Things were peaceful. There was only the sky and the heat and the coming day. Mornings were good.
We ate slowly. No reason to hurry, no reason to move. The day would be yesterday. Village would lead to village, and our feet would hurt, and we would do the things we did, and the day would end.
“Sleep okay?” Bates said.
“Until two hours ago. Something woke me up. Weird—sounded like somebody trying to kill me.”
“Yeah,” Barney said. “Sometimes I have bad dreams too.”
And we gathered up our gear, doused the fires, saddled up, and found our places in the single file line of march. We left the hill and moved down into the first village of the day.
Two
Pro Patria
I grew out of one war and into another. My father came from leaden ships of sea, from the Pacific theater; my mother was a WAVE. I was the offspring of the great campaign against the tyrants of the 1940s, one explosion in the Baby Boom, one of millions come to replace those who had just died. My bawling came with the first throaty note of a new army in spawning. I was bred with the haste and dispatch and careless muscle-flexing of a nation giving bridle to its own good fortune and success. I was fed by the spoils of 1945 victory.
I learned to read and write on the prairies of southern Minnesota.
Along the route used to settle South Dakota and the flatlands of Nebraska and northern Iowa, in the cold winters, I learned to use ice skates.
My teachers were brittle old ladies, classroom football coaches, flushed veterans of the war, pretty girls in sixth grade.
In patches of weed and clouds of imagination, I learned to play army games. Friends introduced me to the Army Surplus Store off main street. We bought dented relics of our fathers’ history, rusted canteens and olive-scented, scarred helmet liners. Then we were our fathers, taking on the Japs and Krauts along the shores of Lake Okabena, on the flat fairways of the golf course. I rubbed my fingers across my father’s war decorations, stole a tiny battle star off one of them, and carried it in my pocket.
Baseball was for the summertime, when school ended. My father loved baseball. I was holding a Louisville Slugger when I was six. I played a desperate shortstop for the Rural Electric Association Little League team; my father coached us, and he is still coaching, still able to tick off the starting line-up of the great Brooklyn Dodgers teams of the 1950s.
Sparklers and the forbidden cherry bomb were for the Fourth of July: a baseball game, a picnic, a day in the city park, listening to the high school band playing “Anchors Aweigh,” a speech, watching a parade of American Legionnaires. At night, fireworks erupted over the lake, reflections.
It had been Indian land. Ninety miles from Sioux City, sixty miles from Sioux Falls, eighty miles from Cherokee, forty miles from Spirit Lake and the site of a celebrated massacre. To the north was Pipestone and the annual Hiawatha Pageant. To the west was Luverne and Indian burial mounds.
Norwegians and Swedes and Germans had taken the plains from the Sioux. The settlers must have seen endless plains and eased their bones and said, “Here as well as anywhere, it’s all the same.”
The town became a place for wage earners. It is a place for wage earners today—not very spirited people, not very thoughtful people.
Among these people I learned about the Second World War, hearing it from men in front of the courthouse, from those who had fought it. The talk was tough. Nothing to do with causes or reason; the war was right, they muttered, and it had to be fought. The talk was about bellies filled with German lead, about the long hike from Normandy to Berlin, about close calls and about the origins of scars just visible on hairy arms. Growing up, I learned about another war, a peninsular war in Korea, a gray war fought by the town’s Lutherans and Baptists. I learned about that war when the town hero came home, riding in a convertible, sitting straight-backed and quiet, an ex-POW.
The town called itself Turkey Capital of the World. In September the governor and some congressmen came to town. People shut down their businesses and came in from their farms. Together we watched trombones and crepe-paper floats move down mainstreet. The bands and floats represented Sheldon, Tyler, Sibley, Jackson, and a dozen other neighboring towns.
Turkey Day climaxed when the farmers herded a billion strutting, stinking, beady-eyed birds down the center of town, past the old Gobbler Cafe, past Woolworth’s and the Ben Franklin store and the Standard Oil service station. Feathers and droppings and popcorn mixed together in tribute to the town and the prairie. We were young. We stood on the curb and blasted the animals with ammunition from our peashooters.
We listened to Nelson Rockefeller and Karl Rölvaag and the commander of the Minnesota VFW, trying to make sense out of their words, then we went for twenty-five-cent rides on the Octopus and Tilt-A-Whirl.
I couldn’t hit a baseball. Too small for football, but I stuck it out through junior high, hoping something would change. When nothing happened, I began to read. I read Plato and Erich Fromm, the Hardy boys and enough Aristotle to make me prefer Plato. The town’s library was quiet and not a very lively place—nothing like the football field on an October evening and not a very good substitute. I watched the athletes from the stands and cheered them at pep rallies, wishing I were with them. I went to homecoming dances, learned to drive an automobile, joined the debate team, took girls to drive-in theaters and afterward to the A & W root beer stand.
I took up an interest in politics. One evening I put on a suit and drove down to the League of Women Voters meeting, embarrassing myself and some candidates and most of the women voters by asking questions that had no answers.
I tried going to Democratic party meetings. I’d read it was the liberal party. But it was futile. I could not make out the difference between the people there and the people down the street boosting Nixon and Cabot Lodge. The essential thing about the prairie, I learned, was that one part of it is like any other part.
At night I sometimes walked about the town. “God is both transcendent and imminent. That’s Tillich’s position.” When I walked, I chose the darkest streets, away from the street lights. “But is there a God? I mean, is there a God like there’s a tree or an apple? Is God a being?” I usually ended up walking toward the lake. “God is Being-Itself.” The lake, Lake Okabena, reflected the town-itself, bouncing off a black-and-white pattern identical to the whole desolate prairie: flat, tepid, small, strangled by algae, shut in by middle-class houses, lassoed by a ring of doctors, lawyers, CPA’s, dentists, drugstore owners, and proprietors of department stores. “Being-Itself? Then is this town God? It exists, doesn’t it?” I walked past where the pretty girls lived, stopping long enough to look at their houses, all the lights off and the curtains drawn. “Jesus,” I muttered, “I hope not. Maybe I’m an atheist.”
One day in May the high school held graduation ceremonies. Then I went away to college, and the town did not miss me much.
Three
Beginning
The summer of 1968, the summer I turned into a soldier, was a good time for talking about war and peace. Eugene McCarthy was bringing quiet thought to the subject. He was winning votes in the primaries. College students were listening to him, and some of us tried to help out. Lyndon Johnson was almost forgotten, no longer forbidding or feared; Robert Kennedy was dead but not quite forgotten; Richard Nixon looked like a loser. With all the tragedy and change that summer, it was fine weather for discussion.
And, with all of this, there was an induction notice tucked into a corner of my billfold.
So with friends and acquaintances and townspeople, I spent the summer in Fred’s antiseptic cafe, drinking coffee and mapping out arguments on Fred’s napkins. Or I sat in Chic’s tavern, drinking beer with kids from the farms. I played some golf and tore up the pool table down at the bowling alley, keeping an eye open for likely looking high school girls.
Late at night, the town deserted, two or three of us would drive a car around and around the town’s lake, talking abou
t the war, very seriously, moving with care from one argument to the next, trying to make it a dialogue and not a debate. We covered all the big questions: justice, tyranny, self-determination, conscience and the state, God and war and love.
College friends came to visit: “Too bad, I hear you’re drafted. What will you do?”
I said I didn’t know, that I’d let time decide. Maybe something would change, maybe the war would end. Then we’d turn to discuss the matter, talking long, trying out the questions, sleeping late in the mornings.
The summer conversations, spiked with plenty of references to the philosophers and academicians of war, were thoughtful and long and complex and careful. But, in the end, careful and precise argumentation hurt me. It was painful to tread deliberately over all the axioms and assumptions and corollaries when the people on the town’s draft board were calling me to duty, smiling so nicely.
“It won’t be bad at all,” they said. “Stop in and see us when it’s over.”
So to bring the conversations to a focus and also to try out in real words my secret fears, I argued for running away.
I was persuaded then, and I remain persuaded now, that the war was wrong. And since it was wrong and since people were dying as a result of it, it was evil. Doubts, of course, hedged all this: I had neither the expertise nor the wisdom to synthesize answers; the facts were clouded; there was no certainty as to the kind of government that would follow a North Vietnamese victory or, for that matter, an American victory, and the specifics of the conflict were hidden away—partly in men’s minds, partly in the archives of government, and partly in buried, irretrievable history. The war, I thought, was wrongly conceived and poorly justified. But perhaps I was mistaken, and who really knew, anyway?
Piled on top of this was the town, my family, my teachers, a whole history of the prairie. Like magnets, these things pulled in one direction or the other, almost physical forces weighting the problem, so that, in the end, it was less reason and more gravity that was the final influence.
My family was careful that summer. The decision was mine and it was not talked about. The town lay there, spread out in the corn and watching me, the mouths of old women and Country Club men poised in readiness to find fault. It was not a town, not a Minneapolis or New York, where the son of a father can sometimes escape scrutiny. More, I owed the prairie something. For twenty-one years I’d lived under its laws, accepted its education, eaten its food, wasted and guzzled its water, slept well at night, driven across its highways, dirtied and breathed its air, wallowed in its luxuries. I’d played on its Little League teams. I remembered Plato’s Crito, when Socrates, facing certain death—execution, not war—had the chance to escape. But he reminded himself that he had seventy years in which he could have left the country, if he were not satisfied or felt the agreements he’d made with it were unfair. He had not chosen Sparta or Crete. And, I reminded myself, I hadn’t thought much about Canada until that summer.
The summer passed this way. Golden afternoons on the golf course, an illusive hopefulness that the war would grant me a last-minute reprieve, nights in the pool hall or drug store, talking with townsfolk, turning the questions over and over, being a philosopher.
Near the end of that summer the time came to go to the war. The family indulged in a cautious sort of Last Supper together, and afterward my father, who is brave, said it was time to report at the bus depot. I moped down to my bedroom and looked the place over, feeling quite stupid, thinking that my mother would come in there in a day or two and probably cry a little. I trudged back up to the kitchen and put my satchel down. Everyone gathered around, saying so long and good health and write and let us know if you want anything. My father took up the induction papers, checking on times and dates and all the last-minute things, and when I pecked my mother’s face and grabbed the satchel for comfort, he told me to put it down, that I wasn’t supposed to report until tomorrow. I’d misread the induction date.
After laughing about the mistake, after a flush of red color and a flood of ribbing and a wave of relief had come and gone, I took a long drive around the lake. Sunset Park, with its picnic table and little beach and a brown wood shelter and some families swimming. The Crippled Children’s School. Slater Park, more kids. A long string of split-level houses, painted every color.
The war and my person seemed like twins as I went around the town’s lake. Twins grafted together and forever together, as if a separation would kill them both.
The thought made me angry.
In the basement of my house I found some scraps of cardboard. I printed obscene words on them. I declared my intention to have no part of Vietnam. With delightful viciousness, a secret will, I declared the war evil, the draft board evil, the town evil in its lethargic acceptance of it all. For many minutes, making up the signs, making up my mind, I was outside the town. I was outside the law. I imagined myself strutting up and down the sidewalks outside the depot, the bus waiting and the driver blaring his horn, the Daily Globe photographer trying to push me into line with the other draftees, the frantic telephone calls, my head buzzing at the deed.
On the cardboard, my strokes of bright red were big and ferocious looking. The language was clear and certain and burned with a hard, defiant, criminal, blasphemous sound. I tried reading it aloud. I was scared. I was sad.
Later in the evening I tore the signs into pieces and put the shreds in the garbage can outside. I went back into the basement. I slipped the crayons into their box, the same stubs of color I’d used a long time before to chalk in reds and greens on Roy Rogers’s cowboy boots.
I’d never been a demonstrator, except in the loose sense. True, I’d taken a stand in the school newspaper on the war, trying to show why it seemed wrong. But, mostly, I’d just listened.
“No war is worth losing your life for,” a college acquaintance used to argue. “The issue isn’t a moral one. It’s a matter of efficiency: What’s the most efficient way to stay alive when your nation is at war? That’s the issue.”
But others argued that no war is worth losing your country for, and when asked about the case when a country fights a wrong war, those people just shrugged.
Most of my college friends found easy paths away from the problem, all to their credit. Deferments for this and that. Letters from doctors or chaplains. It was hard to find people who had to think much about the problem. Counsel came from two main quarters, pacifists and veterans of foreign wars, but neither camp had much to offer. It wasn’t a matter of peace, as the pacifists argued, but rather a matter of when and when not to join others in making war. And it wasn’t a matter of listening to an ex-lieutenant colonel talk about serving in a right war, when the question was whether to serve in what seemed a wrong one.
On August 13, I went to the bus depot. A Worthington Daily Globe photographer took my picture standing by a rail fence with four other draftees.
Then the bus took us through corn fields, to little towns along the way—Rushmore and Adrian—where other recruits came aboard. With the tough guys drinking beer and howling in the back seats, brandishing their empty cans and calling one another “scum” and “trainee” and “GI Joe,” with all this noise and hearty farewelling, we went to Sioux Falls. We spent the night in a YMCA. I went out alone for a beer, drank it in a corner booth, then I bought a book and read it in my room.
At noon the next day our hands were in the air, even the tough guys. We recited the oath—some of us loudly and daringly, others in bewilderment. It was a brightly lighted room, wood paneled. A flag gave the place the right colors. There was smoke in the air. We said the words, and we were soldiers.
I’d never been much of a fighter. I was afraid of bullies: frustrated anger. Still, I deferred to no one. Positively lorded myself over inferiors. And on top of that was the matter of conscience and conviction, uncertain and surface-deep but pure nonetheless. I was a confirmed liberal. Not a pacifist, but I would have cast my ballot to end the Vietnam war, I would have voted for Eugene
McCarthy, hoping he would make peace. I was not soldier material, that was certain.
But I submitted. All the soul searchings and midnight conversations and books and beliefs were voided by abstention, extinguished by forfeiture, for lack of oxygen, by a sort of sleepwalking default. It was no decision, no chain of ideas or reasons, that steered me into the war.
It was an intellectual and physical standoff, and I did not have the energy to see it to an end. I did not want to be a soldier, not even an observer to war. But neither did I want to upset a peculiar balance between the order I knew, the people I knew, and my own private world. It was not just that I valued that order. I also feared its opposite—inevitable chaos, censure, embarrassment, the end of everything that had happened in my life, the end of it all.
And the standoff is still there. I would wish this book could take the form of a plea for everlasting peace, a plea from one who knows, from one who’s been there and come back, an old soldier looking back at a dying war.
That would be good. It would be fine to integrate it all to persuade my younger brother and perhaps some others to say no to wrong wars.
Or it would be fine to confirm the old beliefs about war: It’s horrible, but it’s a crucible of men and events and, in the end, it makes more of a man out of you.
But, still, none of this seems right.
Now, war ended, all I am left with are simple, unpro-found scraps of truth. Men die. Fear hurts and humiliates. It is hard to be brave. It is hard to know what bravery is. Dead human beings are heavy and awkward to carry, things smell different in Vietnam, soldiers are dreamers, drill sergeants are boors, some men thought the war was proper and others didn’t and most didn’t care. Is that the stuff for a morality lesson, even for a theme?
Do dreams offer lessons? Do nightmares have themes, do we awaken and analyze them and live our lives and advise others as a result? Can the foot soldier teach anything important about war, merely for having been there? I think not. He can tell war stories.