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Fourth and Fifth of July: Declarations of Independence

Richard Barnes

(First posted on July 4, 2020)

Those who grew up in El Pao will remember celebrating both the Fourth and the Fifth of July, reflecting yet another similarity between the two countries. The American and Venezuelan holidays afforded an opportunity for executives to declare and affirm ongoing genuine friendship and a collaborative spirit between both peoples while we children looked forward to a long “recess” as well as having our fathers home for a more extended time than usual, and also learning a bit more to understand and appreciate our liberties. I was fortunate to have had a father and mother who, as best they knew how, taught us appreciation and gratitude for America and also for Venezuela.

Venezuela history was a required subject in school. And a most frustrating one it was for me. For the life of me, I could not understand what the early 19th century fighting was about. My teachers seemed to tell stories assuming we students possessed presupposed knowledge as to why the revolutionaries rose against Madrid. But I had no such knowledge. My father had told me about the North American colonies and how they had a history of self-government and liberties and how England had begun taking those liberties away, even to the point of stationing mercenary troops in private homes where they abused and in some cases even defiled the mothers and daughters. 

Furthermore, the English parliament had decreed the assignment of Church of England bishops to the colonies: a last straw. I could see why folks would resist and seek to stop that, even if it meant overthrowing the rule of the English king. 

Although my mother and father taught me to respect and honor Venezuela, my teachers told no stories about Spain’s abuses against Venezuela. We heard much about abstract concepts of liberty and fraternity and equality. However, all stratospheric disquisitions about intangible concepts did not satisfy me as to why the Criollos rose against Madrid initially, let alone explain the eventual extermination of over one-third of their number. The entire country churned with violence and at the end had been practically depopulated. It was clear to me that the savagery and atrocities occurred not prior to, but during the Revolution. I do remember hearing a teacher quote the words uttered by Simón Bolivar as he approached death in the late 1820’s, “I have plowed in the sea….” And, “…those countries will infallibly fall into chaos and dictatorships….”

But why cast off Spanish rule for intangible concepts only to install tangibly cruel “chaos and dictatorships”? 

To read the July 4, 1776 and the July 5, 1811 declarations of independence back to back is an instructive exercise which might help explain why.

The Venezuelan is over 800 words longer and reflects allusions to French revolutionary thinking that is absent from the American. Consistent with the American, it also alludes to the Christian religion which sounds discordant if one has a basic understanding of Rousseau and the Declaration of the Rights of Man.

The Venezuelan opens by alluding to a former declaration (April 19, 1810) which was adopted as a result of Spain’s occupation by France. It goes on to complain about three centuries of suppressed rights and that recent political events in Europe had served to offer an opportunity to restore those rights. They then, following the 1776 Declaration, proceed to justify their actions.

The United States [American] declaration does not complain about 150 years of colonial rule. Rather it expresses concern that, when abuses make it necessary to dissolve long-standing political bands, that such action must be taken carefully and with strong justification. It expresses the need and the willingness to “suffer, while evils are sufferable” before abolishing government and relations to “which they are accustomed.”

I know this is simplistic, and historians will disagree, but to the layman, the 1811 comes across as willful, the 1776, as reluctant.

The longest body in each is the justification. The Venezuelan uses 1,156 words, beginning with another allusion to 300 years of Spanish rule and affirming that a people has a right to govern themselves. Then the author expresses a willingness to overlook those 300 years by “placing a veil” over them (“corriendo un velo sobre los trescientos años“) and proceeds to recent European events which had dissolved the Spanish nation. It goes at length criticizing the Spanish monarchy for its abandonment of her throne in favor of the French and how this state of affairs had left Venezuela without legal recourse (“dejándola sin el amparo y garantía de las leyes“). 

It asserts, furthermore, that the vast territories of the Americas with far more population than Spain itself cannot be governed from afar, etc. Here, the author presumes to speak for all the Spanish Americas. The layman is justified in wondering if this misdirection is inserted to remove attention from special pleading in the document that does not wholly stand up.

This section is not easy to follow today without some knowledge of the events current in 1811.

This was not a unanimous declaration; three provinces did not join, presaging the terrible bloodletting which was to follow.

For its justification, the American declaration uses 824 words (332 less than the Venezuelan), to list the abuses and their attempts to humbly address these legally only to have their attempts rebuffed. They make no allusions to 150 years of oppression or of unhappiness with their colonial status. They address only relatively recent abuses, including violence against life and property, mercenaries on their way to fight against them, war waged against them, threats to their religious liberty (the Quebec allusion), and much more. These are listed almost in bullet point format, but without the bullets, and are easy to understand, even 244 years later. It reads as if the document were a declaration of the right to self defense.

This was a unanimous declaration signed by representatives of each of the thirteen colonies.

In their conclusion, the Venezuelans, yet again, allude to centuries of oppression and their natural right to govern themselves. They assert they have a right to establish a government according to the general will (“voluntad general“) of her people.

It is hard to miss the influence of French revolutionary thinking in the Venezuelan document, despite allusions to a Supreme Being (“Ser Supremo”) and to Jesus Christ (“Jesucristo”). Its reference to the “General Will” is Rousseauean and is also found in the atheistic French Declaration of the Rights of Man. 

They also state they will defend their religion. 

The layman can’t help but be impressed by the schizophrenic nature of this document which contained appeals to atheistic revolutionary thinking then in vogue, while recognizing that the “regular folk” were still very religious and needed to hear allusions to religious fidelity.

The American conclusion appealed to the Supreme Judge of the world and in the name and authority of the people in the colonies they declared independence.

I know that professors delight in pointing out that Thomas Jefferson was the “author” of the American declaration and that he was not a Christian, etc.

However, one does not read the Virginia Fairfax Resolves (1774), or the Virginia Declaration of Rights (May, 1776), both of whose  primary author was George Mason, a Christian, nor does one read clergyman, John Wise, who in 1710 wrote, “Every man must be acknowledged equal to every man,” and “The end of all good government is to cultivate humanity and promote the happiness of all and the good of every man in all his rights, his life, liberty, estate, honor, and so forth…” and “Democracy is Christ’s government in church and state.” Jefferson drew from a rich, deep Christian well. According to President Calvin Coolidge, Jefferson himself “acknowledged that his ‘best ideas of democracy’ had been secured at church meetings.”

The American declaration was followed by seven more years of war whose official end was the Treaty of Paris in 1783 and a constitution, still in effect, whose final ratification was in 1790. The Venezuelan declaration was followed by nineteen years of wars (plural) characterized by unspeakable cruelties and tortures, including a proclamation of “war to the death” by Simón Bolivar. By their end in 1830, one third of Venezuela’s population had perished. These wars were followed by more wars and rebellions which continued to the end of the century. She’s had at least 27 constitutions.

In sum, the American hearkened to her Christian heritage and history; the Venezuelan, to French revolutionary atheism, most starkly demonstrated by yet another revolution, the Russian, in 1917. Both the American and the Venezuelan shed blood. But the latter, like the French, shed it more abundantly.

I love the United States of America and its history. I love her Christian heritage and her pioneers. She is a wonderfully great country with a people who will always pull at my heart. I also love Venezuela and the warmth and genuine friendship of her people. I am grateful the Good Lord has exposed me to both and shown me that, in Christ, our best days are yet ahead.

Declaration of Independence – Text of the Declaration of Independence | Britannica

Text of the July 4, 1776 Declaration of Independence

Acta de la Declaración de Independencia de Venezuela – Wikipedia, la enciclopedia libre

Towards the bottom of article linked above, the reader will find the text of the July 5, 1811 Venezuela Declaration of Independence. It is in Spanish.

Speech on the 150th Anniversary of the Declaration of Independence | Teaching American History

Highly recommended to all, not just Americans.

Motorcade 1958

Richard Barnes

The President of the United States, Dwight Eisenhower, had commissioned his vice president to embark on a “Goodwill Tour” of South America. This was public and widespread knowledge and a highly anticipated visit by the continent’s governments as well as the great majority of “common citizens” of South America, as became clear after the dust had settled and cooler heads had had an opportunity to investigate and do some independent research and interviews in later years.

But in 1958, the message to foment agitation was very similar throughout the countries he visited: the Yankee Imperialist has hired puppet regimes in [fill-in-the-country] for long enough! It is imperative for the communist parties, on behalf of “the people”, to stop any inroads the United States might make into Latin America.

In the case of Venezuela, such propaganda was especially effective, having recently overthrown the Perez Jimenez government. The agitators added incredible tales of torture and unending horrors, tying the United States to such. They also took the credit for the overthrow of Jimenez (and, thereby, the simultaneous defeat of the Imperialist Giant from the North), although he was in fact deposed by a left-wing military coup. Nevertheless, and more importantly, as all successful agitators, they were effective propagandists and knew how to “personalize” whatever they identified as the obstacles to their objectives.

There was much opposition to their dream of a Venezuelan Communist utopia – whether the conservative elements within Venezuela itself, or the inherent desire of a majority of Venezuelans to live in peace, with a measure of liberty, or the generally anti-communist foreign policy of the United States, etc.  But they easily personalized all of that, and more, in Richard Milhous Nixon.

Beginning with a trickle months before, and culminating in torrents of pamphlets, speeches, lectures, and harangues, the message was clear and consistent: 

[To] send the “truculent” vice president of the United States to this land is an “imperialist abuse” and evidence of their intention to continue running Venezuela via puppet regimes. Richard Nixon is the one who most pushed for “sword diplomacy” against the countries of South America, installing and maintaining dictators who governed and tortured at the Yanqui’sbeck and call; whose strings were pulled directly from the Yanqui embassies in the capitals of South America.

Richard Nixon wants to increase his filthy, blood-soaked riches by taking control over all our natural resources and to do so he will order the imprisonment, torture, exile, and execution of all who oppose such self-serving policies. Etc.

Clearly such crassly personalized propaganda would not move the great majority of Venezuelans or South Americans. But the objective was not to move the majority; only the dedicated, combative, and disciplined minority. In this, it succeeded. Wildly.

Nixon’s plane landed shortly after 11AM on Tuesday, May 13th, 1958.

As he and his wife came to the door of the Air Force prop plane, they were met with the requisite dignitaries and the usual security apparatus.

However, all that was overwhelmed by the jeering, shouting, blowing whistles and horns, and clanging steel. As the Nixons, whose security detail was no more than 12 secret service officers, walked to their waiting limousine they found themselves not only attacked by “death-to-Nixon” chants and banners and all manner of vulgar vituperations, whistles, and jeers, but also hit by trash and spittle. 

It was quite a sight. Professional agitators and organizers had bused down hundreds and had stationed most on the balcony above where the Nixons and the official party had to pass. So the American party had to walk towards those angry mobs wishing them ill and spitting on them and Mrs. Nixon. 

In the Cadillac limousine, the danger did not abate, but intensified, as the mob easily overwhelmed the minimal local police force and surrounded the car, hitting it with pipes and rods, and began to rock the car, seeking to overturn it and burn it, all the while loudly chanting “death to Nixon”. The secret service, did not once use their fists, but with open palms, even when injured, continued to move insistently between the attackers and the vice-president. Inside the car, one agent did pull his gun when windows were broken and it seemed the crowds would gain entrance.

Miraculously, though, the car was able to break through and then proceed towards the city, only to encounter blockades along the way. By then, the Venezuela military had sent a large flatbed truck which was used to clear blockades and allow passage to Caracas, where more rioters were ready for action; including a mob desecrating the Simon Bolivar pantheon. As witnesses wryly observed later, the “defenders of Venezuelan virtue did not mind desecrating their own flag that day, as they tore and destroyed it.”

Vice President Nixon was persuaded to cancel the scheduled wreath-laying ceremony at the tomb of Simón Bolívar, which cancellation was clearly not anticipated by the rioters. 

The behavior of the mobs was precisely as had been instructed and promoted by the omniscient leaders, who had not anticipated that the “truculent” vice-president would have actually acceded to cancelling the scheduled public ceremonies. As was ascertained later, this act short-circuited the preparations for further violence by the Juventud comunista, including the use of Molotov cocktails at the site.

Decades later, Allen Hansen, posted to the American embassy during this event, wrote: 

There was such a well-organized mob around the Pantheon, that it was decided on the spot the Nixon party would not stop there but would go directly to the American Ambassador’s residence. Well, they made it safely. Some felt concern, even, that the embassy residence might be attacked, but that was never a real likelihood. There was a question as to whether the VP should give a press conference; this he did, and he conducted himself with great dignity. He’s never been higher in my esteem than he was at that moment, speaking with such reserve and calm about it not being easy to see one’s wife being spit upon, and that kind of thing, but still statesmanlike in his reaction although he was obviously seething beneath it all. So I gained some respect for the political leadership of Richard M. Nixon that day.

A day later, upon arrival in Washington, D.C., the vice president and his wife were met by President Dwight Eisenhower and 15,000 well-wishers.

The events above took place over 65 years ago; however, the strategies and tactics used by the perpetrators ought to be familiar to us today. They continue to be used with varying degrees of success because we continue to refuse to see and teach the tie between godlessness, anarchy, and totalitarianism.

Black Jaguar

Richard Barnes

“I wish I had been there” is a familiar lament for many. It certainly applies to me with regards to the incident which follows.

In the camp’s early days, my father would travel to Ciudad Bolivar to pick up the month’s payroll. This was long before the bridges which now span the Caroní River and the multiple lane highways which came years later, during my lifetime, in fact.

Back in the 40s, the trip was very long and also required him to spend the night under the open sky, something he did not mind and did not consider dangerous, even though he carried the camp’s month’s pay, in cash. He was never threatened with theft.

On one of those trips my father was rewarded with a sight he often recalled: a black jaguar.

My father had a copy of Fauna Descriptiva de Venezuela, by Dr. Eduardo Röhl, published in 1949. As a child I would avidly thumb through that edition, pausing here and there to read more carefully when the subject especially struck my fancy.

I have my father’s copy with me and regarding the black jaguar it says that it “lives in the jungles of the Orinoco, [and] is a case of melanism”, meaning a genetic issue which causes the skin to hide the spots to greater or lesser degrees and highlight the black color. In Venezuela the terms jaguar or tigre are interchangeable, but all agree that the black version is rarely seen.

This comports with the Wikipedia article which affirms that black jaguars have been sighted throughout Central and South America, but rarely.

On one particular trip, late at night, my father was driving the stretch from Ciudad Bolívar to Puerto Ordaz, the confluence of the Caroní and Orinoco rivers, grateful for a full moon by which he might see the outline of a tree under which he could spend the night.

However, the moonlight rewarded him with a more dramatic sight that night. The landscape was clear even though it was late at night. The brush and sandy loam had the grayish, yellowish hue so common to a full moon. And then he sensed something to his immediate left, outside the driver’s door and open window.

It was black and it was running like a gazelle parallel to the car on the left side of the road. It seemed as if the perfectly formed, graceful creature were racing the car. My father could see the light of the moon reflected off the jaguar’s shiny black coat. The sight was mesmerizing. He kept looking, while quickly glancing to the road, as it ran and ran and ran. And then it swerved to its left and disappeared in the thickets and brush.

My father slowed the car and looked through his open window hoping to see the animal one more time. But, of course, he did not.

The jaguar is a nomadic creature with no fixed pathways for his nocturnal journeys. Its prey ranges from the clumsy Chigüire to tree-based monkeys of all kinds. During Humboldt’s years of discovery, the jaguar was the greatest enemy of the river turtles in Venezuela, which, by the time I left the country in the 70s, were often seen but nothing close to the abundance described by the great explorer.

Father and Baseball

Richard Barnes

In memory of my father, this post is an overview of him and his love of baseball.

He was not tall, maybe 5 feet 8 inches or perhaps 9. But he was naturally, effortlessly muscular and always stood straight, like an athlete in his prime. In fact, he was an athlete: first string in his high school basketball and baseball teams in Massachusetts.

He was high scorer in a championship basketball game and hit a winning home run in a championship baseball game: both events were featured in the respective next day’s newspapers – I was always astonished by newspaper clippings about my father, hidden in a dresser drawer: my mother had shown me the clippings and had, helpfully, shown me where they were hidden and given me permission to seek them out whenever I wished to.

This I did frequently. My father’s pictures in those old newspapers demonstrated that, apart from thinning hair, he still retained much of that youthful, virile look, down to his straight nose and firm chin.

He was fast in his movements when he needed to be, surprising many younger men. And he was quick to learn new sports. For instance, the camp had built a two-lane bowling alley; boys were paid to set up the pins. Despite never having played before coming to Venezuela, he bought and practically memorized Andy Varipapa’s book on bowling and quickly excelled at the game, not only in El Pao, but also in Puerto Ordaz.

But, when it came to sports, baseball was his true love. He had been recruited by the New York Yankees in their heyday and played in their farm league. However, he decided to accept the Bethlehem Steel offer and went to Venezuela. I remember, as a child, telling him, “But why didn’t you stay with the Yankees!?”

He laughed, “Well, if I had, then you’d never have been born.”

“That’s OK! You’d have played with the Yankees!”

He laughed and hugged me.

He would drive to the labor camp and join the men who’d gather every afternoon, after the 4 o’clock whistle. He immediately earned their respect and admiration by playing ball competitively and with scrappy excellence. The days came and went and within months, my father had organized those men, and others who had joined up, into teams, assigning several “naturals” to the positions most suited for them.

He was a player-manager who also pitched and the days he did not pitch, he played left field. The company purchased pin-striped uniforms for the team’s home games and gray for the road. Bold lettering in front read: Iron Mines, short for the Bethlehem Steel subsidiary, Iron Mines Company of Venezuela.

The company also graded the field and built stands and El Pao found itself with a regulation sized baseball field and stadium ready to host the arduous daily practices as well as, eventually, home games for the team.

And they indeed did begin a celebrated career, achieving Double A status and earning two national championships in the 1950s.

My father was a strict manager, which paid off richly. And he was fearless.

He laid down strict rules about drinking, smoking, carousing, and all-around honesty – somewhat like an American high school coach in that era might lay down to his charges.

In season, he worked every day, after the 4 O’clock whistle, with the team and he expected each member to give his all. And it was hard work, as several had not even seen a baseball until my father recruited them to the team. In brief, in less than 5 years, he had transformed them into a championship team.

One star pitcher became something of a prima donna. One day he arrived at the 4:15 PM practice quite drunk. It was not the first time.

My father kicked him off the team: “My team is on the field right now. And they are sober!” He told him. “Go! And bring me your uniform tomorrow without fail.”

The uniform did not appear.

After a few days, my father drove late one night from El Pao to a two-story apartment complex in the outer purlieus of San Félix on the Orinoco, knocked on the door, and, upon the fired pitcher’s opening the door and freezing upon seeing him, demanded the company’s uniform back forthwith.

He returned to El Pao with the uniform.

I heard this story from others; my father didn’t tell me.

When asked by his superiors why on earth he’d risk his life for a lousy baseball uniform, he shrugged, “I didn’t risk my life. That uniform is company property. If we allow a cry-baby to stomp off with company property with no consequences, we open the door to all sorts of malfeasance. I know the folks in San Félix and they know me, and they know the company. There was no danger.”

It was incidents like these that generated my father’s reputation for honesty, persistence, and a desire to make things right.

He was not universally liked; however, many younger men, mostly from the labor camp loved him. He taught them not only baseball, but also discipline and sportsmanship.

I remember once overhearing him tell my mother about a Pittsburg Pirates scout who had seen the team play in Ciudad Bolivar and had approached him after the game to recruit him for the Pirates. My father laughed heartily as he remembered telling his age to the scout and seeing the scout drop his jaw.

I also recall one game in El Pao when the opposing team’s power hitter had batted the ball over the left field fence. Or so it seemed. My father ran like a gazelle, hit the fence, then climbed the fence, jumped up, caught the ball, and fell to the ground, while holding the ball in his glove. I felt like the stands were going to fall, so loud were the cheers and yells and so strong the stomping and slapping. I’ve not often seen joy like that since.

In one game I did not see, as it took place before my birth, my father ran to catch a line drive but the ball was going too fast and he would have missed it if he attempted to catch it with his glove. So he launched himself horizontally and caught the ball with his bare hand.

When he left Venezuela, word spread and the old timers came from around the country and surprised him with a farewell game. He pitched three innings.

My father and the men he trained are mostly all gone now. But I am very grateful for the memories and example he left behind. He always missed the USA. But he made his years in Venezuela count to the utmost.

As a postscript, in 1978 when I visited Venezuela on what is perhaps my most memorable trip, while in Puerto Ordaz one evening, I had inadvertently taken a left turn at an intersection where such a turn was prohibited. A police car immediately pulled me over and the officer rattled off my infraction and hauled me off.

At the precinct I tried to explain that I did not see a “No Left Turn” sign but was willing to pay any fine. But they insisted on putting me in jail and see a magistrate whenever one became available.

After about an hour going back and forth, and seeing the police were not budging, in subdued exasperation I said, “I am very saddened that after leaving El Pao and returning to visit the land of my birth, my compatriots are about to jail me.”

I said this, remembering that my father often advised me that, when in trouble, to remind folks that I am “one of them”. That might move them to see me in a different light.

“You are Venezuelan?” asked my chief interrogator.

“Of course, I am! I was born about an hour from here in El Pao.”

“Barnes …. Barnes…. What was your father’s name?”

“Charles. Charles M Barnes.”

At this, the officer broke into a big, open smile and almost yelled, “When I was a little boy I used to beg my father to take me to see your father play! I saw him as often as I could! He was the best ball player I have ever seen. Is he well?”

“Yes. He is well.”

After another 15 or so minutes of reminiscences about my father, they released me with their best wishes.

Thank you, dear Dad.

Happy Father’s Day.

Iron Mines team, circa 1956. My father on front row, far left.

On an exciting trip down the Orinoco River to Puerto de Hierro, Venezuela — Circa 1963

Newspaper account of the farewell game in honor of my father — 1976. Note: he was also known as “The Cubano” because he was born in Cuba where my grandfather, Max A. Barnes stayed after the Spanish American War.

Father’s Records and John Wayne

Richard Barnes

My father sat alone on the divan in the enclosed porch area reading El Universal, a national Venezuelan newspaper, as he listened to Aaron Copeland’s Tender Land Suite playing on the record player.

My father’s record collection was not extensive, but later in life, I would evoke the sounds of Beethoven’s and Mendelssohn’s violin concertos, Dvorak’s New World Symphony, and Debussy’s hypnotically enthralling Clair de Lune. I would often recall Van Cliburn’s performing Tchaikovsky and Rachmaninoff in that record whose cover has the famous prodigy seated at the piano as if in an arch, a picture of sublime concentration. There were other records, of course, including anthologies of movie themes such as Laura and High Noon, which I would remember.

But – as my wife and children will attest — I regularly associate the intensely lyrical Tender Land Suite, especially the finale, “The Promise of Living”, with El Pao and with … John Wayne. The Copeland compositions are not directly associated with any of the American actor’s movies; however, those rugged, American-sounding bars, and chords, and melodies summoned scenes from Monument Valley, the Sierra’s, the Rockies, the Shenandoah Valley, and the vast Texas Big Bend. 

Sights I had not yet seen, except in western picture shows which, to my mind, were never as good as when John Wayne was in them. And, to me, John Wayne was America. Especially the West.

Relatively current movies were shown in El Pao twice a week: Wednesdays and Sundays. They’d be flown in from Ciudad Bolivar, formerly Angostura, on the shores of the Orinoco, by helicopter.

The helicopter would seem to hover a bit but would actually be flying in a slow oblong circle above the clearing next to the club grounds, just beyond the swimming pools. Then it would descend onto the field, creating its own whirlwind. Boys sprinted to the clearing to gawk at the descending helicopter.

That was almost more exciting than finding out what pictures would be shown that week. Almost.

Venezuelan censure laws were strict and the American camp abided by them. “A” movies were for all, including children; “B” movies were for audiences 14 years old and above; and “C” movies were for adults 18 years and older.

So, as the pilot emerged from the cockpit, the boys demanded to know the censure rating of the movies he carried. “Well, lads, both movies are ‘C’. Sorry!” Then he’d stare at their hang dog looks as they absorbed the melancholy reality of a week wherein they would not partake of Hollywood’s offerings.

“Hah! Gotcha! Ha! Ha! Ha!” he’d practically scream.

“Very funny!” They’d, relieved, laugh with him.

Then they’d inquire as to the titles.

One of the movies I most recall when hearing Copeland is The Searchers: John Ford’s, and, in the view of many, also John Wayne’s masterpiece.

Scenes from that film were stimulated to remembrance by the record my father often listened to. Memories of a big man, Ethan Edwards, remorselessly searching, for 7 years, for the Comanche Indian, “Scar”, whose reputation for murder and mayhem, terrified even his own devotees.

It was Scar who had butchered Ethan’s brother and sister-in-law and kidnapped his two nieces. Wayne’s portrayal of Ethan, a Confederate army veteran who refuses to take the Union oath because he figures “one oath is enough in the lifetime of one man,” is suffused with barely suppressed rage and focused determination to fulfill his duty to recover the eventually sole surviving niece.

“We’ll find ‘em. As sure as the world turns, we’ll find ‘em,” he mutters as he looks across the desolate, snow covered prairies, rides through majestic Monument Valley, crosses rapids and deserts, and in fury kills buffalo to reduce his quarry’s food supply.

But he also more than intimates that “…it were better for [his niece] to be dead” than to live as a crazed woman with a foot in savagery and another in no-man’s land. In such a condition, would she not pull down the civilization where he would eventually bring her? Would it be better to kill her instead of recover her?  The tension becomes almost unbearable as the movie unrelentingly proceeds, step by step, battle by battle, to its furious climactic scene, filmed in Monument Valley.

It is a movie for adults, but one that was seared in the minds and hearts of children who paid attention when they viewed it in the 1950’s.

As a young boy, my psyche subconsciously drew in the intensely nostalgically played strings and horns of the finale of Copeland’s suite, my mind thrust forward the images of Ethan Edwards persistently, sedulously striding across the wild, savage West, every once in a while coming to catch his breath at outposts of civilization, as if to tell folks, “if it weren’t for men like me, these outposts would cease to exist.”

Maybe it was projection, maybe naïveté or childishness; nevertheless, as a boy, I did respect the men in El Pao. Would there have been such a place in the middle of that jungle were it not for men like these? Would the place survive, as it is, without such men? Or without honoring their memory?

Early years 

Charles M. Barnes (right) and Mr. Trumbour, mining camp controller — circa 1945

John Wayne in The Searchers, 1956