Archive for the ‘Farming’ Category
— ∞ —
And on the 8th day, God looked down on his planned paradise and said, “I need a caretaker.” So God made a farmer.
God said, “I need somebody willing to get up before dawn, milk cows, work all day in the fields, milk cows again, eat supper and then go to town and stay past midnight at a meeting of the school board.” So God made a farmer.
“I need somebody with arms strong enough to rustle a calf and yet gentle enough to deliver his own grandchild. Somebody to call hogs, tame cantankerous machinery, come home hungry, have to wait lunch until his wife’s done feeding visiting ladies and tell the ladies to be sure and come back real soon—and mean it.” So God made a farmer.
— ∞ —
In 1978, Paul Harvey delivered a speech at the Future Farmers of America Convention entitled, “So God Made a Farmer.” It’s a beautiful speech, filled with stirring imagery and capturing a romantic view of the hard working American farmer. Harvey delivers it impeccably, in his distinctive voice and often falling into a poetic torrent of description. I like the speech; even in its romanticization, it speaks to the agrarian I am at heart, and speaks to a number of truths about farmers of all stripes—not just in this country, but across the world.
Yet, Harvey gave that speech one year after Wendell Berry published The Unsettling of America, a collection of essays bemoaning the destruction of rural and farming communities throughout America. Already, the process of centralization, corporatization, destructive industrialism, and overproduction was ripping through America’s farmlands, picking off farms and farmers, literally killing many of those who worked the land. From 1940 to 1970, the farm population in America dropped from an estimated 30.8 million people to 9.7 million. At the same time, the general population of the country increased by 70 million. Farmers made up 18% of the working population in 1940. By 1970, that was down to 4.6%. Two years after Harvey’s speech, in 1980, there were just 3.7 million farmers, and they made up only 3.4% of the work force. The day Harvey gave his speech, most of the American farm community had already been destroyed.
In 2013, just this last Sunday, Chrysler unveiled a television advertisement featuring portions of Harvey’s speech. Chrysler overlaid his eloquent words with gorgeous portraits of farmers and ranchers. For two minutes during America’s annual celebration of consumption and vacuity—now one of its greatest cultural touchstones—Chrysler’s ad stirred the hearts and minds of a nation of people, seducing them with a romanticized picture of American farming and evoking this country’s rich agricultural heritage. At the end of those two minutes, no doubt, the vast majority of those who had felt so stirred by the words and images set forth before them went back to their Doritos and Pepsi, Budweiser and industrially-produced meat, their various repackagings of oil-soaked corn and soy, and they watched the next commercial pimping an unnecessary industrial product rooted in the destruction of the very same land that so many past Americans loved and worked. In other words, they went back to the sort of lives that have destroyed and debased American farmers—not to mention farmers across the world, creatures across the world, the very land and ecosystems that all of us here on Earth consider home.
— ∞ —
God said, “I need somebody willing to sit up all night with a newborn colt. And watch it die. Then dry his eyes and say, ‘Maybe next year.’ I need somebody who can shape an ax handle from a persimmon sprout, shoe a horse with a hunk of car tire, who can make harness out of haywire, feed sacks and shoe scraps. And who, planting time and harvest season, will finish his forty-hour week by Tuesday noon, then, pain’n from ‘tractor back,’ put in another seventy-two hours.” So God made a farmer.
God had to have somebody willing to ride the ruts at double speed to get the hay in ahead of the rain clouds and yet stop in mid-field and race to help when he sees the first smoke from a neighbor’s place. So God made a farmer.
— ∞ —
Chrysler’s commercial—the first, last, and only purpose of which is to sell trucks and boost their brand, let’s keep in mind—doesn’t present an accurate view of the American food system. The current system is one rooted largely in industrial processes, massive corporate agriculture outfits, degradation of the land, overproduction, commoditization, exploitation of migrant laborers, and the enslavement of farmers via perpetual debt cycles. Farm workers in this country are not primarily white, as the commercial might lead you to believe. They’re primarily brown; a majority of agricultural workers in this country are Hispanic, most of them foreign-born. The majority of children raised on farms don’t “want to do what Dad does.” They leave the farm. They move to urban areas, get “good” jobs, join the industrial economy and never look back.
The hard truth is that most of this country has little interest in getting out there and putting their hands in the dirt and doing the hard work of growing and raising food. We think we’re beyond that. We think we’re too “advanced.” We think that’s something best left to less civilized people. Within the context of the myth of progress—one of the ruling ideas of our time—an agrarian society and economy is seen as less civilized and inherently worse than an industrial society and economy. It’s something best left for the less developed countries. First we stopped dirtying our hands with the growing of food, then we stopped dirtying our hands with the making of actual things, and now—surprise!—we have a dysfunctional economy that no longer even provides the opportunity to keep our hands clean in the magical “information economy” that was supposed to elevate us above all the messy, nasty physical realities of our past lives. Perhaps we shouldn’t have taken such a dim view of the dirt on our hands.
Chrysler and Harvey suggest to us that God makes farmers. I would submit that that’s the wrong message for our time. Harvey’s speech actually reveals the message we most need to hear: that work makes farmers.
— ∞ —
God said, “I need somebody strong enough to clear trees and heave bales, yet gentle enough to tame lambs and wean pigs and tend the pink-combed pullets, who will stop his mower for an hour to splint the broken leg of a meadow lark. It had to be somebody who’d plow deep and straight and not cut corners. Somebody to seed, weed, feed, breed and rake and disc and plow and plant and tie the fleece and strain the milk and replenish the self-feeder and finish a hard week’s work with a five-mile drive to church.
— ∞ —
The recurrent theme in Harvey’s speech is the hard work involved in farming. While Harvey’s math may occasionally be questionable (how does one complete a 40 hour work week in 36 hours, for instance?) the basic message is correct. Farming is hard work, and it involves quite a bit of busting of one’s own ass. Unfortunately, we live in a society that has so been cushioned by the ghost work force of fossil fuel slaves, that we’ve forgotten the hard work that’s necessary for living well in this world. It’s only been in the last few centuries, with the discovery of massive stores of fossil fuel energy, that we’ve been able to live the myth that we can survive without having to engage in hard, physical, yet rewarding labor, without having to know and intimately understand the land upon which we live, without having to have a distinct and instinctual understanding of our local ecosystems and what keeps them functioning. It’s only through the brute force of massive amounts of applied energy that we’ve been able to escape lives rooted in the earth and our fellow multitudes of creatures. And this has made us soft. The vast majority of us no longer understand the hard work that it normally takes to live in this world. We will know again, as we continue the long and ragged process of running out of fossil fuels over the next couple centuries, but for now we are a population divorced from the hard realities of surviving on this planet.
This is my frustration with Chrysler’s ad. It feeds American myths that died when everyone decided it was too much work to live the lives they exalt. It feeds our national complacence by telling us that this reality still exists—even when it largely doesn’t—and provides us a comfort that requires no work, requires no change in our lives, requires no alteration of our behaviors or decisions. By weaving these quiet and comforting tales, by obsessively romanticizing lives that most people no longer bother to live, it insulates us from the hard and necessary work of actually living those lives.
And so I argue instead that we be honest about the American food system and pay attention to the real message of Harvey’s speech. Don’t romanticize the American food system—change it by getting involved in it. Plant a garden, grow some herbs, ditch the pre-processed and pre-packaged crap and buy whole foods, learn to cook, get a CSA, go to the farmer’s market, barter with your neighbors, bake your own bread, make your own yogurt and butter, buy as much of your food as you can from local farmers who do things right. Build your own household economy and then build your local economy. Feed yourself, feed your family, feed your neighbors and help them feed you. Join your local grange. Teach your children what real food is and how to grow it. Learn to live small and within your means, with room to spare.
The food system we have now exists because of our decisions, because of the power we grant to corporations and individuals who have happily corrupted farming for their own gain, destroying farmers, rural communities, and rural economies in the process. Change your actions and decisions. Strip their power. Build a new food system. The government isn’t going to do it, the corporate agricultural outfits aren’t going to do it, even the farmers and farm workers aren’t going to do it if we don’t, through our actions, grant them the power and flexibility to change the way things are done.
It’s up to us, to each of us changing the ways we live. It ain’t gonna get done any other way.
— ∞ —
“Somebody who’d bale a family together with the soft strong bonds of sharing, who would laugh and then sigh, and then reply, with smiling eyes, when his son says he wants to spend his life ‘doing what dad does.’” So God made a farmer.
— Paul Harvey, 1978
— ∞ —
We’re going to have to question honestly the lives we lead today, and answer honestly about the changes we need to make. A good many of us are going to have to decide to stay put, to not leave for the city, so to speak, to not dive into the temporary luxuries of an industrial economy divorced from good and honest work, to do what dad does, what mom does, what—mostly, today—the migrant workers do. We’re going to have to return to the land, to our connection with it, and to the hard and good work of living right upon it. The fossil fuel slaves and ghost acreage aren’t going to last forever. The longer we ignore that fact, the worse off we’ll all be.
You got a farmer in you, like the ad says? Honor it. Don’t buy a fucking truck—that doesn’t make you a farmer. Work the land. Grow food. Engage the household economy. Learn to live with less, build your community, turn you back on global and corporate systems that destroy the land, destroy local communities, and make us all dependent on a rickety system with an ever-approaching expiration date. Come home and begin the long and hard work of staying in place, of strengthening the land on which you live, rather than tearing it apart for temporary luxuries.
Work makes a farmer. Inspired by farmers? Well, then, get to work.
An entry in How To Be Poor
One of the primary troubles with living well in a time of peak oil and deindustrialization is the tendency in our society to think in reductionist patterns rather than within the context of whole systems. Reductionist patterns of thinking have often—though certainly not always—served well within the context of industrialization and, as such, they’ve become one of the more dominant tendencies of our time. When faced with problems or predicaments, we often devolve into arguing over the details in an attempt to build a perfect response to the problem at hand. Seeing a list of troubled variables, we focus on them one by one (or simply focus on one of them at the expense of all the others) and attempt to mold said variable more to our liking. But in doing this, we too often ignore the effects such moldings will have on the other variables affected within the system and it’s there that we run into trouble.
As a prime example, let’s consider the question of how to eat well in a world with diminishing energy and resources, fraught with economic contraction and ecological destruction. Some years ago, I took a college class in sustainability and, to this day, I remember particularly some of the discussion around what sort of diet we may be able to provide the population in a world seriously lacking in fossil fuels and more focused on sustainability. The problem was defined largely as thus: we will need to feed somewhere between seven and nine billion people without destroying the environment and with reduced energy availability, so how shall we do that? The solution, as it turns out, was a textbook response in reductionist thinking.
The solution proffered, in vague and general terms, was that the world’s population would have to shift to eating mostly a plant-based diet. Prime farmland would be used for growing staple grains for human consumption, rather than animal consumption, and the eating of animal protein would drop dramatically. It would not be eliminated, though. Certain range lands that would prove inadequate for growing staple crops or fresh vegetables—due to poor soil and a lack of water—could be used as grazing lands for cattle. That would be the main source of meat for the world’s hungry mouths, and it would come more in the form of ground beef than steaks, because the range lands wouldn’t provide for nice, juicy cuts. (Yes, I specifically remember that point being made, which even at the time seemed strange to me.)
You can clearly see the reductionist thinking behind this solution. It boils down to a few variables: the number of mouths to feed, the amount of land available for farming, and how we might maximize that land to provide a certain number of calories per mouth. That was the entirety of the approach to the question of how to feed the world. It took an entire planet, reduced the uncountable number of ecosystems down to one large number accounting for the world’s arable acreage, and started making calorie calculations of staple grains, perhaps of mixed-crop rotations. You can see this sort of reductionist pattern in other approaches to sustainability issues. There’s no shortage of people concerned about fossil fuel energy who will comment on the amount of solar energy that falls on this planet in any given day, the conversion efficiency of the latest solar panel technology, and from there whip up a quick calculation to note how many acres of the world’s land we simple need to cover in solar panels to start generating all our electrical needs from the sun. If you really want to get fancy, you can throw in climate variables, ideal sitings of the aforementioned solar panels, and so on.
This is reductionism run amok and it’s a particularly unhelpful way to grapple with our future. The simple reality is that being a reductionist in the deindustrializing future is not going to pay the same sorts of dividends as it has in the industrialized past. Going forward, we’re going to be losing our access to the sort of energy and resource reserves that have allowed us to consistently approach our problems with reductionist methods, and that reality is going to leave us more at the mercy of whole systems than we have been. Or, more specifically, we’ll continue to be at the mercy of whole systems, as we always have been, but our ability to create problems one variable at a time is going to go away.
That last sentence might be a bit obtuse, so let me better explain. In Wendell Berry’s fantastic essay, “Solving for Pattern,” [pdf] he notes that attempts to solve problems on a variable by variable basis tend to cause “a ramifying series of new problems, the only limiting criterion being, apparently, that the new problems should arise beyond the purview of the expertise that produced the solution—as, in agriculture, industrial solutions to the problem of production have invariably caused problems of maintenance, conservation, economics, community health, etc., etc.” (p. 135 in The Gift of Good Land.) For instance, in attempts to create better economies of scale for raising livestock, an industrial solution has been to take cattle off pasture and put them in feed lots. Setting aside the question of whether or not this was a “problem” that needed solving (that set aside answer, by the way, is “no”) this caused a number of new problems. Placed in a confined environment, fed a diet unnaturally heavy on grain, and left too often to mill about in massive amounts of their own manure, the cattle begin to experience poor health. With a reductionist focus on the problem of poor health, divorced from considerations of changing the root cause of it, the reductionist solution was to provide steady doses of antibiotics to the cattle. This creates a host of new problems—increased costs for the farmer, the eventual evolution of antibiotic-resistant microbes, and so on—which are then either ignored or dealt with in the same reductionist manner, which then creates still new problems. And, of course, that’s just one path of problems. There’s a number of other paths meandering off from the decision to confine cattle, from the problem of waste disposal, the need for imported feed, the heavy environmental costs of ignoring the land’s carrying capacity, the overproduction of meat, the declining health value of the resultant meat, the abuse of animals, the centralization of agricultural production, the resulting economic impacts, and yet more. It spirals out everywhere—confined animal feeding operations lead to industrial-scale slaughterhouses that horrifically abuse both animals and humans, an industrial form of grain production arises to feed the CAFOs, which abuses and degrades the land, which in turn abuses and degrades farmers, which in turn abuses and degrades rural communities and economies, which in turn abuses and degrades urban communities and economies. In our blind focus on variables, we tend to degrade and oftentimes destroy the entire system.
Yet, as Berry argues in his essay, there are more elegant ways of solving our problems, and those tend to be rooted in whole systems thinking. He notes that such solutions that take into account the health of a system, rather than focusing exclusively on independent variables, cause “a ramifying series of solutions—as when meat animals are fed on the farm where the feed is raised, and where the feed is raised to be fed to the animals that are on the farm” (p. 137.) In solving for pattern—engaging in whole systems thinking, in other words—one often can discover solutions that nestle within one another, increasing the strength of the entire system and restoring much of its health. If there is a problem of poor health with animals in a CAFO, then perhaps eliminating the CAFO and returning the animals to pasture is a holistic response to the problem rather than in attempting to control the illness without confronting the source of the illness. In returning the animals to pasture, we will necessarily have to reduce the number of animals to the point that the land’s carrying capacity is not exceeded. In scaling back the number of animals being raised for meat, we help to reduce the problem of over-consumption of meat and offer opportunities for more balanced ways of eating. In doing so, we are reducing the impact on the environment and the ecological destruction that so easily arises from CAFOs. Further, we decentralize our agricultural system, providing the opportunity for more people to make a living farming, which then provides for the reemergence of healthy rural economies and communities, which then benefits the health of urban economies and communities.
This is not the end of the story, though, and neither are those final few sentences a resolution to the issue of eating sustainably. Let’s go back to the reductionist solutions proffered to the question of how to feed the world’s population. It seems to make sense that if the world’s population subsisted on a diet lower on the food chain, then less energy will be required to feed the world. And indeed, you can consistently find arguments in support of vegetarianism as an appropriate response to ecological destruction and unsustainable ways of living. We are reminded again and again that eating animals is eating higher on the food chain and that, therefore, every calorie taken in is necessarily the result of a greater number of calories of energy expended than if we had taken in a calorie of plant food.
I obviously don’t dispute the simple fact that one calorie of animal protein is the result of multiple calories of plant protein. It follows that to eat the calorie of plant protein requires less calories taken out of the system as a whole. That’s logical enough, and just because it’s rooted in a certain reductionism doesn’t make it untrue. (Reductionism does have its uses, after all.) However, how one plant or one animal calorie gets to my mouth is dependent on a wide variety of variables, so each calorie is not made the same. The whole system of food arriving in my stomach contains a number of variables beyond simply what segment of the food chain it came from.
In this sense, the question of diet has to be considered in a whole systems context, rather than a reductionist context. I already argued this point to a degree in an earlier post in this series, There are No Vegetarians in a Famine, but if we’re going to grapple honestly with the question of what’s the most sustainable and coherent way to eat, it’s going to involve a lot of consideration of personal context, local landscape, and the local ecology. How does killing and eating a local wild animals compare to eating locally raised beef that lived on pasture? How do those options compare to beef from the industrial agriculture system? And how does all that compare to eating organic staple grains from a monoculture operation in California or Canada or the Midwest? What about conventional staple grains? Or how about an array of locally grown, organic vegetables? An intensive organic vegetable operation, a permaculture homestead, a mixed-crop and animal rotational system? The question of which of these foods or methods of production are most sustainable are rooted in locality and each individual person, as is the question of the health and satisfaction of a particular diet.
The trouble with using reductionist thinking to come up with a solution of staple grains and range land beef is that it presupposes a number of other variables that may or may not be viable in a deindustrializing future. The number of calories of energy it takes to produce a calorie of beef is usually calculated based on industrial agriculture rooted in the feed lot system. How does that compare to small, local farms utilizing a rotational grazing system and not feeding their cattle grain? The number of calories necessary to produce a calorie of soy or corn or oat or wheat is dependent on the way those plants were grown, what seed was used, what pesticides and fertilizers were or were not used, where it was grown, where it’s being consumed, and perhaps even on whether or not a person feels more satiated on an equivalent number of calories of grain versus meat or any other type of food (assuming the person in question has options, which is not an assumption that can be blithely made in a deindustrializing future.) Most of these examinations of the most sustainable ways to eat are rooted in assumptions of industrial agriculture, as well as in assumptions that we can just pick and choose our diet without concern for our local realities. All of those are also assumptions that cannot be blithely made in a deindustrializing future. We don’t know if the future will allow us centralized forms of agriculture that can create a somewhat consistent diet for the world at large. I would argue that it won’t. A sustainable diet in the future may boil down to what’s produced locally, and that will vary widely if local production is rooted in natural systems, on-site recycling of nutrients and no or little more energy than is provided by the sun that falls on the land. In such a system, you’re a lot more likely to find systems of food production that utilize a mix of locally-appropriate annual and perennial crops along with various types of livestock. That’s one of our better approximations of a natural ecosystem, and the natural ecosystem is the model that we’re going to have to use if excess energy becomes scarce.
This brings me to a question I’ve been considering of late, which is how I might eat locally and sustainably, with the least amount of money. It’s a question rooted in my attempts at voluntary poverty, my concern for the health of our world, and my desire for a graceful and sustainable future. The best solution I can come up with is not one that’s overly concerned about the food chain, but one that’s overly concerned with my particular context. It seems to me that the best way I could eat would be a diet that focused primarily on locally-grown, organic vegetables, berries and fruit, both from my own garden and from local, small-scale farms; pasture-raised meat from the two small farms I currently work as a farm hand for; my local source of raw milk, which I can also make butter, yogurt, and cheese from; chicken and duck eggs from local sources; some organic staple grains from the local grocery, including wheat from which I can bake my own bread; and some trade at the farmers market for other items, such as honey, fruit, cheese, and perhaps some baked goods. My diet already is partially made up of these particulars, but I have yet to embrace it completely.
The benefits of this diet are multiple. For starters, it’s enjoyable and healthy. It’s a diet I would and do take pleasure in. It strikes me as sustainable in the sense that it is focused mostly on food grown and raised within a radius of 15 miles of where I live, and it’s food raised well, food the production of which I know intimately. It’s whole food, and thus it eliminates much of the cost in energy, resources and money of processing, and greatly reduces packaging. It’s also resilient in that most of it is not as reliant on long supply chains as the food in the grocery store is (though there is still reliance—all the local farms I know of use at least some inputs, though nothing like what industrial agriculture uses.) It strengthens the community by supporting local farms and farmers and it even strengthens my own work, as two of those local farms employ me. Relatedly, I can reduce my need for cash by gaining a good amount of that food via work-trade or other forms of trade. Furthermore, this diet solidifies relationships, care, and good work. It is inherently of my context, completely unique to me. I think that’s important.
I’m not saying this is the perfect diet. And there may be a diet available to me that overall uses less energy and is a bit kinder to the environment, in certain ways. But this strikes me as a uniquely good diet for me, rooted in the consideration of the entire system in which I live and from which I gain my sustenance. Furthermore, this strikes me as a particularly resilient diet in the face of an uncertain future, and that’s of the utmost importance. Perhaps just as importantly, this is a diet that works with and largely accepts my local limitations, rather than resorting to the blunt attempts at control that so often underlie reductionist thinking.
In fact, the resilience of this diet, the idea of resiliency in general, the folly of strained attempts at control in a deindustrializing future, and the necessities for engagement with community are all important considerations of both reductionism and whole systems thinking—as well as voluntary poverty and any response to a post-peak oil world—and those are the topics about which I’ll be writing in the next entry in How To Be Poor.
There’s a bacteria in soil that has been shown to make humans happy by triggering serotonin production in the brain.
But there must be more to it.
— ∞ —
The garden has made me happy. I’ve spent a good number of hours working out there, on the days I’m not working as a farm hand elsewhere. I don’t work fast in my garden, but the leisure of digging in the soil is invigorating. I string out a bed and start raking it, removing clumps of sod, shaking out the dirt and tossing them aside. Occasionally I wear gloves, but mostly I don’t. The soil is good against my skin, caking itself into my hands’ tiny crevices, bits of the earth settling into my Life Line. As my hands turn black, my spirit becomes light, bolstered by the cultivation of life, the nourishment of future food.
Most of the garden to date has come from friends. Tomato starts and a multitude of seed from Ginger—from the farm I worked on last year—and a mixed tray of starts from Linda, who introduced me to farming. Appropriately, I use a mix of techniques from both farms—the 3-tooth cultivator Ginger relied on so heavily and the digging fork so prized by Linda. The Hori-Hori Linda gave me as a going away present is indispensable and always on my hip, ready for so many tasks.
— ∞ —
I can’t deny this took me partly by surprise. I’ve interned at vegetable CSAs for the last three years, yet every summer eventually brought me to the question of if I really would want this as my life. I loved being outside, the changing seasons and rhythm of the work, the soil, the incredible communities built, the care and love so evident day in and day out. I disliked the stress, the pace that could become so insane, the constant financial pressure obvious even to me, who wasn’t paying the bills.
Did I really want that constant sense of being on the verge? Did I want the stress of just barely getting by, day after day? And the work itself, or at least the pace of the work: it didn’t fit me, or the way I experienced the world when allowed to do so at my own natural rate and rhythm. It too often didn’t make me happy when happiness was the point of farming.
But by the time the season ended and winter rolled around, I always found myself ready to farm again, looking forward to the next season. An odd cycle.
— ∞ —
I wondered, too, if I would even be a successful farmer. Could I actually grow these vegetables if I were left to my own devices? I was relatively good at following direction—at being given tasks to carry out and accomplishing them. But I so often set myself on autopilot and allowed the rote process of finishing a task to take precedence over understanding what was actually being accomplished by that task. Even after three seasons of farming, the idea of being in charge of an operation of my own and successfully producing large amounts of food struck me as daunting, almost impossible. I doubted I had a green thumb and didn’t even trust in my ability to fake it, even after many cumulative months of assisting with the work of others with unquestionable green thumbs.
— ∞ —
The “garden” I tried to grow in 2010 didn’t help. I put in too little effort, in a poor gardening plot, and allowed budding philosophical beliefs to cloud an important truth in growing vegetables: that most cultivated vegetables are not nearly so hardy as weeds, and thus need some pampering.
I didn’t pamper them. I damn near abused them. And, worse, I at least partly took this as a condemnation of my abilities, when in reality it was just a lesson that I needed to provide more attention to the work I was doing—that I needed to actually take the steps I had learned needed to be taken.
I didn’t obsess over this garden and its failures, but it’s sad specter at times haunted my already-established self doubts.
— ∞ —
Then came this year’s garden plot. The beautiful soil, dark and rich and deep. The promise it held and its small whispers of the future.
It helped to get a small break from vegetable farming. Transitioning into animals and facing my first summer in three years devoid of the promise of the stress of vegetable farming, and all the doubts and insecurities that stress could inspire, left me better able to focus on the intense joys of growing food. The potential fulfillment offered by that plot came with almost no strings attached. It would be for me, no others dependent on this bit of earth (aside from the innumerable critters living in it, of course.) I could do it right, or at least to the best of my ability. And even if it yielded far less than hoped for, I would let it be learned wisdom rather than condemnation.
This was mine; I could do it as I wanted, at the pace I wanted. I owned this.
— ∞ —
It’s amazing the difference ownership makes. Of course, I don’t actually own the land. But I own what’s going to happen in that plot for the foreseeable future. I own whatever successes come of it, whatever failures, whatever lessons learned and joys experienced. I own the surprises and revelations. And my involvement will be intimate and complete.
It’s incredible how often during my three seasons vegetable farming that I would walk by a bed and not know what was planted in it, often times even when it was already up. Now, I know. Everything went in by my hands. I own it. I planned it. I guided and built it, then handed it off to all the creatures and natural processes that will ultimately do the vast majority of work. But I’m the instigator, and thus I know what’s intended to happen.
I’ve already realized how big a piece this is. I always suspected, when I questioned whether I would really want to have my own farm, that actual ownership would change the equation. The early results suggest just that. Doing this on my own—it changes so much.
— ∞ —
But what am I actually talking about here? What have I done on my own? Much of what’s in the ground and growing are starts from two of the farms I interned for. I’ve direct seeded, as well, and some of that is coming up. Some of it remains to be seen.
Also, though, what I’ve done so far is so small, and the pace so slow and leisurely. How could I not be enjoying it? How could I not be invigorated by it? Sure, it’s easy to enjoy it at such a simple pace, when the pressures of feeding other people and making a living aren’t bearing down on me.
Yet, I can’t help but think my happiness is the most important point so far. I find this joyful. I find this invigorating. Digging in the soil has proved a renewal for me, a source of life. Despite three seasons of prior farming and plenty of happiness in it, I didn’t trust that gardening would make me as happy as it’s proving to make me. I didn’t trust that it was the love I hoped it was.
But it is. And that opens up the future.
— ∞ —
The question now is one of possibility. It’s one of pace and scale. It’s whether or not this love can be a bigger part of my life. It’s what it would take, what work would need to be done.
I’ve been scheming the last week. Thinking about possibilities and wondering what kind of situation I might be able to devise. Thinking of how I could make this more of my life, of who I am and what I do. How can I expand this joy without losing it?
I think small, intimate, reasonable—yet even those thoughts are big. What could I do with a small bit of earth, my hands, perhaps one other helper, a steady pace, and little cash? How could I make it a bigger part of my life yet but not depend on it? Not force it to make my entire living? Not morph it into the disquiet of stress and constant worry?
I don’t have the answers to these question, but I have the tentative thoughts of possibilities. Possibilities that may be gone by next week or next month, granted, but possibilities nonetheless. What’s truly amazing to me is that it seems possible at all. It never felt like something potentially imminent before, in the last three years. It always felt necessarily farther away. Yet now it does seem possible, perhaps in the near future, even with the realization that this potential future could disappear at any time.
There’s something shocking and heartening about that.
— ∞ —
The soil gives life and possibility. It invigorates. It’s magic, what it can do.
What it can inspire.
When I lived in Portland, I paid $10 for a gallon of milk.
This wasn’t store bought milk, of course, but raw milk. It came from a farm south of the city—a piece of land leased by two wonderful women, Karyn and Carissa, who kept a couple milking cows and a small flock of chickens. These two women deeply cared for their animals and treated them—as well as their customers—as part of their family. Initially, their milk came from a Jersey named Opal; later on, Kaycee, a Fleckvieh, joined the family. They both produced amazing milk, but I started with Opal and she always remained my favorite. Often I would find myself faced with a shelf full of half gallon Mason jars, each one labeled with a name—Opal or Kaycee—and the date of milking. Given the choice, I always snagged Opal jars. The richness of the milk was one of the reasons, as the milk’s fat content had been measured at close to six percent in one test. But affection played a role, too.
The first time I met Opal, I fell a bit in love. She was small—for a cow, anyway—and brown, had those long Jersey eyelashes, was calm and clean and on grass, looking the picture-perfect cow. I came near her and put my hand against her hide, spoke to her. Karyn and Carissa raved about how easy she was to milk, about her gentle demeanor. I could sense that gentle spirit when I met her and something about that moment—about putting my hand on her, seeing her eyes, knowing that this was the creature who provided me good food and nourishment—struck a deep chord.
Looking back, I think part of that was a small awakening of the agrarian in me. At that time, I had never farmed and had only started to learn more about food, to better understand what it could and could not be, to better understand the care that could be taken in growing and raising it or the destruction that could be wrought in the same process. It also was a moment of connection unfamiliar to me. Much of my life, I didn’t know where my food came from, though throughout much of my childhood we did have a large garden that I worked in. Still, I ate so much from the store and so much fast food and processed food. I grew up mostly in the suburbs and had never known farming, or ever been much interested in it. For a good portion of my life, food had been little more than a requirement and I had literally said numerous times that if I didn’t have to eat, I happily wouldn’t.
Now, I farm. I’ve worked on three vegetable farms and currently work for two farms that raise pastured animals for meat, one of which has a dairy component, as well. The presence of cows is routine for me these days. I’m much more familiar with the sight of them, their smell and feel, their sound and behavior. But I still love to see a Jersey and almost every time I do, I think of Opal and I think of her milk.
— ∞ —
As I already noted, Opal’s milk had a high fat content, at nearly twice the fat of whole milk bought at the store. Her milk was sometimes so rich and creamy and sweet from the good grass she ate, it felt and tasted almost like drinking ice cream. It may seem silly to wax poetic over milk—it’s just milk, after all, such a standard food. Except that’s the point. There was nothing standard about Opal’s milk in comparison to what you would buy at the store. The store milk couldn’t compare. It couldn’t begin to. The sweetness of Opal’s milk, the freshness, the lack of that subtle burnt flavor often imparted by pasteurization (which one generally needs to drink raw milk to begin to detect in pasteurized milk) the creaminess of it, the health and vitality—it was all there.
It had flavor, and that flavor changed over the course of the year. The changing grass—Opal’s fluctuating diet—effected the taste of the milk. It evolved, as well, as it sat in the fridge. Each day it grew a bit different in its taste as it would slowly work its way to the point of souring, which is a natural process in raw milk rather than the putrification that happens with pasteurized milk. Sour raw milk isn’t rotten; it’s changed. It’s going through the same sort of process that creates yogurt, though the result isn’t the same. But it still can be used once it sours and remains a healthy and living food.
As I became more familiar with raw milk, I began to understand how it offered a different experience than store bought milk. Raw milk was a real, non-standardized food that functioned within the same sort of systems and patterns that other living food does. It changed depending on its circumstances—the flavor and fat content altered by Opal’s diet and it’s taste and composition changing as the milk aged and the bacterial ecosystem within it grew and evolved (with that bacteria generally being of the beneficial kind, along the same lines as the critical microfauna found in the human digestive system.) Leave the milk alone for a few hours and the cream begins to rise to the top. Shake it and you’re back to having it dispersed within the milk.
This milk hadn’t been homogenized or standardized. It hadn’t had the flavor burnt out of it or its unique bacteria profile killed via pasteurization. It didn’t have an exact expiration date. In many ways, it didn’t have any expiration date, as its evolving stages lent itself to changing uses. It wasn’t a conglomeration of hundreds or thousands of different cows’ milk and it wasn’t untraceable or virtually untraceable by dint of it being the end result of a vast, complicated and confusing industrial dairy system. It was Opal’s milk. It came from a cow I had met and spoken to and touched, it had been milked by the hands of two women whom I knew and am friends with, it was the result of eaten grass from a pasture I had stood in. I knew exactly where it came from and how it had come to me.
— ∞ —
Getting Opal’s milk took a community. In fact, learning about Opal’s milk took a community.
I first learned of the availability of Opal’s milk via a homesteading group I participated in. Started by my friend Eric and his girlfriend, the group met once a month and covered a predetermined topic, taught by a few members from the group who already had knowledge of that activity or had been tasked with researching it and then presenting information to the group. I loved the group and learned quite a bit from it. As it happened, some of the members were interested in getting raw milk and Eric, via his work on an urban farm, had learned of Karyn and Carissa and the milk they had available.
Getting Opal’s milk was far different from going to the store. According to Oregon state law, you can only sell raw cow milk on the farm. There also is a restriction of only having two producing cows on the premises and advertising raw milk is illegal, so the only way for people to find out about it is via customer word of mouth. Due to these restrictions and because the farm was about a 35 mile drive from us, we needed to get together a group of people who could take turns driving to the farm each week to make the arrangement viable. We eventually cobbled together enough people so that, with each of us taking a turn, nobody would have to make the drive down to the farm more often than every eight or ten weeks.
All of this required communication and organization. We had an email list and a schedule worked out a couple months in advance. Everyone would sign up for a week and knew that on their day they would have to load up their car with coolers and ice packs, drive down to the farm, pick up the milk, bring it back, and store it in a central location in Portland where everyone would come to get their milk for the week. For the most part, everyone performed well. Every once in awhile some snafu would take place and there would be some frantic rearranging or a notice would go out that the milk was running late. In other words, our little community functioned as you would expect a community to function: mostly well, but with the occasional hiccup. Everyone took these hiccups in stride.
We had a shared goal, after all. In our small way, we were a community working for our own common good.
— ∞ —
Picking up the milk was not a chore. It was a visit and, in its own way, a small celebration.
On the appointed day, I would make the drive down to the farm and visit with Carissa. Sometimes I visited with Karyn, too, but she was often at her job as a dairy tester, so more often than not it was Carissa’s company I kept. The beautiful thing about Karyn and Carissa is that they seemed to love the visits and always treated them as one of the high points of their week. On arrival, I was almost always offered tea, with fresh raw cream of course available for it. It was not uncommon for there to be a snack, as well—cookies or brownies or something else delicious. Most important, though, was the conversation. I would arrive, come in, sit down and we would start to chat about the farm, the cows, whatever was happening in our lives. I spoke of my interest in farming, we talked about food issues, we sometimes talked a bit of politics or other news. We shared our observations on society. We chatted about gardening, about chickens, about the weather. The conversations were easy and a joy and they usually ended upon the realization that I had to get the coolers loaded up and the milk back before the official start of pickup time. They always seemed to end out of necessity rather than desire.
Sometimes we would go and visit the animals, saying a hello to Opal and Kaycee, walking in the pasture. I regularly saw the source of my food and always Opal looked happy and content, usually munching away on grass, often paired with Kaycee.
On one of my visits my friend Peter came along, as he was looking for a source of raw milk. He grew up on a dairy farm in Pennsylvania and spoke with Carissa at great length and with much enthusiasm about dairy farming, chatting about different breeds and the differences between the larger farm he grew up on and the very small operation Karyn and Carissa ran. We went out and visited Opal and Kaycee and Jazmine, a young calf. Jazmine came up to Peter and he put out a few fingers for her to suck and attempt to nurse on. She bucked against him so hard that he soon found his hand bleeding. Yet, as far as I could tell, he loved every moment of it, his enthusiasm boundless, the visit bringing back a multitude of memories from his childhood.
— ∞ —
The land Karyn and Carissa farmed was not their own, instead being leased. As time went on, they became less certain about their ability to stay on the land long term. That led to a period of transition in which they started to look for good homes for Kaycee, Opal and Jazmine. They didn’t take them to the auction or sell them off to a high bidder. They researched and looked around and put out the word, visited farms and farmers, and patiently looked for the perfect fit. Giving up these members of their families wasn’t going to be easy and they certainly weren’t going to make it worse by sending them to less-than-perfect new homes.
Throughout this process, all of us who were getting milk or had gotten milk in the past from this family were sent email updates and given all the latest news. We were told what was happening and why it was happening, and given a window into the process of finding new homes from the cows who had so steadfastly fed us over the months and years.
As Karyn and Carissa found new homes for Kaycee, Opal and Jazmine, they told us where they would be going and gave us updates on the transition. The new owners sent out emails as well, offering updates and providing those of us who wanted to stay with the cows we knew the opportunity to sign up to buy their milk from them. I didn’t sign up—not, of course, because I didn’t still want Opal’s milk, but because I was moving to the Oregon coast to begin work on my third farm. And yet, despite the fact that I didn’t sign up to receive milk, I still receive the occasional email update about Opal. When Opal calved a year ago, I received an announcement and a picture of her beautiful daughter. It brightened my day.
— ∞ —
I’ve seen someone, a skeptic of raw milk, wonder why on earth someone would pay $10 for a gallon of milk. Well, all of the above memories exist because of $10 a gallon milk.
Every time I received Opal’s milk, I knew where it came from. I knew who it came from. I knew Opal lived a good life. I knew what I was paying for: care and affection, love, good work, good food, community, friendship, authenticity and an overriding ethic that touched everyone involved. I paid to know that the milk I drank was the healthiest and tastiest milk I would ever drink. I paid $10 a gallon to know that I was supporting a farm that made the world better, that I was supporting farmers who bettered their community, that I was supporting an entirely different model rooted in a love and respect that the industrial model of farming can’t even comprehend, much less engage. I paid $10 a gallon to live and eat well. I paid $10 a gallon for connection and for a weekly joy that arrived steadfast and unerringly. I have drunk store bought milk uncountable times in my life and never did I know the cow it came from, the people who produced it, or how it came to me. Correspondingly, I never felt a real joy drinking that milk. But almost every single time I drank some of Opal’s milk, I felt an honest-to-god joy, a satisfaction I cherished.
Of course I would pay $10 a gallon for that. It’s not even a question. And I’ve never made much money. But I always found the money to pay extra for milk that was worth it—for a community that was worth it.
I wrote in my post on making butter about patterns and systems and it’s those exact patterns and systems that have led me numerous times in my life to happily pay more for Opal’s milk, for milk that’s rooted in my local community and provided to me via love and affection and the sort of good work that’s become rare in our industrial economy. Of course that’s worth the money. If anything’s worth buying—if anything’s worth supporting—it’s that.
Now I have a source of raw milk that’s less expensive. I have over a gallon of milk in my refrigerator right this moment. And I have very limited income. But if someone were to walk up to me right now with a gallon of Opal’s milk, I wouldn’t hesitate to pay $10 for it. I wouldn’t hesitate to part with $10 for the chance to taste her milk again, to relive some of those memories she’s given to me, to remember the community that we all built around her milk and the amazing women who provided us with it.
If I can’t use what little money I have to help support and build these sorts of communities, what the hell good is it? This is why we’re here, folks. Someone asks why I would pay $10 for a gallon of milk? Community and affection is my answer. If we can’t be bothered to support those—even when it costs more, or it’s less convenient, a greater challenge—than we’re in dire straights, indeed. We have to think about and see the patterns. A gallon of milk is not a gallon of milk. A carrot is not a carrot. A human being is not a human being and a community not a community. They’re all dependent on context. They can be happy or miserable, healthy or diseased, abundant or denuded.
As Wendell Berry recently said, and E.M. Forster said before him, it all turns on affection. We can’t have a good world if we don’t love.
We can’t do this if we don’t care.
Opal’s baby girl, born about a year ago.
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This week, I took a few days to go into Portland to see family and friends, run errands, and revel in the warmest days of the year. Spring in Portland is a particularly wonderful experience. There’s little that’s better than wandering around pleasant Portland streets while the sun is bright and the sky clear and blue, providing for at least one day the warm and sunny spring I so desperately hope we get this year.
Due to my trip into Portland, though, and four hours of cleaning today as I prepare to move from my yurt to the farm down the street, I haven’t had much chance to write a new post. I feel bad that it’s been so long, so here are a couple pictures to help tide you all over until the next real entry, which will hopefully arrive Sunday night. In celebration of spring, I’m going green for these photos.
Cutting arugula in the hoop house last summer. I used to hate cutting greens, but I've long since come to really enjoy it. Arugula is one of my favorites.
This is from a 2003 trip to the Hoh Rain Forest on Washington state's Olympic Peninsula. The tree would seem to be some kind of maple—perhaps a Big Leaf? Sadly, my tree identification skills are not nearly as good as they should be. I labeled it as a spider tree when I took the picture, and I love the draping moss. The Hoh Rain Forest is insanely beautiful and highly recommended, if you ever get a chance to go.
This is a stretch of the Pacific Crest Trail, coming out of Panther Creek in Washington, and one of my very favorite hikes. In fact, it's where I first went hiking—with my father, during a camping trip. I owe him for showing me this glorious bit of the PCT and instilling in me a love of hiking that's served me well throughout the years. There's probably no trail I've hiked more often than this one. I know it intimately and I'll always love it.
Regular readers may have noticed it’s been over a week since the last post, which is a longer wait between posts than normal here on this blog. I intended to have something up on Tuesday, then on Thursday, and then again yesterday night, but I kept pushing back the writing. Partly that was due to some of the usual distractions in my life and partly to being on the train for two days and then returning home to work for three straight days. But it’s also been a matter of spending a good chunk of the week mulling over new ideas but not quite teasing them out to a level of coherence ready for a full write up.
One of my goals with this blog of late is to write on more fully formed ideas, rather than write on new ideas that I haven’t had a chance to mull over for a bit. I make this a goal because I write higher quality posts under that ideal. There’s nothing surprising about that, of course, as taking the time to think through the various implications and pitfalls of a new idea can lead to a clarity and coherence that often is lacking in our discourse. I have multiple times had the strike of an insight from which I wanted to immediately write up a rhetoric-heavy essay to only, upon further consideration, realize that the insight is deficient, or incorrect, or simply incomplete—sometimes silly, sometimes promising, but in need of more thought either way.
Granted, I don’t always live up to this ideal, and most every post on this blog—some more than others—could have benefited from an extra couple days of marinating and a true second draft. I still treat this much as, I think, many people treat their blog: I write up a post, do a quick read through and edit, and then publish. I rarely let something sit for a couple days before posting it.
Since I kept thinking of new—or at least somewhat new—ideas this week, I kept getting excited about those ideas, thinking them through while shoveling pig shit into a wheelbarrow (the job during which much of my thinking happened this week) and then realizing they needed to stew in the back of my brain a bit more before I should write a post about them. It didn’t take many repetitions of this process before I found myself a week out from my last new post and still uncertain of what to write next.
In a roundabout way, I’m getting to the point of today’s post. It’s an idea that I’ve been thinking about for a couple years now, and that I’ve talked about with other people multiple times. It’s one, in fact, that I’ve been meaning to write about here. It’s the idea that one of the challenges facing us here in America (and probably in many other industrialized nations, though I don’t feel I know enough to speculate) is that so many of us don’t take the time to think about, on a slow and deep level, our lives and our ideas about those lives.
I think this reality comes out in the shallowness of so much of our discourse, both on the national and personal level. I know that, throughout much of my life, I’ve tended toward shallow and simple interpretations of ideas and failed too often to reflect well on my life and the world around me. I dare say that many other people in this country are in the same boat. We can see it in the dominance of memes, the conventionality of superficial “wisdom,” the ways in which our politicians and leaders speak in cliches and sound bites. We can see it in the aversion to challenges of our assumptions and in the escape into simple and safe topics like sports and celebrity culture. We can see it in the willful blindness to the environmental destruction and social injustices littering our lives and the world’s landscape. We can see it, day in and day out, in the desperate demagoguery of a nation whose ideas of itself are failing at an ever increasing rate.
We can see it also in the bad work we do. In fact, I think the bad work we do tends to perpetuate this lack of serious consideration. I base this assumption in large part on my own experiences in the world before I began to farm. In those days, I worked retail jobs. I found the work mostly devoid of meaning, outside of the occasional moment of helping someone with a particular problem, such as how to hook up a DVD player. Now, in itself, hooking up a DVD player’s not particularly meaningful work. But it did involve helping a fellow human being, and in that it was a moment of simple human connection in an otherwise inhumane job. It was a very shallow representation of community but, shallow or not, it provided a small bit of substance to my work.
Overall, though, the job mostly involved selling unnecessary products to people who didn’t need them. Working in the electronics department of a general retailer, I sold distraction and shallow satisfaction to people who wanted not to think too much about their lives. I can’t see much other reason for constant consumption of movies, music, television, the internet, video games and the purchase of a wide array of electronic gadgets—most intended to provide easier consumption of the aforementioned media. In fact, I experienced all of that myself. In those days, I consumed much the same media, and at a rate commensurate with most of my customers. I filled a good percentage of my non-working time with dulling media, electronic gadgetry, and flickering screens of all kinds.
All that media-based distraction worked on two levels. First of all, it directly seeded the dominant memes, themes and narratives of our very sick and dysfunctional culture into my brain, warping my thought patterns to fit those themes. Second, it kept me from engaging in the sort of deep thought and consideration that allows one to question and get away from those narratives, see the functioning of society with a clear-eyed observance, properly evaluate one’s own life, and understand one’s own behavior. These are all critical activities to engage in if we’re going to have a healthy society and culture, and they’re all behaviors that are dangerously scarce in our current society.
There’s another element to these distractions and to the reality of my job that plays into our disconnect from deep consideration of our lives, though, and that’s the lack of a true break from work and distraction. Most people have jobs that provide little to no break time. Most have a weekend, of course, but those tend to be filled with distractions and whatever necessary household work needs to be done that hasn’t been outsourced to machines or corporations. It is, in other words, not much of a break. Some of the luckier workers out there also have vacation time, but that’s generally only a couple weeks a year, and many people try to cram all kinds of desperate “fun” into that time, again leaving themselves not much of a true break.
The thing about deep thought and consideration is that it’s about impossible to do without a significant amount of time. I’m not talking about a couple hours or a couple days, but probably more along the lines of weeks or, ideally, months. If you’ve been working at a breakneck pace for a good chunk of the year, having a couple days off doesn’t give you a chance to really come down from that pace and reorient yourself to a new one. It especially doesn’t allow that if you’re anticipating your imminent return to work. Having a couple weeks off provides that a bit better, but again not if you spend a good chunk of that time worrying about your return to work, and not if you’re spending much of that time desperately trying to cram in a year’s worth of fun before you go back to the drudgery of your job. What it comes down to, ultimately, is that these time frames don’t work on a human scale. The weekend or two week vacation is not the natural time frame for a human’s annual rest.
The winter, on the other hand, seems to me a much more natural time frame for a significant break, providing true rest and renewal. And that’s something that I’ve come to understand over the last few years as I began to farm. My first two seasons of farming were followed by a winter without work, floating around in Portland, staying with family and friends, doing a bit of traveling on the cheap, reading a ridiculous amount, and engaging in a lot of thought and reflection. It wasn’t the greatest use of my winter in a financial sense, but it was a brilliant use of those winters from the standpoint of my health and humanity. What I found during those long periods of rest and renewal was that I was able to slow my mind and body, slip deep into my thoughts, evaluate the year that had passed, learn lessons that I couldn’t learn during the frenzy of the working year—the growing season—and make good plans for the next year.
It didn’t escape my notice, of course, that this humane pace coincided with natural cycles. This, then, is one of the beauties of farming and of engaging in other forms of work that are tied to the natural cycles of this planet: they help provide for natural cycles of thought, consideration, and personal growth. I think most of us desperately need to spend some time in these cycles, and have a period of rest and renewal much as the earth partakes in during winter. Far too much of our lives are spent rushing from one distraction to the next, or from one obligation to another. It never leaves us time to think and consider. It never leaves us time to learn from our mistakes, learn from our unhappiness, learn from our joy, learn from our successes and failures. We’re always on to the next thing, and the next thing always dominates our thought process.
I believe that’s one of the reasons we’ve been able to stray so far off course as a culture. We can only engage in the sort of environmental destruction, human-caused misery, and bad work that we engage in if we never give ourselves time to think about it, consider it, recognize these failings and commit to change and improvement for the future. By having diverted ourselves into work that mostly has divorced itself of the natural cycles, we’ve removed ourselves from our own natural cycles of work and reflection and have thus eliminated one of our most critical tools for growth and self-renewal. We can’t work and distract ourselves constantly, without break, indefinitely, without losing much of our capacity for personal growth. And if we lose our capacity for personal growth, we necessarily lose our capacity for societal and cultural growth.
The even greater danger of this reality is that it becomes a self-reinforcing loop. As we stray from natural cycles that promote our own personal growth and health, we grow less healthy and more stunted. This bleeds into the culture and society at large, increasing the likelihood of doing bad and destructive work. The more we engage in bad and destructive work, the more we must escape from that reality and deny its existence, simply to maintain our own sanity. This leads us to further distraction and the repetition of shallow but comforting memes and narratives. Wrapping ourselves in these memes and narratives, we shield ourselves from the important truths we’ve been ignoring, which makes it all the easier to do bad work and distract ourselves. We become ever more removed from the natural world, ever more removed from natural cycles, and ever more removed from our own humanity and the world around us.
The good news, though, is that we can break out of this loop. I did this a few years ago by beginning to farm. Granted, breaking free from that loop was more complicated than that and was a much longer process of allowing myself glimpses of my deeper reality even while trapped in a system of destruction, but I think it really kicked into high gear when I started to do work that was tied to the natural cycles of the earth. Once I made that transition, I actually put myself into another self-reinforcing loop, but one that was of a much more positive bent. By engaging in good work tied to the land, I tied myself to natural cycles. By tying myself to those cycles, I begin to slip back into the natural human cycles of work and rest, of action and reflection. This promoted deeper thought and consideration of my own life and of the society and culture around me, the revelations of which encouraged me to continue down the path of doing good work and tying myself to the natural cycles of the earth. Each season, that work and those cycles helped me to understand the world better, understand myself better, and to do yet better work and tie myself yet more to the earth. As I spent my time of rest reflecting on my own personal issues, my own behaviors and reactions, I begin to better understand them, to grow healthier, and to become more attuned with the world around me and more eager to engage in good work. I therefore reversed the cycle of bad work and turned it instead into a cycle of good work.
This reversal is one of my major sources of hope for the future. Having seen the way that a change in work provided me so many benefits and so much better a life, I have hope that it could do the same for others. And by many, many accounts I’ve read and heard, it can. It does. I think most of us take very well to this reversal because it begins to feed many of our natural thought processes and cycles. It feeds our humanity and ties into needs and desires that exist in us at a genetic level.
Granted, not everyone will take to such a change in work and lifestyle. But I believe many of us will when given the opportunity or simply forced into such a change. If the future plays out in a fashion similar to how I think it will, then many people who currently live lives divorced from the world’s natural cycles will be forced to live lives much more in tune with those cycles. And while that transition will no doubt prove challenging, it may also prove quite rewarding. For those who embrace the change, and who find themselves through that rough transition, they’ll likely settle into a positive feedback loop that will foster personal growth and improved health, as well as improved connections to the natural world and the ability to see our personal, societal, cultural and environmental interactions in a much more holistic manner.
I’ve experienced this change and I’ve met many others who have experienced it, as well. It’s real, and it strikes me as an honest hope for our future. That doesn’t mean I think we’ll all adjust to a very different future without trouble. It doesn’t mean that I think any of this will be easy. And it doesn’t mean that I think the future will be inherently better than the present. But it is a hope—a very real hope—and I’ll take whatever honest hope I can find.
“The only antidote to fear I know is good work. I learned in pregnancy, facing labor (all of my labors were very, very, very long), to simply screw up my nerve, accept that the only way out is through, and to go forward into the pain. We’re in the same situation now—the way out of this current crisis is through it, to go forward from where we are, with what we have and who we are.”
- Sharon Astyk
Depletion and Abundance
Yesterday I woke up feeling sad. I felt it as I made breakfast, preparing for a day of work with Lance and Tammi. Thoughts of the future preoccupied me and I couldn’t help but feel a small depression at the trying times I suspect we face. I am a firm believer that there is much good work to be done in response to this future and that much of that work will prove rewarding, enjoyable and renewing for us. I’m a firm believer that the way we live now is not ideal and that many of the ways in which we will be forced to change will be for our good. Yet, there’s no denying that if my vision of the future is correct, even in just a general sense, then we will have to deal with some harsh realities. Most of us here in America and other industrialized nations would do well to be poorer, yes, but we very possibly face an extreme poverty that will prove at times painful. That doesn’t mean a good life is impossible, but an easy one looks less and less likely.
I see it already in the struggles that some of my friends are having with the economy. I see it in the fear of friends and acquaintances that their living may fall out from underneath them, leading to a frightening and uncertain future. I fear even for my family and friends who are secure now, because I believe none of us are particularly secure long term. Dwelling on these melancholic realities, a part of me wanted to crawl back into bed, to close my eyes and disavow everything I’ve been thinking of late.
Instead, I went to work.
In the morning, I moved and cared for the chickens, then pitchforked some cow patties. By the afternoon, I found myself repairing and restringing parts of a barbed wire fence. This fence runs along a sporadically busy country road and encloses a field within the Miami River valley. It’s a particularly beautiful valley—abundantly green, blue skies overhead that day, forested hills rising on either side, veined not just with the river but multiple meandering creeks. I felt lucky to be there, to have good and simple work in a beautiful setting, to be able to work at a natural pace. My earlier melancholy couldn’t hold in such a satisfying moment.
Tammi joined me a bit later and we finished that stretch of fence together. Afterward, we drove back to Nehalem—Lance, Tammi, and their daughter Abigail in their truck, I in my own car—to a barn where they keep some more animals. We were there for two baby goats, born sometime within the last two days. After a quick bit of herding, we had the mother and her kids separated and ready to be transported back to the main farm. We loaded the mother in the back of the truck and Abigail and I each held one of the baby goats for a few minutes, marveling at how light they were, how cute and plaintive. They seemed weak, possibly not yet fed, and we worried the mother had rejected them. But even in that sobering situation, I couldn’t help but be buoyed by the tiny, adorable creatures and their small warmth. This was one more of the many, many perks of being a farmer.
From there, Lance, Tammi and Abigail headed back to the farm with the goats and I drove back to my farm, the work day done. At home, I used the bathroom and washed my hands, glorying in the warm water on my cold flesh. It was a small but significant pleasure, and it’s the sort of pleasure that I think will play a much large role in our lives in the future. I drank two beers, ate dinner (lamb burgers), poked around on the internet, talked a bit with Brian, read the last few pages of Depletion and Abundance, including the quote at the beginning of this post. I felt sad again, and I’ve little doubt that the beer played its role in that.
For all my declarative statements, I don’t know what will happen in the future. I suspect poverty. I suspect a hard go of it. But we have a hard go of it now. We’re tearing apart the world, doing our level best to murder our ecosystems, losing much of our humanity in technology, fracturing our communities, our families, our covenantal relationships, distracting ourselves constantly, enslaving ourselves to an economy of degradation. We don’t do good work for the most part. Many of us struggle to find meaning. We feel at a loss, adrift, often alienated, cut off from living a life that feels full and real.
Hot water on your hands becomes a pleasure when you’ve been outside for much of a winter day, becoming cold at times while you do important work, leading a more immediate life. When you’re inside all day in a climate controlled environment, cut off from the actual, outside world, perhaps distracting yourself with television and the internet and a variety of electronic gadgets, or maybe just doing work that doesn’t do much to enrich your community—well, then hot water tends to be standard, expected, nothing wonderful or revelatory. I like hot water being revelatory. Yes, it means less comfort, but then you actually recognize when you’re comfortable. And the times when you’re not are much more likely to involve good work and meaning.
So, yes, I become depressed sometimes when I think about a future I don’t expect to be pretty. But then I have moments when I’m working outside, repairing a broken fence. Or holding a baby goat, not more than two days old. Or simply running hot water over my cold hands and sighing with relief. These are all things that are as likely as not to occur during a life of poverty and they all give me joy. Sometimes, that joy exists only because of this different life. And I think about all the things that have depressed me in my previous life—the lack of meaning, the constant distraction, the multitude of electronic gadgets, the destruction of ecosystems—and I hope and suspect that will be much less a part of our future as they are now less a part of my present.
I fear the pain and challenge I think the future presents for all of us, but I celebrate all the joyous moments and sense of meaning it promises to bring, as well. Yesterday morning, I could have let the fear grab hold of me, crawled back into my warm bed, closed my eyes, pretended it all away, shirked my responsibilities, ignored the good work waiting for me and impoverished my future—and it would have been the easiest thing to do at that early morning moment, when I wanted no part of my visions of the future. But I went to work instead, and there I found joy and happiness and meaning. By going forward, I found a small bit of the antidote to my fear. Every day doing good work will bring more of it. To turn away from that and try to return to the false comforts of our current way of life would have been an abdication of responsibility and a personal condemnation to a life less meaningful, less happy, filled with delusion and sorrow rather than the sometimes hard joys of good work.
This, then, is why I go forward into voluntary poverty. Because I think it’s important work, because I think it’s my responsibility, because I can’t bear the standard world around me, because I don’t believe it will bring me happiness and joy. If I find myself living in a world in which I rarely notice and appreciate the hot water on my hands, I’m living in the wrong world. This world, this poorer one, is the right one. It’s the only one that can bring me happiness and meaning and satisfaction. It’s the only one I can bear. So I go forward, into poverty, into good work, gathering my antidote piece by piece, a lifetime of work.
A Need For Response
For those following this blog, it’s likely become clear that I don’t expect our society, economy and general way of life—either here in America or elsewhere in the industrialized world—to last far into the future. Despite previous stages of this belief of mine, I don’t currently think that the end of our way of life will manifest itself in some extreme, apocalyptic moment. Rather, I have come to believe in the likelihood of a stairstep collapse, thanks to the writings of a certain Grand Archdruid. I think the underpinnings of what we consider modern society will come apart—as they, indeed, already have started to come apart—and this entire sorry game will unravel. I don’t expect that unraveling to happen entirely in my lifetime, but I expect to live through enough of its beginning to see and be forced to deal with quite the fallout. I have no illusions of a zombie apocalypse, but I neither have illusions of a relatively easy transition or the saving grace of new technology or a grand shift in consciousness that solves all our problems. We’ve made a mess of the world and we’re going to have to deal with the consequences.
Similarly, the mess we’ve made is a mess that most everyone in the industrialized nations have had a part in. That’s not to say there aren’t certain bad actors who have turned in virtuoso performances, but even they have almost certainly been functioning to some degree within the context of this insane society and culture we’ve all helped to create. I have been no stranger to bitter complaints about Obama’s failed promises—and much less a stranger to bitter and venomous rants about Bush the younger’s detestable administration—but Obama’s is a presidency in context as much as all the others. As a society, we have not shown a particular interest in being told the truth and even those of us who have opted out of our culture’s dominant narratives of myth have too often opted into alternate narratives of apocalypse that serve just as easily to protect us from the hard work a new way of life requires. That politicians are less than eager to tell us the truths that we are so quick to avoid ourselves is no surprise. It’s not particularly relevant whether they do it because they don’t know those truths or because they are actively ignoring them due to a recognition that speaking them would not be beneficial to them on a political or economic level. Either way, our broader society holds a certain level of culpability.
Within this mind frame, I wrote a recent post that served as something of a criticism of the Occupy movement. It was my attempt to advocate for a longer view within the movement: a recognition that our problems are not just about social and economic inequality—which is a serious issue, no question—but also a distorted view about what is a reasonable standard of living. I specifically called the American middle class way of life bullshit. I stand by those words. We have a worldview that is built on top of a fantasy of independence from hard ecological and environmental realities. That worldview is falling out from under us and we need to respond to that changing landscape immediately and with an intention based in community, care and cooperation. Unfortunately, that’s not a task that will be easy, and there are many forces, both external and internal, which will serve to push us toward more destructive responses.
The Risk of Demagoguery
One of those responses that I worry could happen is the Occupy movement turning more and more toward a movement of revenge. I’m not saying this is what will happen, but I do consider it a legitimate and reasonable concern. As the world economy continues to spiral out of control, austerity measures assert themselves ever more harshly and the ability to get by financially for a majority of the population becomes more challenging, our collective level of stress will rise. And the sort of harsh and stressful environment I think we’re facing in the near term will be a fantastic place for demagoguery to flourish.
Understand, I think many in the financial industry should be doing perp walks and the lack of that reality is a massive failure of justice and the rule of law. Similarly, the way Obama swept the war crimes of the Bush administration under the rug was despicable. But all of these injustices happened, again, within a societal context. And that context is something that all of us have played a role in. Hell, if you’re reading this blog, I can pretty much guarantee you that you had a role in this reality, because the internet and the vast infrastructure put in place to maintain it and provide access points to end users (i.e. me, you, and somewhere around two billion other people) is an infrastructure built on vast ecological destruction. It is an infrastructure built on economic and social inequality. It is, as well, an infrastructure that helps to perpetuate the sort of war crimes that the Bush administration engaged in. While the Iraq war might not have literally been conceived in a cartoonish, movie villain style plot geared toward oil capture (though it certainly may have) our country’s never-ending need for fossil fuels brought that war into existence. The outsized existence that we have become accustomed to powered the mechanizations that led, tragically, to that war. It’s easy to put it all on the head of W and Dick Cheney, but that’s the sort of short view that leads to demagoguery—of which I have engaged in, believe me—and the convenience of never having to examine oneself in the mirror.
The Need for Good Work
It also leads to the convenience of not having to throw oneself into the challenge of doing good work. The myth of progress leads inevitably toward desires for utopian schemes. We imagine new ways to structure our economy or our government or our cultural institutions to lead to a gloried future, a cornucopian golden land in which we have everything we’ve ever needed or wanted. We proclaim the ability to smooth out the inherent vagaries and fallibility of human behavior, if only we create the proper context for their existence. The problem here is that we seem too quick to place our hopes into the utopian basket of revolutionary change (or forced utopia that always seems to be waiting on the other side of apocalypse, once all the people we don’t like have died) and too hesitant to engage in the long, hard work of actually creating new cultural and economic contexts that can indeed inspire better behavior and constrain damaging impulses.
Let me provide an example. I have been meaning to write this blog post all day. However, I didn’t start it until late afternoon. For multiple hours before that, I poked around on the internet engaging in largely useless but satisfyingly distracting behavior. This is a common theme of mine: the lack of self-discipline and the propensity toward distraction. Overcoming it can only happen through restraining my own behavior, dedicating myself to what I consider worthwhile pursuits, and ignoring the need for overstimulation. This is all hard—oddly hard—and it as often as not devolves into me wasting hours of time looking at shiny things on the internet because, you know, it’s easy. Writing, on the other hand, is intensely satisfying when it comes out well but also, often, extremely hard. It’s so much easier to read about the NBA or look at my blog stats or read someone else’s hard work. This, of course, extrapolates out to TV, shopping, bitching about whatever we happen to not like at the moment, speaking rapturously about whatever we happen to like at the moment, eating, drinking, and a thousand other ingrained societal behaviors that serve to distract us and keep us from the hard work of making our life and community better.
Another example. I have participated in the Occupy movement and thoroughly enjoyed my time marching and shouting, protesting and bonding. I met great people, I felt empowered, I believe without question that I did good things. I also thrived off the emotional power of laying the blame for our very messed up world at the feet of other people. I felt the bonds of shared outrage and anger. I felt the easy pull of demagoguery. This is a fine line, of course—where does a legitimate demand for justice end and the blaming of problems on everyone else but yourself began?—and I have not figured out the exact placement of that line. I probably will never figure it out exactly. But there is a line and I think all of us need to both be very aware of it and be constantly vigilant in wondering whether or not we are crossing it. This is especially true in our culture, where distraction and shallow soothings are constantly championed at the expense of the long, hard work of figuring out how to live and work well in this world.
And that is the idea I keep coming back to. This is an idea championed by Wendell Berry, and there’s no question that I have been greatly inspired and influenced by my readings of him. We have to begin—or for those who have already begun, continue—the hard work of figuring out how to live and work well in this world. That’s an incredible challenge. I would argue it’s the central challenge of being human, of being alive in this world. What else could be the point? For what other reason could we be here? It’s not to see who can die with the most toys. It’s not to see how high a percentage of our life we can spend being distracted by shiny, technological toys. It’s not to discover how quickly we can convert the living creatures of this world into cheaply-made commodities. And it’s not to find the one person who’s screwing everything up for the rest of us. It’s the very personal work of living well in this world. That is a challenge. That is a huge, never-ending challenge—a lifetime of work, the question that only has incomplete, always changing answers.
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