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Reflections of a former Customs inspector…

I wrote this article soon after I began a three-year assignment, 1983-1986, at U.S. Customs Headquarters in Washington, D.C. It was published in the 1984 fall issue of Customs Today, the official magazine of the U.S. Customs Service. The Customs Service has changed dramatically since that time. The number of ports on the southern border may have changed, some added and some deleted, and staffing has been increased and titles have changed, but the mission of Customs inspectors has not changed—I made no effort to reflect the changes in the article for this posting. It is reproduced here exactly as it appeared in the 1984 winter issue of Customs Today. Click here for an article published in the winter of 1986.

Reflections of a former inspector

This year some 300 million people will enter the United states. Whether they enter by air, land or sea each will be greeted by a uniformed Customs inspector. There are 5,000 of us covering the international airports and scattered along 96,000 miles of land and sea borders. Each year we clear for entry travelers whose numbers far surpass the total population of the United States. Expediting the entry of so many people leaves little time to visit, and everything must be strictly business. In this article I want to say some things that the lack of time usually prohibits, things that I hope will promote a better understanding of the Customs Service—its mission, its people and its history.

Our mission is to protect the revenue, industries, economy and environment of the United States, a large order by any standard. In addition to Customs statutes and state and local laws, we enforce more than 400 provisions of laws from 40 other federal agencies. We realize that very few travelers are lawbreakers, and of those few only a minute fraction break the law intentionally. Unfortunately, whether the law is broken intentionally or inadvertently, the lawbreaker cannot be identified by appearance, occupation or position in the community.

Since we cannot visually single out the offenders, completely innocent persons are often caused some degree of inconvenience on their entry into the United States. Such people sometimes feel that they are being checked because we suspect them of smuggling, that we are accusing them of dealing in illicit drugs and narcotics. In most cases we are simply trying to protect them. Our questions and our inspections may reveal something they have overlooked in their declarations or something they may have felt it unnecessary to declare, something that could adversely affect their health, their business interests or their environment.

Our job requires us to be able to meet and deal effectively with persons of widely divergent backgrounds. That divergence  includes the well known and the unknown, the rich and the poor and the in-between. It includes kings and consorts, consuls, clergy, congressmen and cabinet members. It includes priests, popes, premiers, presidents, pimps, prostitutes and fugitives from justice, and thieves, rapists and murderers. It includes drug dealers and pushers, addicts, derelicts and drunks. We are required to meet and deal effectively with people of every conceivable occupation, education level and age, race, religion, creed, color, nationality, ethnicity, ideological bent and political affiliation.

In each of these contacts our employer demands that we be professional, firm, fair and courteous. Courtesy is defined as being “pleasant, polite, respectful, considerate, helpful and patient, and the mandate for courtesy insists on strict adherence under difficult conditions and personal stress, and in the face of extreme provocation. In its efforts to inculcate such moral excellence The Customs Service continually stresses professionalism, courtesy and objectivity.

There are undoubtedly times that we lose our objectivity in conducting an inspection. We bring to the job our private problems, fears, frustrations, aspirations and prejudices, and these sometimes surface unbidden. However, we face the same characteristics in the people with whom we deal. The difference, of course, is that our conduct is officially mandated and proscribed, while they are free to vent their feelings and express their opinions with virtually no restrictions on attitude or language. We cannot respond in kind. They complain to our superiors and their complaints are heard. Investigations are conducted and if warranted, corrective and sometimes disciplinary actions are taken. We have no such recourse available to us.

We consider complaints, to a certain degree, to be an inevitable part of our job. People complain in order to correct a wrong, either real or imagined, and sometimes they complain in an effort to impress or to intimidate. We realize that most complaints are neither vindictive nor malicious, and simply require assurance that the situation is being investigated to determine if a problem exists and if so, assurance that corrective action will be taken to correct the problem.

Most of us have also accepted the fact that verbal abuse is part of the job, a hazard of the occupation. We usually manage to maintain at least a thin veneer of courtesy and patience through frequent and extreme instances of name-calling and suggestions, very explicit, on what we should do with our badge, and in some instances offers are made to do it for us.

That badge, our Service tells us, is best worn with some degree of humility, a dictate noble in concept but not easily followed. It is difficult to feel humble when so much pride is present—pride in being allowed to represent our nation t its borders, pride in being the first line of defense against the flow of illegal drugs and narcotics, and pride in the traditions and rich heritage of the United States Customs Service.

Our heritage began just fifteen years after this nation declared its independence. On July 4, 1979 George Washington signed the Tariff Act, and Customs was born. In the first year of operation our collectors raised $2 million, and by 1835 had made the nation debt free. For 125 years, until the federal income tax act was passed, Customs revenue was virtually the sole source of income for the United States.

The collection of Customs revenue has been entrusted to some illustrious Americans. John Lamb, hero of the battle of Fort Ticonderoga, was an early collector, as was the poet Edwin Arlington Robinson. Herman Melville, Nathaniel Hawthorne and Chester Arthur, twenty-first president of the United States, and Pat Garrett, the man that ended the career—and life—of Billy the Kid, Matthew Henson who, with Admiral Byrd, planted the U.S. flag at the North Pole in 1909—all served ably in the United States Customs Service.

Since their time we have grown with the nation. The Customs Service now has some 15,000 dedicated employees distributed among seven regions, 45 districts, 300 ports of entry at our nation’s international airports and land and sea borders, and foreign field offices in ten major world capitals. Since 1955 our total work force has doubled, but has in no way kept pace with a workload that has quadrupled and is still expanding.

With a workload of such magnitude, it is inevitable that some detentions and searches of completely innocent persons will occur. It is probably also inevitable that some of our actions will be construed as harassment. They are not. We are professional law enforcement officers and direct representatives of our government, and we do not take our responsibilities lightly. In accomplishing our mission we try to consider peoples’ feelings and gain their willing cooperation. We attempt to deal with them objectively and fairly. We are not always successful.

We are sometimes told by persons dissatisfied with their inspection that they pay our salaries, and that without them we would not have a job. We freely acknowledge those truths. American taxpayers do indeed pay our salaries, and our jobs exist because the tax payers, through their elected representatives, feel that we are needed. We are thus indebted and ask only that they cooperate fully to assist us in doing the job for which they hired us—collecting the revenue and protecting their interests.

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Hershel M. (Mike) Dyer is a Program Officer in the Office of Inspection Control, Office of Inspectional Liaison at Headquarters. He spent 12 years as an inspector and supervisory inspector on the Southwest Border.

 
 

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A household of many aunts and uncles, including Braxton . . .

In my grandparents household, the grandparents on my mother’s side of the family, there were numerous sons and daughters, with the result that I had many aunts and uncles. All were born considerably earlier than I, and since I am near completing the eighth decade of my life, all have sloughed off the mortal coils of this life and transferred to another, perhaps a better one than this—at least it is to be hoped that it is a better one. I know of nothing that would have caused the powers-that-be to sentence them to a worse life for the remainder of eternity.

Did you get that—remainder of eternity?

Does eternity have a remainder?

That’s kinda profound, don’t you think?

The youngest of the brood of children birthed and reared by my grandparents was a boy named Braxton, known to family and friends as Brack), but to me he was  Uncle Brack. I was far advanced into adulthood long before he left us, but I never had the temerity to call him by his name—he was always Uncle Brack, a man I idolized and longed mightily to be like when I grew up—I wanted to be just like him and do the same kind of work he did.

Over the years Uncle Brack was a share-cropper farmer, a farmer in his own right, a store-keeper, a used-car salesman and a bus driver. Only the profession of bus driver attracted me. He worked for the Miss–Ala Stage Line, a bus company that plied a route between various towns, and one of its routes moved passengers back and forth between Vernon, Alabama and Columbus, Mississippi, a distance of some 30 miles. Vernon was a small town with few people and few amenities, and Columbus had many, including theaters, restaurants, department stores and small industrial components that provided jobs for people from Vernon.

Get it? Miss–Ala? Mississippi plus Alabama?

Uncle Brack’s bus driver uniform was a white shirt with black bow-tie, gray trousers with a black stripe down the side of each leg, and a gray hat with a large metal cap badge and a shiny black brim—he always wore the cap jauntily cocked to one side like our World War II aviators wore theirs. A holster on his belt at his right side held his ticket-punching machine, one with which he always executed a quick-draw, twirled it several times with it coming to rest in his palm, ready to punch a passenger’s ticket. In the eyes of a small boy in the 1930s, he was a combination of all the heroes in Zane Grey novels and in James Fennimore Cooper’s stories of the Native Americans of our great Northeast. In short, when I was a small boy I wanted to be exactly like my Uncle Brax.

He was an inveterate joker—he could no more resist making jokes, practical or otherwise, than the sun can resist rising in the east and setting in the west, and he  regaled any gathering which he attended with his stories. One that he told repeatedly involved a lady that had sneaked a black cat on when she boarded his bus. He said that before he left the station he saw the cat in his rear-view mirror and announced that The lady with that black pussy will have to leave. He said that five women left the bus and the others crossed their legs.

I never believed that story—I thought it was funny, even though I wasn’t sure why it was so funny. I didn’t believe it because in those days people rode the bus with pet cats and dogs, and even with a shoat in a gunnysack—for those unfamiliar with that phrase, that’s a pig in a poke, an actual young porker purchased at an auction in Columbus and now en route to a farm in Alabama where it would be fed and pampered until it became a hog, then slaughtered in the fall for the larder of a farm family, and that’s a fact—I’ve seen such cargo carried on a Miss-Ala  Stage Line bus more than once, and I’ve also seen such cargo carried on trains that ran between Columbus  and various small towns in Mississippi—that’s a subject for a future posting, so stay tuned!

People often bought baby chicks from a Columbus hatchery and boarded the bus with 100 peeping baby chickens in a flat box, similar to a pizza box but somewhat larger, with small round holes built into the sides of the box to provide oxygen for its occupants. Uncle Brack loved to tell the story of the time a lady—a very large lady—boarded his bus with such a box. En route to its destination of Vernon, Alabama, bumping along on a rutted potholed graveled road, the box fell from her lap and spilled the baby chicks, called biddies by country folk—out on the floor, and they scampered to all points of the globe, constrained only by the limits of the bus. The lady frantically ran around gathering them up and putting them back in the box, and at one point she leaned far over from the waist and the pressure on her stomach produced a certain sound, one that resonated all over the bus. A drunk passenger was watching the lady in her quest for the biddies and spoke up with a sage bit of advice, saying That’s right, lady, if you can’t catch ’em, shoot ’em! I remember other Brackisms, but most are not completely suitable for postings on WordPress.

Uncle Brack was a likeable fellow and ladies found him attractive, and he took full advantage of that attractiveness whenever the opportunity arose, so to speak. According to my mother—his sister—when Uncle Brack came in from a night out, usually tanked up with Alabama moonshine or beer illegally transported across the Alabama state line from Mississippi, his mother—my grandmother—would go through his pockets and retrieve any items that were manufactured ostensibly for the prevention of disease, but in those long ago days were mostly used for the prevention of pregnancies—condoms. As my mother told the story, on his wedding day she presented a gift, a cigar box filled with unused condoms. I believe the story because I believe my mother—had Uncle Brack told the story I would not have believed it.

After all that carousing around in search of a bride—that’s what he told his mother he was doing—Uncle Brack married a widow, a sturdy no-nonsense woman with two children from her first marriage, a six-year old girl and a boy of 12 years. The couple stayed married for many years, adding three more children to the family, and the marriage was ended only by his death. During those years of marriage I never heard a word—not even a hint—that Uncle Brack ever returned to his errant ways with women. It was, in effect, a marriage made in heaven.

There’s lots more to be told about my Uncle Brack, but I’ll hold it in abeyance for future postings, so stay tuned.

That’s my story and I’m sticking to it!

 
 

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19th Street South & an American Pitbull in church . . . . (via The King of Texas)

This should have been the latest posting, the first to appear on my blog, but somehow the date placed it far back in my postings. I’m reposting it to bring it to the forefront for viewing.

19th Street South & an American Pitbull in church . . . . This posting is based purely on a description of an incident in which a dog named Buster—my dog, a full grown sixty–pound American Pit Bull Terrier, a dog sporting a bobbed tail and surgically pointed ears, the marks of a fighting dog—caused worshipers to end a Saturday night gathering earlier than usual. Buster was christened at birth by the American Kennel Club as Mars but my brother, his first master, named him Buster in memory of his bo … Read More

via The King of Texas

 
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Posted by on July 2, 2010 in Uncategorized

 

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19th Street South & an American Pitbull in church . . . .

This posting is based purely on a description of an incident in which a dog named Buster—my dog, a full grown sixty–pound American Pit Bull Terrier, a dog sporting a bobbed tail and surgically pointed ears, the marks of a fighting dog—caused worshipers to end a Saturday night gathering earlier than usual. Buster was christened at birth by the American Kennel Club as Mars but my brother, his first master, named him Buster in memory of his boyhood pet.

I was not there—my mother and my sister described the incident to me in considerable detail on the same night that it took place. I hasten to add that my sister was given to extreme exaggeration in her story-telling, and in such instances my mother would confirm the story as told by my sister, purely to avoid confrontation with her. This posting therefore, should perhaps be taken with a grain of salt.

When we lived on 19th Street South there was a small church down the street from our house, just across the Big Ditch—I have capitalized Big Ditch because it figured so prominently in my life while we lived on that street, and it is definitely a subject for a future posting—stay tuned!

I don’t remember the name or the denomination of the church, but I do remember my mother and my older sisters occasionally strolling down to the church in the evening, usually on Saturday nights. I am hesitant to use the term holy rollers, but in my memory that would describe the assembly. On summer Saturday nights in the absence of air conditioning, the doors and windows of the church were left wide open to provide relief from the summer heat. The sounds that I remember coming from the church reinforce that memory—no, I wasn’t invited but I sometimes sneaked down the street and listened and watched through the open door of the church.

Holy Roller as defined by Wikipedia:

Holy Roller is a term in American English used to describe Pentecostal Christian churchgoers. The term is commonly used derisively, as if to describe people literally rolling on the floor or speaking in tongues in an uncontrolled manner. For this usage, the Oxford English Dictionary Charles G. Leland, in which he says “When the Holy Spirit seized them..the Holy Rollers..rolled over and over on the floor.” It is generally considered pejorative, but some have reclaimed it as a badge of honor, e.g. William Branham’s statement “And what the world calls today holy-roller, that’s the way I worship Jesus Christ.” Similar disparaging terms directed at outspoken Christians include Jesus freaks and Bible bashers. The name Shakers was created as a portmanteau of shaking Quakers. Gospel singer Andrae Crouch stated, “They call us holy rollers, and what they say is true. But if they knew what we were rollin’ about, they’d be rollin’ too.”

Now fast forward some eight years later to a time when I lived for several months with my mother and my youngest sister on Seventh Avenue South—yep, I intend to devote some time and effort to pulling aside the curtain of time and revealing some interesting facts about life on Seventh Avenue South, life in a small three-room house just fifty feet from railroad tracks, a house with running water and electricity but no bathroom. Strategically placed several yards behind the house was a small tin-roofed two-hole wooden privy that served quite well for toilet purposes.

Our sojourn in that house, immediately adjacent to an active railroad lasted several months, an interim period during one of various times that we were separated from our stepfather and on our own, living life as best we could with the resources we had—spare resources, indeed!

Buster was my dog, a left-over from the time I lived with my brother in Maryland—yep, that is also a future posting—is there no end to this?!! Buster spent his early years as my brother’s dog, but was inherited by me when my brother returned to military service with the United States army. Click here to learn how Buster fared during my service as an indentured servant on an Alabama farm.

Now on to Buster’s breakup of a Saturday night worship service. On a special summer Saturday evening my mother and my sister walked several blocks to the church on Nineteenth StreetSouth to join the assembled worshipers—well, they really went to observe—and Buster, as always when anyone left the house, walked with them. He was a well-trained and obedient animal and stayed outside the church as ordered. However, he could see much of the activities and could hear the sounds, and at a moment when the sounds of the worshipers reached a crescendo he broke and charged through the open door and down the aisle to the altar where those that had been entered by the spirit were demonstrating the spirit’s presence, both physically and vocally. Apparently some of the sounds consisted of keening, high-pitched tones that aroused the bulldog to action—he joined the group gathered near the altar, howling mightily in tune with the worshipers, and pandemonium ensued.

Hey, I’m not making this up—I’m relating the incident strictly as I remember it from the tale told to me by my mother and my sister, with no embellishments other than those that may have been added by my sister—I wasn’t there so I can’t vouch for its truthfulness. I do believe, however, that the basic facts are true. My mother tended to go along with my sister’s embellishments, but she was not prone to supporting details that were obviously untrue.

The way my sister told it, some worshipers abandoned the church through the two open doors. Others climbed up on benches and crawled under benches, and still others exited through open windows leaving the bulldog at the altar, still howling. He made no effort to attack anyone. There was no biting or attempts to bite, but his presence and his howling was enough to empty the church.

After my sister calmed the dog and the congregation returned with its sanity restored—not all returned, but some did—the pastor politely but forcefully asked my mother if she planned to return for future services and if so, to please refrain from bringing the bulldog. I have no recollection of my mother or my sister or my bulldog attending later assemblies of worshipers.

So there—I’ve related the incident as told to me, succinctly and completely as possible—in fine (that’s Latin for at the end), that’s my story and I’m sticking to it!

 
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Posted by on June 13, 2010 in Uncategorized

 

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