Posted by: tomruff | March 21, 2009

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Posted by: tomruff | December 23, 2008

Hard Times, a Helping Hand

Not surprisingly, hundreds of letters for Mr. B. Virdot poured into general delivery in Canton — even though there was no person of that name in the city of 105,000. A week later, checks, most for as little as $5, started to arrive at homes around Canton. They were signed by “B. Virdot.”

The gift made The Repository’s front page on Dec. 18, 1933. The headline read: “Man Who Felt Depression’s Sting to Help 75 Unfortunate Families: Anonymous Giver, Known Only as ‘B. Virdot,’ Posts $750 to Spread Christmas Cheer.” The story said the faceless donor was “a Canton man who was toppled from a large fortune to practically nothing” but who had returned to prosperity and now wanted to give a Christmas present to “75 deserving fellow townsmen.” The gifts were to go to men and women who might otherwise “hesitate to knock at charity’s door for aid.”

Whether the paper spoke to Mr. B. Virdot directly or through an intermediary or whether it received something in writing from him is not known.

Down through the decades, the identity of the benefactor remained a mystery. Three prosperous generations later, the whole affair was consigned to a footnote in Canton’s history. But to me, the story had always served as an example of how selfless Americans reach out to one another in hard times. I can’t even remember the first time I heard about Mr. B. Virdot, but I knew the tale well.

Then, this past summer, my mother handed me a battered old black suitcase that had been gathering dust in her attic. I flipped open the twin latches and found a mass of letters, all dated December 1933. There were also 150 canceled checks signed by “B. Virdot,” and a tiny black bank book with $760 in deposits.

My mother, Virginia, had always known the secret: the donor was her father, Samuel J. Stone. The fictitious moniker was a blend of his daughters’ names — Barbara, Virginia and Dorothy. But Mother had never told me, and when she handed me the suitcase she had no idea what was in it — “some old papers,” she said. The suitcase had passed into her possession shortly after the death of my grandmother Minna in 2005.

I took the suitcase with me to our log cabin in the woods of Maine, and there, one night, began to read letter after letter. They had come from all over Canton, from out-of-work upholsterers, painters, bricklayers, day laborers, insurance salesmen and, yes, former executives — some of whom, I later learned, my grandfather had known personally.

One, written Dec. 19, 1933, begins, “I hate to write this letter … it seems too much like begging. Anyway, here goes. I will be honest, my husband doesn’t know I’m writing this letter… . He is working but not making enough to hardly feed his family. We are going to do everything in our power to hold on to our house.” Three years behind in taxes and out of credit at the grocery store, the writer closed with, “Even if you don’t think we’re worthy of help, I hope you receive a great blessing for your kindness.”

Another letter came from a 38-year-old steel worker, out of a job and stricken with tuberculosis, who wrote of his inability to pay the hospital bills for his son, whose skull had been fractured after he was struck by a car.

One man wrote: “For one like me who for a lifetime has earned a fine living, charity by force of distressed circumstances is an abomination and a headache. However, your offer carries with it a spirit so far removed from those who offer help for their own glorification, you remove so much of the sting and pain of forced charity that I venture to tell you my story.”

The writer, once a prominent businessman, was now 65 and destitute, his life insurance policy cashed in and gone, his furniture “mortgaged,” his clothes threadbare, his hope of paying the electric and gas bills pinned to the intervention of his children.

A mother of four wrote, “My husband hasn’t had steady work in four years … . The people who are lucky enough to have no worry where the next meal is coming from don’t realize how it is to be like we are and a lot of others… . I only wish I could do what you are doing.”

Another letter was from the wife of an out-of-work bricklayer. “Mr. Virdot, we are in desperate circumstances,” she wrote. They had taken in her husband’s mother and father and a 10-year-old boy. Now the landlord had given them three days to pay up. “It is awful,” she wrote. “No one knows, only those who go through it. It does seem so much like begging. ”

Children, too, wrote in. The youngest was 12-year-old Mary Uebing. “There are six in our family,” she wrote, “and my father is dead … my baby sister is sick. Last Christmas our dinner was slim and this Christmas it will be slimmer… . Any way you could help us would be appreciated in this fatherless and worrisome home.”

The wife of an out-of-work insurance salesman added a postscript to her letter, one not intended for her husband’s eyes: She had just pawned her engagement ring for $5.

Also in the suitcase were thank-you letters from people who had received Mr. Virdot’s checks. A father wrote: “It was put to good use paying for two pairs of shoes for my girls and other little necessities. I hope some day I have the pleasure of knowing to whom we are indebted for this very generous gift.”

That was from George W. Monnot, who had once owned a successful Ford dealership but whose reluctance to lay off his salesmen hastened his own financial collapse, his granddaughter told me.

Of course, the checks could not reverse the fortunes of an entire family, much less a community. A few months after one man, Roy Teis, wrote to B. Virdot, his family splintered apart. His eight children, including a 4-year-old daughter, were scattered among nearly as many foster homes, and there they remained for years to come.

So why had my grandfather done this? Because he had known what it was to be down and out. In 1902, when he was 15, he and his family had fled Romania, where they had been persecuted and stripped of the right to work because they were Jews. They settled into an immigrant ghetto in Pittsburgh. His father forced him to roll cigars with his six other siblings in the attic, hiding his shoes so he could not go to school.

My grandfather later worked on a barge and in a coal mine, swabbed out dirty soda bottles until the acid ate at his fingers and was even duped into being a strike breaker, an episode that left him bloodied by nightsticks. He had been robbed at night and swindled in daylight. Midlife, he had been driven to the brink of bankruptcy, almost losing his clothing store and his home.

By the time the Depression hit, he had worked his way out of poverty, owning a small chain of clothing stores and living in comfort. But his good fortune carried with it a weight when so many around him had so little.

His yuletide gift was not to be his only such gesture. In the same black suitcase were receipts hinting at other anonymous acts of kindness. The year before the United States entered World War II, for instance, he sent hundreds of wool overcoats to British soldiers. In the pocket of each was a handwritten note, unsigned, urging them not to give in to despair and expressing America’s support.

Like many in his generation, my grandfather believed in hard work, and disdained handouts. In 1981, at age 93, he died driving himself to the office, crashing while trying to beat a rising drawbridge. But he could never ignore the brutal reality of times when work was simply not to be had and self-reliance reached its limits. He sought no credit for acts of conscience. He saw them as the debt we owe one another and ourselves.

For many Americans, this Christmas will be grim. Here, in Ohio, food banks and shelters are trying to cope with the fallout from plant closings, layoffs, foreclosures and bankruptcies. The family across the street lost their home. From our breakfast table, we look out on their house, dark and vacant. Multibillion-dollar bailouts to banks and Wall Street have yet to bring relief to those humbled by need and overwhelmed by debt. Already, the B. Virdot in me — in each of us — can hear the words of our neighbors.

Ted Gup, a professor of journalism at Case Western Reserve University, is the author of “Nation of Secrets.”

Tis the Season. It’s that time of year again… A time of giving and a time of receiving. This year I’m adding a new twist to that… I’ll call it a time for increasing awareness. Consider this my PSA.

Sure, we all have friends that donate to your (or their) favorite charity in lieu of gifts. Well this year I ask you to read and get involved in an organization and a cause I believe in. It’s all about our natural habitat, our ecosystem and sustainability. Maybe you’ll decide to participate in the below contest and take a few photos.

Why are wild salmon important to you and why should Congress and the Obama Administration remove the four lower Snake River dams to recover them?

Write it on your hand! Send us Your Photos and Video! Over the next few months, Save Our Wild Salmon will be collecting your photos and videos as part of Hands for Salmon – an effort to show visual support for wild salmon recovery and the removal of the four out-dated lower Snake River dams. A slideshow will be crafted for use on Youtube and in photo albums to elected leaders. Get creative and get started this holiday season with your friends and family!

Sidney Bateman, TRC

Four easy steps:
1) Get a digital camera and a marker (many digital cameras these days allow for short video capture as well)
2) Write your message legibly on your hand so it reads with your fingers straight up
3) Take a photo or video (they can be silent) of your hand and smiling face. Get your friends and family to do the same!
4) Send photos to wildsalmonphoto@gmail.com
Send video clips to wildsalmonvideo@gmail.com Please include your name, city, and state.

Some Sample Messages:

Healthy Food – Clean Water – Good Jobs – Our Children – Good Fishing – Healthy Forests – Omega 3’s – Tribal Heritage – Taxpayer Dollars – Healthy Ecosystems – Outdoor Recreation – Free-flowing Rivers – Future Generations

There’s a Grand Prize! The salmon advocate who sends in the most photos or video clips wins a free copy of Fish Forever by Paul Johnson, a beautiful and educational sustainable seafood cookbook by the founder and owner of California’s famous Monterey Fish Market.

Save Our Wild Salmon website – Link to page where you can easily send a quick letter to your congressman/woman.

http://www.wildsalmon.org/actioncenter/

Happy Holidays!

Sidney Bateman
Executive Recruiter
Tom Ruff Company
sidney@tomruff.com

Johnson & Johnson to buy Mentor for $1.07B

The health care products company plans to boost its presence in cosmetic and reconstructive medicine.

Under the deal, Johnson & Johnson will start a cash tender offer for $31 per share in a move to add breast implants and other products to its Ethicon surgical products unit. The offer is nearly double Mentor’s closing price of $16.15 on Friday.

From the author that brought us Blink & The Tipping Point, Malcolm Gladwell released his new book yesterday, Outliers: The Story of Success. I’m a huge Gladwell fan and quote his work frequently.

In addition to being a fan, he’s also my neighbor in the West Village, NY. I see him almost daily; wandering in the hood, pecking away on his laptop at a local coffee shop or at the gym. I’m really intrigued by him. He is a quiet and unassuming fellow, typically sporting old jeans and a t-shirt. Under that quiet exterior is a brilliant mind with a gift for writing. My friends that have heard him speak, say he is even more spellbinding with his oratory skills and presentation style.

That being said, I’m off to the bookstore to buy his book. I’ll let you know what I think.

Here’s a sample excerpt from Outliers, compliments of Malcolm:

By Malcolm Gladwell

Outlier, noun.

out·li·er

1 : something that is situated away from or classed differently from a main or related body

2 : a statistical observation that is markedly different in value from the others of the sample

1. Roseto Valfortore lies one hundred miles southeast of Rome, in the Apennine foothills of the Italian province of Foggia. In the style of medieval villages, the town is organized around a large central square. Facing the square is the Palazzo Marchesale, the palace of the Saggese family, once the great landowner of those parts. An archway to one side leads to a church, the Madonna del Carmine—Our Lady of Mount Carmine. Narrow stone steps run up the hillside, flanked by closely-clustered two-story stone houses with red tile roofs.

For centuries, the paesani of Roseto worked in the marble quarries in the surrounding hills, or cultivated the fields in the terraced valley below, walking four and five miles down the mountain in the morning and then making the long journey back up the hill at night. It was a hard life. The townsfolk were barely literate and desperately poor and without much hope for economic betterment—until word reached Roseto at the end of the nineteenth century of the land of opportunity across the ocean.

In January of 1882, a group of eleven Rosetans—ten men and one boy—set sail for New York. They spent their first night in America sleeping on the floor of a tavern on Mulberry Street, in Manhattan’s Little Italy. Then they ventured west, ending up finding jobs in a slate quarry ninety miles west of the city in Bangor, Pennsylvania. The following year, fifteen Rosetans left Italy for America, and several members of that group ended up in Bangor as well, joining their compatriots in the slate quarry. Those immigrants, in turn, sent word back to Roseto about the promise of the New World, and soon one group of Rosetans after another packed up their bags and headed for Pennsylvania, until the initial stream of immigrants became a flood. In 1894 alone, some twelve hundred Rosetans applied for passports to America, leaving entire streets of their old village abandoned.

The Rosetans began buying land on a rocky hillside, connected to Bangor only by a steep, rutted wagon path. They built closely clustered two story stone houses, with slate roofs, on narrow streets running up and down the hillside. They built a church and called it Our Lady of Mount Carmel, and named the main street on which it stood Garibaldi Avenue, after the great hero of Italian unification. In the beginning, they called their town New Italy. But they soon changed it to something that seemed more appropriate, given that in the previous decade almost all of them had come from the same village in Italy. They called it Roseto.

In 1896, a dynamic young priest—Father Pasquale de Nisco—took over at Our Lady of Mount Carmel. De Nisco set up spiritual societies and organized festivals. He encouraged the townsfolk to clear the land, and plant onions, beans, potatoes, melons and fruit trees in the long backyards behind their houses. He gave out seeds and bulbs. The town came to life. The Rosetans began raising pigs in their backyard, and growing grapes for homemade wine. Schools, a park, a convent and a cemetery were built. Small shops and bakeries and restaurants and bars opened along Garibaldi Avenue. More than a dozen factories sprang up, making blouses for the garment trade. Neighboring Bangor was largely Welsh and English, and the next town over was overwhelmingly German, which meant—given the fractious relationships between the English and Germans and Italians, in those years—that Roseto stayed strictly for Rosetans: if you wandered up and down the streets of Roseto in Pennsylvania, in the first few decades after 1900, you would have heard only Italian spoken, and not just any Italian but the precise southern, Foggian dialect spoken back in the Italian Roseto. Roseto Pennsylvania was its own tiny, self-sufficient world—all but unknown by the society around it—and may well have remained so but for a man named Stewart Wolf.

Wolf was a physician. He studied digestion and the stomach, and taught in the medical school at the University of Oklahoma. He spent summers at a farm he’d bought in Pennsylvania. His house was not far from Roseto—but that, of course, didn’t mean much since Roseto was so much in its own world that you could live one town over and never know much about it. “One of the times when we were up there for the summer—this would have been in the late 1950’s, I was invited to give a talk at the local medical society,” Wolf said, years later, in an interview. “After the talk was over, one of the local doctors invited me to have a beer. And while we were having a drink he said, ‘You know, I’ve been practicing for seventeen years. I get patients from all over, and I rarely find anyone from Roseto under the age of sixty-five with heart disease.’”

Wolf was skeptical. This was the 1950’s, years before the advent of cholesterol lowering drugs, and aggressive prevention of heart disease. Heart attacks were an epidemic in the United States. They were the leading cause of death in men under the age of sixty-five. It was impossible to be a doctor, common sense said, and not see heart disease. But Wolf was also a man of deep curiosity. If somebody said that there were no heart attacks in Roseto, he wanted to find out whether that was true.

Wolf approached the mayor of Roseto and told him that his town represented a medical mystery. He enlisted the support of some of his students and colleagues from Oklahoma. They pored over the death certificates from residents of the town, going back as many years as they could. They analyzed physicians’ records. They took medical histories, and constructed family genealogies. “We got busy,” Wolf said. “We decided to do a preliminary study. We started in 1961. The mayor said—all my sisters are going to help you. He had four sisters. He said, ‘You can have the town council room.’ I said, ‘Where are you going to have council meetings?’ He said, ‘Well, we’ll postpone them for a while.’ The ladies would bring us lunch. We had little booths, where we could take blood, do EKGs. We were there for four weeks. Then I talked with the authorities. They gave us the school for the summer. We invited the entire population of Roseto to be tested.”

The results were astonishing. In Roseto, virtually no one under 55 died of a heart attack, or showed any signs of heart disease. For men over 65, the death rate from heart disease in Roseto was roughly half that of the United States as a whole. The death rate from all causes in Roseto, in fact, was something like thirty or thirty-five percent lower than it should have been.

Wolf brought in a friend of his, a sociologist from Oklahoma named John Bruhn, to help him. “I hired medical students and sociology grad students as interviewers, and in Roseto we went house to house and talked to every person aged twenty one and over,” Bruhn remembers. This had happened more than fifty years ago but Bruhn still had a sense of amazement in his voice as he remembered what they found. “There was no suicide, no alcoholism, no drug addiction, and very little crime. They didn’t have anyone on welfare. Then we looked at peptic ulcers. They didn’t have any of those either. These people were dying of old age. That’s it.”

Wolf’s profession had a name for a place like Roseto—a place that lay outside everyday experience, where the normal rules did not apply. Roseto was an outlier.

2. Wolf’s first thought was that the Rosetans must have held on to some dietary practices from the old world that left them healthier than other Americans. But he quickly realized that wasn’t true. The Rosetans were cooking with lard, instead of the much healthier olive oil they used back in Italy. Pizza in Italy was a thin crust with salt, oil, and perhaps some tomatoes, anchovies or onions. Pizza in Pennsylvania was bread dough plus sausage, pepperoni, salami, ham and sometimes eggs. Sweets like biscotti and taralli used to be reserved for Christmas and Easter; now they were eaten all year round. When Wolf had dieticians analyze the typical Rosetan’s eating habits, he found that a whopping 41% of their calories came from fat. Nor was this a town where people got up at dawn to do yoga and run a brisk six miles. The Pennsylvanian Rosetans smoked heavily, and many were struggling with obesity.

If it wasn’t diet and exercise, then, what about genetics? The Rosetans were a close knit group, from the same region of Italy, and Wolf next thought was whether they were of a particularly hardy stock that protected them from disease. So he tracked down relatives of the Rosetans who were living in other parts of the United States, to see if they shared the same remarkable good health as their cousins in Pennsylvania. They didn’t.

He then looked at the region where the Rosetans lived. Was it possible that there was something about living in the foothills of Eastern Pennsylvania that was good for your health? The two closest towns to Roseto were Bangor, which was just down the hill, and Nazareth, a few miles away. These were both about the same size as Roseto, and populated with the same kind of hard-working European immigrants. Wolf combed through both towns’ medical records. For men over 65, the death rates from heart disease in Nazareth and Bangor were something like three times that of Roseto. Another dead end.

What Wolf slowly realized was that the secret of Roseto wasn’t diet or exercise or genes or the region where Roseto was situated. It had to be the Roseto itself. As Bruhn and Wolf walked around the town, they began to realize why. They looked at how the Rosetans visited each other, stopping to chat with each other in Italian on the street, or cooking for each other in their backyards. They learned about the extended family clans that underlay the town’s social structure. They saw how many homes had three generations living under one roof, and how much respect grandparents commanded. They went to Mass at Our Lady of Mt. Carmel Church and saw the unifying and calming effect of the church. They counted twenty-two separate civic organizations in a town of just under 2000 people. They picked up on the particular egalitarian ethos of the town, that discouraged the wealthy from flaunting their success and helped the unsuccessful obscure their failures.

In transplanting the paesani culture of southern Italy to the hills of eastern Pennsylvania the Rosetans had created a powerful, protective social structure capable of insulating them from the pressures of the modern world. The Rosetans were healthy because of where they were from, because of the world they had created for themselves in their tiny little town in the hills.

“I remember going to Roseto for the first time, and you’d see three generational family meals, all the bakeries, the people walking up and down the street, sitting on their porches talking to each other, the blouse mills where the women worked during the day, while the men worked in the slate quarries,” Bruhn said. “It was magical.”

When Bruhn and Wolf first presented their findings to the medical community, you can imagine the kind of skepticism they faced. They went to conferences, where their peers were presenting long rows of data, arrayed in complex charts, and referring to this kind of gene or that kind of physiological process, and they talked instead about the mysterious and magical benefits of people stopping to talk to each other on the street and having three generations living under one roof. Living a long life, the conventional wisdom said at the time, depended to a great extent on who we were—that is, our genes. It depended on the decisions people made—on what they chose to eat, and how much they chose to exercise, and how effectively they were treated by the medical system. No one was used to thinking about health in terms of a place.

Wolf and Bruhn had to convince the medical establishment to think about health and heart attacks in an entirely new way: they had to get them to realize that you couldn’t understand why someone was healthy if all you did was think about their individual choices or actions in isolation. You had to look beyond the individual. You had to understand what culture they were a part of, and who their friends and families were, and what town in Italy their family came from. You had to appreciate the idea that community—the values of the world we inhabit and the people we surround ourselves with—has a profound effect on who we are. The value of an outlier was that it forced you to look a little harder and dig little deeper than you normally would to make sense of the world. And if you did, you could learn something from the outlier than could use to help everyone else.

In Outliers, I want to do for our understanding of success what Stewart Wolf did for our understanding of health.

Copyright © 2008 by Malcolm Gladwell

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