Archive for the ‘food’ Tag
An entry in The Household Economy
Last year, I started on the garden late. Aside from sneaking in a small potato patch in April, I didn’t really get going until late May and early June. I had some decent reasons—the terrible spring weather, the need to break new ground, having to clean years of junk out of the hoop house. (It’s terribly sad to see an abused and mistreated hoop house here on the Oregon coast. They’re so precious!) I waited on a friend’s tractor work. But really, I had some opportunities to get an earlier start and simply didn’t get myself in enough order to take advantage of them. I put it off.
This year, I aim to get an earlier start. Of course, the danger with such a notion is that March can be tricky. A few sunny days arrive, a rush of warm weather, the daffodils bloom out and suddenly you’re thinking that garden abundance is just around the corner. Unfortunately, what’s really around the corner is—more likely than not—a wet, cold, miserable, hail-filled April. To plant in optimism in March is a dangerous game indeed out here. Therefore, I’m attempting to temper my enthusiasm while also getting some good work done and a head start on the planting. I don’t want to fall into frustration, but I have no interest in not really getting going until late May again, either.
It is thus that I found myself in the hoop house on Monday, untying the old and dead tomato plants from their baling-twine trellises, ripping them from the ground and piling them outside. I cleared a multitude of weeds, clumps of grass, and plenty of other dead plants I never cleaned out from the previous season. Black, bare and woody eggplants and peppers and basil, all plucked from the soil and tossed on the pile, ready for composting. Old, brittle, but still-clinging cucumber vines excavated. The beds slowly reemerged as I worked, their outlines and contours ragged, piece meal, shrunk from last summer, the paths having slowly widened with each walk down the rows. They’ll need to be reworked, re-dug, amended before the new round of crops go in. After about four hours of work, I stood back and looked at the results of my work, of those exposed beds ready to be worked up and planted. Thick, green grass still ringed the inside edges of the hoop house, but not in the beds. I can get that out later.
It was a dusty job, the inside dry. Coming home from the job, it took me a while to get the dirt out of my nose, to dig out that blackness. I remembered it from the year before, whenever I would spend a time under the plastic, digging up a bed or weeding, tromping around and puffing the small dust clouds. I put on the sprinkler inside, just to get some extra moisture into the soil before I worked it up. Tomorrow I’ll dig in there more, fluffing and shaping the beds, adding in some amendments, and hopefully will have some beds seeded by the end of the day—salad mix, perhaps, spinach, mustards, maybe some head lettuce. Greens. My body has been craving greens of late. I always eat so heavy in the winter, meat and potatoes and squash, cheese and bread, dairy. I eat that always, granted, but more so in the winter.
— ∞ —
I’m excited for the garden, for another year of growing. Earlier today, I had a piece of toast with blackberry jam, canned last summer. A couple nights ago, polenta topped with a tomato sauce from last year’s garden, tucked away in the freezer. A few days ago, oatmeal for breakfast, with butter and milk, honey, and apple butter that I cooked and canned in October. And last Wednesday, I took a jar of salsa and pickles to share at the Grange potluck. The next day, mixed some salsa with mashed avocados and some minced onion and garlic. Instant guacamole.
Granted, these canned and frozen foods from last year aren’t the bulk of my diet, of my calories, but they’re quite nice to have on hand. At Christmas time, jars went out as gifts, too, and for some birthdays, as well. Still there are roasted tomatoes stuffed in the freezer, canned tomato sauce on the shelf. I almost never buy tomatoes from the store—it just seems an offense to me. The ones in the freezer keep me in sauce, in spaghetti and pizza, marinara for whatever.
I realized after working in the hoop house that I’m playing the long game. I’ve been doing it for years now, at least since 2009. I didn’t always recognize I was playing the long game, but that’s indeed what I’m doing. Each year, I build on my knowledge and skill, I better figure the next steps, I improve on the old and attempt the new. I expand the repertoire. Last year, I started the garden late. This year I’ll start it earlier, soon, get those first seeds in the ground in the next couple days. Greens in the hoop house and peas outside, covered up with a bit of torn row cover that Ginger is going to generously let me have. Just in case of hail, which is almost a certainty. With luck, I’ll have fresh greens and peas this year before I even had the garden started last year. And right now, too, last fall’s kale is coming back, fresh leaves emerging. That’s a remnant, a legacy from last year. The ground is already broken. Weedy and grassy, yes, but the beds are there, even if they’re vague. They’re ready to be worked, far more than they were last year. I just have to get the timing right, to get out there during a stretch of sun and dry, when the soil can be worked without clumping and hardening it. But it’s so much more ready than last year, and so am I.
It builds. Three years ago, I planted a ragged and broken garden, a small bit of nonsense that I did all wrong, discarding the knowledge I had for a misguided ideology and attempted shortcuts. Last year, I grew a real garden, late and also ragged and not as ambitious as I originally planned, sometimes a bit neglected, managed a bit haphazardly but still quite productive. I got veggies out of that. I got broccoli and kale and peas, potatoes and summer squash, winter squash and salad mix and peppers and eggplants, basil and parsley, romanesco and beans and mustard greens, head lettuce. Still out there is the legacy—the husks of winter-killed plants—various brassicas, amaranth from the salad mix that grew giant, dead and spindly bush bean skeletons—two rows of parsnips I have yet to eat, and carrots sweetened by the winter cold and putting out new growth, in need of harvesting before they become woody and bitter, their tops nibbled and chewed by rodents. And still I have potatoes in the ground! What am I doing? Got to get those out, set those aside for eating and use the ones already harvested and sprouting as this year’s seed. At least some of them—don’t need as much seed as I have sprouting potatoes. How nice, though, my own potato seed this year, not from a catalogue.
— ∞ —
These early spring days, warm and sunny, they just make me want to get in the dirt. They make me itchy. I want a couple days of good, hard, tiring work. I want to be dirty, sweaty, to smell of soil and plants, chlorophyll, and to have my fingers turn black with tomato tar—even though that’s still a ways off, the tomatoes. (Acyl sugars, for those who want to get more technical than “tomato tar,” is what turns your hands green when you handle tomato plants.) I want to get out the push-pull and the digging fork, to work the soil, mingle in my blood and sweat, get the heart rate up. I want that sense of life and importance. Of necessary work. I want to get back out that farmer within.
It’s nice, too. This year will be less overwhelming. That’s what I tell myself anyway—maybe I’m being too optimistic. But there’s not so much to do to get started. Don’t have to break the ground. Know somewhat what I’m doing, even if I plan to do some things different this year. I have a raft of mistakes made last year that I get to learn from this year, to try to correct. New mistakes will inevitably arise, but I won’t have to correct those until next year. This year, I just have to weather them. I can do that. I’m not so desperate that they’ll break me. That’s why it’s so good to make those mistakes now, to learn the lessons when there’s luxury, when there’s a cushion. I have flexibility. I have margins for errors.
This year, I’ll be more on the blackberries. Last year, I picked late, during the final and less abundant waves. Still made a lot of blackberry jam and a bit of syrup, but this year I’m going to be better on it. More jam, more syrup, but also soda. Lots of blackberry soda, absolutely. And maybe I’ll freeze fresh ones, have them for the winter. I don’t know if there’s room or not, but I bet I can find some. There are freezers around.
And the apples, too. This year I’ll be better on the apples. Maybe I’ll get to can pears—there are some pear trees where I moved to, and I bet a canning party might be in order later in the summer. Last year I wanted to buy tuna off the boat local out here and can it, but I never did that. This year I plan to. Buy off the boat, prep it and borrow a pressure canner, or maybe join in with Ginger when she’s doing her tuna.
It’s just a slow improvement coupled with the laying in of new habits and practices. It’s a layering, year over year. You do a little more, lay a bit more groundwork each new season, build up a bit more infrastructure, increase your knowledge and better your habits and make it routine, make it normal. It becomes easier. You know what to do. It’s just the long game, end of the day. I’m playing the long game. It started years ago, and it’ll be going years yet. So many yeas. Tomorrow the hoop house, working the beds, amending, seeding, and the peas planted outside, covered with row cloth. Years from now, who knows? Something more, no doubt—layered, heftier, built year by year, the culmination of much of a life.
An entry in The Household Economy
I love butter. I grew up eating margarine, but those were dark days indeed and I try not to think about them now. Instead, I think about butter, and I eat it. I slather it on toast, on cornbread, on pancakes, on pretty much any sort of baked good. I love cooking eggs in it, sauteing onions with it, roasting potatoes in it. I love baking with it. It’s my main fat. Sure, I’ll use olive oil at times and occasionally something else but butter is my standby and I go through a decent amount of it. I hardly know what I’d do without butter.
This seems appropriate to me for a couple reasons. First of all, I feel right eating butter. Animal products as part of my diet just work for me. I feel better eating that way, more satisfied, more satiated, with greater energy. Something about the combination of my genetics, heritage, childhood diet, and so on comes together in that way. Second, I live in dairy country. I live right on the Tillamook county line in Oregon, home of Tillamook cheese and with a fine history of dairy farming stretching back many years. It’s a tradition that continues to this day and fits this land—and taking advantage of that local resource only makes sense.
In other words, my personal and local context fits butter. It doesn’t fit, say, olive oil. That doesn’t mean I don’t have a bottle of olive oil on my counter, but let’s just say the butter is in a more accessible location. It’s the old standby, after all.
I wrote about that context in my previous entry in The Household Economy. In that post, I used an overabundance of thought about butter to come to a philosophy of homesteading that hit on three main themes: context, education, and patterns. While other aspects will inform the homesteading adventures I’ll be writing about in this series—personal enjoyment and interest, for instance, is kind of a big one—those were the three tenets that I thought I would focus on in the hopes of making this series a bit more than just a number of how-to guides.
I already covered the relation of butter to the above tenets in the above-linked “Considering Butter,” but I’ll hit on the high points again. In terms of context—aside from the aforementioned relevancies of personal taste and local tradition—I receive a gallon of raw milk each week from a local dairy. The milk is delicious and healthy, the cows grass fed, and the milk’s fat content higher than whole milk from the store. Left alone for a couple days in my refrigerator, I can skim around a pint of cream off the top and use that as my base ingredient for making butter. I use an already-existing resource, bring a small bit of my living into my own household, and increase my personal resilience. It’s coherent.
In the sense of education, I noted that butter is a mix of butterfat, milk proteins and water and that it’s created by agitating cream so as to join together the molecules of butterfat by breaking down their surrounding membranes. That simple knowledge, combined with the knowledge that I can skim cream off the top of my own supply of raw and non-homogenized milk, allows me to see the context in which making my own butter makes quite a bit of sense for me. It’s basic knowledge, but even much of our most basic knowledge in regards to homesteading has been lost over the last couple centuries.
A steel pail full of fresh, raw milk, straight from grass fed cows. So delicious. I can’t tell you how happy this sight makes me, every time.
In terms of patterns, I noted the local abundance of quality dairy farming and the attendant access to raw milk and cream. If I want to live in a local context, then it only makes sense for me to gain access to locally-produced milk—either through money, barter, trade or gift—and then to use some of the cream from that milk to provide myself butter. It helps wean me from globalized supply chains and an industrial economy that I don’t believe is well-designed for the future and it increases my integration into the local community, as well. It works in patterns and systems, cycling in on itself and rippling its effects throughout my life. Something as small as butter can do so much.
This sense of pattern and reinforcement, in fact, is something I want to talk a bit more about. It exemplifies much of the ideal behind homesteading. Yes, there’s the intense satisfaction of making something with your own hands and providing for yourself, but it really goes beyond that. There’s little in going to the store and buying butter. Perhaps you’ll run into someone you know or make some small talk with the cashier. You’ll help to support a local business and likely will support some non-local businesses, as well. It’s not devoid of impact, but it doesn’t burrow you into your community in the way that making your own butter can.
In making highly efficient and focused, globalized supply chains, we’ve largely insulated the recipients of those supply chains from the ripple effects of their patronage. When I buy butter at the store, I often don’t know the dairies involved, the people who run them, the cows who are milked, what they eat, what the land looks like, how that butter was made, who made it, how they’re treated or where they live or if their work supports them well, and a thousand other bits of information that are intricately a piece of that one pound box of butter. But if I bring that into the household, I begin to better understand these ripple effects. For me, it’s particularly pronounced because I get the milk, and thus the cream, locally. I know the farmers who produce my cream, I know the cows whose bodies it comes from. I know what they eat. I’ve touched and talked to them. I’ve walked on the same land they walk on. I know whom I support and I much better understand the context and ramifications of my decision to drink milk and eat butter.
Skimming the cream off the top of the milk, which has been sitting undisturbed for a couple days.
My getting that milk integrates me more into my local community, building connections. My making butter thus does the same. However, beyond the local community and land, my making butter also informs my understanding of the natural patterns that butter has always been placed in under the best of circumstances. It helps root me in an entirely different way of thinking.
Buying butter at the store places me in the industrial economic context of making money at a job, spending that money at a store, and consuming what I spend. The connections are frayed and broken, or so spread through an intricate web of globalized commerce that I could never track down the ways in which they intersect, reflect and amplify each other. And that lack of knowledge, in my mind, is a huge piece of the broken world we live in now. We don’t understand our actions, we don’t understand the ramifications, and we find it increasingly hard to live our lives well when we don’t even know what our living does to the rest of the world. By bringing more and more of my economy into the household and rooting it in a local and personal context, I’m better able to gain a grasp on those ramifications, those intersections. I begin to understand how to better live my life. I begin to see the patterns.
The farmers raise the cows, who eat the grass in the pasture and the hay in the barn, who walk the fields much as the farmers do. I trade my own labor—or money from labor at another nearby farm—for the milk, which I take home in a steel pail. Already, by knowing well the place where my milk comes from and how I acquired it, I have a far more complete understanding of how I’m living my life. But it doesn’t stop there. I bring the milk home, skim the cream, and make the butter. Now I know the production of that butter and how it got to me. I also understand the process of making butter and begin to see why this was such an integral practice in times past, when cream was produced on the homestead and of course you would turn it into butter for other uses.
Furthermore, I know that after you make butter, you have the leftover buttermilk. Unlike with buying butter at the store, I get to keep that resource and, even better, I get to find out what happens with it. For me, what’s been happening with it is I’ve been using it in the baking of cornbread or the making of pancakes, and soon I’ll try baking some bread from it. The ripples from my butter continue to spread, informing my life and playing out in the days to come. The buttermilk goes into the cornbread, then the butter goes on the cornbread. These small patterns and systems emerge. One action leads to another, and before you know it you’re filling your life with good work and good food.
Suddenly, in this small ramekin of butter, I begin to find some semblance of being human. It sounds melodramatic, I know, and . . . well, it is. Yet, it also feels very true. Maybe I have too much of a sense of romanticism about the past, but the idea of having a small homestead and raising a cow, milking that cow, drinking that milk and turning it into other food such as cheese and yogurt and butter; using the byproducts of those activities to make still other kinds of food, some of which then recombine with the previous food; even taking the leftover milk from the cow and feeding it to other animals such as hogs or chickens, which then you eventually eat as well and turn into various other forms of food within the household; and all this providing you work that makes your living and provides your life meaning and satisfaction; that seems like a coherent human existence to me and one that provides ample opportunities to build and reinforce community, to live and work well, to understand and worship this world a bit more each day. The alternative industrial system that we’ve built and allowed to devour this older way of life doesn’t feel coherent to me at all. It feels empty and destructive, for the most part, and the pattern I most often see in it is degradation and alienation.
Maybe asking butter to build a community is asking a bit much. But the amazing thing is that it actually can help do that, even though it’s so small, this one dish of butter. One more reason I love it.
So let’s make some. Here are the steps.
Read the rest of this entry »
An entry in the How To Be Poor series
In my previous entry in the How To Be Poor series on voluntary poverty, I argued that many people’s dietary choices reveal the sort of luxury we have available to us today in industrialized nations. By choosing what we eat from a wide variety of foods, without regard to the limitations and constraints inherent to our local landscape and personal circumstances, we often provide ourselves a diet possible only in an industrialized world swimming in cheap energy and resources. Our context is utterly unlike that of most all others throughout human history.
In making that argument, I suggested that how we eat may be as or more important than what we eat. It’s a mark of luxury that the specific foods we eat can be mulled and considered and decided upon, rather than being dictated to us by a strict set of circumstances. If, instead, those circumstances dictated our food, what we eat would not so much be the question and we might instead focus on how we eat, with that determination providing us the method of building meaning into our diets. Creating a set of moral and ethical codes around the how of eating rather than the what of eating makes more sense in a world facing serious energy and resource constraints.
Still, we don’t yet face that world, though it certainly seems in the process of asserting itself. For those of us attempting to eat well, we face instead the question of what to eat, which is an important question. I wrote in that last entry that “I’m not saying these questions are irrelevant or unimportant, but they are often borne of luxury.” I think that line could come across as flippant, disavowing the importance and implications of what we eat, and that’s not at all how I want to treat the subject. No, I think what we eat is very important. As a simple matter of very specific circumstances dating back millions of years, we find ourselves in a period of human history in which those of us living in industrialized nations can choose to eat almost anything we want, regardless of the time of year or where that food is capable of being grown, raised, processed or produced. That reality places a significant burden on us to attempt to eat well. Since we don’t find ourselves restricted by our local context, I believe we’re left with the responsibility to do our best to eat in a way that is nondestructive. We should eat foods that serve well our bodies, the land, animals, farmers, our environment, other humans and the soil. Our eating should not worsen the state of the world. Ideally, it should nourish it.
And yet, that’s not how we tend to eat. Most of us eat in ways that worsen the world; that exploit farmers and animals; that destroy land bases, soil and waterways; that are built upon suffering and cruelty; that impoverish other human beings; that degrade our bodies; and that serve to further sever our connection to the world around us. We often eat fast, dirty, and thoughtless. We fail in our moral responsibility—often we fail to engage that responsibility at all.
There’s nothing surprising about that. There was a very perceptive quote from Bruce Friedrich that I first read in Jonathan Safran Foer’s Eating Animals. In arguing for vegetarianism, Friedrich asks, “What does it say that the leaders of the ‘ethical meat’ charge, like my friends Eric Schlosser and Michael Pollan and even the Niman Ranch farmers, regularly pull money out of their pockets and send it off to the factory farms? To me, it says that the ‘ethical carnivore’ is a failed idea; even the most prominent advocates don’t do it full-time. I have met countless people who were moved by Eric’s and Michael’s arguments, but none of them now eat exclusively Niman-type meat. They are either vegetarians or they continue to eat at least some factory-farmed animals.” While I’m not impressed by some of the things Friedrich says before that quote, I find this particular observation to be spot on. As I’ve noted, I started eating meat again after reading The Omnivore’s Dilemma with the idea that I would eat good meat. While I follow through on that ideal a good percentage of the time, I still find myself getting the occasional hamburger at a bar that comes out of the Sysco supply chain or buying bacon from New Seasons—which is much better than Smithfield, but far from a small, local, humane ideal. The reason I fail at times is a combination of availability, convenience, and lack of will power. If I’m at a bar and I’m drinking, I’m hungry, and it’s on the menu, I’m going to order that hamburger, even if it’s not grass fed and from a local rancher. I fully understand the implications, but I give myself a pass and dig in. It’s an available moral failing and I take it.
Most people do much the same thing, either part of the time or all of the time. We don’t tend to eat with our brains but with our heart and stomach. We give in to desires—this is one of the reasons there’s a number of massive and profitable industries built around food and diet. Food is something we think about, obsess over, attach moral implications to, satisfy emotional urges with, and which provides us the very sustenance of our lives. It’s a relationship rooted in messiness and complication and the industrial world we’ve built around us has only served to complicate that already complex relationship by vastly opening the choices before us—and vastly increasing the moral implications of what we do decide to eat. The food we normally would eat has become far more corrupted via poor farming practices and the food we normally wouldn’t have available to us now is available and serves to tempt us in ways it never could before. These realities have imbued the question of what we eat with moral implications that it never had before, and as such has shifted our concerns more firmly toward the question of what rather than how.
This isn’t a good thing. While I love having the easy access to sugar and animal products, coffee, chocolate, fruits that would never grow here, ginger and coconut milk, and so many other foods that I wouldn’t eat if not for our industrialized world, I can’t endorse this availability. It’s distorted our ways of eating and skewed them toward destructive ends. It makes every meal fraught with moral and ethical considerations, often turning those meals into exhausting acts full of self-doubt and worry. Recent neurological research, as outlined in a New York Times article, suggests that as we make decisions, we deplete our will power. We become less able to make good decisions until we’ve restored that ability to our brain, which is tied to glucose levels. In other words, our decisions around food are particularly likely to be based in irrational thinking as we often crave sugar as a way to restore our decision-making abilities. But even aside from food, the need to make constant decisions saps our will power over time and degrades our ability to keep ourselves firmly within self-established limits.
In other words, deciding how to eat well is not a simple matter of rational thought, education, or strong morals. All of those things have their effect, but they’re part of a much more broad and complicated act of decision-making that is tied as well into brain chemistry, sugar levels, genetic predispositions and emotional signals. So while it’s important to acknowledge the moral importance of eating well in a world awash with bad food, expecting moral implications to lead to good eating amongst the world’s population is a fool’s game. There may be the rare person out there who is capable of eating at all times within a strict moral code, but the vast majority of us are not going to manage such an impressive feat. We’re going to make decisions that are not going to be good for the world—sometimes purposefully and sometimes not.
I recently read William Catton’s Overshoot and the final paragraph of chapter ten has been haunting me. Catton writes, “Using the ecological paradigm to think about human history, we can see instead that the end of exuberance was the summary result of all our separate and innocent decisions to have a baby, to trade a horse for a tractor, to avoid illness by getting vaccinated, to move from a farm to a city, to live in a heated home, to buy a family automobile and not depend on public transit, to specialize, exchange, and thereby prosper.” Our behavior, in other words, has been perfectly natural. If we see humans as simply another species on this planet, as I do, then we can see how we would make these poor decisions. We can understand why we would eat foods available to us even if those foods increased misery throughout the world. We can see how we would crank the heat even if we knew we could put on a sweater instead, and even if we knew that heat comes from fossil fuels that pollute the world and that are quickly being drawn down. We can recognize that we are animals, not perfect moral beings, and that we will as often as not choose the route of comfort and convenience and satisfaction, even when we intellectually understand the long-term downfalls of those choices.
So while, yes, I think we have a moral responsibility to eat well—much as I believe we have a moral responsibility to live and work well—I don’t think we can undertake such lives via morals alone. Our morality is only so strong and is only one piece of a tangled web of emotion and physicality, genetics and desire, social and cultural norms, and so many more variables. Attempting to engage all of those variables and always still make the right choice is an exercise doomed to failure, and one that will exhaust and break us in the process.
What we need instead is a life of limitation. We need less choices, fewer options, more constraints. A life lived more local and constricted by context would help to absolve us of many of the decisions and options that globalization and industrialism has foisted upon us. Such a life would necessarily be of a smaller scale, rooted in the local land and intimate knowledge, rather than resources that can come from anywhere in the world and through the debased, standardized knowledge of industrial systems. Such a life would limit our impact on the world not by forcing us to choose each time to limit our impact, but by limiting our ability to make such impacts.
This, again, gets at the absurdity of the challenge of voluntary poverty, as I wrote about in Our Distorted View. It shouldn’t be hard to live poor, but it is when you have money and so many options to live otherwise. If we’re constantly facing that temptation and constantly having to make the decision to live a modest life in the face of the ability to do otherwise, we’re quickly going to exhaust ourselves and make poor decisions. So to live a life of voluntary poverty, we need to build limitations and constraints into our lives.
Living here in an off-the-grid homestead has provided all kinds of lessons in that reality. We heat the buildings via wood stoves, which require more work than the simple flipping of a switch or turn of a dial. That leads to less heat, as the effort to produce that heat discourages unnecessary usage. Our hot water also comes from a wood stove, as well as solar hot water panels. That teaches us to pay attention to the weather and to limit our showers. There simply isn’t always hot water without some work, so none of us showers every day—which is unnecessary anyway. We have electricity via solar PV panels and a microhydro generator, but not an abundance of electricity. Generally we can run what we need to, but we’re not powering big screen TVs or using electric heaters or blow driers and we can’t run, say, the electric tea kettle and the hot plate at the same time. We further can only run devices that use small amounts of electricity (such as CFL bulbs) on a continual basis and run high-power devices in short burst. That’s fine—I quickly grew used to these limitations and they hardly impede my life. But it’s a different reality from being hooked up to the electric grid and having essentially unlimited power at your disposal.
These limitations are ingrained into life here and they quickly slip into the background, barely worth thinking about. As a part of life, they do an excellent job of limiting energy and resource usage while providing, at worst, a bit of inconvenience—and often not even that. I live a good life here, possibly better than I have anywhere else, and likely with less energy usage than I’ve used anywhere else.
That, to me, is the goal of voluntary poverty. Finding that way to live that uses less energy and resources while still providing a good life. It’s not the easiest goal in the world, but it certainly is a possibility. Yet, it has to involve the creation of limits and constraints—a context of living that naturally leads to a downsized life. As I prepare to move to a new situation, I’m going to find myself back on the grid, with more living space and constant hot water and changed circumstances that are likely to lead to me using more energy and resources. Leaving behind this off-the-grid homestead, I’m going to have to craft the context of my life to introduce some of the constraints that my current home featured by default. If I don’t do that, I’ll live larger than I want to live, too often making the easy decisions when they present themselves to me. I’ll be able to heat at the flick of a switch, to shower any time I want, to cook by turning a nob rather than stoking a wood stove. How will I deal with those conveniences? How will I stop myself from slipping too easily back into something more akin to a middle class American lifestyle?
These are some of the questions I’ll be writing about as this series continues. It will be a challenge, but I expect it to be a good one. I hope, as well, that my attempts to live in a home more closely approximating the standard American set up will help me to provide more useful information to my readers. Most of us don’t live on off-the-grid homesteads and so the constraints we need are ones we will have to put into place ourselves, as often as not. That creation of our context is going to be a main focus of this series. To lay the groundwork, I’ll be writing soon about the home I’m moving into and the decisions and tradeoffs that led me to this living situation. Those decisions were rooted in constraint, as well, and will help to illuminate some of the frames of mind we’re going to have to dispose of if we’re to live well in a poorer future.
That’s right, Of The Hands has returned from its (my) self-imposed hiatus. The farming season has wound down, the CSA is finished, the cold and rain have set in and winter looms large. I suddenly have a whole lot of free time and plan to use it to get back into the writing. I also have been using it to get back into the cooking (not that it ever really stopped.) Last night, I made a lamb stew and tonight I dived into some good, old-fashioned pizza making. Tomorrow I’ll have a real post for you. Tonight, you’ll have to do with some dinner pictures.
Winter squash sauce with caramelized onions, chanterelles, roasted garlic, goat cheese and sage.
Roasted tomatoes, pesto, some stray caramelized onions and chanterelles, goat cheese, parmesan and romano.
Tonight we’re making chicken soup with the bones of two raised-and-slaughtered-on-the-farm chickens that we cooked up over an open fire last night. The soup’s being cooked on our rocket stove, which was made here on the farm utilizing clay from the land.
Cooking off-the-grid style, using a rocket stove made with clay from the land and burning pieces of scrap wood from around our wood shed. Chicken soup is indeed good for the soul.
Purple peppers are just cooler.
Yesterday, Brian told me to watch the moon that night. Its track across the night sky would be a preview of the sun’s track during the winter. The moon would show me how little sunlight we would have.
And indeed, the moon’s track was low on the horizon that night, skimming along just below the tops of the trees upon the ridgeline on the southern side of the property. Shafts of moonlight would occasionally flood the farm as the moon slid into an open space between two trees, but it would soon disappear again. The overall message was clear: those trees, while quite effective in shielding the farm from wind during storms, are also effective in shielding the farm from sunlight in the winter. It’s going to be a dark winter.
This understanding serves to make me appreciate the farm’s current abundance even more. As I wrote a few days ago, the sun provides the farm with an incredible amount of wealth: food, energy, warmth, pleasure. It transforms the land and the life upon it, including us. It helps to provide an almost unimaginable abundance.
Garlic hanging to dry.
We have so much food right now. Nearly every meal seems a ridiculous spread, each day a testament to the current bounty. The farm is now pumping out cucumbers, eggplants, peppers, tomatoes, basil, squash, beans, carrots, beets, and potatoes. Not to mention kale, chard, salad greens, arugula, spinach, head lettuce, garlic, broccoli, cabbage, radishes, parsley, blueberries, and I think there may be a few stray strawberries around, too. The chickens are providing their own abundance in the form of multiple eggs a day. Brian, meanwhile, has been catching Chinook salmon, providing us with incredibly delicious fresh fish. Ginger has been trading at the farmers market, using our incredible veggies to bring home cherries, peaches, raspberries, locally-baked breads and pastries, local milk, blue cheese and grass-fed meat. Before long, we’ll have melons, corn, another round of snap peas, duck eggs, wild blackberries, honey from Ginger’s hives, and a few apples from the still-young orchard.
It’s not just the food, either. The farm is blanketed in beautiful flowers and the growth of everything (including the weeds) has exploded. There are birds everywhere, the cats are playful and energetic, the chickens and ducks are ever-busy, and uncountable wild creatures, bugs and critters abound. Thanks to the sun, we usually have abundant electricity and hot water. And, finally, we find ourselves with a never-ending stream of engaging, thoughtful, hardworking Wwoofers.
While farming is a joy year-round–even when the cultivated food has yet to arrive–it’s particularly satisfying this time of the year. When the incredible abundance arrives and you find yourself with an almost embarassing selection of delicious, fresh, healthy foods to choose from every day, the true glory of being a farmer–of this way of life–makes itself clear. This, here, is one of the many rewards of good work. Not only abundant and delicious food, but the forging of community and the fostering of life, health and happiness. While it may prove a dark winter, the memory of such a bright and sustaining summer will no doubt carry us through.
The summer makes kittens playful and keeps them adorable.
An entry in The Household Economy
My full whey station set up, spread out on the kitchen table. The glass in front has beer in it. Not sure how that snuck into the picture.
My earliest homesteading activities involved food. I think this is common and appropriate; food is basic and elemental, inspiring and accessible. It makes sense within our culture to homestead via food because food is still so capable of connecting us with the earth on a basic level. Despite the incredible success of the industrial system to take over and pervert food within our society, we still respond to it on a very basic and emotional level. Food triggers memories within us, connects us to friends and families, and reminds us of what it is to be human. Many of us still garden, even if we also eat industrial, processed foods. And many of us still preserve food–sometimes from the bounty of our own gardens and sometimes with produce from the store. Either way, that’s a very basic connection and one that many of us still maintain.
The reason my early homesteading involved food is because one of the main books that inspired my interest in homesteading was Nourishing Traditions by Sally Fallon–and Nourishing Traditions is a book about food, through and through. It’s an alternative cookbook aligned with the Weston A. Price philosophy of eating and rails mightily against not only the industrial food system, but a good deal of mainstream health and diet beliefs. It deals in traditional foods and contains quite a bit of information and many recipes involving the fermentation of foods, demonstrating various ways of lacto-fermenting vegetables and fruits, championing homemade condiments and sauces that are lacto-fermented, and recommending using lacto-fermentation as a way to help break down grains before eating them.
Nourishing Traditions (and another book, Real Food by Nina Planck) altered much of my thinking about food. One of the manifestations of that new thinking was to start drinking raw milk and, in general, eat more raw dairy products. I tracked down a source of it (not the easiest thing in Oregon, as there are strict laws governing how you can legally obtain raw milk, requiring that you purchase it directly on the farm) and before long I decided to engage in what I consider my first real homesteading activity: obtaining whey from raw milk.
Whey is essentially the liquid aspect of milk. It’s what’s left over when milk is curdled and strained, separating out the proteins from the liquid. When obtained from raw milk, cultured milk, or yogurt, whey contains active cultures and bacteria–it’s a living substance. It is, in fact, an incredible healthy and robust living substance and, as such, it’s the perfect additive to various foods to kickstart the lacto-fermentation process. In lacto-fermentation, these bacteria basically start eating whatever food is immersed in them and then excreting lactic acid as a waste product. That lactic acid, in turn, builds up and ultimately preserves the aforementioned food by creating a brine that is too acidic for putrefying bacteria to live in. In other words, this is how you naturally pickle vegetables. Rather than putting them in a vinegar solution and then boiling them to kill off any bacteria, you use lactic acid-producing bacteria to create a living environment that is inhospitable to putrefying bacteria, thus keeping the food from spoiling as long as it stays in that environment. The benefit of this process is that the food is significantly healthier for you. It’s easier to digest and laden with living cultures that will assist your digestive system.
This process also works without whey, simply by putting whatever you’re attempting to pickle in a salt water brine, which slows down the putrefying bacteria long enough for the natural lactic acid-producing bacteria in the air to get into that brine and do the work described above. Whey just gives this process an incredibly effective head start by putting the bacteria into the brine right from the beginning. It also allows this process to happen in other environments that don’t work with a salt water brine (such as making homemade mayonnaise and then preserving it with a bit of whey so that it will keep for months in your refrigerator rather than just a few days.)
The front jar is milk after it's separated and the back right jar is full of strained whey.
All that being said, today I found myself with somewhere around three gallons of soured raw milk sitting out on the counter. This milk came about a few different ways. Some of it was from a large pail of milk I had inadvertently acquired just before taking a week long trip to Portland and it had soured before I returned home. Some was from a cheese-making experiment that did not quite work out. And some I just didn’t drink before it soured because I hadn’t been in the habit of drinking milk. (I had a couple months there when I wasn’t receiving it.) The beauty of raw milk, though, is that because it’s a living food filled with active bacteria and cultures, it doesn’t actually go bad when it sours. It just changes. It doesn’t taste as good, but it’s perfectly drinkable–if anything, it’s healthier for you. But since I don’t particularly like to drink sour milk, I decided to extract the whey from it instead, with the intention of embarking on future fermentation projects.
The whey being strained through the towel and into the pot. The towel catches most of the milk solids and allows the liquid whey to pass through.
The first step in getting whey from raw milk is to leave the milk out at room temperature for a few days until it separates. I just put it out in whatever jar or container it already was in and tuck it away into some corner, making sure not to completely forget about it. Within one to four days, the separation should have occurred, which you can usually tell happened if you have your milk in a glass jar. As you can see in the picture, the milk will often separate enough so that there is a layer of clear(ish) liquid visible. Sometimes that layer doesn’t appear, though, and so after a few days I’ll open up the jar and stick a spoor or knife down into the milk to see if it has solidified. If it seems to be something of a gelatinous mass throughout, it should be ready. (Note that you can use a plain, live-culture yogurt if you don’t have access to raw milk. You don’t have to put the yogurt out in advance, either. Just use fresh yogurt in place of the raw milk and follow the rest of the instructions as normal.)
The separated milk after being dumped into the strainer lined here with a towel (or you can use cheese cloth.) Not the prettiest, admittedly.
Next, you want to set a wire mesh strainer over a large bowl, then line the strainer with a couple layers of good cheese cloth or a towel. I used cheese cloth the first time I separated whey, but I found it allowed more of the milk protein through than I preferred. I later switched to a thin, organic cotton flour bag towel that drains slower, but otherwise works great.
Once you have your strainer and towel set up, you can dump your jar of curdled milk into the strainer. You should have an initial rush of whey that drains through into the bowl and then you’ll be left with the more solid mass, from which whey will drain for a couple hours if you let it. I typically let it drain for awhile and then later tie the towel’s corners to a wooden spoon so that it forms a small bag hanging from the spoon. You can then hang this over your bowl and let more of the whey drip out for however long you’re willing to wait.
Here I am holding up the cloth bag of separated milk. You can see the whey streaming out into the pot.
Now you’re almost done. Once all or most of the whey has dripped from the bag, you can simply pour the whey into a mason jar and store it in the fridge. The whey should keep for many months, ready to provide an assist any time you need to lacto-ferment something or soak some grains. Or you can just drink the stuff–it’s extremely healthy for you and will give a great boost to your digestive system. As for the leftover curdled milk proteins in your little cloth sack, that’s basically fantastic cream cheese! It’s a little different than what you would buy in the store. It has a sharper taste and isn’t as smooth of a consistency, but I’ve spread it on a bagel and found it to be fantastic. It also is far healthier for you and, like whey, is full of good cultures and bacteria that will give your digestive system a nice charge.
The leftover milk solids (protein and fat.) This is nutritious stuff, but I don't have the desire to deal with it today. So out it goes into the woods, where a whole host of other creatures will enjoy and partake in its nutritious bounty.
Unfortunately, my various milk products that I separated the whey out of today were all pretty well-aged. As such, the milk proteins were funkier than I prefer and I knew that if I kept them and threw them in the fridge, I would never get around to eating them. So I decided to dump it all, which I at first felt guilty about. It seemed like such a waste of some very nutritious food. But, of course, there’s no need to waste that food even if I don’t eat it. I took it out into the woods on our property and found a secluded spot to dump it. While I won’t be eating this good food, it will feed literally millions–if not billions–of other creatures. Tons of microbials will munch on it over the next few days, a variety of bugs and insects will surely get into it, and I imagine a few little critters will have their share, as well. There’s plenty of life on this land–the food won’t go to waste.
After dumping the milk solids, I still had myself quite a bounty: over a gallon of whey. Luckily, it’s the height of summer and there’s plenty of food around that can be fermented. Over the next weeks and months, I plan to make pickles and sauerkraut, to ferment squash, make kimchi and chutneys, to lacto-ferment roasted red peppers (I did this last year and they were amazing), make live culture homemade condiments, probably soak some grains, and more. This is part of the beauty and excitement about extracting whey from raw milk: it’s a prelude to still other projects. It’s a laying of the foundation. It seems, then, appropriate that it was my first real homesteading project. It led me to further projects and set me on a fermenting path I’m still on today.
The project's results: over a gallon of fresh whey from raw milk, ready for use in various fermenting projects.
Earlier tonight, Brian (who is the co-owner of the land I’m farming on) arrived home triumphant, holding a 10 pound wild Chinook salmon he caught while out on the nearby Nehalem Bay in a row boat. He carried the fish with a certain pride and excitement, exhilarated at his success. He had about ten hours invested in catching the Chinook, providing–from a purely utilitarian perspective–a reasonable exchange of a pound of fish per hour of work. From a physical and spiritual standpoint, on the other hand, he had traded a combination of play and work for unmatched sustenance.
After Ginger and I admired the fish for a few moments, Brian unearthed a new fillet knife and soon we both stood over his catch, laid out on a wooden table outside. Brian carefully slit open the fish’s belly, made a few cuts around the gills and then began to scrape out the guts of what turned out to be a male fish. It was fascinating to watch. I couldn’t help but think that the fish’s interior seemed surprisingly simple and well-organized. It was not a mess in there, which on some odd level is what I expected. The organs were well-arranged, packed tight but functional, each residing well in its place. The fish’s body was purposeful. Brian’s cleaning of it was, as well.
As Brian opened the fish, cutting each side of flesh away from the bones, he accidentally left a few good pieces of meat still attached. These he went back to and sliced off carefully. We shared in these fresh, raw strips of the Chinook, eating them both in celebration and with a certain reverence. I’ve never eaten raw salmon in that way and so it was both a new experience and a treat. The taste was mild, the texture somewhat chewy but not unpleasant. I could feel my body responding to the meat. It not only tasted good, but felt good.
Our farm kitten, M, inspects and tastes the Chinook.
Once done cutting the fish, Brian temporarily hung the remaining carcass on the fence, intending to pack it away later to be used as crab bait. As the cats quickly discovered it and began inspecting, playing with and nibbling on it, we retreated into the main house with our bounty. The wood stove, fired up in search of hot showers on this surprisingly cool August evening, awaited the Chinook and Brian obliged with half of the fish, settling it onto a metal pan and sliding it into the oven unadorned. He had caught the fish at 7:20 that evening. Within an hour, we were eating raw strips of it. By 8:45, we were eating cooked, dripping pieces of it. The flesh was tender, flaky and delicious. The belly meat was like butter. We ate it with our fingers, walking back and forth between the salmon on the counter and the hot wood stove, marveling at the amazing taste, the incredible texture, the gift of this food–this creature.
And it was a gift. It was a gift of nourishment, of the passing of one life to provide for others. It was a gift of the amazing fertility that still exists within the local land, despite all the abuse and degradation it’s received in recent decades. It was a gift of Brian’s work, his play, his desire to teach me, and of this community I live in. But it also was a gift of connection to a tradition and culture rooted here in the Northwest. Tonight, we ate fresh salmon with our fingers, bound by the sharing of that food and the sustenance provided us by the land and sea. We did this much as past communities, tribes, and native cultures have. We shared in a human tradition that extends back thousands of years and derives from this land and the interplay of its inhabitants, both human and nonhuman.
Tonight, we laid claim to and celebrated this tradition. We did it with our hands: piece by piece, taste by taste.