Friday, March 27, 2026

Walking the Walk and Compassion for Campers Update for March 27 2026

Look for new opportunities for action, education, community, and solidarity in and around McHenry County here every week.  

 Walking the Walk  


Third No Kings nationwide protest sponsored by a broad coalition that
includes Indivisible50:1:50MoveOnand scores of other organizations calls for its third big national action on March 28.  “In 2025, millions of Americans came together in nonviolent protest to oppose the growing authoritarian actions of the Trump administration and affirm that this nation belongs to its people, not to kings. The No Kings Coalition is activating an immediate and ongoing nationwide digital organizing effort leading up to our next mass mobilization on March 28, including a flagship event in the Twin Cities.”

Lots of opportunities to lend your body and your voice to the Resistance.  Here are five.  McHenry County events:

9 to 11 - Richmond Rally to Defend Democracy - Route 12 & Broadway Road. Richmond Rally to Defend Democracy


10 to noon – No Kings Algonquin is doing it again at their usual location, on both sides of Algonquin Road as it crosses the Fox River – set your GPS to Algonquin Road and South Harrison Street.  NO KINGS ALGONQUIN · No Kings


11 to 1 - Indivisible McHenry County is doing it again at their usual location, along Route 31 at McCullom Lake Road.  Best parking is in the big empty lot on the NE corner, behind the McDonalds.  


11 to 1 - Harvard Rally to Defend Democracy - at Five Points, by Harmilda


Noon to 1:30 - Indivisible NW IL Crystal Lake is doing it again, at their usual location on the north side of Northwest Highway, west of Federal Drive – set your GPS to 5380 Northwest Highway


Compassion for Campers


Compassion for Campers is at Community Resource Days at Willow Crystal Lake100 South Main Street on the first and third Friday of every month from 10 am to 2 pmC4C is one of over 25 agencies at Willow.  C4C’s next distribution will be this FridayApril 3 and then on Friday, April 17. Please come and see what we are doing.  

Yo-yo conditions and mud are the reality for those camping or sleeping in vehicles and catch-as-catch can spaces  Demand is very high for basic camping supplies and despite our best efforts cannot meet everyone’s needs.  Individual and community donations are critical tpurchase our gear.   

We can always use donations of supplies like clean and serviceable tents and sleeping bags in original bags for easy transport, clean blankets, tabletop grills, wrapped toilet paper and paper towels, and non-perishable food.  Money donations are always welcome.      https://tinyurl.com/3bz96axe

We need people to share leadership tasks including shopping, transportation, acknowledging donations, coordinating with other agencies, and religious groups. These tasks can take a few hours a week.  People with flexible schedules with some day-time availability are ideal candidates.  A good way to start is to volunteer for our distribution a time or two to see if we are a good fit and stir your passion for justice and service.  Interested?  Email compassionforcampers@treeoflifeuu.org 

  


Avatar of Proto-Monotheism—The Clouded Origin and Birth Date of Zoroaster

 

                    A contemporary Zoroastrian print depicting the sect's founder, prophet, and avatar.

Yesterday, March 26, was Khordad Sal celebrated as the birthday of Zoroaster also known as the Greater Noruz and which is marked six days after Noruz, the vernal equinox.  

All founders of great religions need a feast day to be celebrated by their followers.  Most often the feast is identified with the birthday, death date, transformation to godhood, or ascension to immortality.  In the case of Zoroaster, the founder of an ancient proto-monotheistic religion which blossomed in Persia (Iran) and became the state religion of vast empires, the feast is a traditional birthday.  But not only is his real birthday not known, scholars have trouble identifying the era in which he lived by margins of hundreds of years.  At least modern ones do better than the Greek historian of philosophy Diogenes and the Roman Plutarch who misdated him by several millennia at around 6,000 BCE. 

The Fravashi are spirit angels whose traditional depictions are often considered a major symbol of Zoroasterism.  History Channel pseudo science bunk peddlers would have you that they are representations of aliens in their space craft.

The problem with dating Zoroaster is largely a problem of jibing linguistic development with known historical events.  All stories agree that Zoroaster was a priest of an already ancient and long established polytheistic religion who developed new ideas elevating the deity Ahura Mazda of wisdom, truth, and pure goodness to the status of Supreme Being and Creator, while demoting various other deities to Fravashi, roughly analogous to angels or spirit saints and demons under a Satan-like Angra Mainy who introduced the destructive mentality of the lie into the world.   Works of Holy Scriptures are attributed to him—GathasYasnaVendidadVisperadYashts—which are included in an overarching Scripture that includes ritual practices, prayers, and fragments of other texts not attributed to him. 

The problem is that the oldest of his texts are in an early form of an Aryan tongue known as Avestan of which the texts are the only surviving documentation.  That would seem to date these writings, 17 poems of the Gathas, to sometime before 2,000 BCE.  But later writings, including supposed autobiographical accounts of his life were written in Persian dialects from around 600 BCE.    The great age of the Gathas is what convinced the Greeks and Romans that Zororaster’s origins were very early.

Scholars now date the historic Zoroaster to somewhere in a 200-to-300-year range centering on 600 BCE.  That would indicate that he adapted as his own far more ancient teachings and popularized them.

Then there is the problem of just where the hell Zoroaster was from.  A lot of claimants for this honor.  The earliest texts identify him as coming from Airyanem Vaejah meaning roughly the Expanse of the Aryans a/k/a the Iranians.  It may reference a fast-flowing river and valley, perhaps in the southern central Asian Plateau or in the north of modern Afghanistan.  These same texts fail to mention any of the well-known tribes of western Iran—the MedesPersians, and Parthians.

Like Buddhism and Christianity a miracle birth story developed around Zoroaster/Zarathustra as illustrated in this children's book.  

Later texts, however, place him in western Iran and identify his priestly cast as the Magi of the Medes and Persians.  Modern scholars tend to dismiss the possibility of him being from western Iran and argue between themselves over points of origin from central and eastern Iran, Afghanistan, Baluchistan in western modern Pakistan, Bactria on the plateau north of the Hindu-Kush Mountains, Turkmenistan, and the vast steppes west of the Volga.  Put your money down and take your pick.

Although Zoroaster’s original autobiographical writings were thought destroyed in when Alexander the Greats Army captured Persepolis, capital of the Achaemenid Empire centered in Persia and burned the royal library there.  Or not.  Some scholars dismiss this and say that the original texts, if they existed were lost long before.  At any rate later summaries of the lost texts provide a fairly detailed biography.

Zoroaster was born into a Bronze Age Aryan culture in a priestly line, the Spitamids.  His father and mother were identified by name—Poroschasp and Dughdova.  He followed the family trade but was increasingly dissatisfied with ritual practices that included animal sacrifice and the corrupt use of religion by a governing caste of princelings and soldiers to oppress the mass of common people.  He took a wife, Huvovi and together they had three sons and three daughters.

At age 30 Zoroaster was illuminated by Ahura Mazda and began preaching his revised worship of the elevated deity and his philosophy of a struggle between the forces of pure truth and goodness and those of lies and evil.  He eliminated animal sacrifice, simplified ritual, and argued against excessive religious taxes diverted to the caste of worldly rulers.  He developed a system which, for its time and place, was relatively light on miracles and magic and developed an advanced ethical philosophy.

Huvovi and his children were his first converts and his sons became his priests.  At least one daughter was said to have made a strategic marriage to a local ruler that helped spread adoption of the new religion.  Zoroaster faced many obstacles in his preaching, including the fierce opposition of traditional priests and of the nobility who felt undermined.  He was shunned and outcast in his own mother’s hometown.  Yet eventually truth and goodness—aÅ¡a—triumphed over druj—the lie and much of Zoroaster’s homeland, wherever it was, was brought to the faith.

Zoroaster preaches to legendary Vishtaspa--Hystaspes to the Greeks--a king and/or Mag sage who became one of his earliest supporters and a major figure in scripture.

No mention was made of how the Master died, but later traditions have him murdered at his altar in Balkh located in Afghanistan during a Holy War between Turans—an Iranian tribe—and the Persian Empire in 583 BCE.  This tale undoubtedly owes more to politico/religious struggles for legitimacy within the Persian Empire and its successors than any historical truth.

We do know that by reign of Cyrus the Great, about 560-530 BCE, Zoroastrianism was wide-spread in his newly unified Persian Achaemenid Empire, although not yet a state religion. Through their enemies the Persians, the Greeks learned about Zoroaster and his teachings, which later became influential in their emerging philosophy though the work of Plato and others.  Likewise, the empire brought it to the Jews who were also influenced, especially by Zoroastrian duality which shows up in the concepts of the struggle between light and darkness of the Essenes as evidenced in the Dead Sea Scrolls.  Through both the Greeks and the Jews it influenced Christianity and later Islam, which conquered the Zoroastrian heartland.

Zoroaster influenced Greek philosophers as well religions like Judaism, Christianity, and Islam,  In his famous painting The School of Athens Renaissance master Raphael depicted Zoroaster--the bearded figure holding the crystal globe--among the sages in the agora.

The name Zoroaster is, in fact, the Greek form of the name which has become generally used in the West.  In Persian the name is Zarathustra, which Friedrich Nietzsche adopted for his philosophical novel, Also sprach ZarathustraThus Spoke Zarathustra—in which he put his own thoughts on the death of God and the Ãœbermensch into the old prophet’s mouth.

  Darius the Great of the Persian Achaemenid Empire was a personal devotee of Zoroaster and after his death Zoroasterism became the State religion of the empire.

When Darius I came to the Achaemenid throne in 522 BCE he was known to be a personal devotee of Ahura Mazda, but at the time that did not necessarily mean he was a Zoroastrian.  He could still have recognized the ancient pantheon but simply dedicated himself to that divinity.  On the other hand, he may have been.  Not long after Darius died, after extending the empire from Egypt and the Levant to Trace and Macedonia in the Balkans—after failing to conquer SpartaAthens, and the Greeks—east into India, Zoroastrianism became the state religion, although other cults were generally permitted. 

The Achaemenids felto Alexander, but when his heirs could not maintain his eastern empire, the Parthians arose and established an Empire from eastern Asia Minor down through both sides of the Persian Gulf and east through Afghanistan.  This empire lasted from 247 BCE to 224 AD when it disintegrated after a long series of wars with the Roman Empire and the rise of the Sasanians.  This empire would also make Zoroastrianism a state religion alongside the ancient gods of the Babylonians.

The Zoroastrians had a last, long run as an imperial religion with the Sasanian Empire, which was the chief rival of the Byzantines to the east, between 224 and 651 when it finally fell to the Islamic invasion.

The Islamic Caliphate not only absorbed the entire Sasanian Empire, it quickly expanded to cover roughly the same territory as the old Achaemenid Empire and then some. 

Despite the conquest, under the Umayyad Caliphate there was little pressure put upon the local populations to abandon their traditional religions so long as they were monotheistic, their activities did not disrupt or insult Islam, and adherents paid a tax—jizya which was leveled on non-Muslims living in the realm.  Over time, however, the tax grew repressive and barriers to advancement in the Caliphate encouraged many, especially among the elite and in the major cities, to convert.  After the beginning of the Crusades there was a general backlash against all religious minorities and more oppressive steps were taken, including local rioting and massacres were allowed to transpire by authorities.

During the Caliphate the Zoroastrians adopted a stance of non-prostilazation to convince their overloads that unlike Christians they would not try to covert Muslims.  Only those born into the religion were accepted as members.  In the long run, as pressure continued on their populations, this custom, along with a traditionally low birth rate, and continued abandonment of the faith for Islam, contributed to a steady decline in numbers over the ages until only a tiny minority remained in the old Iranian and Afghan strongholds.

After a period of particularly brutal repression many adherents fled to India where they established communities on the southern west coast beginning in the 9th Century.  That community today represents the largest concentration of Zoroastrians in the world.  Known locally as the Parsis, less than 70,000 were counted in the 2001 Indian census, mostly concentrated around Mumbai.  

Modern Zoroastrian priests perform the Afrinagar ceremony.  They wear masks so that their sputum will not accidentally corrupt the pure flame of sacred fire in it's chalice-like cauldron. 

Their long isolation from their ancestral roots has resulted in customs that are sometimes at variance with traditional Zoroastrianism and mirror the Hindu communities in which they dwell.  This includes a modification of the ban on accepting those not born into the religion by accepting the children of marriages to non-Zoroastrians.  That has not, however, prevented a general population decline, hastened by emigration to the United States and Canada where there are now small communities.

Pressure in the traditional heartland has only gotten worse. The Shi’a in Iran and the Taliban Sunni in Afghanistan, as well as Islamists in the southern Caucuses have been equally zealous in their persecutions making many refugees who have to disguise their identities.  Hard numbers in these circumstances are hard to come by.  Less than 200,000 are thought to be scattered over a broad region overlapping several borders.

Today, probably fewer than one million Zoroastrians are left world-wide to celebrate their Master’s birthday.

Thursday, March 26, 2026

Remembering Prophetic Feminist Poet Adrienne Rich

Adrienne Rich as a young poet.

Adrienne Rich was 82 when she died on March 26, 2012 in California, a long way from the life of privilege and learning into which she was born in Baltimore on May 16, 1929.   

Her father was a noted professor of medicine at prestigious Johns Hopkins and her mother had been a concert pianist.  He was a secular Jew, she a lady-like Southern Protestant.  Adrienne and her sisters were raised as nominal Christians.

Both parents cherished learning.  Before she was of kindergarten age Adrienne was reading from their vast library, mostly English poets.  Not trusting their bright children to a drab public education, Adrienne and her sisters were educated at home in that library until the fourth grade.  In her later years she was sent to a prestigious girl’s school, Roland Park Country School, which she later credited with providing “fine role models of single women who were intellectually impassioned.”

The progression to Radcliff College for her undergraduate degree was a natural one and she continued to flourish in the all-women environment.  She also took classes, mostly in poetry, at very male Harvard.  Her very first collection of poetry, A Change of World, was written as an undergraduate, selected by none other than W.H. Auden for publication as the Yale Younger Poets Award winner.  Auden wrote a thoughtful introduction lauding her technical competence, craftsmanship, and “…elegance and simple and precise phrasing.”

Thus, impressively launched on a noteworthy literary career she traveled to Europe on a Guggenheim Fellowship in 1952.  Part way into the year she abandoned formal study to linger in Italy.


Adrienne Rich's husband economist Alfred H. Conrad n 1959.

On returning to the United States in 1953 Rich married Harvard economist Alfred H. Conrad and settled into the life of an academic wife in Cambridge, Massachusetts.  Her first child, David, was born in 1955, the same years as her second collection, The Diamond Cutters and Other Poems, earned praise and garnered awards.  Two more sons were born and she struggled to balance the demands of marriage, motherhood, and writing.  She felt a failure at all of it.

Despite continuing to publish successfully, Rich could have been the model of the kind of accomplished, highly educated woman stifled by conventional domesticity that Betty Friedan wrote about in Feminine Mystique.

The themes began to emerge more forcefully in her poetry.  She abandoned the carefully crafted lines of metered rhyme which characterized her earlier work and began to work in blank verse.  The poems became more frankly autobiographical.  Snapshots of a Daughter-In-Law in 1963 delved into that struggle followed in 1966 with Necessities of Life.

 

Rich in the '60s--fierce and feminist.

Now both a recognized literary superstar and open feminist, Rich’s career began to eclipse that of her husband.  He moved with her to New York City when she accepted a post at Swarthmore.  She latter also taught in the Graduate School of Columbia University and a free style “open university” at the City Colleges of New York.  During this period, she became deeply and publicly involved not only in the feminist movement, but in opposition to the Vietnam War, and moved in increasingly leftist circles.  She hosted events for the Black Panthers and was a noteworthy signatory of the Writers and Editors War Tax Protest pledge, vowing to refuse tax payments in protest to the war.

Her poems were now overtly political.  The publication of Leaflets, an examination of the turmoil of the 1960’s, secured Rich’s place as a leading radical voice.

All of this placed a strain on her marriage.   He husband felt she was literally losing her mind and moved out.  He was quite wrong.  Rich hadn’t lost her mind but had decided to become the quintessential class traitor.  Three months after the separation Alfred Conrad shot and killed himself.  It was a naturally traumatic event for Rich and her children.

 

A cartoon by Alison Bechdel demonstrates the enormous influence Rich had on many women writers and artists.

Yet the accolades and awards continued to pile up. There was the Eunice Tietjens Memorial Prize from Poetry Magazine, the Shelley Memorial Award from the Poetry Society of America, another Guggenheim Fellowship, and various prestigious academic appointments.

She reached perhaps the pinnacle of her literary career with the publication in 1973 of Diving into the Wreck. It was her most intensely personal work yet, anguished and angry yet clear of thought and expression.  She was picked to share the National Book Award in Poetry with Allan Ginsberg in 1974 but declined to accept it as an individual. Instead, she made national headlines by going to the podium with Alice Walker and Audre Lorde to accept the award on behalf of all women writers. 

Rich’s life and work changed dramatically in 1976 when she began her life-long relationship with Jamaican-born novelist and editor Michelle Cliff.  She later said that her lesbianism was both the natural fulfillment of desires and yearnings suppressed since girl’s school and a political statement.  Her writing began to express this new life, both philosophically in works like Of Woman Born: Motherhood as Experience and Institution, her first significant prose work, and lyrical frankly erotic verse in the pamphlet Twenty-One Love Poems.

 

                                   Michelle Cliff became Rich's life partner, inspiration, and collaborator.

She continued to hold important teaching posts at RutgersScripps College of San Jose State University, and Cornell.  She dedicated more time to essays, literary criticism, and political theory, publishing several well received books.

Rich and Cliff settled in California and co-edited an important Lesbian journal, Sinister Wisdom in 1981.  She published three more books of poetry in the 1980s and garnered more literary awards—the Ruth Paul Lilly Poetry Prize in 1986, the Elmer Holmes Bobst Award in Arts and Letters from NYU, and the National Poetry Association Award for Distinguished Service to the Art of Poetry both in 1989.

A revived interest in her Jewish identity and what it means to be a leftist Jew led her to found. Bridges: A Journal for Jewish Feminists and Our Friends in 1990.

An Atlas of the Difficult World, published in 1991, won the Los Angeles Times Book Award in Poetry, and the Lenore Marshall/Nation AwardCommonwealth Award in Literature as well as the Poet’s Prize in 1993.  In 1994 she tagged for a MacArthur Foundation “genius grant.” All the while she served in mentoring positions to women writers around the world.

In 1997 Rich made headlines by publicly snubbing the National Medal of Arts in protest to a House of Representatives vote to end the National Endowment for the Arts and policies of the Clinton Administration.  She told reporters “I could not accept such an award from President Clinton or this White House because the very meaning of art, as I understand it, is incompatible with the cynical politics of this administration... [Art] means nothing if it simply decorates the dinner table of the power which holds it hostage.”

In the new century Rich was slowed by advancing rheumatoid arthritis but continued to speak out publicly, especially against the looming war in Iraq. 

 

Adrienne Rich--the elder still untamed.

She was named a Chancellor of the Board of the Academy of American Poets in 2004.  That decade she produced four more collections of poetry, the last being Tonight No Poetry Will Serve: Poems 2007-2010 and three more collections of essays. 

In 2006 she was awarded the National Book Foundation Medal for Distinguished Contribution to American Letters followed in 2010 with the Lifetime Recognition Award from the Griffin Poetry Prize

That’s more than enough official honors for anyone.  But Adrienne Rich’s legacy cannot be measured in plaques, certificates, and engraved bowls.  It is in the hearts of all the readers whose lives she touched and enriched, all the students she nurtured, all the writers she encouraged.

 

What Kind of Times Are These

 

There’s a place between two stands of trees where the grass grows uphill

and the old revolutionary road breaks off into shadows

near a meeting-house abandoned by the persecuted

who disappeared into those shadows.

 

I’ve walked there picking mushrooms at the edge of dread, but don’t be fooled

this isn’t a Russian poem, this is not somewhere else but here,

our country moving closer to its own truth and dread,

its own ways of making people disappear.

 

I won't tell you where the place is, the dark mesh of the woods

meeting the unmarked strip of light—

ghost-ridden crossroads, leafmold paradise:

I know already who wants to buy it, sell it, make it disappear.

 

And I won’t tell you where it is, so why do I tell you

anything?  Because you still listen, because in times like these

to have you listen at all, it’s necessary

to talk about trees.

 

Adrienne Rich