New Hampshire Daily

Late poet John Chardy said of Maxine Kumin she teaches me by example to use my own eyes Pilsner Prize winning poet Maxine Kumin has lived in New Hampshire since 1976. Robbie hunted visited her at her Warner farm and she prepared this report. Oh horse drinks. Anywhere between. Five and 15 gallons a day. Multiply that out and see what you get. Maxine Kumin says she has too many horses in the essay a sense of place. She asks rhetorically how can I be a poet tending to a 200 acre farm in the craggy hills of Warner with horses she describes as intolerant as hungry children. But then she goes on to prove to herself and us in the essay how at this stage in her life after years of teaching and winning prizes for her poetry she could not be anything other than a poet and could not be any other place than this far in a poem one can use the sense of place as an anchor for a larger concern. It's a link between narrow details and global realities.

Location is where we start from. Landscape provides our first geography. The turn of the seasons our archetypes for our own mortality. Some say Maxine Kumin has long been a poet with a political point. The 1973 puled surprise winner for her book upcountry poems of New England. She seems to have gone from writing of the interrupt personal to the interpersonal. Her early poems recreate the substance of her family life in Jewish ancestry. Later her voice becomes more rebellious says reviewer Michael true. Then as she turns her ride to her New Hampshire farm the questions it presents to her are of the place of human beings in nature. What will become of that not quite vanished system of values that lingers in the New England countryside abetted by the harshness of the climate and the edge and CS imposed by isolation. I don't want to write elegies to vanishing virtues nor do I wish to mythologize the remaining stalwarts. But I cannot be blind to the miniature fortitude of humans pitted against the vagaries of the weather.

In June or July the thunder heads roll in the hay must be gotten under cover before the storm breaks sap. Once the full spring run brigands must be boiled down into syrup continuously or it will spoil at the sugar house three families take turns spending the night to start the fire under the evaporator in order to shelter the animals. The new barn must go up before snow fall. The toil of farm life that edges itself on her mind gets her out of bed at six in the morning to feed hungry animals human feeds are five horses three times a day her way past the dogs and the quiet cats Abaroa and Kadabra. I guess. There's this this is the old Hebrew a Puritan that's left in me but I guess I think there's a kind of discipline and orderliness that you learn from just from the day of meanness from the fact that animals have to be fed on schedule and that. Has to be cut when it's ready and SAP has to be collected when it's running and and so on.

And that urban lives are not ruled. Why these and media sometimes more's the pity. I really do believe that there there is an intrinsic value here that's getting lost. The more the more we become dependent on. An urban lifestyle and. Creature comforts the farther we move then from our roots and I think the less we're really in touch with ourselves. I mean that sounds a little woolly and romantic I wish it didn't but I don't really know any other way to put it. Cuman is saddened by some of the changes she sees around her particularly in agriculture and farming and the way of life they comprise. I do grief about that. I for one. I have a lot of. Really bad feelings about. About seeing agriculture run on a factory basis. The factory line attitude

toward animals where pigs grow up on concrete I mean if you open any one of these like the Omaha catalog you'll now find there's a liquid marketed to paint on the knees of newborn pigs. That's how many people are raising them on concrete. When pigs were range raised and allowed to run free contained by electric fences which it's very easy to do with pigs they do respect an electric fence. And we didn't need things to paint on their knees it seems so cruel to me to isolate them that these animals never touch the ground. No there is really quite an ardent movement away from that. Maxine Kumin says Henry David Thoreau has been a great influence on her. Another nature poet who did not shy away from the political the rose memorable aphorisms seem so well to sum up his thoughts cumin to offer her own favorite phrase. This from a recent poem. Cherish your wilderness which is the last line of one of my favorite poems it's from the long approach which is the most recent book of poetry. It's

called in bear country and it's the last line of it. Cherish your world and come on and cherish your wilderness. That would probably be the poet essayist and novelist Maxine humand latest book of essays is titled in deep reporting from Warner for WEO this is Robbie Hornick. New Hampshire's neighbor to the north is not the fifty first state as Robbie Hutton reports many Americans might be surprised to learn of the great differences between Canadian and American culture and the Canadians intentions to keep it that way. If you ask most Americans what they think of Canada the answer might be they don't. Canadians on the other hand would have a great deal to say about what they think of Americans. Much of it less positive than you might think. This disparity says University of Winnipeg history professor Bruce Daniels can be traced to historical factors but also to a modern condition. Daniel suggests that while the model of American

Immigration has always been described as the melting pot the model for the Canadian experience has been the mosaic. In fact there are at least two dominant cultures in Canada the French and the English with newcomers historically having been expected to maintain ties to their native cultures. Today says Daniels the mosaic is threatened by the melting pot and in danger of becoming just one more ingredient in the soup. Since World War 2 the whole Western world maybe the whole world fears the United States. It's not American power. American power is one thing. Some feared some like it. It's since World War Two American popular culture has been exported. Kids in the Soviet Union kids in Japan and kids in India wear jeans. They listen to rock n roll or listen to Bill Haley. That has been a tremendous export of American culture everywhere and it's made other people angry the fact that their own popular culture is being eroded by what they regard as American popular culture. And Canada feels very much that it's in danger of having its culture destroyed by American popular culture that American models that Ozzie and Harriet. That Bill Haley and Bill

Cosby and all these American TV shows that Reader's Digest a Time magazine that all our society be taken over by American pop culture. The real fear is not the national government the real real fear is not the economy the real fear is a popular culture through the course of culture and there's no reason to have a government. Now this may sound something like the predictions 20 years ago by communications theorist Marshall McLuhan a Canadian by the way who foresaw the advent of a global village as he called it where national borders would be transcended by media networks that created the soul much better in the American media than he did at home. Reza Goebel village yeah but it's an American village that's what people are saying. There's no denying the result but it's a question of the old melting pot being a unique vitality you know vital American phenomena. But people would say well it's an Anglo-Saxon sauce the global village is an American village and most money countries are more well protected they can exist within that village candidates fears being swallowed up.

And it always has here in the United States can this fear the United States politically forever since the French and English fought for wars and Alexander Hamilton said think continentally. So and so the United States became aggressive and took Mexican territory now it fears that its youth will all become American. This nationalism on the part of Canadians may not be foremost in Americans minds perhaps because of the patterns of immigration by Canadians to this country during the Vietnam War when many Americans of draft age fled to Canada. Daniel says three times that many came to the United States and many have maintained their culture. New Hampshire is a unique example. New Hampshire has gotten notable Canadians that is if they wish to incomes the United States no one notices because it looks and sounds like American New Hampshire's notice to Canadians because most of the French they've also tended to be a lower social economic status not coming for professional jobs not coming for opportunities coming because they're unemployed in Quebec and they came to work in the textile mills Rhode Island or the paper mills of New Hampshire

New England Northern New England New Hampshire and parts of Rhode Island probably have more preserved Canadian French Canadian culture language and other party United States. So unlike most other groups that came to United States French Canadians have maintained a distinct identity in language. Writer Ernest Hubert of Keene a third generation French Canadian American notes that the French Canadians were probably the only immigrants to come to this country by train. They may have brought their baggage but they never completely unpacked. When I pick up from that. The sense of being an outsider of never quite feeling and whole. I don't think it's any surprise that some French American you know Franco American writers. I'm thinking of great battalion Peyton Place and Jack Kerouac who wrote on the road both died of alcoholism related problems and that they were both very restless

unhappy people who never really found a home and who ironically could never really get away from northern New England this place. That really made a man happy. They were really wedded to. I'm not I don't have any I don't really know why but I see a pattern here. It's also interesting that there are some ethnic groups who really I think assimilate beautifully and probably the Greeks are the best example. And it's. It's interesting that Kerouac and tell you both married. Ethnic Greeks. So we have all one ethnic group French Koreans marry into the Greek ethnic group so there is at the same time an attraction to this country and its promise of prosperity on the part of some Canadians. But there is also a need for distinction felt by others who on either side of the border seek to maintain their separate identities

and who according to University of Manitoba Professor Bruce Daniels will never submit to being called simply North Americans for WEO this is Robbi Hoenig. Many people think of the university press as the one that brings out the 400 page volumes on obscure topics. Or perhaps the graduate students doctoral dissertation on sentence diagramming in the modern era. But university presses today are moving away from those kinds of scholarly academic monographs known as Sam's in the trade as Robbie Hutton reports university presses may still have a somewhat different mission from trade publishers but in many ways they are no less ambitious than their commercial cousins and everyone is on the lookout for that best seller. It's an especially upbeat day at the University Press of New England offices in Hanover. A consortium of nine New England universities that have comprised you any publisher since 1070. This morning's New York Times is met with squeals of delight at the front page science section article on new theories of how animals and plants

deal with the cold. The article draws largely on the work of the University of Vermont ecologist whose book Life in the cold has just been published by the University of New England press. Tom McFarland director of U.N. He says this is the kind of crossover book that more and more university presses are looking for. I think it's important that there are really fine lines between scholarship that is thought of as deadly and appealing only to experts and specialists. There are fascinating fascinating things in the book about what happens beneath the snow and what happens in the wintertime to life during winter and how life carries on. The whole science world I think is becoming more appealing to broader numbers larger numbers of people and publications have helped in that regard too for any book publisher attention in the New York Times is beneficial for a

university press it can be phenomenal. McFarland adds he's already had a call this morning from a New York publisher interested in the paperback rights in an area of publishing where the average book loses $4000 attention like this can help a great deal. The balance is in part an economic factor. The books that lose money have to be subsidized in some Why. There are some foundations who have been generous with the university process but less and less than recent years. The National Endowment for the Humanities is one source of publications subsidy and we go to private foundations as well but and universities also subsidize in a certain way. But we can't rely upon those sources for everything and so that middle book that. Has a prospect for breaking even making just a little bit of money is needed as a counterbalance as well

as we all are looking for that sleeper that best seller that had been turned down a dozen times before by a dozen publishers that that's one of the delights of publishing that we are selecting and often gambling and what we decide needs to be published. Focusing on what needs to be published is something of a shibboleth in university publishing even though the marketplace is having an increasing impact. That mission remains foremost. Again University Press of New England director Tom MacFarlane. We think of a scholarly university perhaps as being. Important in the same way that a library is important to an educational institution and so to the extent that what is happening in any research institution is important we think. The dissemination of that work is is

a requirement that the mission of that educational institution. But as you any strive to publish more books with commercial interest will be able to maintain its mission. McFarlane says yes while at the same time bestowing on its authors the unique benefits of University Press the trade world is focused so much on bestsellers and stars and one need only read history to discover that great findings don't always reveal themselves in that way. And the mission of a scholarly publisher is to to focus and to be aware of the important ideas that are not always apparent on the surface. There is evidence that university presses have in the past been able to gauge well which books will have lasting interest although they produce just one in 12

of the 40000 books published each year. Twice that ratio of all the books now in print in the United States first saw print on University Press is reporting from Hanover for WVO this is Robbie holding. No doubt there is conflict as well as joy in the holiday season but for married couples of different religions religious faiths the conflict may be more pronounced at this time of year. In the first of a two part series Robbie looks at the problems facing interfaith couples and ways of coping with them. Two people from two different religious cultures or even perhaps regional cultures would have a pretty tough time resolving the family conflicts at Christmas time everybody knows that Christmas is a time not only for joyfulness but for enormous the pression and terrible family strife. And I think certainly two people with two totally different traditions and

lots of. Stress in terms of family pressures would have a tough time dealing with whatever the family traditions are. The number of interfaith marriages has been on the rise in recent years where one such unions were frowned upon by a variety of religious cultures. Today intermarriage is have increased so greatly in number that in a religion like Judaism for example interfaith couples today represent roughly one third of a congregation at a Manchester temple. This relatively new phenomenon gives a new twist to the notion that a successful marriage involves compromise. You know we're talking about the openness of the times and the ability for mixed marriages to work better. But the fact of the matter is that some people still have to pay an extreme price depending on where their families are including being excluded from the family. That's probably happening more subtly now and then overtly but it still happens sometimes. All those choices are costly.

Dr. Mark Watts is a pastoral counselor in Manchester. It's a type of counseling conducted by ordained members of the clergy of any faith who also hold doctorates in psychology. He has worked with couples on some of the issues of interfaith marriages. At some point we have to come smack dab head on into the reality that there's a difference. There's a difference between Christians and Jews and I'm certainly a big advocate of the dialogue and the working together and the sharing and we do share a very rich tradition together. But at some point you have to realize that there is a difference. The Jewish Well the Jewish faith is based on one particular set of tenets and beliefs in the Christian on another. And they aren't the same. You know they share a lot of common background but at some point there there is a difference and you can't pretend that's not there. You got to keep talking about it. What about when that happens within the marriage what about when you get to that point in there is that. Obvious difference. How do you deal with that. So I think you have what you have to come to terms with this is not going to be perfect. And there's going to be

conflict about it. And again. In some ways it looks easier because conflict probably isn't as on the surface but the subtle conflict can be just as damaging if you feel that subtle rejection of that that sort of unknowing prejudice that that we can run into in families. So you have to be prepared for a subtle conflict perhaps more than overt conflict says Dr. Watts. Because people who do choose a mate of another faith have likely dealt with the issue at least on the surface. But of course holidays have a way of bringing up unresolved questions. Rabbi Arthur Starr leaves a Jewish congregation a temple of Da'ath you sure and in Manchester I'm sure there are aid for it would you have a position on it. So preservation but in the end it's up to the what the vid will become. One couple for them to decide what's best for their lives and their relationship. You know we're always taught to honor your mother and father and in that respect one would be very hesitant to turn against that with a background and upbringing for the same folk when the couple gets married a

man so we've had mother and cleave unto his wife and the two of them the most important. It's so great so unapparent to bend over backwards but not quite so far with reform so differences can be an opportunity for growth and change. Bonnie Sunstein revere college English professor who outlined the dilemma at the beginning of this discussion has written about the situation in an essay called a Judeo Christmas. Maybe the answer is you either choose to be to have a very superficial observance of two different kinds of ceremonies according to whatever your family's demanded of you. Or you choose to handle it more deeply. Looking at at the historical traditions and finding. A place where they don't to go and the place where they dovetail has got to go back to the universal human issues that these winter solstice holidays all celebrate.

Tomorrow at this time a look at external pressures on interfaith marriages. But the level of different religious traditions and some ways of thinking about them for WEO this is Robbi Hornick. When people of different religious faiths marry the way they choose to deal with religion is an extremely personal affair. It has been compared to any of the other compromises involved in a marriage. But when it comes to Celebration of holidays the issue may be less well defined especially in an environment where a holiday like Christmas is treated almost as a secular day of celebration by some. Review your college English professor Bonney Sunstein has been thinking about the universal connections of the winter holidays. Ever since she was a child raised in the Jewish religion but tugged at by the celebrations of Christmas all around her. I think maybe my problem was that I didn't have a strong Jewish identity I had a poll. I had a father who wanted me to be Jewish and a mother who wanted me to be sort of semi Christian and never really identified for me exactly what my role should be.

I had neighbors and schoolmates who were all Christian and had Samak was coming in and had lights all over their houses and had major present major celebrations and families who all connected together at Christmas time in my family really disconnected at Christmas time. SUNSTEIN drew upon that experience to form her own conception of the holidays today. Dr. Marc Watts pastoral counsellor from Manchester says the holidays are an excellent time for that sort of self exploration. I think one of the things it certainly does is it has heightens the whole. Idea that we do come from different backgrounds and that what we're attempting to do is to create a new relationship and not replicate our parents relationship or family. And that Christmas probably symbolizes that in a more intense way because there are a lot of intense feelings about Christmas

people. Expect to be very happy often times there's a lot of sadness at Christmas time. I think we feel things a little bit stronger at the holidays and so it allows us an opportunity to explore our relationship and to see where we're coming from relationship. Christmas you just use the word Christmas almost a change of of the holiday season. Do you think it's ever going to become a generic term or is that just too hot a religious kind of it issue. Well you know that's hard to say I would expect. If things maintain themselves the way they do in our country that Christmas will be for most people holiday. And there's a certain sort of majority insensitivity about that. But I think that's the way it is for most for most of the people. You know it's celebrated in a national way it's almost as much a secular holiday as it is a religious holiday for most people today Bellamy Sunstein holiday celebrations include a mixture of both Christmas and Hanukkah as well as a long searched for set of

values to support her beliefs about the holidays. And I think that there are more than just Christmas and Hanukkah too. I think when we work and what's there are there are other cultures existing cultures that have light celebrations in the middle of winter. And I think it's a very positive act of the human spirit. And it's a wonderfully optimistic exciting. Thought to realize that for all these many thousands of years people living together that the commonalities we have in our cultures are all have to do with warmth and rebirth and kindling one flame or another. And these are all the things that strike me at Christmas and celebrating the the human spirit is something that we all have in common. And for me as a Jew living in a Christian American world

certainly a Christian American state. It's a very exciting way to explain the holidays. So while the holidays may be a time for understanding the different traditions people bring to celebration they can also be a time for exploring the connections between those traditions reporting for WEO. This is Robbie Harding. If you're still digging out of mounds of wrapping paper and piles of gift boxes you may not have had time to consider what's behind all the gift giving that accompanies the holidays one way of examining this custom might be to look at the way another culture handles the matter. In Japan for example there are two great gift giving seasons one of the new year and the other in midsummer. Robbie Hoenig spoke with University of New Hampshire professor he should curious about gift giving in Japan. 50 people go go to the major department stores. What how the way with every item of course has its price and these prices are universal that is the same throughout Japan

and basically most department stores has similar types of items. A person receiving the gift mediately how much you spend on it and you have to be very careful in choosing to give that person because you have to make sure that it's not to offend. It would seem like you're trying to bribe the person or at least to be hard to curry their favor or on the other hand it can't be too inexpensive in which case it would seem that you are lighting that person by not appreciating. Obligation enough but what about the sort of idealistic conception of what a gift is in giving something that you almost is almost too dear that you give it out of you know out of someplace in your heart. Does this. Seem to maybe mitigate some of that and even even Western patterns of gift giving these

days you think we've gotten away from that that concept of what a gift is another exactly for how it works. Your work with pet it is sort of like like sending Christmas cards that back her into thinking that it's a way of keeping in contact whether it's good or bad it's hard to get away from one that produces that up it's very difficult to Bandon because you don't want to be the person who had it. Well what do you think are the overarching or ethical system that that apply here and what are we what are we dealing with when we talk about gift giving and this sort of structure a life mode we're giving in I think in many guises it is one of the primary functions really is establishing personal links and in particular there are links of sort of obligations one can use something from somebody that is really a way of forming that you're indebted to the person who gives you that. Yes I

could on my deathbed that a similar type of practice was developed. This is sort of a good example Japanese couple as they were practically sadly fairly recently probably acting for the last 10 years or so for Valentine's Day. People give gifts usually some sort of candy for two people even though they may not necessarily be really interested in the person. It's sort of even stand out more in this holiday in the holiday that that you think of is the one where you declare your love that it's not coming from the heart. I just wonder what you think that says about that. The separation between sentiment and gift giving it. In a sense I guess is it is simply this. This ties in with one of the fundamentals that we

begin to get in Japanese culture and that is this. With you for truth that is it is his duty in his human feelings but usually the way that works is that it's really not a proof. The fact that these are the two who work in tandem I think for the most part people don't see it as in conflict or even if it's critical that one may be giving gifts to people that one doesn't really feel like home to because that kind of opportunity doesn't exist. That is in between the internal and the external. The somehow supposed to be one thing so that even if it you know if you can if one doesn't if you will a great deal of affection for somebody you do it

difficult socially bride. For us it's a social obligation. Part of your. Answer. The word anther apostrophe roughly translated from the Greek means the wisdom of man. It is the philosophy of Austrian born Rudolf Steiner who died in 1919. Steiner is described as a brilliant clairvoyant who left behind his prescription for spiritual enlightenment of the relatively few and the possible in the US a good number live in New Hampshire. Robinho Nic has this report and the apostrophe has long been much better known in Europe where its adherents number in the tens of thousands in the US just fifteen hundred people are members of the National anthropos offical society. One of the most highly visible incarnations of anther boss of v is the educational component. There are approximately 100 schools in the US called Waldorf schools which though they do not teach the philosophy of Rudolf Steiner directly do approach the teaching process

from a perspective sensitive to the Steiner philosophy and the Steiner philosophy Well that's quite a bit tougher to pin down. For one thing it's an exhaustive body of work comprising everything from how to grow vegetables to how to attain spiritual enlightenment. For another it all stems from the mind of one man Rudolf Steiner a genius and an initiate or person who reaches beyond daily experience. Steiner came of age during a time when science itself seemed to be opening up to levels beneath the empirical. Hence the subtitle of Steiner's philosophy the spiritual science. I think you could characterize it as a philosophy of life a way of life. And Pratt was educated in one of the first Waldorf schools in New York. Today she trains teachers in standards method at the Pine Hill Waldorf School in Wilton Steiner was an initiate. And he was able to bring in a very clear thoughtful conscious way a process whereby anybody could

take up his ideas. And the thing is that he was able to perceive. A spiritual world very clearly a world that is seen to us in everyday life. But clearly exists and the more that one is working within this philosophy the more one knows that that is true. But this is certain meditative path which one practice. Practices if it seems difficult to grasp the essence of Anthroposophy that is to be expected. So as Baruch College philosophy department chairman Robert McDermott whose 1983 book called The Essential Steiner attempts to spell out the particulars of the prosody McDermott says he became intrigued with Steiner after having spent the better part of his career unaware of him for precisely the reason that it is so difficult to explain and there possibly simply I couldn't do it. But the minute one of the primary. So large and so distinctive with no shortcuts that it's really hard for

somebody to just sort of sum it up in that access in a way that those of us who are impatient really want to do it I can give you a pretty good summary of what the like Janice tried to do it would be inadequate. It would be the leading but it's a start and it's not bad for her dying or getting something very very much more complicated and there possibly has been called eastern philosophy from a Western perspective and like then a full understanding of Anthroposophy depends upon apprehending these questions from a different realm. Again Professor McDermott if you said we can develop the ability to see into. The actual functioning of these of the world around us and what we see you. All forms of physical and material life. Is there a kind of spirit that if Festing itself

as matter as they can do what we have to do to get past the superficial appearances to an understanding of the inner forces the soul qualities carefully look at it you have a key to dealing with 20 children. Dana says until you learn to deal with the child's destiny the child make up the temperament and you always begin with the effects of the child's behavior but never with an understanding of what the child needs to balance those traits and weaknesses. To become an integrated person very Robert the broader report record featuring the robot tomorrow at this time. A closer look at the Waldorf school movement and the philosophy of Rudolf Steiner for WEO this is Robbie who make an alternative mode of education

has been quietly practiced in New Hampshire for some time. It's called Waldorf education and it's based on the philosophy of Rudolf Steiner with Waldorf schools in Wilton and Keene and a teacher training program in Antioch College. More and more people are coming into contact with a philosophy of the early 20th century spiritualist who founded a science of man called and through posse Robbie when it visited the Pine Hill Waldorf School in Wilton and she prepared this report. Set atop a hill in Wilton New Hampshire. The Pine Hill School looks from the outside like a modern version of a turn of the century German village. Inside the open spaces great windows and long corridors are not only a perfect setting for an impromptu Christmas concert but create a feeling of potential. Unquestionably on the theme of anther possibly the philosophy of Austrian spiritualist Rudolf Steiner whose theories on the way of human life have inspired one of the largest

independent school movements in the world. Lisa Reinheimer is a student at the Waldorf school. My school was a lot different than a public school like public schools have. Brick buildings or just. Plain like a mill or something turned into a school or the school was made for. Yes and if form defines function it is appropriate that the Waldorf School method can perhaps best be described as one of openness. The most important thing that you have to do is to observe the children. David Mitchell teaches at Pine Hill. Here the teachers completely run the school in keeping with Rudolf Steiner's belief that what is given you is not as much your own as what you do yourself. In that same vein students make their own textbooks with teachers contributing their own research as well as a good part of themselves to each lesson. The faculty as a school is a is a social forum for the future in the way that we work as a faculty. We work out of consensus.

There is no leader in the school. We jointly run the school and we choose people to take on the administrative capacities. Now in consensus that means it's a truly republican form. And that we will give up some of our own feelings that time. To feel for the entire group so that when a decision is made within the school that this is made by the entire group everybody stands and supports it. This is sometimes extremely stressful and often times tremendously exciting and when you feel that the entire group is behind the decision there is a quality that that that. Action takes. That is different than somebody legislating anthropology and Rudolf Steiner are never very far from a Waldorf education. The schools are self-supporting. A heartfelt notion to Steiner and there is no umbrella group overseeing the more than 100 Waldorf schools around the country. Another feeling dear to anthropologists is that

of personal and moral responsibility at Waldorf schools a single teacher is responsible for students from their first until their eighth year here though they are taught by a variety of teachers. This person will see them through their entire school life and Pratt who trains teachers in the Waldorf method says teachers are instructed in anthropology and the philosophy of rule of Steiner. Although never is answer possibly taught to the children. That's not the aim of this school at all. But it lies in the background of the teachers so that they can enhance their own capacities to better understand the children. If amp apostrophe in the somewhat arcane theories of Rudolf Steiner are not a direct part of the classroom experience the Waldorf schools may still seem like something quite esoteric maybe even cult like anther possibly say this is decidedly American opinion whereas in Europe the 400 some odd world of schools are well accepted and highly acclaimed. Linda Baker is a former high school teacher from Hanover who has attended workshops on Waldorf education. She found the concepts to be

complimentary to more mainstream practices. I went to a lecture on a Friday evening a good friend meeting her and a woman who had her at a welder. I had basically a lecture and a questionnaire. Her Period her public and it was very very exciting. I did remember her. Finding that a lot of thought and kind of vague ideas I had about education that were not formulated in you know career theory that she would coming back to me with ideas in a friend that I had failed her and who it is you're you know had done naturally in my own work is really important from the go. We're basically the idea that this had been studied and understood and it was very exciting. The Waldorf schools have been called the most tangible legacy of Rudolf Steiner and well the philosopher and spiritual scientist as he was known was chiefly concerned with more iffy real

matters. Waldorf education offers an opportunity to apprehend his philosophies in a more earthly form reporting from Wilton this is Robinho Nick. Despite a constitutional separation between church and state the line between politics and religion has become more and more in the lurch with the last three presidents in elections according to a Dartmouth College Professor. The latest example of this is the candidacies the Robertsons the former Christian evangelical minister Robert spoke to. College audience earlier this week want to pair this record. I think that he's entitled to his own beliefs but I'm certainly not going to vote for him because I think they're ridiculous. I sat there biased and I tried to find fault with a lot of things he said I thought there are a lot of things contradictory in what he said and I still feel that way. Although he did speak better than I thought he would. I think he's wonderful because he's a very good person. Who is

not afraid to. Stand up for what he thinks. He's moral. And there's a spark of god that just shines out from him that is just so precious. Those are some of the responses to the speech Tuesday night by Republican presidential candidate Pat Robertson who'd been asked by Dartmouth to speak about education issues. Robertson called for a move back to basics in education citing anecdotal examples of what he called functional and cultural illiteracy among American high school and college students. In a question and answer period following the speech Robertson was asked about an issue that has accompanied his campaign from the beginning. The relationship between religion and politics. The most recent version of this carried in The New York Times is the question about a statement Robertson made on his 700 Club television show when he said that only Christians and Jews were qualified to be president of the United States. We have in the Constitution a very clear mandate. About

religion and it's very clear that no religious test should be required for any office or position of trust of the United States. That's what it says and as president that's what of course I have to abide by. What I was trying VERY him perfectly to say in that particular colloquy on the 700 Club and by the way I've had a live show for about 20 years. The people for the American Way knows a great deal more about what I've said than I do because I forget they faked everything and they go over methodically trying to pick out lines to embarrass me in. The frost was this. That the best because of the institutions that we have in America are those who share the same concept of ordered liberty as the Founding Fathers those who created those that especially Robertson has repeatedly stated his

support for the constitutionally mandated separation of church and state. But Kevin Reinhard religion professor at Dartmouth College says that Robertson's brand of religious fundamentalism does not see so clear a distinction between private morality and public issues. I think there is a contradiction in particularly in the American Protestant view of religion itself that plays a part here that on the one hand religion is seen especially in the context of the Constitution as a private matter. As an interior spiritual which is consistent with Protestant Reformation I think on the other hand there is the very clear sense that righteousness works itself out in action. And so that the pendulum swings from one side to the other in terms of involvement in politics is no different from the the. Ambivalence that the tradition has within itself and other scholar of religion Dartmouth College religion department chairman Robert o Dean sees Robertson's candidacy as the

culmination of a trend toward political acceptance of evangelical fundamentalism that began with Jimmy Carter as a candidate Carter firmly announced he'd been born again. And Ronald Reagan was elected on a platform that partially agreed with fundamentalist values. Very typical for American fundamentalists who to say both that their real message is an internal private ist spiritual message which has nothing to do with politics. And yet when given the chance to seem to be able to reform the whole country to say Aha now things have changed. I've got no message I can say that in fact I'm now called to jump into politics. I think the key variable is they jump in when they think it's possible. Professor Odeon adds that he's not alluding to some sort of intellectual dishonesty but rather a sincere belief that somehow becomes changed to a different sincere belief. One of the things that in the past Robertson has said have caused him to alter a previously held belief is the experience he reports of being spoken to directly

by God. Though Robertson himself has alluded to such conversations in the past at Tuesday night's event he would have none of it. Oh is it. I'll talk to you about the issues I don't want to give you I've talked about the other stuff so long as just the war in Hanover for WVO this is Robinho Nick. It had become a. Saturday night. Some people are on the edge of their seats. Lottery ticket in hand

waiting to see if the numbers will make them rich. It's a gamble but after all it's only a dollar. New Hampshire has been in the lottery business for 25 years longer than any other state in the country today 28 states run their own lotteries and another 15 are expected to begin them by the end of this year with record profits by New Hampshire and other states. It appears lotteries are a sure way of raising money. But are they the right way if something is important like education. We ought to be willing. To pay for it. James Smith is minister of the American Baptist Church in Bow. He opposed the idea of creating the new tri state Mega Bucks game in 1905 even though the profit from the game would increase the amount of money the lottery already raised for education. James wins it is executive director of the New Hampshire lottery. I don't need to get something straight when you're talking about gambling rather be here a lottery Las

Vegas or Atlantic City right. Yeah odds are always in favor the house make no mistake about that. There really are horse racing diagrams doesn't matter to gamble. And when people buy it. In my opinion when they translate megabucks they have one thing in mind. Total financial independence if you will in five or ten million dollars. In my opinion that's exactly what you have. OK so say you win 10 million dollars. Well the odds are decidedly against you. I suppose the Protestant work ethic is a little bit hackneyed but in a sense it flies in the face of that and it says we want something for nothing. Again Reverend James Smith our state which I'm you know I'm pleased that we don't have a personal income tax and a lot of other kinds of taxes. But. I'm not convinced of that. A lottery. Is a good alternative. It creates some habits that are. That are not necessarily

productive or good. And it's not a recreation that that has really any benefit. Unless you win big. But what about the people who play the lottery just for those few moments of excitement and the chance to say what if. It's very subtle in that sense. That it isn't a big deal for a lot of people who buy a ticket now and again. But it becomes or can become an addictive kind of thing. And there is the issue of. What about if you shouldn't. Shouldn't you care about the few who are spending there. I mean at their last dollar but money they can't afford the lotteries James wins it cited a study that said college educated people ages 25 to 30 were the least likely to buy lottery tickets. But he would not accept the suggestion that the allure of lottery winnings amounts to a tax on people who can least afford it. The main business of the lottery he says is to make money. Money for education. The New Hampshire

Department of Education shows that bonus is increasing. It got nearly 10 million dollars in 1086 20 million in 1907. Still that is just a little more than a third of the lotteries net profits we had and sales and the 754 million dollars in actual sales. OK. I have to keep in mind that 50 cents of every ticket dollar Saugus back the player in prizes you have vendor fees cost of tickets and the words. We have a vendor that operates a tri state commission online system. They get a set percentage of every dollar gone through that you have advertising costs you have this building you have like any business you have operating cost. And I think it's great we netted an ephi 7 some 36 percent. Back to you. Back to education and in the lottery industry. Very good. That's outstanding. Of course the higher your sales go your operating cost drop. And that's the reason the odds for winning the lottery have been increased says wimps that if the idea

of winning money is exciting the thought of winning mega bucks is thrilling higher jackpots mean more tickets sold and the state of New Hampshire is banking on the idea that though the odds against it are greater than ever. Ticket buyers will not give up the hope of winning big. Reporting for WVU. This is Robbie when I get the word lottery comes from LA or share from a game of chance that is as old as civilization itself. Roman emperors and later feudal princes of Europe used lotteries to raise funds to wage war in this country the war for independence is the most famous example of this ancient practice. But opposition principally blocked by the clergy has succeeded throughout history in putting an end to state run lotteries. That is at least until our own time. In part two of our series on the subject Rob you want to take a look at the well-known story called The Lottery. Surely Jackson's nine hundred forty nine story is a chestnut of high school English courses though it

is not considered one of the great stories in American literature. It is taught so often because of its straightforward style because it is about something anxious and apparently relentless and because of its surprise ending Blanche Gelfond teaches English at Dartmouth College in Hanover. Well the plot is very simple. It starts on a lovely day. The grass is green the sky is blue. And. People begin to gather in the square. First the children piling up stones then the men and women come from the kitchen. Then the person who runs the lottery every year arrives with a box. Which pointedly is not the original box so we know that this lottery goes back for a long long time. Then Mrs. Hutchinson arrives and in a rather flowery and she joins her family and the lottery begins. Each person in the village there are three hundred people. Each person in the village has to pick a paper.

Years ago it used to be a piece of wood but now it's a piece of paper and we don't know what the lottery is for and we don't know what the papers say. But one family is picked out by the lottery at which point Mrs. Hutchinson begins to cry that it's not fair it's not fair. It is soon revealed that of course it is MS Hutchinson's family that has been chosen for the lottery and ultimately she alone who is the winner. Up to this point we don't know what the lottery is although we know that some people have spoken about not having the lottery anymore. And some people have spoken how it's absolutely essential. The lottery means that they'll be corn this some kind of slogan to that effect. And the story's very simple very straightforward. And the lottery begins and one. Person picks up. A stone. One of the women picks up a very large stone but she can hardly carry from the pile of stones that the

children have gathered and throws it. And then the others begin to throw. And within two sentences the story is over and says and then they were upon her. And that's the end of the story. So you understand that when you win the lottery you stone to death in Shirley Jackson story the whole idea of the lottery is completely ironic. This lottery appears to have nothing in common with lotteries today. People today play lotteries hoping to win. Obviously not to be stoned to death. What it has in common is setting chance as the operator what determines who gets what. Whether you win the prize or whether you're stoned to death. Not what you've done not you will. Your virtue not your life not any kind of justice but pure

arbitrary chance. And for some people that's a frightening concept for some people it's liberating. And so there is that element that when you buy a lottery ticket you have as much chance as anybody and chance is both one of those much feared and much desired conditions suggest Bellefonte feared because it is equated with disorder and lack of control desired for the bounty it might bring in the story it is considered a chance one must take for the good of the community. Maybe what it does is strike some. Atavistic note you know that somehow we're going back. We all recognize something primitive or. Almost savage in us something fearful too that we would be willing to do this if we knew that the community would be saved.

Shirley Jackson story may not be considered one of the greats. It has been called simplistic but the questions it raises about duty tradition and chance certainly are among the enduring questions reporting from Dartmouth College in Hanover. This is Robbie Hoenig. This next story is slightly out of order because I misplaced the introduction for it. It's titled presidential history and it's a look at presidential electoral politics via the life of Daniel Webster.