were few, if any crops, and even fewer animal herds.  Once, for the graduation of our health workers, we wanted meat for the celebration and had to drive a full day across the border, into Uganda, to buy a single sheep (and a rare bottle of 7-Up.)

In places like that, we expect food insecurity.  In fact, every time we arrived at a new location, we’d start by asking questions about hunger while measuring the diameter of the children’s upper arms to tell us about a community’s nutritional status.  We’d ask about stocks of food they’d brought with them and stroll through deserts or forests to search out traditional food sources that might be recognizable to the incoming refugees: greens or vegetables or medicinal plants in their new, if temporary, home.    

What I learned in Sudan was that food was a major reason people run or fight; it’s a weapon of war, an act of bribery or retribution—as when civilian food stocks are burned or stolen to support an army.  Food insecurity is a major reason that populations shift, and can be a reason societies scatter—or die out.  On a family level, searching for food is a reason that parents leave home—maybe not coming back—and it’s often why children are sent away.

In fact, the question of food and food insecurity became the crux of nearly all the work I did for two years in South Sudan.

But what I also realized there, is that my own experience of food insecurity had come years earlier—I just didn’t know it had that name. 

For my family, food insecurity was a consequence of divorce.  My family was like millions of others who were stably middle class until a drastic change in our status quo.  For us, it was going from a one-paycheck single household that could afford necessities, to two post-divorce households, where suddenly neither was able to make much more than rent.  With three dependent children, my mother qualified for food stamps, so once she applied, those paper coupons began arriving in the mail, allowing us to purchase a specific amount of food each month, usually of a specific brand. 

I hated shopping with those damn coupons—anxious that we might be seen by someone we knew or that we’d get a cashier who was a teenager or even worse, a judgmental older person, letting us know she didn’t approve. 

I was afraid of being scolded (as we nearly always were) for trying to purchase something ‘not on the list’ and then feeling like a guilty scammer; or owing money for things that we knowingly purchased outside the list and then having to count out our dollars and dimes and quarters to pay the difference.  Or worse—nightmare of all nightmares—the times, when somehow our calculations went wrong and we didn’t have enough to pay, and having to ask the lady at the register to start deleting items that we’d already bought.  A slow and steady process of math and humiliation that resounded in a chorus of huffs from all the impatient shoppers behind us in line.

What I felt, more than anything else, was the social ostracism that comes with food insecurity.  The blame and shame of it.  So much so that when my own teenager got a job at a grocery store, decades later, I cringed when she told me that her employers had a special system for dealing with SNAP customers (the Supplemental Nutritional Assistance Program). 

“What do they ask you to do?” I asked, imagining horrors even worse than my own mortification, because for all the societal change since my youth, I’m pretty sure the food stamp program hasn’t grown more generous. 

 “We’re supposed to turn off our light so that people have privacy while we cash them out.”  

I wanted to cry; wishing anyone had thought to provide me that privacy back then.

In Sudan, luckily, I also learned the impact that food security has on society.  That when food sources are stable and present for a population, there is better nutrition, better health outcomes, improved school outcomes, and more household access to stable housing—meaning more community prosperity—at least until the war made people run again. 

I also realized that food security, even in the short term, helps people recover their humanity.

One of the tasks I had in South Sudan was to identify possible locations for food delivery whenever populations took up new positions in their escape from war.  We had to search out flat land for airstrips where United Nations flights could land their food deliveries or where an open field might allow a larger Food Drop from a cargo plane, lofting huge shipping crates out the back end of an Antinov for a large, planned crash of food onto a targeted drop site. 

Once we identified a viable terrain, the local community leaders would organize people to clear and/or prep the landing zone.  They’d burn off scrub, hack down trees with machetes, remove rocks and stones, and send women to stomp the broken ground into smooth, hard soil.  Then, if the ground armies and the air raids of the war held off long enough, food deliveries would arrive.  In areas where overland delivery was possible, a convoy of trucks—travelling hundreds of miles across mined and washed-out roads—would drive for days to bring their loads of bagged maize meal and cooking oil to the camps.

That’s what it required to bring food to South Sudan.

What’s our excuse? 

It’s interesting, because when it comes to helping ‘the needy’ overseas, most people understand that poverty and hunger are tragic.  That it’s less an opportunity for humiliation than an opportunity to solve a problem. 

That’s harder for most people to see here. 

In my favorite Sudanese site, Labone, a tiny village just north of the Ugandan/Sudanese border, there was a feeding camp run by a French aid organization.  Sylvie, the French nurse, taught me what to do with the children most hungered: before you can feed them, you have to engage them.  Because before they die from hunger, they stop making connections with the world. 

Sylvie showed me her stock of a few homemade toys: a stick doll; a wad of paper tied into a ball; and some colored pictures that someone from home had sent.  I’d sit at a bedside, trying to get a child to look at me—at my strange, round, white face—and if I could catch their eyes and interest them, I’d give them one of the toys, hoping to engage them ‘back into the world’ as Sylvie said.  Because only once you made a connection with a child can you solve their hunger. 

That’s always stuck with me. 

That hunger cuts people off from the world before it edges them out of life.

There is a listlessness that comes with starvation, I learned. The walling off of awareness in a child, who stares, eyes wide open, into the middle distance.  Mothers who have already experienced that stare, having more than one child who has died of hunger, recognize that look, and they often leave the clinic at that point, not coming back, maybe unable to witness again a child fading into death.

I thought of that as I read the New York Times article.  How in this land of rising stocks prices and multiple homes and such extreme, ugly wealth—there are households in our midst who are fading right before our eyes.  That as it gets harder—and more humiliating—for millions of families to access enough food because of increasing lay-offs and closed schools and household incomes dropping, that as food banks and government programs strain as the problem grows, that we, too, will see a similar cutting off.  People who need help will pull away, choosing to forgo assistance the more they feel too outside the world to receive it.   

Food insecurity has always existed in the United States, but somehow, we don’t seem able to solve it.  Among our peers, we have a higher rate of food insecurity than many other developed nations.  And we don’t even have the excuse of war, or that our roads or transport or food production systems are the problem. 

I think of how Sylvie taught me to engage the children.  Reconnecting them first to the world around them through personal interaction—and only then, addressing their hunger.

We have to humanize hunger before we can treat it. 

Like turning off the light at the cashier to offer privacy—and really, offering more.  Respect.  Understanding.    

At least that feels like a good start.

The King Is Dead…

As I stood in line for Black Panther’s opening night, what struck me most was the overwhelming sense of pride that rang through the theater.  Many people wore kente cloth or other African-inspired clothing, celebrating with bright colors and unabashed excitement.  As a theater, we cheered to watch T’Challa and company kick butt, find justice, show compassion and do it in a way that we’d never seen before: with kick-ass women wielding spears; heroes speaking Xhosa or African English; characters overtly dismissive of a Western-centric history (Shuri’s use of ‘Colonizer’ was a perfect takedown).  In those two plus hours, we experienced more than a film, but a vision of a Black society full of its own power.

After the film, two scenes in particular left me with a guttural yearning: the times when King T’Challa and Nakia visit a crowded marketplace.  Although the market was merely background, to me it showed such a diverse view of African wealth, class and tribal intermingling—making me both homesick for something vaguely familiar and also hungry for a true-life version of such potential.  Not just a magic land of spaceships and vibranium, but a culturally-rich, financially-thriving, ambitiously-secure, pan-African society.  That possibility, more than any other, made me love the vision of Wakanda.

The death of Chadwick Boseman this week has provoked a true outpouring of grief.  That his death comes amidst the death of so many other Black men and women in America—after a summer of startling new images of gunned-down Black people on a regular basis; with continuous proof of the devaluation of Black lives; in a country so afraid of its own history that it must actively ‘other’ Black people in ever more dehumanizing and violent ways—this loss of a Black King, unafraid to show his own Black power in a society run by Black lives, feels like an even more symbolic loss of hope in a society mired in our own racist and polarized present.

Of all the privileges I can claim, one of the greatest has been my experience of working and living in East Africa for most of my twenties.  First, as a Peace Corps volunteer in Kenya, and then as a health worker in refugee camps in South Sudan and Northern Kenya; and then as a public health advocate for maternal and child health in Kenya, Uganda and Tanzania. 

While recently reading Ibram X. Kendi’s How to Be an Antiracist, I realized that those years granted me an indelible experience that most white people in America don’t have.  That of living in a society where the assumption of power is not white.  Where continually the overtly smartest person in the room, the person with the most power, the person you need to ask questions of, get permission from, keep on your side to be able to work—is Black.  That when you look at a television family selling toothpaste, they’re Black.  Where the beautiful women in the magazines or the CEOs and celebrities being interviewed within, are Black.  Where the sellers—and buyers—in the market are black; where math teachers, nurses, accountants are black.  Where everyone, young, old, weathered and well-dressed is Black. 

It was also a society where I, as the white Other, was able to find acceptance.  Which isn’t how the Othering process works here. 

In my Peace Corps village, Kajire, I didn’t have a mirror.  For two years, I existed un-reminded of my scraggly hair, no conditioner, and my ever-increasing abundance of freckles.  But every now and again, I’d end up in a hotel with a mirror and I remember being shocked on those occasions by my whiteness.  The mirror wasn’t reflecting back to me what I was used to seeing around me. It was a surprise to note how strange that feeling was. 

I imagine then, how it is for Black kids growing up in a continually white-focused America—who only on rare occasions see themselves writ large on multiplex screens, or in their classrooms or in the White House—suddenly experiencing Wakanda on the screen.  Watching a world that reflects them, or their possibility, and on such a grand scale, even if in an imaginary world, or maybe even more importantly, in an imaginary future—where all the scientists and security officers and politicians and leaders are Black.  A whole world of strong Black people, existing in all dimensions of society.  Not that the same thing doesn’t exist here, but that we aren’t shown it often enough, as a society. 

In Wakanda, viewers are given the assumption of life that I learned while living in Africa.  That power and presence and authority are Black. 

With the death of Chadwick Boseman, the tragedy of his loss is not just one more Black life lost.  It is somehow the loss of that assumption of power in our world.  T’Challa has left the room.  Leaving us all a little less rich.  A little less powerful.  Less full of his inspirational force.

I rewatched Black Panther last night.  I cheered again.  I watched the people and food and the high-tech public transport in my favorite market scenes.  Again, it made me wistful.  But there was sadness, too, that I didn’t have before, when T’Challa still lived among us.

The King is Dead.  Long live the King.

Wakanda forever.

Chomping on…birthdays

Last week I turned 51. A rather humbling number. Not the exciting turnstyle year of 50, with flashing disco lights, dancing and partying until 3, but rather a stumble over the precipice of middle age, into the next decade. The next ‘0’ birthday for me will be 60. The decade of grandparents and false teeth. Sheesh.

Last year I rocked in my birthday with a group of friends and family invited from the five continents of my life. The night started with a toast in puddles from the just-departed rain as fifty of us studied photos of the lovely folks who have peopled my life over those years.  Old family photos from my Connecticut birth through my early Michigan years; later ones of a best friend and a future husband in Kenya; our wedding photos from Germany with all the friends I married into there; my father-in-law with us in Australia and Ethiopia; new friends from Berlin opening that new chapter of my life. All faces in the photos, looking younger than they do now, were reminders of a well-peopled life. Less a looking back than a summing up. A mid-life of fullness. A happy place.

It was good to cast my thoughts this year, back to then.  How open the world was!  People traveling from all states and countries.  A world taken for granted for far too long. 

Last August, after a late night of multi-generational dancing and a few skits (“I thought it would be an early night but once the muppets started dancing to Rocky Horror, all bets were off,” the caterer told us later), my birthday guests joined me the next morning at the edge of the River Spree for a tromp through my favorite views of Berlin.

We started at the Berliner Dom, an evangelical church in the middle of a godless city, with its stunning views over my beloved yet, un-beautiful, favorite city. Berlin is not Paris or Prague. Its beauty comes not from well-groomed gardens and gorgeous old buildings, but from its history, its decay, its stories.  The way it’s never given up. From the top of the Dom you can look in all directions over a once-destroyed, once-walled city and see neither–but feel it all.

After the Dom, we alighted a boat to tour the city by water, floating down the Spree; past the train station where families were split between East and West; past the markers for those who were shot trying to escape; past the Reichstag, whose burning brought Hitler to power before it sat, half a century in disrepair, born again only after reunification and now capped with a glass dome to symbolize the transparency and rebirth of democratic governance.

Where the river curls along the banks of the Tiergarten (Berlin’s Central Park), we disembarked and strolled through a thick, dense forest of trees that during WW2 were hacked, split, and stolen for firewood.  A living message of regeneration now.  Gathering in a secret rose garden hidden deep inside the park, we stood for pictures at the fountain: a smiling pack of disparate souls all brought together by friendship and love.  From there, we continued to a small lake at the edge of the green, the closest Berlin gets to a real Beer Garden, and feasted on bready pretzels and potato salad and that strangest, most thirst-quenching of German beverages, a Radler; part beer, part lemon-lime soda.  I watched each of the faces around me, smiling, chatting, laughing, collecting more memories for going forward, happy with each of my 50 years.

Flash forward to this week. 

Three of us sat on our Ithaca front porch as we ate cake and fielded phone calls from many of the same souls from last year.  The connections are still there.  The people, in person, are not.  Our world, everywhere, has contracted.  Things we so long took for granted, we cannot.  Flying here and there; being part of a global life; seeing who we want, when we want—it all works a little less well this year.  So, it was a quieter birthday.  Less planning.  Less dancing.  Less meaningful in some ways—and yet, still satisfying.  Still surrounded by friendship and love, just more of it from afar.  But still reflective, too.  At 51, there’s probably more looking back than forward.  There’s maybe more pessimism where there used to be more naivete.  Definitely more fear.  More uncertainty.  And yet, 51 is nothing to spit at, as my grandma would say.  Maybe this year, that’s my lesson—not to take that for granted, either, given all that’s happening in the world.  Be happy enough with my smaller life and find ways to still seek joy.  What brought me the most joy last year?  People.  A well-peopled life. 

That’s maybe this year’s takeaway.  People.  A well-peopled life.  That’s the thing to celebrate.