Category Archives: U.S.

Good Soldier Outlier: Language School Idyll

For two weeks after Basic Training, I visited my family at the Foreign Mission Board in Richmond as they were getting ready to return to Japan, then I flew military stand-by across the continent on July Fourth and reported for duty the next day at the Defense Language Institute, West Coast (DLIWC, “dillywick”) at the beautiful Presidio of Monterey, CA.

I’ll never forget what the sergeant who greeted us said after he formed the new students in ranks and marched us off to our barracks: “Not bad for school troops.” What a world of difference from our initial reception at boot camp!

Our barracks were cinderblock dormitories, with two or three students to a room, a mix of soldiers, sailors, airmen, and Marines. My first two roommates were sailors studying Spanish. (Spanish took 6 months, Romanian 9 months.) The Romanian class ahead of me consisted of a half dozen airmen, headed for listening stations in Turkey, and one sergeant in military intelligence. My class consisted of only three students: on my left, a soldier in military intelligence fresh out of Yale; on my right, an FBI agent from Chicago; and right between them, me, a 20-year-old college dropout. Most students at DLI seemed to be college graduates.

We spent 6 hours a day in class, 5 days a week, and were expected to spend a few hours afterward studying. But I found the classwork easy enough that I hardly spent more than 15 minutes after breakfast memorizing the daily dialog. We had few other duties, just keeping our rooms shipshape and regularly mopping and buffing the hallways. The TV lounge in the far wing of the barracks was where I watched the first moon landing, just 2 weeks after I arrived.

Somebody in the barracks, maybe it was the company clerk, kept a small boa constrictor in his room, and he would gather a crowd of spectators whenever he put a live lab mouse in the terrarium for the snake’s weekly feast. The Marines who took the crash course in Vietnamese at DLI had a far better chance of surviving than those poor mice.

I had a lot of time to read. Before getting to know the area, I spent a few long weekend afternoons at the snackbar on post, sipping a beer while wading through Thomas Mann’s The Magic Mountain, deciphering Mme Chauchat’s French on the basis of my high-school French. But once I had ventured out the back gate of the Presidio and walked straight downhill to Cannery Row, I read everything I could find by Steinbeck, nonfiction as well as fiction. This was before Cannery Row had been completely made over as a tourist attraction.

Romanian classes were known to take an excessive number of fieldtrips. One long weekend in August, our combined classes went to LA to attend a Romania Day picnic. When we tried out a few phrases of our new language, matronly ladies would praise us for maintaining the language–unlike their own kids. One evening on that trip, a group of us attended a Peter, Paul, and Mary concert at the Hollywood Bowl.

Perhaps the most memorable weekend trip, however, was not a class excursion. A group of us drove up to San Francisco in November to participate in a huge peace march, where I remember being a bit bothered by the number of North Vietnamese flags on display. That evening, we went to see the risqué rock musical Hair. We wore civilian clothes, but our short hair made it obvious we were military.

In some ways, DLIWC was the best school experience I’ve had: getting free room, board, and pay to study nothing but language for 9 months straight, and all in a beautiful setting like the Monterey Peninsula. Despite being in the military, it was a far more Athenian than Spartan existence.

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Media Bigotry toward the South

Tim Chavez, a columnist for the Tennessean, apparently ignited a firestorm with a column about news media bigotry.

Ah, there’s nothing like igniting an electronic civil war from coast to coast. My Wednesday column on news media bigotry toward the South got lots of folks worked up….

Many print journalists do not want to understand. From most but not all of their responses, my industry is one of the few businesses in which the customer is always wrong. [Higher education is another!] Readers supposedly don’t understand the mystical ways of journalism. Readers supposedly do not understand the difference between news and editorial pages.

Bunk. These news consumers are smarter than they are given credit for. And journalists give themselves too much credit.

He includes several reader reactions. Here’s one.

Sally Logan wrote: “I’ve lived in New England all my life and now work at a typical New England, liberal arts college, and hardly a day goes by that I don’t hear some off-hand disparaging remark about the South or Southerners. I find the bias in the media and academia to be symptomatic of the lazy, liberal thinking that has dominated our culture for over three decades. Northern liberals are exactly what they believe Southerners to be: hidebound reactionaries who think in stereotypes.”

via One Hand Clapping

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Good Soldier Outlier: Boot Camp Methodologies

As soon as our bus full of new privates arrived at the Basic Training barracks, our “wait” phase was over and the “hurry up” phase hit full crescendo. The DI aboard the bus must have softened us up with a lot of doom-talk, then as soon as the bus stopped he joined the welcome party of DIs, all angrily shouting at us to get ourselves and our gear off that bus yesterday and form a straight line. Then they went down the line, checking each name off their list and finding something to insult or criticize in each of us.

These boot camp teaching methodologies were new to a nerd like me. I would have preferred gentler methods of instruction, The Silent Method, say, or Suggestopedia. But our DIs preferred The Shouting Method. They addressed us at a full shout, even directly into our faces, and we quickly learned to respond at a full shout, invariably announcing our agreement with a hearty “Yes, sir!” or “No, sir!” or “Yes, drill sergeant!” or “No, drill sergeant!”

Sins of omission, commission, or hesitation often elicited a different methodology, Total Physical Response. For instance, we might be ordered to drop to the “front lean-and-rest position” and do 10 or 20 push-ups, sometimes more, as if the DIs were priests dispensing so many Hail Marys and so many Our Fathers as penance after confession.

The primary goal of TSM was to reinforce hierarchy and unequivocal response to orders. TPR had much wider uses, perhaps the most common being PT (physical training).

Sometimes TPR reinforced verbal objectives, as in a chamber full of tear gas, where we each tested our mask, then in turn took it off and stood at attention while reciting name, rank, and serial number before being allowed to cut and run for the door, as tears, snot, and slobber began to overwhelm us. I have never forgotten my old (pre-SSAN) serial number–which started RA119…–despite never having used it in 35 years. (Nor have I forgotten my name!)

Sometimes verbal cues aided TPR objectives, as when we chanted cadence while jogging or marching, both to keep in step and to keep our minds from drifting. Cadence calling was one of two areas where DIs could indulge a little creativity. The other was thinking up amusing exercises or punishments, like having the whole platoon lie on our backs, wave our arms and legs in the air and yell, “I am a dying cockroach!”

I still remember a nonce couplet our DI concocted to razz the DI of a competing platoon. These were like jazz chants, another language-teaching methodology.

Sergeant White is turning green, 1, 2, 3, 4
Someone pissed in his canteen, 1, 2, 3, 4

TPR also helped teach an important distinction that some of us needed to learn, the difference between our rifles and our guns. The physical portion involved each of us raising our (M-14, not yet M-16) rifles into the air with our right hands, and grabbing our crotches with our left hands. (I can’t remember the M-number assigned to our reproductive equipment.) The poetry that accompanied that motion follows.

This [shaking right hand] is my rifle
And this [shaking left hand] is my gun!
This [shaking right hand] is for fighting
And this [shaking left hand] is for fun!

We also did a lot of group and pair work. We always had to go across a horizontal ladder on the way to the mess hall entrance, and had to carry each other from the exit back to the barracks. If someone was waiting, you got to ride piggy back. If no one was waiting, you got to carry the next soldier.

The showers and toilets, too, involved groupwork. There were only six commodes for 40-50 privates, with no partitions, so you sat face-to-face and cheek-by-cheek during the peak times. At least we didn’t have to shout while grunting.

One example of pairwork was land navigation. Each two-man team was given a compass and a treasure-map set of directions: so many paces in this direction, then so many paces in that direction, and so on, through hilly, but not densely forested terrain. The person with the compass would direct his partner to the end of one leg, then move there himself, then they’d start the next leg. I held the compass on that one, and my partner and I were one of the few pairs who ended up close to the final target.

Whatever the Army’s goals and objectives might have been, I learned a few things not on the list.

I learned that DIs are capable of rough-and-ready sensitivity. Our (black) DI platoon sergeant addressed identity issues head on in his welcoming speech: “Y’all may think of yourselves as Georgians or Alabamans, as black or white, but y’all just look green to me.”

I learned that, despite being relatively unathletic, I could take at least as much physical punishment as anyone else in the rather sorry lot I trained with (about which more later).

Finally, I learned that, after a long day’s march, followed by live-fire night-infiltration exercises that involved a lot of low-crawling under barbed wire, Army field-kitchen food can taste mighty good, even when the only meat is liver.

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Naipaul on the Fundamentalist Political Impulse

Naipaul finishes A Turn in the South at Chapel Hill, NC, not far from where he made his first foray into the American South.

I had been told that the politics of the region were “tobacco politics,” small-farmer politics, in which a promise of a continued subsidy for tobacco-growers could somehow also be read as a promise to keep blacks in their place.

But Reverend James Abrahamson, pastor of the Chapel Hill Bible Church, thought that this ridiculing or underplaying of the conservatism of eastern North Carolina was foolish.

He said, “The fundamentalist political impulse has always been there. From the 1930s it has been repressed, largely because it did not have the support of the universities. Ideologically, the universities pulled up their tent pegs and moved to another side. Ideologically, they moved from a world view which embraced a Christian God to a place where the only reality that was recognized was material, could be measured, scientifically defined. They are reappearing–the fundamentalists–largely because they have seen or felt the pressure of a secular society.

“That eastern-North Carolina conservative side is viewed by many as being redneck and knee-jerk. Irresponsible–fanatical, almost. Unenlightened, lacking what I call the three ‘I’s–intelligence, information, and integrity. But they’ve got a stronger argument. They’re easy to laugh at, and they’ll never be popular. Our culture may self-destruct before they have a chance to articulate clearly the common sense they represent–for a culture that is based on more than self and materialism.”

Jim Abrahamson–it was the way he announced himself on the telephone–was from the Midwest. He was a fundamentalist himself, and he felt that his Bible Church was meeting a need in Chapel Hill. He had a number of Ph.D.’s in his congregation; and his church was expanding. Extensive construction work was going on when I went to see him. American society, he said, had been built on a religious base. It couldn’t float free. A recent poll had found that one out of every three Americans was a born-again Christian. “That’s a lot of people.”

But he had his quarrel with the fundamentalists of North Carolina. “I think there are powerful and legitimate and almost eternal principles that would recur again and again. But the people fighting for those principles are not able to articulate them palatably. The religious right appear not to understand the world view the left or the secular intelligentsia embrace. They tend to dismiss them as God-haters or infidels. And they have a difficulty about knowing how to translate religious ideals into a political policy.”

It was the Islamic problem too–since the Islamic state had never been defined by its founder–and it was the prompting to fundamentalism in many countries: how to know the truth and hold on to one’s soul at a time of great change.

It was strange that in a left-behind corner of the United States–perhaps the world motor of change–the same issue should come up, the same need for security.

SOURCE: A Turn in the South, by V.S. Naipaul (Vintage, 1989), pp. 284-285.

North Carolina’s Research Triangle is a “left-behind corner of the United States”? Anyway, it’s a book full of insights and fine writing. RTWT.

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Good Soldier Outlier: Induction

The Army recruiter in Charlottesville had sent word to the induction center at Richmond that he was sending them a couple of hippies. But my brother and I had shaved off our beards and trimmed our hair before arriving there.

We entered the Army on the same day in April 1969. My brother, younger but more precocious than I, had dropped out of high school, and then finished his GED in the States. After I had dropped out of college, we had whimsically decided to head for Mexico in my little Studebaker Lark, with hardly enough cash to pay for the gas.

We were broke by the time we got to New Orleans, so we worked as day laborers until the engine broke down. Dad would only send us money to fix it if we promised to come back home–which we did, and then began negotiating with the local Army recruiter. After taking a battery of aptitude tests, I signed up for language school and my brother for warrant officer flight school–flying helicopters.

Somewhere on the induction questionnaire I had tried to salve my pacifist conscience by opining that I was signing up for language school in hopes of eventually helping to increase international understanding rather than making war–or words to that effect. Well, somebody must have actually looked over our answers, because my brother and I were both called in for questioning, separately, and forced to affirm that we would indeed obey orders.

After the usual induction procedures–standing in line nearly naked while medics jammed their fingers into our crotches and asked us to turn aside and cough; holding our arms still so the immunization guns wouldn’t draw blood; demonstrating whether or not our bare feet were flat–we were herded onto a train, me as far as Ft. Benning, GA, my brother to Ft. Polk, LA.

I had grown up riding trains in Japan, but this was only my second train ride in the U.S. (The first was from Martinsburg, WV, to San Francisco, CA, on the way to Japan when I was one year old.) People were playing dollar-ante poker at the far end of the car; while we were playing nickel-ante poker at our end. I was on a winning streak, but my brother was the one losing the most, and I had to extend him credit. Whenever I was up a few dollars, I would buy a round of beers.

The next morning we got off the train at Columbus, GA, some of us more broke than others, and waited for the bus from Ft. Benning to come pick us up. When a Drill Sergeant finally arrived, one trouble-seeking punk from Georgia asked him whether Drill Sergeants worked bankers’ hours. He later paid dearly for that remark.

We were still innocent then of how fearsome a Drill Instructor (DI) could be, but we would begin to find out as soon as we reached the other end of that bus ride.

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Naipaul’s Nashville: Baptists

Naipaul titles his chapter on Nashville, “Sanctities”: referring to both religion and music.

The magazine in my hotel room, mixing its metaphors, said that Nashville was “the buckle of the Bible Belt.” Churches took up twelve pages of the Yellow Pages directory. The Tennessean had a “religion news” editor, and there was a weekly page of “religion news,” with many advertisements for churches (especially Church of Christ churches), some with a photograph of the stylish-looking pastor or preacher. Most of the Protestants in Nashville belonged to the fundamentalist frontier faiths; the predominant denomination was the Southern Baptist.

The classier churches, the Presbyterian and the Episcopalian, looked at this Baptist predominance from a certain social distance, without rancor or competitiveness.

Dr. Tom Ward, the Episcopalian pastor of Christ Church, said that the Southern Baptists who sometimes came to his church found it too quiet: “‘Y’all don’t preach.’ The Baptist ethos is the preached word. Which is the ethos of the Christian church in the South. Preaching meaning the emotional speech rather than the learned essay of the Church of England–preaching the word and counting the number of saved souls. But I have to say this. To say, ‘I’m a Southern Baptist,’ is another way of saying, ‘I’m a Southerner.’ What I mean is that that is the ethos, religiously. What is buried in their psyches is the fear of hellfire and damnation. My father was read out of the United Methodist Church in Meridian, Mississippi, in 1931–when he was seventeen–because he went to a dance. That’s the Methodist Church. A lot of the Ku Klux Klan literature is Christian. Revivalism–why? To rekindle the spirit. What spirit? One bad step; many bad steps; and you have the Ku Klux Klan.”

The Presbyterian pastor of Westminster, K. C. Ptomey, agreed that the Southern Baptist identity was in part the Southern identity. “That’s very accurate. You see, a Southern Baptist distinguishes himself from an American Baptist. American Baptists are much more open-minded; they are not so rigid. I would add about the Southern Baptists: it has to do with sharing biblical literalism; it has to do with morality. For example, to be a Southern Baptist is to be a teetotaler. Morality, dancing, drinking–it encompasses the whole of life.”

I asked him about the revivalism. “The revivalist mind-set is ‘to get back to God.’ You often hear the words used.”

“‘Back’?”

“‘Lost’ is the word they use. And what they mean by that is ‘damned.’ And therefore they need to be revived.”

SOURCE: A Turn in the South, by V.S. Naipaul (Vintage, 1989), pp. 233-234.

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Naipaul’s Nashville: Music

Naipaul interviews Nashville songwriter Bob McDill.

No amount of questioning, no amount of explaining, even from someone as willing to talk as Bob McDill was, could take one to the magic: the calling up and recognition of impulses that on the surface were simple, but which, put together with music, made rich with a chorus, seemed to catch undefined places in the heart and memory.

Mama said, don’t go near that river.

Don’t go hangin’ round ole Catfish John.

But come the mornin’ I’d always be there

Walkin’ in his footsteps in the sweet delta dawn.

Almost nothing at first. But then the images and the associations come: Mama, river, catfish, footsteps, delta, dawn.

Bob McDill said he had had to learn the subculture. But the Southern images and words of his best songs are far from the stylized motifs of a good deal of country music. And though he makes much of writing in an office in a matter-of-fact, day-to-day way–and perhaps because he talks in a matter-of-fact way, since the mystery cannot be described–it is probably true that, when moved, he writes with that most private part of the self with which Proust said serious writers write.

He says that his best song is “Good Ole Boys like Me.”

When I was a kid Uncle Remus he put me to bed,

With a picture of Stonewall Jackson above my head.

Then Daddy came in to kiss his little man

With gin on his breath and a Bible in his hand.

And he talked about honor and things I should know.

Then he staggered a little as he went out the door….

I guess we’re all gonna be what we’re gonna be.

So what do you do with good ole boys like me?

Every detail there was considered. His aim, he said, was to get as much of the South as he could in a few lines. And the song has become very famous; many people I spoke to referred to it; the mood of the song spoke for them. A “good ole boy” … was a redneck; but it was also a more general word for an old Southerner, someone made by the old ways. The song might seem ironical, then celebratory. But below that it is an elegy for the South, old history and myth, old community, old faith.

SOURCE: A Turn in the South, by V.S. Naipaul (Vintage, 1989), pp. 247-248.

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The Mississippi Frontier

Naipaul’s chapter on Mississippi is entitled “The Frontier, The Heartland.” Until reading him, I had never considered Mississippi to be a frontier state. But it is, at least in part. And I should have remembered from reading Frederick Law Olmstead‘s The Cotton Kingdom many years ago.

“My mother and father used to tell me about when they would hang people in the courthouse square. Legal hangings, not lynchings. That was when my father and mother were children. And my daddy was born in 1897. And that was just abhorrent to me–and it was to them. These were stories that people would tell you as you were growing up. I think we’ve come a long way. It seems like people are becoming more civilized, I hope.”

The stories told to Ellen as she was growing up were frontier stories; that was how I regarded them. They had echoes of any number of Western films; and it was remarkable to hear them from someone who had just turned sixty. In one lifetime, then, it seemed that she had moved from frontier culture, or the relics of a frontier culture, to late twentieth-century Jackson and the United States. It gave a new cast to my thoughts, and a new cast to my conversation with people….

Ellen’s thoughts, just before we separated, were of her father, who had died when she was thirteen. “My father told me you never got ahead by stepping on somebody’s back. We all need to come up together.”

That had been the great discovery of my travels so far in the South. In no other part of the world had I found people so driven by the idea of good behavior and the good religious life. And that was true for black and white.

SOURCE: A Turn in the South, by V.S. Naipaul (Vintage, 1989), p. 164.

I must confess a family scandal. One of my great great uncles was hanged as a horse thief in Wyoming (via Texas) in 1878, a fact which so scandalized my maternal grandfather as to cause him to scratch his middle name (which he shared with that uncle) out of the family Bible.

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Naipaul Asks Welty about Rednecks

And it was of the redneck, the unlikely descendent of the frontiersman, that I talked to Eudora Welty when I went to call on her. I had arrived early, and waited on the street below the dripping trees. She was ready early, and could clearly be seen through her uncurtained front window. But I was nervous of knocking too soon….

The frontier was so much in her stories: a fact I had only just begun to appreciate. And she was willing to talk of the frontiersman character.

“He’s not a villain. But there’s a whole side of him that’s cunning. Sometimes it goes over the line and he becomes an outright scoundrel. The blacks never lived in that part of the state. They came over to work on the plantations. Most of the rednecks grew up without black people, and yet they hate them. That’s where all the bad things originate–that’s the appeal they make. Rednecks worked in sawmills and things like that. And they had small farms. They are all fiercely proud. They dictate the politics of the state. They take their excitement–in those small towns–when the politicians and evangelists come. Scare everybody, outwit everybody, beat everybody, kill everybody–that’s the frontiersman’s mentality.”

I told her the story Ellen had heard as a child about the rednecks to the south of the town where she had spent her summers: the story of traveling salesmen who had been roughed up and hitched to a plow and made to plow a field. Ellen had said that this story had come down from the past; and I had thought of it as a romantic story of the wickedness of times past, an exaggerated story about people living without law. But Eudora Welty took the story seriously. She said, “I can believe the story about the salesmen. I’ve heard about punishing people by making them plow farms.”

We talked about Mississippi and its reputation. “At the time of the troubles many people passed through and called on me. They wanted me to confirm what they thought. And all of them thought I lived in a state of terror. ‘Aren’t you scared of them all the time?’ A young man came and said that he had been told that a Mr. So-and-So, who was a terrible racist, owned all of Jackson, all the banks and hotels, and that he was doing terrible things to black people. It was a fantasy. It wasn’t true. The violence here is not nearly as frightening as the Northern–urban–brand.”

A frontier state, limited culturally–had that been hard for her as a writer, and as a woman writer? The richness of a writer depends to some extent on the society he or she writes about.

She said: “There is a lot behind it, the life of the state. There is the great variety of the peoples who came and settled the different sections. There is a great awareness of that as you get older–you see what things have stemmed from. The great thing taught me here as a writer is a sense of continuity. In a. place that hasn’t changed much you get to know the generations. You can see the whole narrative of a town’s history or a family’s history.”

SOURCE: A Turn in the South, by V.S. Naipaul (Vintage, 1989), pp. 213-214.

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Good Soldier Outlier: Coping with the Draft

I started college, without much enthusiasm, in the fall of 1967 at the University of Richmond, Virginia. I dropped out in the middle of my sophomore year, in delayed culture shock after having spent most of my childhood in Japan. My academic advisor had talked me into taking ROTC the first year, but I dropped it in order to take a journalism class during my sophomore year. Journalism and German were the only two classes I had any interest in that semester. My German professor called me to ask why I didn’t bother to show up for the exam. (The only exam I showed up for was a required religion class, “The Bible as History,” which I had prepared for half my life, not just half a year.)

Something similar happened to three out of four childhood friends of mine from the Southern Baptist missionary community in Japan. All of us who dropped out ended up in the military, one in the Navy and two in the Army. In Virginia, at least, conscientious objector status was only granted to those who belonged to established religions that espoused pacifism. You couldn’t personally pick and choose which–if any–wars you cared to fight in.

Family History

My father was raised a Quaker, but became a Baptist, and spent World War II on a ministerial deferment at the University of Richmond, graduating in 1945. Four of his five brothers–likewise Quaker-raised and Baptist-converted–served in the military, the youngest in the Navy during the Korean War. (He visited us in Japan.) None was an officer, none died, and none really talked about what he’d been through.

The same goes for my mother’s two brothers, raised Presbyterian in the Shenandoah Valley, who enlisted for World War II. One spent his time in B-17s out of Thule, Greenland, protecting convoys in the Atlantic. His plane went down near Bermuda in 1945, losing half the crew, but he managed to survive after several weeks in hospital. The other served in Co. A, 314th Infantry, 79th (Cross of Lorraine) Division through Normandy and the Vosges, then across the Rhine, and finally into Czechoslovakia. He was a very taciturn man, and never talked about the war, not even to his wife, until he attended a D-Day anniversary in Normandy in 1994, when he broke down and wept.

The tradition goes back even further. Two great grandfathers fought in the Civil War, on the wrong side. I’m very glad their side lost–and I’m even gladder that they both survived. In each case their last battles were against Gen. Custer. One, a private in the 45th Virginia Infantry, was taken prisoner after Custer’s flank attack at Waynesboro in February 1865, the last battle of Sheridan’s Shenandoah Valley Campaign. The one in the 11th Virginia Infantry was WIA in April 1865 at Five Forks, where Custer helped turn Lee’s flank and drive him out of Petersburg. I’d love to know how each of them reacted when they heard about Custer’s death at Little Big Horn in 1876.

Personal History

Among the three of us baby-boomer agemates from Japan who enlisted, only one ever saw combat–the one who joined the Navy, oddly enough. Enlisting in the Navy was one way to minimize direct exposure to hostile fire, although it required four years on active duty, rather than the two-year minimum required by the draft. Unfortunately, the Navy man ended up guarding ammo depots in Cambodia in 1969-70, where he suffered lifelong disabilities after leaping out of a guard tower during a firefight and shattering his ribs and spine. Vietnam has defined the rest of his life.

The two of us who ended up in the Army enlisted specifically for a noncombat military occupational specialty (MOS). The other friend became a radio technician and spent most of his enlistment at Ft. McPherson, Georgia, where he helped record the Calley trial. He went on to become an award-winning TV producer and pioneer in High Definition TV.

After taking a battery of aptitude tests, I enlisted in April 1969 with a contract for language school because there weren’t any openings in journalism. (Army reporter Al Gore enlisted in August 1969.) Of the 8 languages on my list, the Army in its wisdom picked number 7, Romanian. Kurdish was number 8, but that probably required Special Forces or CIA status. I chose languages that would keep me in school for 9-12 months of my 3-year enlistment. I started with Japanese, Korean, Chinese, and Russian–but avoided Vietnamese and Southeast Asian languages.

Language school helped turn me toward linguistics and away from journalism. Thanks to the GI Bill, work study, grad assistantships, and a variety of part-time and full-time jobs, I was able to finish a doctorate with only $2,000 in student loans, which I paid off early. On balance, I’d have to say the Army did more for me than I did for it.

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