#DailyStorytelling ǀ The Montagnards of West Virginia – Friday

In the hillbilly stronghold of Rulmubis on the Blackbird Knob Trail in the Monongahela National Forest near Davis (Tucker County, West Virginia) there is an atmosphere like in “Deliverance”

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For an alcoholic drop, recognition is deceptive Rōlamaupasa Dagaghagorts Interest in tattoos, automobiles, forend repeater, high-tech fish traps, and baseball before; depending on what the companionship with the Freds, Jims, or Clarks their mother likes right now demands. The woman leads the life of the trailer park nomad: inside. The daughter has to constantly find herself new and adapt. Rōlamaupasa defends herself against unreasonable demands by rejecting as home what the mother takes in her own protest for it. Asserted irrefutable affiliation Rōlamaupasa alone to the mountain environment of the grandparents in the hillbilly stronghold of Rulmubis am Blackbird Knob Trail im Monongahela National Forest nahe Davis, Tucker County, West Virginia. In the perception of adolescents, grandma and grandpa are proud people, unshakable, needless, ready to help and violent in an explosive way. The law of prevails on their territory No-Trespassing.

To keep out strangers – This is why a lot revolves around a world-wide advertised history style that can hardly be surpassed in its beauty Chingachgook-in-leather stockings trimmed hiking route. Well-to-do townspeople are constantly walking past broken-up wrecks, which, as neglect marks, herald the threatening presence of stubborn rednecks.

In the family stories, the Dagaghagorts’ shack appears as a fortress. Wins in grandma-opal care Rōlamaupasa an identity made up of fragments and clichés about mining and sawmill tristesse, legends of treeless back horses, legendary family feuds and white poverty in the Appalachians. Bloody labor disputes were fought in the area. “State troops were dispatched twice in the 1880s and again in 1907 – after the assassination of an US Commissioner on the courthouse steps – to restore order.” Wikipedia.

Deliberately renounced Rōlamaupasa to the wide world of her desperate mother. She would much rather be part of it in Rulmubis. It glorifies an army of precarious, self-sufficient great aunts as guarantors of biblical legal concepts and protectors of confederate traditions. The tough old women replace in association with the all outshining grandma G.lanapatetner the non-existent father, who also meant little more to the mother than any other Fred, Jim or Clark.

Rōlamaupasa conjures up the melting and magic of a landscape that captivates every urban off-roader, but has long since ceased to let the locals experience the pride of solvent independence. The descendants of Schott :innen, Ir :innen, Italians: inn and Pol :innen wander through their habitat like reserve figures with First Nation profiles. Scrap cars rust in every clearing. The backwoodsmen who were once concerned about their independence, welfare-picking up the backwoods: inside sink amicably into lethargy. Methamphetamine infects Rulmubis. Tarticle Glanapatetner does not assume the blame for the decline beyond personal responsibility. She does not interpret the upheavals as the consequences of state neglect, rusting regions and disastrous framework conditions. According to the ancestral terms, there is no right to help. Tarticle Glanapatetner sings the song of self-forged happiness in the minor key of a kitchen sociology that only pretends to provide arguments for understanding losers. She and her husband had faced the ordeal of flexibility in the 1960s and moved north. Although they reached the margins of the middle class financially, they failed with their phantasmagoric-eruptive lifestyle because of urban norms. They went through a triune hell of exclusion, alcoholism and domestic violence. Grandpa got the threshing. Shot twice Glanapatetner on the husband. The victim was careful not to give the shooter a complaint. Finally the couple returned to Rulmubis. Soon it was devoted to the offspring of its children, who had become deaf in the constant marital conflict.

Sociologists: inside, poor white people think Glanapatetner in the sidelines of any political representation. Their reactionary foundation is unreasonable. Left behind for generations: there are deviant patterns for them (from the SME perspective), for which there are no white, but also no black references.