Author Archives: pmss_editor

About pmss_editor

The editor, Helen Wykle, was born at Pine Mountain Settlement School in Southeastern Kentucky. She graduated from Berea College in 1964 with a B.A. in Art. She studied painting at Ohio University and art history at Tulane University. Both experiences led to the completion of an M.A. in Art History at San Jose State University in 1987. She taught Art and Art History for the University of KY at Maysville, KY, Gavilan College, and San Diego City College in California. Her five-year employment at UC San Diego in the Library Visual Resources and Main Reference Services departments led to a Master's Degree in Library and Information Science from Berkeley in 1987 and a left turn as a Sr. Museum Scientist for the UC Irvine School of the Arts (1987-1992). In 1992 she returned with her family to Appalachia and began a second career first as faculty at Warren Wilson College Pew Library and the Art department and later in 1995 as Assoc. Prof. at UNC Asheville. There, she had another full career in bibliographic instruction and as Director of Special Collections and University Archives. Retirement in 2013 brought her back to Pine Mountain Settlement School as a member of the Board of Trustees where she and her cousin, Ann Angel Eberhard, initiated the development and digitization of the Archive of the Pine Mountain Settlement School Collections in 2010.

DANCING IN THE CABBAGE PATCH A Brave and Imaginative Plan Takes Shape

Lewis Lyttle ( ) – A Key Player in the Founding of PMSS

Lewis Lyttle (1868-1950).[rood_083.jpg]

Reverend Lewis Lyttle, an itinerant Baptist preacher, knew intimately what he was writing about in his 1911 letters to Katherine Pettit. During his visits to the Pine Mountain area as a mountain missionary attending to the spiritual needs of the community, he learned firsthand the severe educational, medical, and cultural needs of the people. When he wrote to Katherine Pettit in the first years of the 1900s his letters were impassioned pleas for the people of the region. He asked Pettit to consider building a new school on a portion of land that he had seen and that he suggested was rich with potential for a school. He wrote, 

“I think there is a good place here where Greasy, Middle Fork, Line Fork, Straight Creek, Leatherwood, and Cutshin, all head in against the Pine Mountain. Pure air, pure water, and plenty of children to enjoy it.”

Lyttle, having seen Pettit’s work at WCTU (Women’s Christian Temperance Union) Settlement School (later known as Hindman Settlement School), had every hope that the same could be done in Harlan County in the Pine Mountain Valley.  It was clear to Lyttle that Pettit had the skills that could handle such an endeavor. Pettit not only understood the needs of the area but she also had a reputation for action and a no-nonsense leadership style that had already proved effective in the founding of the Hindman Settlement.

Rev. Lyttle wrote to Pettit 

“I would shrink from asking anyone but you to undertake to start a school in such conditions as we will have to meet but I know you understand them.”

Lyttle had ideas but no money, no land, and no aptitude for breaking ground, building out the facilities, or negotiating the finances. However, he knew landowners and community leaders who had these skills — and he knew Katherine Pettit — at least he believed he did. 

Lyttle began by preaching the idea of a school to the community. As Lyttle’s idea of a new school began to take shape in the mind of the community, William Creech and other valley families such as the Metcalfs, the Turners, and others called for a school, Lyttle continued to serve as a liaison between the community, the landowners, and with Pettit and later with Ethel de Long, her co-worker at Hindman. 

Katherine Pettit and Ethel de Long had been struggling with their roles at Hindman and were ready for a new venture. Negotiating the exit from Hindman was not easy but  Pettit smoothed the edges. She was both a masterful negotiator and a fiercely independent presence. By suggesting the Pine Mountain idea as an extension of the settlement idea, she kept her relationships at Hindman while convincing Ethel de Long, one of Hindman’s most progressive educators to join her in the Pine Mountain venture. The Knox County school was struggling with increasing costs, a lack of farming land, and a dwindling donor base. 

Pettit and de Long became the co-founders of the Pine Mountain Settlement School.  Building on the ideas of William Creech and his generous donation of land. the two women ventured deeper into the Appalachian mountains. Their sanguine and determined success in founding the institution at Lyttle’s suggested location was a convergence of luck, savvy, and timing. The resulting institution was also a school with a well-chosen mission. It was one that has proved resilient enough to last for over 100 years. Part of the resiliency of Pine Mountain Settlement was the ecumenical foundation that Pettit and de Long instituted. It was a foundation that served the future. Successors in the governance and administration worked within the flexible framework established by the founders and ensured its longevity. 

While Lyttle was strongly immersed in his Baptist roots, he was also a pragmatist.  The School was never sectarian but was founded as a Christ-centered institution, not under the sway of any one religious denomination. Like Lytle and William Creech, the primary goals Pettit and Zande chose to address were education, civic responsibility, and human empathy.

In the letters of Lewis Lyttle to Katherine Pettit, one can feel the urgent appeals to reform all three important areas of life in the community.  Education, civic responsibility, and human empathy do not take easy to reform. In the area surrounding the new school, the challenges were enormous. Feuding,  drinking, and carousing had become a sport.  Lyttle in a letter to Pettit asked that she build a school that would  “invest in the character of these boys and girls.” The letters, recently added to the Pine Mountain Settlement School Collections website, present an early road map to the development of the School and education, civic responsibility. and human empathy in the area of service. 

THE ECUMENICAL APPROACH

Pettit and many of her colleagues at Hindman were steeped in the national Settlement Movement that was centered on the work of Jane Addams at Hull House in Chicago. The urban movement had much in common with the strong egalitarian and independent attitudes of mountain people. Both the early settlers of the Southern Appalachians and the founders of the Settlement Movement shared many of the precepts of the prevailing Protestant religions of the day — Methodists, Presbyterians, Lutherans, Congregationalists, and Baptists. Later years brought many other religious practitioners to the area such as Shakers, Mormons, Catholics, Mennonites, Buddhists, Muslims, Jews, Shinto, and others. However, no religion was as entrenched as dramatically as the Baptist sects.

In the early years of the twentieth century, Lewis Lyttle, as a Baptist itinerate preacher, knew he would never be far from a call to preach in the Central Appalachians. In the 18th century, the Presbyterians held sway in many pockets of the region but the religion did not meld well with the isolation and independent dwellers of the mountains. Many, if not most were descendants of the early European Dissenters and dissimulation was a second nature. But, as the population demographic changed with the industrial age of coal, this heritage of dissimulation, found mainly in Baptists and their many splinter denominations, began to shift. 

The shift within the greater population of the Central Appalachianssectarian institutions, but Pine Mountain funded on a non-sectarian base, did well.  Early in the settlement of the Central Appalachians, Baptist sects dominated many rural communities. An inventory of denominations in 1900 shows Baptists accounting for more than one-third of the total church memberships in the mountains of Kentucky. With the Bible as their supreme guide, many splinter groups reserved their right to their interpretation of the Holy Word, and small churches were established in the many small communities. The families were often defined by their geography and their kinships, more than their adherence to a specific dogma.

This fragmented geography, population, and religious disparity of the so-called “Southern Mountaineers” led Samuel Tyndale Wilson in his book, The Southern Mountaineer (1906) to declare in his small book, that the “Appalachian Problem” was found in its seven peculiarities: deep-seated Americanism; Protestantism; White; Country [i.e. rural]; Varied and Complex; Delicate; and Urgent. Wilson was a student and then a professor at Maryville College in Tennessee,

Writing from a Presbyterian perspective, Wilson and others have been described as leaders in shifting the focus of social/religious uplift from the Black South to the Appalachian mountaineer. The “problem”, as seen by Wilson and many others of his time, was

“How are we to bring certain belated and submerged Appalachian blood brethren of ours out into the complete enjoyment of the twentieth-century civilization and Christianity?”

The difficulty with this “problem,” was the many varieties of “Christian” and the growing competition for souls. Further, some “soul winners” held more sway than others in Eastern Kentucky.

SOUL WINNERS AND THE REV. EDWARD O. GUERRANT

Kathrine Pettit was strongly influenced by the Social Gospel Movement and the work of The Reverend Edward O. Guerrant, who was a family friend, a physician as well as a minister. Guerrant, founder of the “Soul Winner Society,” spent many years in the mountains of eastern Kentucky. Along with the Rev. Stuart Robinson (1814-1881), he was instrumental in bringing together many of the ideas of the Settlement Movement into mountain mission work. Both Robinson [Stuart Robinson School, Blackey, KY] and Guerrant [Witherspoon College (Buckhorn School) and others] dominated the religious landscape of Eastern Kentucky. While a direct connection cannot be established between Guerrant and Lyttle, it is sure that they were familiars. 

While Guerrant’s “Soul Winner” sounds like a competition for souls, the Social Gospel that Guerrant proposed was more one of conciliation, and his role was one of a conciliator between the various religious factions. Guerrant saw the Soul Winners as inter-denominational — not favoring one religion or sect over another. From his base near Mt. Sterling, Kentucky, and not far from Berea College, Guerrant could easily strike out to the mountains of Eastern Kentucky.  

What is more well-known is the influence of Guerrant upon the Pettits in their Blue Grass household near Lexington where he was frequently a visitor. His many tales of the area had long been shared with his friends the Pettits. Guerrant’s ideas likely stuck with Katherine Pettit as she listened to the banter in her household as she grew up. Following her junkets into the eastern mountains she began to know all too well how fragmented the religious tenets were in the region.  On the need to exercise caution and more than a little conciliatory wisdom, Lyttle, Pettit and Guerrant were all in accord.

Pettit entered the region remarkably well prepared for the task before her. Working with Lyttle and under the shadow of the work begun by Guerrant and other progressive reformers, Pettit was able to adapt the settlement movement initiatives.  She had learned first-hand at Hindman the basics and she adapted those and melded them with the missionary energy found in the early Appalachian mission schools.  The early residential schools that grew under the watchful eye of Guerrant became a lasting model for Pettit.  However, the lessons learned in those decidedly sectarian models were modified by Pettit and de Long. Their vision grew into a push for a non-sectarian and strong educational combination — Christian, but not bound to any denomination or sect. Pettit moved forward with a studied Progressive force, a hands-on agricultural knowledge, and a deep commitment to the lessons learned in the Settlement Movement. Pettit was more intent on enriching minds, bodies, and character than on sending souls to heaven. She was, as described in the article by

RECORDING COMMUNITY 

The letters of Lewis Lyttle and the insights pulled from the writings of Katherine Pettit reveal an informal, interpretative, and practical view of community development in the early years of the Pine Mountain Settlement School. The School’s relations with the Pine Mountain valley and its people focused on education and agrarian reform  It is clear from the letters of Pettit and Lyttle that the nature of the community fascinated them. Not just the “kivers” that Pettit so diligently collected, but the language, the agricultural practice, the relationships, show Pettit’s deep love for the land and the people. She spent a lifetime gathering snippets of wisdom which she recorded in her “Common Book,” a scrapbook of common wisdom, quotes, ideas, Biblical interpretations, and medicinal and mental health practices. The “Common Book,” held by the University of Kentucky, with copies at Berea and a poor mimeograph copy at Pine Mountain, is probably the most intimate record we have of the corners of early Appalachian life that are so difficult escribe. That Pettit was fascinated these “snippets” is much more that just a curiousity. The cultural picture gleaned from the scrapbook informs both Pettit and her Pine Mountain community. As a record of Pine Mountain’s essence and that of its founder, the “snippits” are,  perhaps, as close as we will get to an understanding of Pettit and hr motivations.

The letters of Pettit are anther means of getting close to the enigmatic founder, Katherine Pettit. They come close to revealing her motivations and her hidden personality. In the small body of personal comments found in her letters and tjose of her correspondents, Pettit’s personality begins to take shape.. It is unlikely that an intimate portrait can be drawn, but the letters help to give shape to her planning processes.  Through time the history of Pine Mountain Settlement School is revealed in its letters — internal and external..

Both Lyttle and Pettit worked diligently to contribute to the institution even after retirement. Lyttle continued to preach and as a formidable Harlan County Judge, he raised “judgement ” to another level — that of civic judgement. Until her death in 1938, Pettit kept an ever-watchful eye on the School and in a scattered array of letters she kept a watchful eye on the institution to which she gave birth and longevity.  She contiued to keep in touch with  Lyttle, and it is difficult to tell if she was at his beck and call or if he was responding to the force of her powerful personality. The lessons and the synergy of both are woven into the fabric of the School.

HHW w/ light editing by AAE

 

See Also:

LEWIS LYTTLE Rev. Biography

KATHERINE PETTIT Biography

KATHERINE PETTIT CORRESPONDENCE 1911 August – December
In these letters by PMSS’s co-founder, the seeds of PMSS were planted and planning for a school began.

KATHERINE PETTIT CORRESPONDENCE 1911 My Dear Friend Letter, May 27, 1911
This letter, dated May 27, 1911 and written by Katherine Pettit, recounts a visit by Pettit, Rev. Lyttle, PMSS nurse Harriet Butler and Stephen Guilford (a former Hindman student) through four Eastern Kentucky counties to view a site at Pine Mountain that was proposed by Rev. Lyttle for a new school and for Pettit to visit homes that wove “coverlids” — Pettit’s strong interest.

An earlier trip to Pine Mountain by both Pettit and de Long was recorded by Lewis Lyttle to have taken place in the spring of 1910.  That visit was described by Pettit when the vision she held for so long began to be realized to build an industrial training school in the mountains. Enthusiastic descriptions in Pettit’s earlier letter were used in de Long’s 1911 letter as a way to prompt readers to make donations.

This is a critical document for the Pine Mountain Settlement School as it shows the early passion of Pettit to build a school at Pine Mountain while she was still at Hindman and maps to the later Ethel de Long DEAR FRIEND Letter of 1911 which was a fundraising letter to start the institution at Pine Mountain.

DEAR FRIEND Letters 1911 (Hindman) (Signed by Ethel de Long.) This early fund-raising letter by Ethel de Long appears to rely on a previous Katherine Pettit letter which de Long says inspired the move to Pine Mountain by the two founders.

BIBLIOGRAPHY

Horine, Kristy Robinson. “Practical Idealist,”

Huddle, Mark Andrew. “Soul Winner: Edward O. Guerrant, the Kentucky Home Missions, and the “Discovery” of Appalachia.” Ohio Valley History, vol. 5, No. 4, Winter 2005, pp. 47-64

Wilson, Samuel Tyndale D.D., The Southern Mountaineers, New York: Literature Dept., Presbyterian Home Missions, 1906.

LEWIS LYTTLE Letters to Katherine Pettit 1911
LEWIS LYTTLE Letters to Pettit and Nolan 1912
LEWIS LYTTLE Rev. Biography

DANCING IN THE CABBAGE PATCH Salamanders

Pine Mountain Settlement School
Environmental Education

SALAMANDERS at Pine Mountain Settlement School

Plethedon cinereus. Red-backed Salamander
[Brian Gratwicke [CC BY 2.0 (https://creativecommons.org/licenses/by/2.0)] Wikimedia Commons

TAGS:  salamanders, green salamander, Pine Mountain Settlement School, Clifford H. Pope, Harlan County, Kentucky, Plethdons, Plethodon Aneides aeneus, Greasy Creek, Limestone Creek, 1928 , ecological life histories, chestnut trees, ecological history, eggs, hibernation, salamander aggression, red-backed salamanders,

The salamanders of Pine Mountain Settlement School are some of its most fascinating residents and like the School, they have an engaging history —- one that has captured the attention of herpetologists through the years.

In 1928 Clifford H. Pope a herpetologist and conservationist with the American Museum of Natural History engaged in a field study of salamanders from the mountains of North Carolina to the Cumberland Plateau of Kentucky. His study was far-ranging and one segment took place at Pine Mountain Settlement School in Harlan County, Kentucky. Funded by the Douglas Burden Research Fund, Pope was at the School for the purpose of a field study to determine the relationships of four species of the genus Plethdon — P. glutinosus, P. shermani, P. jordani, and P. metcalfi. The focus of Pope’s work at Pine Mountain was a species within the Plethdontidae family, known as Aneides aeneus. Also called the “green salamander,” it is today a rare lungless salamander seldom encountered in the region.

The Plethdon salamander genus

Green salamander from Breaks Interstate Park
[Brian Gratwicke [CC BY 2.0 (https://creativecommons.org/licenses/by/2.0) ]Wikipedia

In his published research in American Museum Novitates, No. 306, April 14, 1928, he noted the hospitality he received at the School from “Mrs. Ethel de Long Zande and her colleagues who made me feel very much at home while collecting …” Pope was at Pine Mountain Settlement for five days, from July 20th until the 25th and a return for one day on the 28th. He was assisted in his search for salamanders by a Pine Mountain student, Evans Compton. Evans, a thirteen-year-old, was familiar with the local terrain and acted as an assistant in the collection of the salamanders.

The salamander search is described in Clifford Pope’s notes from his field diary:

July 20. We hunted for part of the afternoon on the School grounds just below the reservfoir in damp, thick woods and found one specien inside of a large, decayed log.

July 21. during the morning we hunted in the forest along the Laden Trail, a wagon road that crosses Pine Mountain about a mile southwest of the School, and found five specimens (A.M.N.H. Nos. 25583-25587) as follows:
(a) a small one under the very loose bark of a solid log lying beside the road. Only a little bark remained on the log;
(b) two small ones under the bark of a limb of a large, prostrate water oak. The log was solid and the specimens were about five feet above the ground;
(c) one more under the very loose bark of a large, prostrate, solid, chestnut log lying by the road;
(d) the fifth under the bark of a large, solid, prostrate log embedded in a thicket above the road.

A long unt in the afternoon, along the base of Pine Mountian about a mile northeast of the School, netted only one specimen. It was taken on the edge of a clump of scrub trees under the bark of a solid section of a log lying in a dry, overgrown pasture. The log was exposed to the sun.

July 22. Our morning’s search was fruitless but in the afternoon we found one specimen a mile below the School near Greasy Creek under the bark of a section of a solid water oak lying exposed to the sun in an area devestated by lumbermen and another (A.M.N.H. No. 25589) under the remaining loose bark of a solid, prostrate log also well exposed and lying in the same devestated area.

July 23. Hunting in the forest near the base of Pine Mountain about two miles southwest of the School we found four specimens (A.M.N.H. Nos. 25590-25593), the first two under the loose, decaying bark on the upper side of a huge, prostrate chestnut log and the last under the loose bark of another fallen chestnut tree four or five feet in diameter and not far from the first. Both logs were solid.
The third specimen was found with a batch of fourteen eggs ina prostrate water-oak limb eight feet long and one foot in diameter. The eggs were in a long, shallow cavity one to three inches wide by one deep and near one end of the limb. Much of the bark was missing and the log, though still solid, had a thin layer of decayed wood under the bark where the eggs were found. The cavity was on the side of the log and so the eggs, though virtually suspended, actually rested against the cavity’s bottom or the side of the log.

[Discussion of egg cache]

July 24. During a long half-day’s search we found only one specimen (A.M.N.H. No. 25594). It ws taken in the forest near the base of Pine Mountain some two miles southwest of the School under the very loose, decaying bark of a chestnut limb or small tree barely a foot in diameter leaning against other trees. The salamander was aout five feet above the forest floor.

July 25. It was not until this date that we really found the true habitat of A. aeneus. On this day our first three hours netted twelve specimens and yet we hunted just where we had worked before with little result. Searchig in the forest along the Laden Trail we found:
(a) one at the base of Pine Mountian under the very loose bark of a solid chestnut stump five feet high and ten inches in diameter;
(b) six or seven more not far away under the very loose bark of a solid white walnut limb some twelve fee long and eight inches in diameter lying near a strea in heavy shade with one end propped against small trees and the other resting on the ground;
(c) two more only twenty feet away on a solid, poplar log placed much as the white walnut just described;
(d) two more under the bark of the end branches of a large, solid, basswood log lying in a tangle of weeds and bushes about halfway up Pine Mountain, three to four feet above the forest floor;
(e) two more under the bark of a large, solid chestnut limb lying across a fallen tree; and finally,
(f) four more under the bark of a large, solid, maple log lying near the road about halfway up the mountain.

July 28. In about an hour’s hunting alone in the woods between the School and the reservoir I found five specimens:
(a) two of which were under the loose bark of a slender, solid, chestnut log leaning against some living trees;
(b) one more three feet from the ground under the loose bark of a small, solid stump about four feet high; and finally,
(c) two more, one large and one small four to five feet from the ground under the loose bark of an upright, dead white walnut tree still quite solid and only four to six inches in diameter.

Aneides aeneus,then lives under the loose bark of dead trees.

Pope, p. 8

HABITAT

It is interesting that Pope’s assessment that the habitat of the Aneides aeneus was “under the loose bark of dead trees.” This has been questioned to some degree by more recent articles that suggest the preferred habitat of many green salamanders is indeed in some cases under the loose bark of dead trees in arboreal areas but they are also regularly found in the crevices of rocks. For example, a 1952 article by Robert E. Gordon, a Naturalist at the Highlands Biological Station in North Carolina managed by the Biology Department of the University of Georgia, Athens, he describes crevices to be the preferred habitat. The abstract of Gordon’s study states

Limestone Creek, Pine Mountain Settlement School. Photo by HWykle. [P1130801.jpg]

” In eastern Kentucky, southwestern Virginia and adjacent portions of Tennessee Aneides aeneus is found to occur in an arboreal or arboreal-rock crevice habitat. Its habitat in all other portions of its range is chiefly rock crevices. The region of arboreal habitat coincides with the undifferentiated mixed mesophytic forest [of Emma Lucy] Braun,] while the rock habitat generally occurs in regions of segregated forests of the mixed mesophytic type. ”

Robert E. Gordon. The American Midland Naturalist Vol. 47, No. 3 (May, 1952), pp. 666-701

While Pope focused on the arboreal habitat, he seems to have had some difficulty identifying the names of trees in his field notes and relied on the information given by one of Pine Mountain’s students. He says

Unfortunately, only the popular names of the trees on which my series were taken can be given though these may be relied upon because they were verified by an advanced student of the Settlement School.

12 examples were living in chestnut
8 or 9 examples were living on white walnut
5 examples were living on water oak
4 examples were living on maple
2 examples were living on poplar
2 examples were living on basswood
1 example was living on pine
1 example was living in a decayed log

Three additional specimens were found on logs which I failed to identify. The names of at least two of these undetermined logs would be included in the above list. The great number of fallen chestnuts on Pine Mountain mayaccount for their heading the list.

Pope, p. 8

While salamanders have the reputation of being indestructible — going through fire and not being burned, etc., today their numbers are on the decline. In the mid-1970’s the Aneides aeneus that Pope and other found fascinating, started to experience a decline and some call it a population collapse in many of it common ranges. Those who have been monitoring the main 7 green salamander populations have documented “… a 98% decline in relative abundance since 1970.” The decline is remarkably rapid and a novel agent is suspected. Some agents under consideration are climate change, epidemic disease, and over-collecting by pet enthusiasts. [See: Corser, Jeffrey D. “Decline of disjunct green salamander (Aneides aeneus) populations in the southern Appalachians,” Biological Conservation 97(1):119-126.

SEE ALSO:

CLIFFORD POPE Salamanders

EE STREAM ECOLOGY Hop-Scotch 

DANCING IN THE CABBAGE PATCH Gospel of the Clean Plate

Pine Mountain Settlement School
Series: DANCING IN THE CABBAGE PATCH
Foodways

FOOD CHALLENGE AND WWI “THE GOSPEL OF THE CLEAN PLATE”

By 1916 it was clear that Pine Mountain Settlement School was food challenged and more ways were needed to supply the workers and children with a sustainable and nutritious diet that would go beyond the current mountain practices.  By 1917 the challenges and food shortages of WWI were being felt across the country and Pine Mountain joined thousands of institutions in subscribing to President Woodrow Wilson’s programs to conserve food.  Administered by Herbert Hoover, the “Gospel of the Clean Plate,” was started as an attempt to ensure that there would be adequate food for the troops and for the Europeans caught up in WWI.  The government designed a program for certain days to be “meatless, sweetless, wheatless and porkless.” Each state was charged to oversee the program and to monitor commercial businesses and restaurants.

The staff at Pine Mountain followed the war efforts intently, as did many Americans. Many of the staff came from missionary families, and were familiar with many of the dynamics of the European conflicts. One staff, in particular, was following the war daily. Leon Deschamps, a Belgian, still had family in Belgium and watched the war unfold with great anxiety.  In May of 1917, the strain was too much and he left the School to fight in the Great War for his homeland.  Deschamps was much admired by the staff and students at the school.  He was a vital part of the farming activity at the school and when he left his departure left a void and not just a little anxiety. Before he left, Deschamps made sure that  Pine Mountain understood that he would return following the end of conflict. He also made sure that the School was committed to the support of  the Belgian Relief Fund. Deschamps, as the school’s forester and farmer knew what the loss of a farmer at Pine Mountain meant, but his need to join the war effort was overwhelming and immediate,   Mr. Baugh, who had worked with him, assumed his responsibilities in the forest and the farm and the campus had Deschamps promise to retrun to Pine Mountain following the end of the conflict. His strong belief in the war effort and his subsequent departure stirred many students to action to support the War and was their first introduction to a world “beyond the seas.”

The children began to imagine Mr. Deschamps in the fields of war and for them, Belgium became a real place.  A campaign was put into place by the students, not just the staff. They determined to save money for the War effort, and particularly for Belgium, by rationing themselves once a week.  This rationing included adhering to the “Clean Plate Club”.  The children took the idea one step further.

On a chosen day, the children planned to forego their meal and to substitute a lean fare of rice with cocoa rather than a full course meal.  These rice and cocoa meals were adopted following WWI for other occasions when the Schoolchildren adopted some cause which required saving money.  For example, the swimming pool was a rice and cocoa student project but clearly, other campaigns held little persuasion alongside the looming disaster in Europe and the danger to one of their own — the forester and farmer, Leon Deschamps.

“JUST THE WAY I LIKE IT!”

The students at Pine Mountain were well prepared to be “Clean Plate” eaters as one of the rules of the School was that all students must eat at least three bites of the food served to them. The story is told of a young boy who was served some soup from the communal large bowl at the center of the dining table. As he lifted the spoon to his mouth and took the first taste he quickly offered his uncensored opinion. “It tastes like soap!” he exclaimed. Somewhere in the depths of the kitchen a soap bar had inadvertently fallen into the soup pot. The young boy, startled all the children as no one was to comment on their like and dislike of any one food. He looked around the table at his fellow diners and quickly recovered, “And, that’s just the way I like it!” he said as he looked sharply at the supervising staff at the table and continued to slurp the offensive soup.

The Clean Plate Club asked that America, ” Leave a clean dinner plate. Take only such food as you will eat. Thousands are starving in Europe.”

Clean Plate Club

PRACTICE HOUSE/MODEL HOME/COUNTRY COTTAGE

Another piece of the effort to promote the “Gospel of the Clean Plate” was the industrial training that young women received at Practice House, the home economics training center at the School.  Practice House, also called Model Home and Country Cottage was built with funds that were donated to the School by the New York Auxilliary of the Southern Industrial Educational Association.  The donation was a testimony to their very active woman NYC President, Mrs. Algernon S. Sullivan. Mrs. Sullivan was a generous supporter of Pine Mountain Settlement School. The Algernon Sydney Sullivan Award is well known in academic circles for its high minded ideals. For example : the Algernon Sydney Sullivan Award  is presented to undergraduate seniors at colleges on vote of the faculty for an individual who “exhibits Sullivan’s ideals of heart, mind, and conduct as evidenced by a spirit of love for and helpfulness to others, who ‘excels in high ideals of living, in fine spiritual qualities, and in generous and unselfish service to others.’ ” [Wikipedia]

Practice House/Country Cottage was just that, a place to practice frugality and attention to good housekeeping, gardening, cooking, budgeting, and other household skills. These were the skills that made the difference during war-time. 

Evelyn Wells in her gathered letters and history of the School describes the Practice House in this manner:

“Our Country Cottage aimed to show them [the girls at Pine Mountain] what was good about their own methods, and to introduce to them others that they badly needed to learn.  Some ideas with which we started had to be abandoned, such as well with water running by gravity to the kitchen sink because we could not strike water …”

Cornelia Walker, a Cornell graduate, and our Domestic Science teacher in 1922-1923, was the first hostess.  There followed Mrs. Seidlinger, Mary Work, Annette Van Bezey, and in 1926, Marguerite Emerson.  During Mrs. Emerson’s regime, the name was changed from the Model Home to the Country Cottage.

No attempt is here made to estimate what this building has meant to the groups of girls who three at a time have spent six weeks in the Country Cottage, cooking, living on a carefully worked out budget, caring for the cow and selling its milk, and entertaining, under the guidance of the housemother.  The garden was also important, and a summer worker has usually (and with varying degrees of success) canned its produce for the family’s winter consumption.

Two lots of lumber were measured out “according to the Country Cottage plan” and were then sold to community families. The house and the terraced gardens were copied by many in the area.

The structure was built between 1922 and 1923 and was then remodeled in 1927 and again in 1951.  It became a staff residence in 1940 and today serves as a residence for various interns at the School.

Evelyn Wells noted that “We regret that as a neighborhood house it has not become the center that was one of its ideals at the first.”

While the home only accommodated three girls at a time, the impact on those three girls was profound and had a lasting effect on the surrounding community. [The girls were rotated through the program for short periods of time.]

[From The Pine Cone,  May 1935, p.3]

    “Groups of four or five girls have lived at Practice House each six weeks period of this school year to learn what they could of home life.  Twenty-eight girls have had the privilege of making it their home this year while at school.

We realize just as a nation is the composite of the states of which it is made, a state is dependent upon the atmosphere of the communities with it and in turn, the atmosphere of a community is the home life in the community.  We feel we can do a little bit of world service by helping to make the girls of Pine Mountain worthy home members.  A worthy home member is one who not only does her share of the work willingly but one who adds to the joy of the home by her desire to do the right thing and by her pleasant courteous manner.

Some of the more immediate aims which we have held before us have been as follows:

1.    The desire and ability to prepare attractive, tasty meals that were well balanced and inexpensive.

2.    The desire and ability to plan and carry on the work in an orderly way.

3.    To develop a feeling of helpfulness, thoughtfulness and interest in others.

4.    Desire to become a socially poised person.

The work has been grouped and each girl has taken her turn at the various types of work to be done in the home life here

BUTCHERING

“Mr. Hayes has been teaching his A-1 and A-2 Agriculture classes how to butcher hogs.  Hence good pork chops and hams appear on the dining table.”

Most all butchering of meats was conducted by the school during the Boarding School years and meats were canned, salt-cured, sometimes frozen, smoked, and sometimes dried.

This recipe for liver-loaf is most likely scaled for calf liver, but pork liver and even chicken livers could be substituted.  The author would have no desire for any!

[From The Pine Cone, April 1934, p.3]

LIVER LOAF – REALLY!?

Liver Loaf

One way to make a popular cut of the animal go ’round!

1 1/2     lbs. liver
1 1/2     cup dry bread crumbs
1-4        cup melted fat
1            egg
1            teaspoon salt
1-8        teaspoon pepper
1           onion  — chopped

Pour boiling water over liver. Let stand five minutes.  Drain and chop fine and  add all other ingredients, mix thoroughly and shape into loaf.  Put into greased baking dish, or lay strips of salt pork or bacon on top, add one cup water, bake one hour, add one cup tomatoes or tomato soup fifteen minutes before taking from the oven.

IN THE KITCHEN

Kitchens in the community varied widely.  Delia Creech, wife of Henry Creech , son of William  and Sally Creech, was known for her frugality and the rich maple sugar she created from the Creech “Sugar Camp”. 

In the photograph below a woman prepares food in a traditional enameled metal bowl.  Sometimes called flow-ware, these enameled metal-ware pots were favorites in Appalachia and in the South at the turn of the century. Either a blue or a red flow-ware color these metal-ware containers were found in many homes and continue to be prized as family keep-sakes. 

On this page below, is Aunt Sal (Sally Creech) seated at her churn in her very tidy kitchen.  In this posed photograph of Sal, she is seated at the churn which was a necessary kitchen tool for all households that owned milk cows.  Tools in most mountain households were often hand-made or were purchased from “Tinkers” who roamed the mountain valley with wares such as tin pans, crockery, and wash-boards. “Tinkers also made it part of their trade to repair items.  Rarely would any item be thrown away and then only if completely broken or ruined.

Kitchens could also be as rudimentary as cast-iron pots on tripods located near the backyard doorway, or they could be fully equipped centers of family life., as seen in this photograph.  The dangers associated with yard kitchens, the soap pots, and the “blue” pots (indigo dye pots), often located in the yard, are obvious. Small children and adults frequently suffered scalds and burns from these open-air kitchens.  A daughter of Aunt Sal was scalded and died from the burns.  The luxury of an indoor kitchen was only for those whose home was large enough to accommodate an indoor cooking space.  More frequently, the fireplace was a center of household meals and large cast iron pots hanging on hooks or settled on stones, or buried in cinders, were sources of family meals.   This kind of cooking encouraged stews, soups, and simple baked goods.

HOME ECONOMICS RECIPES

A variation of the old  and well-known favorite:

Spider Corn Bread

1 3/4     cups of milk
1             egg
1             cup corn meal
1-3         cup of flour
2             tablespoons sugar
1             teaspoon salt
2             teaspoons baking powder
1             tablespoon fat

Beat egg and add one cup milk;  stir in corn meal, flour, sugar, salt and baking powder which have been sifted together;  turn into a heavy, new frying pan in which the fat has been melted;  pour in remainder of milk but do not stir it.  Bake about twenty-five minutes in a hot oven.  There should be a line of creamy custard through the bread.  Cut like pie and serve hot.

Don’t let an aversion to spiders  or bugs stop a trial of this corn-meal bread. It is delicious!

One of the goals in later years was to provide at least a quart of milk per person per day. Further, the staff was allotted quarts through the end of the Boarding School years (1949) This supplement, no doubt, was a great off-set for the prior Great Depression years as well as both World Wars. 

Meals at Pine Mountain cost the school 33 cents per person per day in 1925 and “it requires great skill and ingenuity to serve interesting food for this sum of money, in a place where there is no ice, and no market where the fresh meat is local beef or pork possible only in cold weather.  Miss Gains, [Ruth B. Gaines]  who has been with us thirteen years, has developed so unusual an ability in dealing with these circumscribed conditions that she has often been urged to get up an institutional cookbook for others up against such difficulties as we have .”

RUTH GAINS MENUS

Miss Ruth Gaines menus for yesterday and today:

BREAKFAST

1.  oatmeal, stewed prunes biscuits with butter substitute

2. Cream of wheat, cocoa, biscuits with butter substitute

DINNER

1. Chicken and rice loaf, creamed turnips, chopped cabbage and celery, soup beans, cornbread, chocolate pudding

        2. Creamed tuna fist, sweet potatoes, green beans, cold slaw, cornbread, jello

       SUPPER

       1. Rice and milk, cornbread, canned pineapple

       2. Potato salad, cornbread, one-egg cake

Our main dishes for dinner are wonderful mixtures of fish and potato, rice and tomato, cheese and bacon. Variety at breakfast comes with fish-cakes, potato cakes, French cream toast, and at supper with a vegetable or cream soup, a bean or potato salad. “

[Worker letter, n.d., source unknown]

OLD LAUREL HOUSE

Kitchen in Old Laurel House

The earliest kitchen at the school was very rudimentary until a new kitchen was planned and included in the first  central dining and community building called ‘Laurel House.’  For the day, it was a state of the art facility and was equipped to accommodate the growing population of the school.  The fire that destroyed this first Laurel House in 1943 was a tragedy in many ways.  It seriously disrupted the food supply at the school and the loss of life in the tragic fire was emotionally devastating for many who worked and knew the students who died in the fire.   While it may be suspected that the fire began in the kitchen, it is known that was not the case and that the small living quarters in the building was the source of the fire.

GIRL’S HOME ECONOMIC CLASS 1934

The Girl’s Home Economic Class of the tenth grade, under the guidance of Miss Smith has been making Menus for the day and testing them by the following rules:

1.   Distribute the protein, carbohydrates and fats equally throughout the day

2.   Do not serve the same food twice in one day.

3.   Do not serve more than one strongly flavored food at a meal.

4.   Balance the soft, solid and crisp foods.

5.   Do not serve several acids or sweet foods at one meal.

6.   Season foods mildly, but tastily.

7.   Serve left-overs in a new form and always attractively.

8.   Greasy meats and vegetables and poorly seasoned foods are not appetizing.

9…Include daily —

(a)  One quart of milk for each child and one pint for adult.

(b)  Two vegetables besides potatoes. (one raw)

(c)   Two Fruits.  (one raw)

(d)  Whole ceral in some form.

(f)   One egg and a serving of meat for an adult.

10.  Serve light desserts,  as fruit or milk pudding with heavy meals.

11.  Serve heavy desserts, such as, pie or cake with light meals.

12.  Serve only one relish or jam at a meal.

13.  Avoid serving colorless meals.

14.  Plan simple meals.

15.  Consider the cost carefully.

 MINTED CARROTS

2 cups grated raw or cooked carrots
1 cup water
4 tablespoonfuls sugar
4 tablespoonfuls chopped mint leaves
4 tablespoonfuls butter

Cook the water and sugar until syrup like.  Stir in the butter and add the mint leaves.  Pour over the carrots and serve.

The family will not object to carrots when served in this interesting way.

The Pine Cone,
February 1934

STOVES

When coal stoves with ovens became more common-place and could be afforded, baking was a point of pride for most mountain households .  The regulation of heat in the coal oven was an art but once mastered the cook would rarely trade up for the newer ovens.  Electric ovens became a part of some households when the Tennessee Valley Authority (TVA) brought electricity to the Pine Mountain valley.  Through the Rural Electric Cooperative (REC), often referred to as the REA, or Rural Electric Association, a part of the New Deal programs of the late 1930s, many household routines changed, but life in the kitchen was very slow to change. While the electric stove became a regular household item following WWII it was slow to be adopted in the Appalachians.  Propane gas stoves were used by some mountain families, but by far the most frequent home stove found in mountain communities until well into the 1950’s, was the coal stove. 

Pine Mountain was fortunate to have a superbly equipped kitchen in the Old Laurel  House and there the coal stove was a central source of fresh baked breads. The kitchen was staffed with a dietitian who was an important member of both the dietary health of the school and the homemaker educational programs during the Boarding School years.

The Pine Cone, Dec. 1934

MAPLE SUGAR MAKING IN THE KENTUCKY MOUNTAINS

“The time for making Maple sugar is during the months of February  and March.  The sap “startups” at this time.  The trees are “tapped” and the sap is collected in a pail. Tapping is accomplished by boring a hole in the tree, driving a spout in and hanging a bucket on it.  The sap looks like clear water but has a sweet taste.

Somewhere in the maple grove, there is a small shed, a “sugar camp” as it is called, to shelter the furnace, a large supply of wood and the evaporating pan.

When the sap buckets are full they are either carried to the camp by hand or the sap is sent through gutters. It is “boiled down” to a thin syrup and then it is taken out and boilded down to sugar in small pans.

It takes 50 gallons of sap to make one gallon of syrup ready for table use and a gallon of syrup will make about two pounds of sugar. “

[The Pine Cone,      date????]

MOLASSES STIR-OFFS

Making molasses was another labor-intensive activity at Pine Mountain.  The Creech family, near the school, almost always raised sugar cane, the source of the liquid used to create molasses.

First, the cane was harvested while still green but mature. Then, the cane was trimmed of leaves and bundles of canes were placed in a mill where the canes were crushed to extract the juice of the plant.  The juice was funneled into containers and then deposited into a large iron pot or a flat metal pan that was positioned over a continuous fire.  The pot or pan of cane juice was allowed to boil until it became sugar sweet, concentrated and thick. The foam on the top of the syrup was constantly dipped off the boiling molasses. Most often this was everyone’s job and a most rewarding of jobs.  The foam sticks to the canes dipped into the molasses and make a sweet treat for all who come to  “Stir-Off” the sorghum.

The young molasses is called “Sorghum.” It is sweet, light, and gentle in flavor.  When the molasses is cooked more, the syrup became more concentrated and heavier in flavor and sugar. This dark molasses is the bulk of the molasses-making process.  This very dark molasses, usually at the bottom of the pot, is referred to as “black-strap molasses” and the strong flavor of this residue was sometimes added to corn silage for the livestock. It to sweetened it and encouraged the fermentation of the chopped silage which was generally made from green corn stalks. The Gospel of the Clean Plate was not just for those seated at a table, it carried over into every aspect of growing, preparing, and making more palatable nature’s bounty.

“JUST THE WAY I LIKE IT”

hw/2019-06-10

DANCING IN THE CABBAGE PATCH Pigs

Pine Mountain Settlement School
DANCING IN THE CABBAGE PATCH
Pigs

DANCING IN THE CABBAGE PATCH Pigs

23_campus_work_049



TAGS: pigs, shoats,  pork, ham,  Sammy,  Evangeline Bisho, ; children’s literature, kindergarten teachers, Little School, Pine Mountain Settlement School,  Harlan County, KY,  Kentucky Statute 256.090, fences, 



TRANSCRIPTION

November 13, 1913

My Dear Friend:

The problem of a fence is confronting us now. Our kindergarten teacher who was here this summer was so diverted by our efforts to protect our garden, our crop and our grounds from the hogs that she wrote the enclosed account of the pig that interested her the most. Just how pronounced a pig’s personality is, you can guess from the fact that she even had to name them.

We are anxiously questioning just how long we must wait until “Sammy” and “his brothers and his sisters and his aunts” are excluded from their paradise.

We need a mile of fencing for the part of our 234 acres that we must fence. We can get a discount of from a generous manufacturer of the best hog-proof fencing, but even so, counting the cost of locust posts gates and post holes dug on steep ground, we need $700 before we begin. If you can’t be a “flying figure in bluejeans yelling ‘Suey!, Suey!, can you be a substitute in the shape of some rods of woven wire, five foot fence?

Faithfully yours,
Katherine Pettit

enclosure: Story of “Sammy” by Evangeline Bishop

SAMMY

Just why Pine Mountain Settlement School should not benefit himself and family, as well as the humans of the community, was quite beyond Sammy’s comprehension.

Did he not possess cravings and unsatisfied longings for better things; did he not come to the close of each day hungry for the unattainable; and had he not heard that this School existed for the sole purpose of fulfilling needs?

The word “Settlement” but added charm, for to Sammy it gave visions of permanency and far reaching satisfaction. Yes! It was certainly good to be alive, and a member of this community, and he firmly resolved to be on hand every day, rain or shine in a receptive mood, ready to embrace every opportunity. To be filled to the utmost was his great ambition.

He and his brothers and sisters and immediate forebear grunted the subject over pro and con in their rock house under the cliff. Mammy Pig wise in the ways of humans, flopped her ears in doubt.

“It may prove to be an excellent school, it may fill every unsatisfied gnawing, but, I have my doubts.”

“One  and all I warn you to let them alone, for I have not only heard, but absolutely know, that humans eat little pigs.”

A tremor shot through the group, they glanced at one another with beady eyes, and uncurled their tails in horror.

Maternal advice did not cause Sammy loss of sleep, or deter him from making a personal investigation of the School.

The next morning, slipping quietly away, he trotted down the road, his tail curled tight in anticipation, and emitting grunts of keenest pleasure. With hope, confidence in himself and humanity at large, he made his way up the stepping stones toward a very large hole in the fence.

He was about to enter, when a voice rang  out —

“Walter! Walter! shut the gate, there’s a pig coming in.”

“Ugh,” grunted Sammy, “That must mean me, but why shouldn’t I enter the Land of Promise, I’d like to know?” and determinedly he trotted on.

Suddenly he wheeled and flew down the steps a flying figure in bluejeans after him, wildly waving its arms, throwing stones, and yelling, “Suey! Suey!” which interpreted by Sammy meant “Move on! Move on!”

“What highly excitable creatures humans are, ” thought Sammy as out of harm’s way he turned to view the “Land of Plenty.” 

The hole in the fence had disappeared. “Guess I’ll reconnoiter,” thought Sammy. “Perhaps there’s another hole.”

Cautiously he worked his way along the fence, touching it here and there, hoping a large hole might somehow mysteriously appear. Perseverance usually succeeds, and so it proved in Sammy’s case, for under the fence he found a hole just large enough to squeeze thro[ugh]. Elated, but a little doubtful, he made his way around the house. Not a human in sight. Hope beat high. A bucket near the kitchen door wafted most tantalizing odors to Sammy’s nostrils. What could it be? He must find out what that pail contained.

In another moment it was over, and Sammy gorging himself with all possible speed, for at any moment a dreaded human might appear. Never had he found anything quite so palatable. A few bread crumbs, potato peeling, beet parings, apple cores odds and ends of various delicious things hastily thrown together. So busy was the beneficiary of the School that he failed to hear approaching footsteps, but did not fail to hear another voice rending the air wit h “Allafair!  Allafair! here’s that pig again. he’s eating the chicken-feed up.”

2.

Around the corner shot a vision in flaming red, going through wild gymnastics.

“This is too much, I’m done for,” thought Sammy, and turned and fled.

“I wonder if I can ever find that hole again.”

Up the hill and down again, around the hose, and back of the tent, flew the pursued Sammy, wondering if that human’s attention would never cease.  It was simply awful! Horrors! another flying figure blotting the landscape shrieking ad passing through dreadful contortions. Stones and sticks rained through the air. With dreadful cunning Sammy’s every move was maneuvered. Before him appeared the big hole he now knew to be a gate. He made for it with all speed and shot through breathless but unharmed.

“Well! I never,” quoth Sammy. “I trust this will not occur often or I shall certainly lose flesh.”

He found a secluded spot, within hearing and paid strict attention. A voice explained —

“Well! Our troubles have begun. I expect we’ll be pestered all summer with those pigs.” Another voice chimed in —

“Everyone must be careful to keep the gate closed and the boys must look at the fence and fix any holes.”

“Oh dear! I do hope they won’t get into the garden and eat the tomatoes and corn up.”

Sammy had had excitement enough for one day, so wended his way slowly home to the rock house, under the cliff, there to consult further with his family and plan his summer’s campaign. If there was benefit to be derived from that school, he would get it.

The next day he unselfishly invited two of his brothers to accompany him. They arrived just in time to see a human in blue cross the road with a dish in her hand, and to hear, 

“Bertha, where are you going??”

“I’m going to feed the chickens” replied the blue human, and proceeded on her way.

“Chicken-feed,” mused Sammy. “Ugh! that’s what I ate yesterday and found good.” Aloud he said —

“Watch that human fellow, and see what she does with that chicken feed.”

Quietly they watched her pass through a gate, and disappear around the corner of a building. Then began a hurried running to and fro along the fence, in quest of a hole.

“Ugh! Ugh! Eureka! Eureka!” called Sammy. This way fellows to the chicken-feed,” and in another moment the feed was disappearing with surprising rapidity, but not in the direction intended.

” I thoroughly approve of this School, for the benefits it bestows are, —- ” Sammy’s remarks were cut short, for another shrieking human in a blue skirt and flapping collar, bore down upon the trio. They scattered and fled in confusion.

“Well! ” quoth Sammy from a safe retreat, “I am both surprised and horrified at the actions of these humans.  had heard they possessed calm and were dignified. I have also heard that they sometimes go crazy. I wonder if that is what the trouble is. It does seem strange that just the sight of e should throw them all into convulsions?”

“Perhaps there is something wrong with me.” Carefully he looked himself over and found to his entire satisfaction his tail properly curled, and himself a fair looking specimen of razorback pighood Therefore no blame could attach to him because of those queer human antics.

Day after day, week in and week out, he visited the School accepting of its benefits as the occasion presented itself.

3.

Day after day, week in and week out, the same wild commotion resulted among the humans.

He overheard someone say the back yard needed cleaning up. He concluded here was a chance to return good for evil, found an entrance, and went to work, beginning on a basket of apples. For his efforts he received a stone, and a hurried “Suey! — Suey!” with emphasis.

He brought his whole family down and strove to put the chicken yard in order even here the ungrateful humans interfered. Nothing daunted he retired to the barn ad invited his brothers to help him clean out the mules’ feed boxes, and so save them the trouble. But even in that remote spot peace was not to be found.

Go where he would, do what he could, the situation was spoiled by the sudden appearance of a wild and exclamatory human.

One day he bethought himself of the remarks he had heard earlier in the season, of a garden and tomatoes, corn, etc. 

He would investigate immediately.

He consulted his mother. She knew where said garden was, but warned him to let well enough alone, but perseverance being Sammy’s strongest characteristic it fairly pushed him into that garden.

It is wholly unnecessary to linger long upon the consternation and sorrow created among the humans; the havoc wrought by Sammy and his immediate relatives, or his own personal inner satisfaction, at this his latest venture.

Could he have heard the sadness and longing in the vices of the humans, whose sole vegetable diet for weeks had consisted of string beans or beheld their woebegone countenance as they contemplated the work of his mouth, and thought upon the cool, green vegetables that had disappeared into the stomachs of his family, Sammy might have been struck with contrition for the havoc of his summer’s campaign.

As it was, the garden was far from the School proper and only occasionally did a peculiar human wander through, and Sammy was happy.

All good things come to an end sometime, and one sad day Sammy heard that a brand new wire fence that pigs could neither get over, through or under was wanted.

A consultation of the Pig family resulted. Sammy’s only comment was 

“Well This certainly has been a strenuous summer for me and from a pig’s standpoint, I question the wisdom of that School. Personally, I do not care to come into close contact with those humans and certainly hope I have caused them fully as much trouble this summer as they have caused me.”

Turning over on his side he went to sleep to dream of a fenceless garden, filled with every known vegetable, rich pans of chicken-feed here and there, and whole boxes of mule feed just waiting for him, and best of all this pigs’ paradise utterly devoid of humans. 

Dear Friend Letters: Evangeline Bishop

KENTUCKY STATE FENCE LAWS 1942 –

By the 1930’s and 40’s the Kentucky regulations controlling the free-roaming movement of livestock had been addressed and there were laws that prohibited free-ranging animals and addressed strays and trespassing.

The laws governing stray animals and trespass are spelled out in the State’s Fence Laws, State of Kentucky These laws went into effect in 1942

If the owner or bailee of livestock has a lawful fence, and his or her livestock break through or over the fence and upon the premises of another which are not enclosed by a lawful fence, he or she shall not be responsible for the first trespass but shall be liable for all subsequent trespasses.
Effective: June 29, 2017

Terms Used In Kentucky Statute 256.090

  • Lawful fence: means : (a) A strong and sound fence, four (4) feet high, so close that cattle cannot creep through, made of rails, or plank, or wire and plank, or iron, or hedge, or stone or brick. See Kentucky Statutes 256.010
  • livestock: means cattle, sheep, swine, goats, horses, alpacas, llamas, buffaloes, or any other animals of the bovine, ovine, porcine, caprine, equine, or camelid species. See Kentucky Statutes 256.010
  • Owner: when applied to any animal, means any person having a property interest in such animal. See Kentucky Statutes 446.010

History: Amended 2017 Ky. Acts ch. 129, sec. 25, effective June 29, 2017. — Recodified 1942 Ky. Acts ch. 208, sec. 1, effective October 1, 1942, from Ky. Stat. sec. 1788.

23_campus_work_048 Shoats (baby pigs) at PMSS

See  DEAR FRIEND LETTERS – INDEX

         DEAR FRIENDS LETTERS 1913

         DANCING IN THE CABBAGE PATCH

DANCING IN THE CABBAGE PATCH Earth Day and Mary Rogers

Pine Mountain Settlement School
DANCING IN THE CABBAGE PATCH
Earth Day and Mary Rogers
1970 – 2024
EARTH DAY

“Oh, no man knows through what wild centuries roves back the rose.” Suddenly time disappeared and I seemed to be looking down the vistas of eternity.”

ENVIRONMENTAL PIONEERS at Pine Mountain (left to right) Elihu Afton Garrison, Mary Rogers, Burton Rogers, , [pmss_archives_mr & mrs rogers_DB photo]

SIX years have now passed since this hopeful first blog was written — an homage to the gentle Pine Mountain Settlement School environmentalist, Mary Rogers and pioneers such as Afton Garrison. To those all who gave birth to the Environmental Education program at Pine Mountain and who daily celebrated EARTH DAY.  Today, on Earth Day we should be joining in celebrating the more than 50 years of EARTH DAY. We should be enjoying the successes that Mary and others such as the brave international student, Greta Thunberg, who foregrounded our need to re-think our relationship to our environment. We should be living in a world waking to the dangers lurking in our bad habits. Yet, here we are not joined in celebration but distanced from one another and fearful of the world around us — seen and unseen.

EARLIER COMMENTS

Last year seems eons ago as we look out on an entire planet on the edge of an apocalyptic invasion of COVID 19, and now echoes of war fill our press, and vast lands are ravaged by fire, drought, and flood. We are still questioning our over-use of resources and what they have given to our quality of life on this earth, while our plastic fills our oceans. We are in continuous engagement and a fragmented battle with a virus that shouts the message that our relationship with the world is out of balance. It is on that note that this former post is re-posted with the hope that we will continue to move forward, pushed by the new threats to the world that Mary wanted for us all.

Pine Mountain Settlement School will not retreat from the environmental challenges before us ALL. We will continue to remind ALL who will listen, of the legacy that has always been a part of the mission of the Settlement School. For the sake of humanity, we encourage you to join us in the tasks before us; face the challenges and actually work toward solutions that will change our future to one that works for all of us, not just a few. “Some things never change ,” but sometimes they do, because we believe that we are all in this together.

March 21. It was the time of Equinox when night and day are of equal length and when the earth seems to hesitate briefly in its spin as it slips into the longer communion with the sun. In 1983, March 21 had already been changed to April 22 as the universal “Earth Day.” Even earlier, Mary Rogers had set the idea of “Earth Day” firmly in her mind. On March 21, 1983, Mary Rogers slipped into her “sub specie aeternitatis” [Latin for “under the aspect of eternity”] Earthbound, we can know little of her eternity but we have often imagined that it is an exquisite balance of time and space which recognizes the temporal but is not bound to its limits. This is not a story of that enigma eternity but it is a glimpse into part of Mary Rogers’ journey in the temporal world and the wise environmental and spiritual messages she left with those she touched.

NASA/ GSFC/ NOAA/ USGS [Public domain]

The earth swirling with life and framed by the vast blackness of deep space is an iconic image with which we are now quite familiar. The enigma of suspension, the sheer beauty of our home, and the scale of that home in the vast universe is arresting. Suspended in eternity, we are charged to protect this vibrant home. Perhaps this is why the image of planet earth suspended in space has become the symbol of Earth Day. The image reminds us of our fragile existence in an unknown but expanding universe. How remarkable it is that we can now hold that enormous image in our mind’s eye and wonder at it blueness, its roundness, its surface teeming with life — our life. Mary Rogers was, without doubt, entranced by that remarkable image that holds all of earth’s humanity, but more often she was exploring small things; the universe of small life on that shimmering globe. In her diary notes, “Small Things with a Message,” she tells us

MILKWEED PODS

I love milkweed pods. The perfectly overlapped red brown seeds. The gloriously silky plumes, to feel which is one of the great tactile joys of life. Then comes the moment when it all boils up from the pod and flies off into the air —- pure beauty.

I was holding one once and could hardly bear it that I was alone and there was no one to share it with. But God saw it. It was his and he made it and he must have loved to see it — and he let me share that joy.


—- Mary Rogers. Seed Thoughts, 1990. “Small Things With a Message”
LITTLE BROWN JUG

The little brown jug is one of the least attractive flowers in the woods, and hardly anyone sees it as it is hidden beneath dead leaves. You have to clear them off to find it. When you find it its only appeal is its oddity. Its color is drab, the color of red and green mixed together — muddy. It is closed. Its three blunt lobes are the only opening on the small fleshy bottle of the flower. But take a knife and cut it open. It is lined with a rich dark red velvet like an expensive jewel box, and set in the box is a jewel like a tiara with its whitish stamens and anthers. Beautiful! What is the point of this beauty? Few people ever see it. Even the pollinating insects grope around in the dark. What a waste! There are millions of beauties even in this world which are never seen by man, but their creator knows them and has joy in them.


—- Mary Rogers. Seed Thoughts, 1990. “Small Things With a Message”
Fungus. Just one of the small things that carries a universe of beauty within. [Photo: Helen Wykle]
EARTH DAY BEGINNINGS

The first Earth Day according to many records was conceived by John McConnell, Jr. a peace activist and a Pentecostal from Southern California. McConnell, Jr., born on March 21, 1915, in Davis City, IA. He was the son of a itinerate doctor and was raised in the deeply religious ethic of the family that held to the idea of service to others. McConnell, Jr.’s early job working for a corporation that produced plastics caused him to question his responsibility to the earth and was the beginning of a long journey that sought to call-out actions that endangered the planet and the many lives that shared it. He initiated the idea of “Earth Day.”

It was through the eloquent advocacy of McConnell, Jr. for an Earth Day that the idea found its way onto the 1970 agenda of the National UNESCO conference in San Francisco in 1970. Through McConnell and others, his initial proposal was given serious consideration and an Earth Day Proclamation by the city of San Francisco was made. The date chosen for the celebration of this first “Earth Day” and organized by McConnell, was March 21, 1970. The day was also McConnell’s birthday. The event captured the imagination of many and large celebrations were held in San Diego and in New York, as well. McConnell had opened the milkweed’s pod and the silky plumes were loosed to the winds and the seeds began to grow.

Mary Rogers was, no doubt, encouraged by the work of McConnell, but she had a long head-start on the idea of Earth Day. To her mind, her every day had been an “Earth Day” and the seeds of her journey had been planted early in her life. When she helped to organize the first formal educational offerings at Pine Mountain Settlement School in 1972, it was just ten years after the publication of Rachel Carson‘s groundbreaking Silent Spring (1962), a book that was of profound interest to Mary. Carson’s work was in many ways the beginning of the environmental education movement.

Following McConnell’s launch on March 21, 1970 came an official proclamation from Washington that echoed the sentiments of McConnell but that put a national urgency to McConnell’s idea and that shifted the celebratory date from March 21 to April 22. This date shift was initiated by Senator Gaylord Nelson, an environmentalist from Wisconsin who believed that the new date would allow schools to map their instruction more closely with school calendars throughout the country. The new date would also allow time to work through the national bureaucracy which would fix the event in the national calendar. It would be a bi-partisan effort. Democratic Senator, Gaylord Nelson, with the assistance of Pete McCloskey, a Republican Congressman from California, jointly announced a national “Earth Day” for 1970, and for the successive years. Nelson and McCloskey then recruited Harvard scholar, Denis Hayes as the coordinator of the new Earth Day and charged him with the process of creating an annual “national teach-in on the environment” throughout the country.

LARGEST SECULAR CELEBRATION ON EARTH

In 1970, the April 22 designation of a national Earth Day resulted in massive national demonstrations for the environment and by the end of the year, it had spawned a bi-partisan creation of the United States Environmental Protection Agency and the passage of the Clean Air, Clean Water, and the Endangered Species Acts. The interest and cooperation did not stop at the national level. Denis Hayes built on the national Earth Day planning and went on to found the even larger “Earth Day Network” which was expanded to over 180 nations and garnered the endorsement of the General Assembly of the United Nations. The International Mother Earth Day still remains the earth’s largest secular celebration.

Under President Jimmy Carter, Denis Hayes would later become the head of the Solar Energy Research Institute (1977) (now, National Renewable Energy Laboratory) By 2016 the Federal appropriations for renewable energy resources reflected the national attention to the environment with increased appropriations in solar energy, wind energy, biomass, and biorefinery systems, hydrogen technology, geothermal technology, and water power. Today, those initiatives continue to struggle forward. [Yesterday, April 21, 2020 the price of oil fell below 0.] We still continue to celebrate but our memories don’t always find partners in our actions.

SEED THOUGHTS

Mary’s reflections in Seed Thoughts

Each one of us comes into the world beautifully crafted to give light — maybe as candles or lamps, with wick and fuel, maybe as electric bulbs with the outer container to hold the filament or gas, and we are trying to improve on these by making them make [a] more effective use of the power.

The power: all the candles, lamps and light bulbs in the world are so much clutter unless they are ignited, and if they are damaged through improper use the only thing to do with them is to dump them in the trash. …

— Mary Rogers. Seed Thoughts. “Ye Are the Light of the World”

While the annual efforts of Pine Mountain in building their Environmental Education Program (EE) were modest, they were timely, and over the 47 years from 1972 forward, Pine Mountain has touched the lives of some 3000 students and teachers annually. The history of environmental education at Pine Mountain Settlement reveals an ever-evolving program and commitment. The mission is persistent. The reach of the program is extraordinary. The lives of students, teachers, and other adults have been close to 144,000 [now, many more] over the years of the Environmental Education Program (EE). The longevity of the program speaks to the need for such programs in the schools and the outcomes speak to our future on this small blue globe, called earth.

Stream ecology class. Environmental education class – St. Francis School at PMSS [Staff photo]

Mary Rogers was at her core, a very private person. She was never comfortable being called the center of the programming for Pine Mountain’s environmental education, and often pointed to the many skilled EE educators who came and went, particularly Afton Garrison, Ben, and Pat Begley , David Siegenthaler, and others. But no one who knew her will contest Mary’s central role in the formation of the EE program at Pine Mountain. Her work and that of those who followed her at the School provided the first model of environmental education in the State of Kentucky. Her self-taught inspiration and knowledge were recognized in 1988 by the Kentucky Association of Environmental Education which presented Mary and he colleague Afton Garrison their coveted award for excellence in the environmental education field. In 2015, Dr. Melinda Wilder, who sits on the Pine Mountain Board of Trustees was honored with the Lifetime Achievement Award from the Kentucky Association of Environmental Education for her dedication to many of Mary’s aspirations.

The wisdom of Mary may also be found in the creation of the Green Book, the early manual of instruction for the Environmental Education Program at Pine Mountain. It continues to be the underlying structural tool for the ongoing Pine Mountain program. Though major changes have occurred in the standard course of instruction mandated by Kentucky schools, the early work of Pine Mountain helped to guide the restructuring of the state curriculum in the sciences. Going forward, Mary and her successors have continued their advocacy for the environment and have gained new voices and teachers. In her lifetime Mary was a legend, a resource that was incomparable. With her death in 1993, a profound presence and resource went away but not very far.

At the end of her life, following a diagnosis of cancer, Mary looked back at her notes and her diary of written reflections. The brief thoughts she jotted down on that reflection reveal moments of illumination and doubt and deep spirituality. Only a few of these notes of inspiration are shared here. Yet, a large number of her thoughts are, no doubt, carried in the minds of those whose lives were touched by her instruction. The notes, which she titled, “Seed Thoughts” speak of the important revelations that can come at any point in life and that she compared to seeds that grow. As she gathered her many notes to create Seed Thoughts she advised that she selected the ideas that seemed to stick most firmly to her memories and which she “nourished”. She says modestly of those memories

Now, in 1990, I find my mind getting more boring to live with, less tuned in to joy, my memory losing its clarity, my powers of expression somehow blunted, but I want to record some of the incidents which have stood by me as truth… instances I have used in talks given in various places, …These incidents are seeds. Seeds are lovely little things, full of potential, but to realize that potential they must be planted, take root, receive nourishment and grow … to their full richness and glory.

— Mary Rogers, Seed Thoughts, 1990.
EE Staff – [left to right] Scott Matthies, Mary Rogers, Afton Garrison, Steve ?, Cami Hamilton, David Siegenthaler (Director of programming). c. 1980 & 1981. [X_100_workers_2604_mod.jpg]

For those who knew Mary, it would be difficult to describe anything that she said as “boring.” She shared her enormous wealth of environmental information with such sincerity and conviction and a beautiful British accent, that even the most hardened skeptics were often swayed and rapt attention followed. That attention was found across age ranges as she shared her reflections on nature.

She left hundreds, if not thousands as friends of the earth. Her heartfelt will to bring her audience into her focused spiritual realm was not a hard-shell proselytizing, as often found in the Appalachians, yet it left few untouched by the spirituality of nature’s offerings. By sharing her wealth of knowledge with the many, many children and adults who passed through the Environmental Education (EE) program, —-what she envisioned and fostered at Pine Mountain Settlement School was also a life-lesson in labor, love, and sacrifice. The many years that Mary gave to the Environmental Education Program was unpaid service.

Late in life, she struggled with the idea of service and what it means to share one’s gifts for free. Nature’s gifts are also free, she rationalized. The foundational ideas and inspiration flowed freely from both sources. Her life was also a lesson in values. The environment is not an unlimited free resource, nor are people. Nature and people often come with hidden costs. Educational programming and days, such as Earth Day remind us of our responsibility to give back. And, the greatest “give back” is to be educated in the stewardship of this precious and fragile environment we all share on this great blue planet that freely gives us so very much.

I receive so much in food and housing and care, — but money? How wonderful it would be if like the monks we felt we could live without having to be reimbursed with money. I have a strong inner sense that so many of the evils of the world would be weeded out if people could live their lives for the service they can give for the love of God, and not for higher pay.

Has one the faith to say, “I don’t want a salary.” It seems so lacking in faith not to, and yet getting old may be very expensive if one becomes unable to work, and has to have constant care. One doesn’t want to foist the responsibility for the time spent in care and the money spent on care onto anyone else, yet if one can’t live one’s testimony it is not a testimony, and if one doesn’t believe God is faithful one is faithless. How much should we save for our old age?

—Mary Rogers. Seed Thoughts, “Our Lady Poverty”. “Absolute Poverty”
SIMILITUDES

In February of 1992, Mary was given a book by Phillip Keller, As the Tree Grows (1966). It is as Mary described it is a “similitude.” She says of the Keller work, “He uses the symbols differently but it is a splendid “similitude”. How the living tree and the living person is sustained. Many points amplify what I have already written …” She follows that with her own similitude

In spite of the fact that a few plants still stick with the old way of extracting shreds of energy from the rocks, yet most living things, from the amoeba to the whale, from the algae to the giant redwood, from microorganism to man, all live, grow and function by virtue of the energy the sun supplies through the medium of the plants. We people are only able to grow, to think, to move by virtue of the sunlight collected and stored by the leaves of plants. We are built, we operate by virtue of the sun’s energy present in every part of our bodies. Our coal, our oil, the energies after which we scrabble among the fossil rocks, come from the same source. We wouldn’t need to agonize over our supplies of coal and oil, fossils holding on to their living energy if we could turn to the sun directly, for it is still shining today and every day. More energy reaches us from the sun than we could possibly use.

Often we hunt for spiritual energy from among the fossilized doctrines from the past, and ignore the vast available source of spiritual power with which we are, as it were, bombarded every second of every day, and bleat sadly because we are powerless.

—Mary Rogers. Seed Thoughts, Similitudes – The Sun
Forest at Pine Mountain Settlement School. [Photo: H.Wykle]

Her close friend, Milly Mahoney, teacher and educational leader at the settlement school, described her friend in a talk she gave in October 1998, to the local chapter of the D.A.R. , shortly after Mary’s passing. She quoted some of the many tributes to Mary by her co-workers and her students. For example, a former anonymous staff member of the EE team said, “I never could seem to find the detail, wealth and wonder in a rock, a seed or a flower that Mary could see and illuminate so beautifully with her reverent description and exclamations.”

Few who met Mary will ever forget the messages that Mary drew from the natural environment — this author, included. She drew from a deep well of joy and excitement that never ran dry and that was fed by her deep love of nature and her spirituality. For her, there was an inseparable relationship between ecology and spirituality and it was presented with deeply held conviction. Her spiritual nature was no doubt spawned by her early life as the daughter of a Vicar of the Church of England in the small town of Greenham in Berkshire, England, but it was nurtured by the Eden she found in the Pine Mountain Valley, a location that continues to inspire awe and a sense of wonder and reverence in those who spend time there.

Mary Rogers working with Environmental Education program at Pine Mountain. X_100_workers_2669_mod.jpg

When Mary described the Environmental Education Program in one of the brochures sent out by the School, she quoted from Thomas Merton, “… to help visitors come to see and respect the visible creation which mirrors the glory and the perfection of the invisible God.” Many of those visitors took that advice to heart and one wrote

“Observation, a sense of wonder, a measure of understanding, and hopefully love for the created world may spring from such experiences. A sense of wonder is easier to transmit than pure information and in the long-run is probably the most important thing learned.”

—Anon

Sharing excerpts from Mary Rogers “Seed Thoughts” on this Earth Day, 2019, [2020] we continue the efforts of Pine Mountain to engage a broader audience, fire the imagination, and to remind our friends that decisions regarding the environment have consequences for our fragile and endangered planet and for us. [COVID 19 is our giant wake-up to how rapidly our lives can change] Another gentle reminder is found in an example taken from Mary’s Seed Thoughts and one that she dates to her early childhood. It demonstrates how early she came to her environmentalism and how deeply implanted her connection to the environment remained throughout her life.

THE WILD ROSE
A rose in front of Old Log at Pine Mt. Settlement
[Photo: Helen Wykle]

THE WILD ROSE

There were not many “pretty” walks round Little Common in Sussex (near Bexhill). We spent summer holidays there at our grandparents’ for many years. At home we were used to roving at will over our Common at Greenham in Berkshire, with its distant views of the Hampshire downs and its heather and gorse expanses with their marshy gullies and surrounding farms and woodlands. We found the Sussex countryside drab, but we were used to going for walks, and one summer when I was 7 or 8 we went for a walk to the “High Woods”, with our governess and our aunt.

I recall it as one of those grey days when nothing looks interesting. As we went along a lane between hedges I stepped to the ditch line to look at a wild rose, pale pink and delicate with its golden heart of stamens. As I looked into its face I found myself repeating lines of a poem I loved ….

“Oh, no man knows through what wild centuries roves back the rose.” [Nor forward]

Suddenly time disappeared and I seemed to be looking down the vistas of eternity.

That moment has stayed with me, and when I later read that Brother Lawrence‘s tree had been a deep experience for him, I recalled my rose. When I saw it the first time I consciously realized that all of time and space experienced as everyday time was unreal compared to this experience. A new dimension was to be with me and stay for the rest of my life. Yes, we were living in the temporal, but nothing can be limited by time. That consciousness has never left me.

I couldn’t put it into words at the time and didn’t want to. It was personal and interior but all-pervading.

— Mary Rogers. Seed Thoughts. “The Wild Rose”

ALL THAT’S PAST

Very old are the woods;
And the buds that break
Out of the brier’s boughs,
When March winds wake,
So old with their beauty are —
Oh, no man knows
Through what wild centuries
Roves back the rose. 
Very old are the brooks;
And the rills that rise
Where snow sleeps cold beneath
The azure skies
Sing such a history
Of come and gone,
Their every drop is as wise
As Solomon.

Very old are we men;
Our dreams are tales
Told in dim Eden
By Eve’s nightingales;
We wake and whisper awhile,
But the day gone by,
Silence and sleep like fields of aramanth lie


Walter de la Mare. “All That’s Past” from The Listeners and Other Poems 1912
Road to Big Log with sheep shed to left and 'Lady' headed home. [Photo: H. Wykle]
Road to Big Log house where Mary Rogers spent much of her life, with sheep shed to left and ‘Lady’ the current “herder” headed home. [Photo: Helen Wykle]

Helen Wykle
Easter Sunday
April 21, 2019

SEE ALSO

MARY ROGERS Similitudes

LOREN KRAMER The First Earth Day at Pine Mountain Settlement School

MARY ROGERS Uncle William’s Mandate to Pine Mountain

ENVIRONMENTAL EDUCATION PROGRAM (EE) Guide


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