Charles Dickens Archives | Carol L. Douglas

September 18, 2018

A sense of place

I can’t get a painting out of my mind. That means the artist did an unusually good job.

Lobster dock, by Carol L. Douglas, watercolor on Yupo paper.

In September, our days often start with fog, as the cooler, longer nights of autumn dance with the warm ocean. “Season of mists and mellow fruitfulness,” John Keats called it. It’s exquisitely cool on the skin and a delight to paint. But I was having none of that joy on Sunday. In fact, I was miserable.

As the sky cleared, the day emerged perfect. There is a limpid, golden light from now until March in this latitude. Still, it’s not cold; a warm, gentle breeze floated across Damariscotta Lake. September is the most glorious month in Maine, and the knowledgeable holiday-makers know it.

They were out in force, zipping along the water on their jet skies, in power and pontoon boats. I like boats, and don’t generally begrudge them their fun on the water, but the engine sounds were drilling neat holes in my temples. After six hours, I capitulated to my awful headache and packed up my brushes.

I’m not a crank, I have hay fever. Really.

Yesterday morning I noticed that my eyes were swollen. The penny dropped. I used to have fierce autumn allergies when I lived along the Lake Plains. Here, my bedroom overlooks a hundred-acre hayfield. I have hayfever again.

I’d planned on meeting Bobbi Heath to paint in the pickerelweed above Damariscotta Mills. When I showed her my eyes, she suggested that we go, instead, to the shore, where the ocean breezes could clear my sinuses. That is how we ended up at Round Pond, and it suited me to a T.

Private Island, definitely unfinished, by Carol L. Douglas

I’m having fun with Yupo, and doing some interesting work with it, but the medium is driving my painting, rather than being subservient to any sense of place. That’s shifting, but it’s a slow process.

“Sense of place” is difficult to define. Most geographic places have strong identities, although some (like shopping malls) are interchangeable. But sense of place isn’t merely geographical. It’s also perception, based on history and feelings.

A sense of place needn’t be positive. Charles Dickens opened Great Expectations in a miasma of graveyard, swamp, and convict hulks on the river. Charles Burchfieldhas a tremendous sense of his adopted hometown of Buffalo, and it’s threatening. But in painting, sense of place is generally a positive thing.

In the national imagination, Maine has a strong place identity. That is why gazillions of ceramic lighthouses are flogged here every year. But a sense of place is deeper than simple media coverage and souvenir shopping. Digging to its essence is one of the trickiest jobs in landscape painting.

View from Mount Pisgah, by Deborah Lazar, has a tremendous sense of place. It comes from the brushwork as much as from the forms.

I’ve thought a lot about a painting I saw last month at Adirondack Plein Air that has a stellar sense of place. It was a tiny gem, almost unnoticed in the crush, but it’s resonated with me ever since. I asked its painter, Deborah Lazar, if I could share it with you.

Deborah has captured the Adirondacks’ essential color and form in simple terms. I can practically feel the wind in the looseness of her brushwork. She couldn’t have done that had she focused on style rather than content, because her mark-making would have overridden the movement of the wind.

Style is often what’s rewarded by jurors. But this painting has stuck with me long after the prize-winners have faded from my memory.

July 3, 2017

It’s all relative

Money can’t buy happiness but the lack of it seems to annoy just about everyone.

Waiting, by Carol L. Douglas. I no longer remember what bureaucratic inefficiency prompted this so many years ago, but I can still feel the frustration.

Last week, a line squall took down a branch from the maple in our front yard. Going out to inspect the damage, I saw that woodpeckers had hammered neat holes into much of it. The tree is mortally ill and there is no solution other than to have it taken down. It’s not a job I want to tackle because it overhangs power lines, Route 1, and my roof.

It’s going to cost about $1250, but that comes on the heels of $2000 in car repairs and $1400 for a washer and dryer this month (replacing a pair that died at the ripe old age of four years). I was having a small fit about cash flow when I got a text message from my pal Helen. I’ve written about her before: she’s a poor woman from North Braddock, PA who works part-time as a residential advisor for mentally ill adults. She has sarcoidosis along with an insatiable yearning for learning.

Helen was cheesed off. “I lost my nail clipper,” she fumed, “and I don’t have $1 to go to the Dollar Store to buy a replacement one right now.”

The Gleaners, 1857, by Jean-François Millet, was never meant to be romantic. It was initially viewed with deep suspicion for its sympathetic portrayal of the poor.

For some reason, that totally cracked me up. Here we are in vastly different places in the American economy, suffering from the same darn problem: lack of ready capital. It makes me wonder whether anyone, ever, has enough money.

There are 442 billionaires in the United States. If a billionaire spends $100,000 a day and never makes another dime, he will run out of cash in 25 years. That seems very secure to me, but I really don’t know how billionaires live, any more than I truly understand how Helen lives or she me.

I imagine that when someone is that focused on acquiring wealth it’s either aggression or a mental aberration related to hoarding. Perhaps being down to their last million could make them feel as nervous as I do when I’m down to my last centime.

Ruth, by Carol L. Douglas, was painted to demonstrate indirect painting, but it’s also a portrait of someone short of ready cash. It’s another very old painting from the mists of time.

Helen was homeless last year at Christmas. It was a terrible concatenation of circumstances that ended up with her, her daughter and her granddaughter losing all their personal possessions and being stashed by Social Services in a motel. She had nothing, not even her winter boots.

Being involved with the social welfare network means you get advice from social workers, whether you want or need it. One of them told Helen, completely seriously, that she needed help with her ‘hoarding problem.’ Apparently, standards for hoarding are very low when all your possessions will fit in the trunk of a Ford Fiesta.

Les Foins (Haymaking), 1877, by Jules Bastien-Lepage, who keenly felt the plight of the French peasant.

All of this is just a reminder of the wisdom of M. Micawber’s famous recipe for happiness, from David Copperfield:

“Annual income twenty pounds, annual expenditure nineteen six, result happiness. Annual income twenty pounds, annual expenditure twenty pound ought and six, result misery.”

We live in a credit-driven economy that would be quite unrecognizable to our ancestors. Everyone does it—families, businesses, government. I try not to play, but I also know there’s only so much worrying one can do about money. After all, we’re bound to make more tomorrow.

March 24, 2017

Fixing what is broke

More Work than They Bargained For (Isaac H. Evans), by Carol L. Douglas. A working schooner is the antithesis of our throwaway culture.

“My other piece of advice, Copperfield,” said Mr. Micawber, “you know. Annual income twenty pounds, annual expenditure nineteen nineteen and six, result happiness. Annual income twenty pounds, annual expenditure twenty pounds ought and six, result misery.” (Charles Dickens)

One of the easiest ways to get richer is to never spend every penny you earn. This dictum is apparently shared among my peers. Contrary to what the popular press would have you believe, more Americans are saving for retirement today than in the past; retirement plan contributions are rising, and retirement assets are at record levels, even accounting for inflation.

At times my household has been very, very poor. I’ve suffered catastrophic illness and been wiped out financially. I’ve had towering debt. The principle for recovery is always the same. As our parents said, you “pay yourself first” by putting a little money aside every week.

Detail from The Beggar of St. Paul, by Carol L. Douglas. I’m trying to adapt and reuse old stuff here.

Not only does this help you sleep better, it allows you to take risks. You can’t, for example, quit your job and become a missionary if you’re locked down by credit card debt, a mortgage, and student loans.

Our parents did this by never throwing anything away. That’s basically impossible in our modern throwaway culture. However, living on the coast of Maine helps; there are no shopping malls out here. We try to buy less stuff and keep it as long as we can. For example, I drive a 2005 Prius with 241,000 miles on it. I’ve adopted the Maine habit of buying my clothes at Bean because they really do last forever.

My laptop travels with me so that you can travel with me. My former model, a Toshiba, has been a fantastic workhorse. Nevertheless, it was time for it to take its honestly-earned retirement. It has parts rattling around in the case and it is prone to shut off at inopportune moments.

I didn’t notice that its replacement had a manufacturing defect in the screen until after I’d spent two days installing software. I should have returned it immediately, but like everyone else, I dread entering the terrible maw of bad customer service that we, as a nation, suffer. There is a price to pay for the convenience of mass markets, and we pay it when anything goes wrong.

Illustration from Even from Far Away, by Carol L. Douglas. If you don’t throw old things out, you won’t have to replace them.

Then the SD card reader quit. I use it every day, and there’s no easy workaround. It had to be fixed. I spent all day yesterday allowing a technician from the Philippines to remotely-operate my computer as I watched in abject boredom. Eventually he reset the operating system, which essentially wiped the hard drive clean. Nothing doing; it was—of course—a hardware problem all along. I now have an expensive, useless brick awaiting a long trip to a service center in Texas.

All of this is long way of saying that all my work for the last two months is buried in the treasure chest of a system backup. If we’ve been communicating about projects, workshops or classes, you need to take the whip hand, because I’m not sure I can find the information.

Meanwhile, the ancient Toshiba has been recalled from retirement. I just know my Prius is out there in the driveway, grinning slyly to itself. It knows I will never replace it.

December 23, 2014

Are there no prisons? Are there no workhouses?

Chelsea Workhouse: A Bible Reading (Our Poor), by James Charles, 1877.

All Rochester has been talking about the city bulldozing a tent city occupied by the homeless right before Christmas. We’re at the Sturm und Drang phase of the political theater; close on its heels will be the farce. In the spirit of Ebenezer Scrooge, let’s revisit the history of the workhouse.

Charity, Pieter Bruegel the Elder, engraving

The first recorded almshouse in Britain was founded around 900 AD by Æthelstan; there is an almshouse from the 12^th century still functioning in Winchester. Some almshouses were attached to monasteries; others were independent. Monks, nuns and their lay helpers cared for lepers, the poor, pilgrims, or the sick; the terms “hospital” or “hôtel-Dieu” were also used, because the work of almsgiving and medicine overlapped.

Hôtel-Dieu de Paris, circa 1500.

After the population of Europe was laid waste by the Black Death, laborers (in one of the few examples in history) found themselves in great demand. In 1388, the Statute of Cambridge introduced regulations restricting their movements, which effectively restricted their wages. This legislation also made county government responsible for the poor. Ultimately this would be refined to include a formal tax for poor relief and a system of oversight by each (church) parish vestry.

Collecting the Offering in a Scottish Kirk, John Phillip

The problem of the poor was exacerbated by Henry VIII’s Dissolution of the Monasteries. The religious had not only provided charity, they had provided employment. A few years later, The Poor Relief Act of 1576 established that the principle that if the able-bodied poor needed support, they had to work for it. This would remain the theme of public assistance right up to the 20^th century, with harsh penalties for idleness.

Poor Blind East End London Stepney Workhouse, 1890, print, artist unknown

The beginning of the 19th century was a lousy time to be poor. Mass unemployment followed the end of the Napoleonic Wars. This combined with a series of terrible harvests and the industrialization of rural employment to swamp the parish-by-parish relief system. The New Poor Law of 1834 required that the indigent enter poorhouses to get help. The tenor of the time meant that some administrators were gung-ho to make a profit on the unpaid labor of the people they were supposed to be helping. The work was backbreaking—crushing stones or “picking oakum,” which meant unraveling old ropes so that the fibers could be reused for caulking timbers in boats. In 1862, girls under 16 at Tothill Fields Bridewell had to pick 1 pound of oakum a day, and boys under 16 had to pick 1½ pounds. Over the age of 16, girls and boys had to pick 1½ and 2 pounds respectively.

Some Poor People, Henry Herbert La Thangue

In America, the workhouse often took the form of a poor farm, which might be in the same complex as a prison farm. These were municipally run, and, like the workhouses, operated until the Social Security Act of 1935 provided basic support for the elderly.

An Almshouse Man in a Top Hat, Vincent Van Gogh, 1882

The “tramp” or “hobo” has existed since antiquity (in the form of the “wandering beggar”). They became more common with the Industrial Revolution, with its ill-paying, marginalized casual labor and endemic housing shortages. In the United States, trainhopping became a viable means of transportation after the Civil War, used by hobos. These migratory homeless men developed their own culture, signs, and language. The tramp or hobo was homeless, but he was very much a working man, in contrast to the “bum,” who stayed in one place and was generally not motivated to work.

Hobo and Dog, Norman Rockwell, 1924

Let me know if you’re interested in painting with me in Maine in 2014 or Rochester at any time. Click here for more information on my Maine workshops!