Volcano Complex

We went to our local BLM field office and got a license to collect up to 250 pounds of material from the community pit outside Hurricane, Utah. I wasn’t feeling well at all, but I needed to do something meaningful to take my mind off the pain and incessant coughing, so we headed out with a five-gallon bucket and collected a few pounds of what turned out to be oxidized basaltic lava.

It wasn’t the 220-million-year-old exposed Petrified Forest Member of the Chinle Formation from the Late Triassic geological layer after all. That was wishful thinking on my part coupled with being misled by the colors at the pit as they appear on Google Maps.

This pit is positioned within a Quaternary-period volcanic complex, so it’s actually exposed lava, lava, and more lava. The red color comes from the basaltic lava oxidizing after the eruption. I say eruption because this was all part of a single, continuous eruption that lasted weeks or months as opposed to a series of eruptions.

I might be able to do something with the lava we collected, but it’s going to be difficult to crush. I don’t have the health or energy to attempt such a thing right now. I’m experiencing the equivalent of a single, continuous eruption in my lungs, one that’s not spewing anything anyone would want to collect for anything, ever.

Images: The drive to the pit from Hurricane, several photos of the pit and the heavy equipment parked in it, our car parked by the area where we collected the basaltic lava, and a close-up of the lava in a glass jar.

Hard Pills

I have a new iteration on my concept of collecting soil samples from mass-institutionalization-era psychiatric asylums and hospitals in the country. It’s to take the soil from each location and fill pill capsules with it or press it into tablets. I don’t think I have to explain why that would be so meaningful, but I will.

First, medication changed psychiatry for better and for worse. Even the safest carry risks, and many folks aren’t on the safest ones. They’re on the ones pharmaceutical companies sell as the best and sometimes only treatment options.

Second, medication ushered in an era of biomedical treatment that often reduces those with mental-health diagnoses and lived experience to bodies in need of long-term pharmaceutical intervention at the exclusion of all other treatment modalities and without regard for life-limiting side effects, such as metabolic disorder, which exacerbates or may even be a root cause of mental-health issues.

Third, the medications my mother was given between the 1950s and early 1970s debilitated her. They weren’t much better than the earlier insulin shock therapy and electroshock therapy she received. This reason is especially personal for me, but of course my mother was just one of many who was harmed by these early treatments. She wasn’t the only one by any means. Her being a psychiatric nurse offered no protection against the treatment du jour, including pill, injection, and electrical current.

Fourth, some classes of medications are considered to be internal straitjackets that moved control of the patient from the external (chains, restraints, isolation) to the internal (blunting, sedation, lack of drive and motivation).

Fifth, our lands are chemical now, altered, as much a product of the Anthropocene as the medications themselves—and as much as we, as humans, are both products and victims of this human-shaped era. We can’t heal the land with a pill, and the land can’t serve as medicine in a desecrated state, one we brought it to by treating it as something to extract from, to inject into, to contaminate, and to abandon like we’ve abandoned so many people, especially those relegated to state lands where asylums were erected.

I say this as someone who takes a low dose of lithium carbonate daily. I’m not against medicine. I see its utility in the short-term during periods of crisis and in the long-term in some cases, like mine—but only as part of holistic treatments and the subjectification of those with lived experience.

I do think what we’ve done, especially since the late 1800s, to people with mental-health labels and lived experience, other forms of disabilities, and to those who challenged social norms—all folks who ended up in asylums and psychiatric hospitals—is a hard pill to swallow.

I can’t think of a better way than institutional soils displayed as contaminated medicine to say:

Give us back this land. (Cleanse this land.) Return us to this earth. (Cleanse this earth.) Heal us alongside this soil. (Cleanse this soil.) These bodies are the earth. (The earth is a body.) The earth doesn’t forget. (We haven’t forgotten.)

Vials

I may be wrong about this, but here are five sediment samples from two different sites near where I live.

From left to right, the first three are samples I collected years ago near the Toquerville mine. I believe they are: 1. volcanic basalt and alluvial gravel wash, 2. quaternary eolian quartz sand, and 3. mineralized sandstone tailings.

The last two samples on the right are what I collected yesterday. They appear to be Moenkopi that’s been chemically altered by runoff or chemical exposure and unoxidized Meonkopi unearthed during construction.

Images: Small glass vials of each sample with cork stoppers sitting in an Oliva cigar box. The colors include lavender, coral, burnt orange, tan, and maroon.

Other Rhythms

I’m wearing colluvial sediment from the 90-million-year-old Iron Springs Formation in the wildlands behind my Utah home around my neck as an amulet. Yes, I’m still talking about soil and its components, in this case sandstone that is older than us and will outlive us. We need to start thinking in its rhythms rather than our own.

This is part of my dif/Fused Ancestry project. This sand protects me from the contaminated soils I grew up with, the ones that hold abuses, murders, exploitations, and a history of extractions, injections, disposals, and burials. I mean materials. I mean people. I mean culture itself.

This sand lets me look at that soil, a little at a time. My life is short. This suffering is long. It’s under our nails even if we can’t see it and has been in Oklahoma for nearly five hundred years.

Image: A silver globe memory locket filled with colluvial sediment from the Iron Springs Formation. The locket sits on a mesquite desk that’s out of focus in the background. Faint reflections are visible in the glass: points of light and a window that looks out on the laccolith near our home to the west.

The Collection

For my dif/Fused Ancestry project: soil samples from Oklahoma and Utah, flora samples, bones, stones, vases, pastels, hair, and other materials. Soon, this project will take over two bookcases and several large cabinets in the garage. The glass jar on the left with the silver lid is from the Upper Red Member of the Moenkopi Formation. I collected it near our home yesterday. It’s about 240 million years old and was deposited while Pangea was still intact.

Other(ed) Ancestors

As part of my dif/Fused Ancestry project, I also want to collect soil from every asylum in the United States built in the 1800s, which marks the Kirkbride Era of mass institutionalization of people living with mental-health issues, cognitive disabilities, and physical disabilities.

These sites aren’t my literal ancestors, but I feel connected to them in spirit for many reasons. This aspect of the project would also include collecting soil from the psychiatric hospital in my hometown where my mother worked as a psychiatric nurse and was treated as a psychiatric patient. That hospital opened in 1895 as Oklahoma Sanitarium, with the words “Norman Institute for the Violently Mentally Insane” welded to its front gates facing Main Street.

Dirt(y) Reads

These are four of the books about soil that I’m reading as part of my dif/Fused Ancestry project. I’ll share more books as I add them to my reading list. Shown: 1. The cover of Unearthed: On Race and Roots, and How the Soil Taught Me I Belong, by Claire Ratinon. 2. Dirt Church: Answering the Call to Rewild Spirit, by Charity Muse. 3. Soil & Spirit: Seeds of Purpose, Nature’s Insight & the Deep Work of Transformational Change, by Ian C. Williams. 4. Soil and Spirit: Cultivation and Kinship in the Web of Life, by poet and farmer Scott Chaskey.

We Gather for This Soil

I got my great-grandfather’s soil today with my life partner and one of my very best friends, Jose Faus. We couldn’t get as close to the site as I would have liked, but we made due.

The collection process was more comical than profoundly emotional. It’s already becoming a memory I’ll cherish for that very reason. Between Jon and Jose, I know two of the best men in the world. Who else would let me drag them around Oklahoma like this to gather soil?

Images: 1. Jose and me together at the rental house. 2. The secondary marker for the battle where my great-grandfather was injured, pictured with a cat who came to greet us.

Contaminated

Many of the soils I collect for dif/Fused Ancestry will be contaminated in one way or another. That’s an environmental issue I need to incorporate into the project. The grounds at and around Central State Griffin Memorial, the psychiatric hospital where my mother worked as a nurse and was treated as a patient, contain asbestos, lead, and other contaminants.

The soils from Lake Texoma’s banks near the Buncombe Creek boat ramp contain contaminants such as petroleum hydrocarbons and physical impurities such as plastic and metal from fishing line and lures. The same goes for the soils along the highways I traveled with my father.

I have to be careful collecting these soils and working with them. I might get samples tested if I can afford it. I want to see which are the most contaminated and if there’s a correlation between environmental, political, social, and personal abuses. I’ve hypothesized that rich lands like those found in Oklahoma lead to abuses of the land, the culture, the people, and all living beings who live in and on those lands.

As Daniela Naomi Molnar said in her keynote speech at Tulsa LitFest, environmental, political, and social violence tend to occur in the same place. Where you find one, you find them all. It’s clear to me that the shift occurred when stewardship of the land was lost and ownership was imposed, when nature was commodified and a colonial mindset took hold, one that persists to this day. Places lost in this equation, especially the most fertile ones and, in the case of Oklahoma, those that are oil-bearing. But every living thing in those places lost, too—including our living soils.

Vases as Vessels

I found a ceramic artist named Amy Sanders de Melo. She’s a Colombian-American artist, educator, and arts advocate based in Tulsa. Her practice explores themes of disability, identity, and healing through tactile storytelling. She has ongoing vision and hearing loss and incorporates Braille into her work to represent the liminal space between disability and perceived ability.

I want to talk to her about having urns made for my dif/Fused Ancestry project. The idea is that, once all the different soils for a person’s ancestors have been transmuted into art, a pinch of each would be placed in a single receptacle that looks like an urn. This urn would be a tangible representation of the integration of soils and ancestors by the living family member.

Update: I swear, you ask Tulsa for something, and you shall receive. The entire state of Oklahoma may be like that. I never would have guessed I’d be able to source something like this for my project with such ease—and have what I imagined in my hands seventeen hours after imagining it. The talent in here is incredible. The resources are incredible. The community is incredible. I found the miniature vases shown below by Amy Sanders de Melo at a local store. I can’t wait to find out if I can commission her to make similar vases for dif/Fused Ancestry.

Image: A set of five one-of-a-kind custom-made 1″ x 1″ porcelain vases, each with celadon (gray and blue) hues and glaze. Reduction gas-fired.