Archive for the ‘homesteading’ Tag
An entry in The Household Economy
I wrote in March about The Long Game—the slow assimilation of knowledge and experience and the increased making of my own living each year. I wrote of my hopes for the summer: my desire to make better use of the wild blackberries, to can my own tuna and perhaps pears, to take better advantage of apple abundance. I hoped to be more relaxed and have a better control over my life and work, for I always have hope in the spring, when the summer lies out idyllic in front of me, devoid of all the eventual mistakes and failures and neglect. It’s a beautiful blank slate in those early days.
Not long after that entry, the blog fell silent. Lacking a computer at home, my only internet access came sporadically via the library, which couldn’t support blogging. Instead I fell fully into the summer, continued to play the long game, and painted the summer’s blank slate with sweat and dirt, blood, work and play, all the inevitable mistakes and failures and, as well, the joys and successes. The steps along the path, in other words, some sturdy and others stumbled.
— ∞ —
I canned so much. I canned tuna with my roommates: 64 half pints altogether, 32 of those for me. That will keep me well-stocked in tuna for the year. I made a couple dozen half pints of pear ginger jam, some honey lemon apple jam, close to three dozen pints of tomato sauce, about a dozen each of salsa, bread and butter pickles, and zucchini pepper relish. A batch of ketchup and caramelized red onion relish. I even made some of my own pectin to experiment with during next year’s jam-making.
Despite my intent to take advantage of the blackberries this year, I made only two batches of jam (one of which failed due to divided attentions and, thus, became blackberry syrup.) In terms of weather, we had a better-than-usual spring out here followed up by an initially gorgeous summer. The blackberries came on early, ripening toward the end of July. So I made the aforementioned initial batches of jam and felt confident I would be making much more as the summer unfolded.
Then it drizzled. The blackberries molded. I had time; I didn’t panic. The sun came back, the berries dried out, the moldy ones dropped off the vines and new ones took their place, slowly ripening. Just as I was about to make more jam . . . it rained again. Just a bit. Just enough to mold the berries. And then, before I knew it, we had a stretch of rain and overcast days in September and then, toward the end of the month, it really rained. Two successive storms featured a perfectly normal level of heavy rain and wind—for November, that is. But it was September, instead, and we set a new rainfall record for the month and by that time any dreams of further blackberry projects—jam, syrup, soda, frozen—were long dashed.
Oh well. That’s how it goes. I couldn’t feel too bad simply because of the abundance of other canned goods. Despite those odd September storms, it’s been a glorious season, and even October has been shockingly sunny and warm, with almost no rain this month. As I type this, the sky is clear and blue, the sun bright, a load of laundry out drying on the clothesline. I wish I had a bit more blackberry jam, sure, but I can’t complain when I’m loaded down with pear ginger jam instead and grew so many tomatoes that I actually felt compelled to make ketchup because I already had more tomato sauce than I would likely eat in a year. And there are still apples to deal with, likely leading to apple butter and more honey lemon apple jam.
It’s fine. I’ll get another shot at the blackberries next year. That’s the way the long game works.
— ∞ —
Canning wasn’t my only success this year. I stumbled into a bit of seed saving, as well. A number of towering kale plants from the fall of 2012 flowered out this spring and went to seed. I kept watching them as the seed pods dried and, finally, one sunny and breezy day in the garden, thought that I couldn’t let this opportunity pass. So I grabbed a stray garbage can and half-assed my way through a slow winnowing process, leaving me with a plastic bag full of seed and chaff. A week or two later, after picking up an old fan of mine at my father’s house, I winnowed the seed again until I had something close to a quart of clean kale seed, derived from Wild Garden’s Ruso-Siberian kale mix. Lord knows what I’ll do with all the seed, considering I don’t have the desire or need to grow a few tens of thousands of kale plants, but I imagine I’ll give what I can away to friends and family.
Emboldened by that experience, I next started clipping seed heads off of bolted dill and tucking them in a paper bag. Then I realized, one afternoon as I was cutting up tomatoes to make some sauce, that I could save some tomato seeds, too. I researched the process and soon was squeezing out seed and gunk from Black Krim, Amish Paste, and Indigo Rose tomatoes into separate mason jars. A few days passed, mold grew, I drained off the gunk and water and washed the seeds and spread them on some coffee filters to dry. Now I have three small mason jars with dried tomato seeds; we’ll see what kind of plants they grow next year.
It’s not much, this seed saving, and none of it was particularly planned. I simply took advantage of opportunities as I stumbled into them. I don’t know yet how the dill and tomato seeds will sprout—if they’re viable and will grow healthy plants—but I already have a couple healthy kale plants out in the garden planted from the seed I saved early this summer. Next year will likely see more seed saving and even some other experiments, like making my own mustard from home grown mustard seed. And I bought a copy of Suzanne Ashworth’s Seed to Seed, so I’ll study that over the winter and see what I can accomplish next summer.
— ∞ —
As for the garden itself, I had my successes but also a majority of this summer’s failures and neglect. I didn’t mow and maintain it well enough in the spring, which ended in a garden full of moles and voles. I suspect the nice spring and summer didn’t help in this regard—there seemed a lot of rodents around in general—but I did myself no favors by not knocking back the weeds and grass around the garden. It was a mess, overgrown, underutilized and somewhat neglected due to its distance from my home. So while I grew an abundance of tomatoes, basil, and peppers in the greenhouse, I lost quite a lot of my outside crops to rodents and a lot of my root crops were stunted by tunneling moles.
I harvested far fewer potatoes this year, partly due to rodents eating them and partly due to using saved seed from last year that hadn’t been saved well enough—it was in poor condition. I seeded quinoa twice and both times lost all the seedlings to slugs despite my best efforts. My carrots were stunted by moles and eaten by voles. I still got some, but not nearly as many as I hoped. My beets also were stunted and never sized up. The kale did quite well; much of my broccoli was decimated by birds. Deer got in on the act, too. Last year, I didn’t have many problems with them despite the fencing around my garden being capable of keeping out sheep but not deer. This year, they showed up more regularly and enjoyed munching on my romanesco just as they were starting to head up. I grew a ton of onions and have bags of them for the winter, so that was nice. They still were limited a bit in size by mole tunnels, but I have plenty for myself regardless.
So more lessons learned. I need to pay more attention, to better maintain, to keep the garden cleaner. I might have to be more proactive with the moles, perhaps experiment with sulfur tablets. I haven’t decided. Luckily, I likely will have a whole new set up next year, lots of gardening space where I live, an opportunity to do quite a bit more than I so far have—assuming I can manage the work load. I’m excited for that and I’ll write more about it as it comes together.
Most important, though, is that I have another summer under my belt, more lessons learned, more skills practiced, more experiments engaged. I have some seeds, I have more canned goods than last year—an abundance, really—and I already have some new dreams for next summer’s blank slate, for that canvas aching for my sweat and blood, promising so many successes and not yet weighed down by mistakes and missteps, by all the tough and valuable lessons each season brings.
I can hardly wait.
— ∞ —
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.
The abundance of this year’s foray into water-bath canning. This is but a portion of what all I’ve canned, and there’s still more to be done. From left to right: blackberry jam, tomato jam, blackberry syrup, tomato puree, apple sauce, apple butter, salsa, pickled green beans.
The reintroduction continues. I’m catching readers up on my summer and current life in anticipation of resuming this blog, with some adjustments to the thrust of the content. In the first post, I talked weather. Now I want to talk about my garden and food preservation.
— ∞ —
Okay, I don’t actually have a pantry here. More like a cupboard, and counters, and a multitude of jars spread all over the place in various nooks and crannies. The contents of those jars vary: blackberry jam and syrup, pickle spears, bread and butter pickles, apple butter, apple sauce, tomato puree, whole tomatoes, tomato jam, pickled green beans, salsa. There are over 100 jars in all. It started in early September and has been going ever since, though now I’m starting to slow down. But I hope to make more salsa and apple sauce, pickled jalapenos and other pickled peppers, sauerkraut and perhaps some other ferments. I still have a couple cases of jars that I’d like to fill.
To be honest, I’m proud of all this. I’m excited, too. Before this year, my only foray into water bath canning was making some pickles last year and helping with pickled beans three years ago. I had experimented with fermenting various veggies, but I hadn’t yet fallen into the world of traditional canning. This year I was determined to tackle that project. I picked up a simple canning set and waited for the blackberries and tomatoes to ripen—my main goals. I wanted jam, syrup and tomato sauce above all else. If I managed some other projects, that would simply be icing on the cake.
I started late. I should have began with the blackberries three or four weeks before I did. However, the summer here—as mentioned in the previous post—has been warm and sunny and went late, with minimal clouds and almost no rain until the last few days. So the blackberries held well, molding a bit after a couple of misty days in the second half of September but bouncing back with new fruit. I was able to harvest out enough for multiple batches of jam and two small batches of syrup, which I wanted as a local replacement for maple syrup.
Granted, I’ll still enjoy myself a bit of maple syrup over the course of the year—there’s no real replacement for it—but one of the main goals with my canning is to attempt to replace at least some non-local sources of food with the most local of foods—those from my garden or otherwise off the land I live on. So, wild blackberries and tomatoes and apples from the farm’s two apple trees were high on the canning list. Admittedly, I have brought in some outside food. My mix of cucumber seeds turned out to largely be lemon cucumbers, which are perhaps the worst for pickling, and I had no hot pepper plants in the hoop house—just bell and sweet. So I picked up jalapenos, other hot peppers and pickling cucumbers from a couple local farms.
In terms of other goals, I wanted to extend and maximize my harvest from and use of the land I live on, to reduce the money I spend on buying canned goods, and to provide myself a stock of homemade goods for Christmas and birthday presents. I figured jam, syrup and tomato sauce were three good areas to target in that regard. Nice jam is expensive at the store (in terms of personal use) and a great gift when homemade. Also, I use a good amount of tomato sauce throughout the year. Meanwhile, there are a number of Himalayan blackberry thickets spread across the farm and I had a hoop house full of tomatoes, producing fruit far beyond what I could eat fresh. A perfect combination of factors.
If there’s one thing it seems we all should be in a world either lacking in abundant energy (eventually) or heading that way (now), it’s opportunistic of available resources. Himalayan blackberries are something of a pain and a nuisance, but they do produce copious amounts of sweet berries without any tending, and they’re well established around the farm and, well, pretty much everywhere out here. And the beauty of tomatoes is that if you can keep blight or mold from knocking them out and provide them a bit of pruning and tending, they’ll produce a ridiculous amount of fruit for you that just invites preservation and enjoyment throughout the cold and dark months of late fall, winter and spring when relatively little or nothing is growing out in the garden. So I began there, with the blackberries and then tomatoes. But then I moved into the copious and overwhelming number of green beans and then took on the desired projects of pickles and salsa, which partly required bringing in the aforementioned outside food. Finally, I began to harvest out some of the abundant apples on the farm’s two apple trees (it’s been a good fruit year) and made apple sauce and butter.
It’s been so good. First of all, I discovered in my work that canning really is quite easy. Most of my jars have sealed fine and, while it’s somewhat time-consuming, it’s really not a challenging task. There’s something very satisfying in it, in fact. Much as with building a wooden gate, there’s something incredibly fulfilling about a task that ends in a real, tangible product. Finishing up a bout of canning with a cache of cooling, canned goods on the counter provides a satisfaction unmatched by so many of the sort of ethereal tasks common in today’s supposed information economy. But also, watching the canned food pile up has been a good antidote to the other reality manifesting in the last few weeks: the dying of my garden.
It’s not yet all gone, and with luck the tomatoes will survive into November (though there are rumblings of an upcoming cold snap in the weather models, so I may not be that lucky.) However, a few weeks ago I started losing the outside crops one by one. A chilly night killed off the outside basil first of all. Then went the green beans a few nights later. The squash at that point was already looking a bit ragged but a yet cooler night perhaps a week later finished off the last remaining hardy plants. I went out one morning to see a stretch of perked up, but browned and blackened squash leaves whereas the day before they had still been a relatively healthy green. About that same time, the basil in the hoop house started to blacken a bit, though some of the plants remained strong. And the tomatoes and cucumbers are looking more ragged by the day, though they’re so far hanging on.
Some of the garden remains fine, such as the various brassicas, the lettuce and the root crops. The lettuce will go if we get a real cold night, but the more established brassicas and the root crops should be fine. They’ll provide me a bit of fall and winter eating, although my elaborate winter plans didn’t pan out to the degree that I had hoped. This was due to my own failure to follow through on those ambitious plans more than uncooperative weather or any other garden-specific variable. I simply lost some of my steam in the late summer and the fall starts that I did get in, I got in late. I have a number of very small plants that may not survive a good cold snap or that—even if they do survive—probably aren’t going to grow enough to give me any real harvest. Although, if I’m lucky, I may get some nice, early spring harvests from them if they survive the winter.
In some ways, the garden dying off is nice in that I no longer have to worry about maintaining it (not that I’ve been doing too good a job of that of late, anyway.) On the other hand, it’s another good lesson of just how tough a (partially) self-sustaining life is. I have the grocery stores for the winter, of course—which I’m going to need even with my multitude of canned goods. If I didn’t, I would be in a bit more dire of straights with the current garden (though I do have probably a couple hundred pounds of potatoes, mostly still in the ground.) I would have had to have been much more on top of things if the garden was going to be one of my main sources of food going forward.
Still, I realize that this all requires a long process of successive steps (and a number of setbacks, as well.) There’s a steep learning curve to this sort of life, particularly within the context of a culture that hardly values it. In the meantime, I can celebrate my many filled jars, my new found canning skills, my jump start on Christmas gifts, and I can dream of just how much farther along I might get next year. I plan to start my canning earlier in 2013, to expand my repertoire, and to make it more of a year round affair rather than just a flurry of activity in the late summer and early fall. I also hope to better plan my garden around canning, preservation, and winter crops next year. Not all of this will happen and what does happen may not go smoothly, but one of this summer’s many lessons is just how much you can accomplish even when all doesn’t go according to plan and even when you realize you don’t quite have the amount of personal motivation, spare time and energy throughout the summer as you might optimistically imagine during those first promising days of spring.
Looking at the picture posted above, though—a mere portion of what I’ve canned—I can’t help but feel a certain satisfaction, joy and pride at what I’ve accomplished. So here’s to a winter of good eating, and future winters of even better eating. And here’s to the slow emptying of the “pantry,” and the eventual replenishment of the same.
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 Household Economy
A few months back, I read a Sharon Astyk post in which she wrote about a new cookbook of sorts, Make the Bread, Buy the Butter by Jennifer Reese. In the book, Reese engages in a wide variety of food-centered homesteading activities, like making butter and baking bread, making her own prosciutto and camembert. As she tries these different tasks, she documents the process and makes recommendations for which to take the time to do yourself and which to go on purchasing from others, trying to figure out where one’s limited time is best invested.
I haven’t read the book but found the concept fascinating. About the same time I read about the book, I found myself thinking about this series of posts on homesteading, The Household Economy, and how exactly I wanted to approach the writing of it. While I’ve made clear that the intent of the series is to focus on the various ways in which I engage my own household economy in pursuit of my broader goals of voluntary poverty, self-reliance and a modest life built on minimal money and energy, I wondered in what exact way it made sense for me to write about these activities. A series of posts as little more than step-by-step guides didn’t seem logical to me, mainly for the reason that such guides already are abundant on the internet for most of the activities I’ll be engaging in. Indeed, many of my activities will be carried out with the help of online guides, as well as with certain books I own. Simply duplicating that information makes little sense.
These considerations at some point dovetailed with thoughts about Reese’s book and the idea of making the bread but simply buying the butter, assuming you didn’t have time to do both. Since I had surmised butter-making would be one of my regular homesteading activities this year, I wondered if the effort really made sense. The difference in taste between store bought butter and homemade butter did seem somewhat negligible and making butter—while not particularly hard—was a bit of a messy affair, and did require quite a bit of cream (at least to create the supply of butter I tend to use, with it standing in as my cooking fat most of the time.) Perhaps making my own butter didn’t make sense, after all.
Despite these uncertainties, I made my own butter anyway. I wanted to at least try it, if nothing else. The first time I made it was with cream bought at a co-op in Portland, from a small scale Oregon dairy. The process proved extremely simple, though I did make a mess of a number of dishes and it did require a bit more time than I expected. But despite the clean up, I wanted to make butter again.
Time passed before that happened, but I finally made a new batch of butter a few weeks ago. The cream for this butter came from my weekly supply of raw milk, skimmed off the top after sitting in the fridge for a few days. For some reason—perhaps due to some difference created during the pasteurization or perhaps because the skimmed cream was a lower fat content than the store bought cream—the process of making the butter took longer. However, since the agitation was done in a food processor, that proved to be the most minimal of inconveniences. It was more a curious occurrence than a problem.
The final product was quite tasty and I enjoyed eating the butter smeared on bread. I couldn’t say it was an order of magnitude better than store bought butter, though. Better, yes, but not to the same degree as, say, eating fresh baked bread right from the oven in comparison to bread from the store. Furthermore, for my gallon or so of raw milk, I skimmed off a little over a pint of cream and ended up with around a quarter pound of butter. The next week’s process proved more successful, with a better skimming of about a pint and a half and around six ounces of butter, but I still realized that it takes a lot of milk to produce a modest amount of butter.
I considered all these factors as I debated with myself as to whether or not to make butter regularly. The more I thought about it, the more variables I considered, until I finally managed to turn my consideration of butter into something of a philosophy of homesteading to be used for this series of posts. The philosophy is rooted in many of the same themes and considerations that have been and will continue permeating my How To Be Poor series on voluntary poverty, as well as the thoughts and ideas behind this blog in general. As such, the major underlying tenets that I’ll be using for this series are that I’ll be taking into account my own personal context, I’ll be looking to educate and demystify with these posts, and I’ll be focusing on patterns and systems. All of those tenets need further explanation, so if you don’t mind, I’ll now break out the bold.
The matter of butter illuminates this tenet well. I’m already receiving a gallon of raw milk each week. Raw milk, for those who may not be familiar with it, is simply milk that has not been pasteurized or homogenized. My milk comes from a local farm, it has a fat content higher than whole milk in the store, and it’s delicious. It comes in a steel milk pail that I return each week and which has a wide mouth lid on it. That means that each week, I can bring home my milk and leave it alone for a few days in the fridge until a good amount of the cream rises to the top, then I can skim off that cream and use it to make butter.
Already receiving that milk is my context—with that context being that I already have available to me a weekly source of high quality, locally-produced cream and it even comes in a container that makes it easy for me to skim off and separate that cream. Since I have that source available to me, it makes sense that I make use of it to provide myself with butter. If I didn’t have this available to me, then making my own butter at home might involve simply going to the store and buying cream, bringing it home and then using that to make my own butter. While there’s nothing wrong with that, I’m not really creating the benefit of cutting out the middle man since I’m still buying the cream from the store, I’m probably not creating butter much different than what I could buy at the store, and I’m probably spending more money on it. What I’m doing instead, to a large degree, is simply introducing an extra step into my life for minimal benefit.
Now, that doesn’t mean it might not be a great step to introduce. If I simply really enjoy the process of making the butter, than that’s great. Homesteading is fun outside of moral, ethical or financial concerns, without question. But while that fun is going to be present in this series, I also am intent on rooting it in context, in what makes sense, in the sort of activities that my life already is arranged for. I want to take into account my context and work within that context, rather than creating habits without concern for the rest of my life.
In fact, this strikes me as the root of many of our problems in our society, and it contributes greatly to the unsustainability of our lives. I’ve written about this before and will write about it again, but it’s the fact that we don’t take into account our context and our personal situation when making so many of our decisions that brings us trouble. While personal debt, for instance, can arise out of situations out of our control, a good portion of it arises out of decisions made while ignoring our context, our personal reality. I know that has been the case for me before and there’s no question that our society and economy encourages this type of behavior. Our economy, in fact, is based on debt and expansion, regardless of the availability of resources for that expansion.
If we find ourselves with so much stuff that our living space is overflowing, we too often look for a bigger living space rather than getting rid of some of our stuff. We consistently, in this society and economy, default to bigger and more expensive, to growth and physical abundance, when we could just as easily default to smaller, more limited, constrained, and cheap (in the monetary sense, not the quality sense.) We’ve lost touch with thrift and have dismissed the idea of limits. When we have a problem, we as often as not look for solutions rooted in technology, energy and money rather than in solutions rooted in limitation and behavioral change. We look at the life we want and then do whatever we can to try to gain it, often to our detriment. We rarely look for the best life we are capable of having and then achieve it within the limits of our reality.
I don’t want to engage in every cool sounding homesteading activity just for the sake of doing it. I want it to arise naturally out of basic needs and my life’s circumstances. I want to make my butter not just because it’s fun—which, again, is a legitimate piece of this—but more importantly because it makes sense within the realities of my life. It flows from my circumstance and maximizes my resources. As such, it feeds my current goals rather than working against them. That’s important.
Education and Demystification
One of the critical goals that I think can be achieved through homesteading is the slow build of skills and knowledge used to make one’s own living. Every time we find ourselves purchasing something we need at the store, provided by someone whom we likely don’t know or care about and who doesn’t know or care about us, we make ourselves vulnerable. We reduce the sovereignty we have over ourselves and our livelihood, and we endanger our family and community. We put ourselves at the mercy of others—most often, at the mercy of massive and amoral corporations and too-often-corrupt bureaucracies. Meanwhile, these same corporations and bureaucracies are finding their supporting infrastructure weakened and at risk of collapse. The necessary resources for these massive entities are becoming more limited, more scarce, and in many cases are nearing full scale disappearance. Our state of dependence is an incredible danger, a huge vulnerability for most of us.
I’ve written plenty of times here on this blog about our need to reduce that state of dependence. Dramatically reducing the money, energy and resources we need is a big piece of limiting that dependence. Learning how to make, produce, or trade for many of our necessities is another huge piece and that’s the piece that I’ll be most focused on with this series. To successfully provide ourselves many of our own needs, though, we need a range of skills and education that many of us simply don’t have anymore. In just a few generations, we’ve lost a massive amount of knowledge and ability and now we need to relearn it as a culture as quickly as possible.
Assisting that need will be another tenet of this series. I want my posts not just to be how-to guides, but to attempt to break down the underlying ideas and theories that make these homesteading activities beneficial and even revolutionary. For instance, to understand why making butter makes sense for me, I need to know what butter is and where it comes from. Sure, I can decide that I want to make butter, look up a how-to guide on the internet, then go buy some cream and do the deed. But there’s still a dependency in that. If I instead have a more complete knowledge that tells me that butter is a mix of butterfat, milk proteins and water; that it’s created by agitating cream so as to join together the molecules of butterfat by breaking down their surrounding membranes; that the cream comes from milk; that cream will rise to the top of non-homogenized milk if left alone for a certain length of time; and that the cream can then be skimmed off the top of the milk with a ladle; well, if I know all these things and others, then I have the sort of knowledge that allows me to parse my own context and recognize that with my weekly supply of raw and non-homogenized milk, I also potentially have a weekly supply of cream, which I can then use to make butter.
Now, this may be known knowledge for a good number of people, but some out there don’t know it. But even if someone knows about butter, perhaps they don’t know anything about an enzyme cleaner, or why it is very effective at getting rid of certain stains and smells, or why it has many benefits over chemical cleaners, or how you make it at home, or the connection between why it gets rid of, say, the lingering smell of cat urine and why you can make it at home with some brown sugar and fruit trimmings. (Yes, I’ll be writing about this in a future post.) If you have all that knowledge, though, then you can begin to see and derive the sorts of patterns that effective homesteading make use of.
Patterns and Systems
Which brings me to the third tenet of these posts, which will be the exploration of patterns and systems. Let’s engage in one final consideration of my butter-making to better understand this.
If I want to reduce my energy consumption, save money, maximize my resources and better build my own self-sufficiency, I should absolutely make butter utilizing the gallon of milk I already get every week. The milk already exists. A good amount of cream already exists in that milk. I can bring the milk home, wait a couple days, skim the cream, and then make butter. In doing so, I’ve eliminated the need to buy at least some of my butter, if perhaps not all. That’s less butter that needs to be made by machines, brought to me by way of industrial farming. I’m eliminating one of my life’s inputs and I’m not creating a new one at all—I’m actually just more effectively utilizing another one. I’m reducing the fat content of my milk, granted, but I’m already operating at a calorie surplus. I can transfer that fat to the form of butter, cut out the imported butter, and not need extra calories to make that up. I’ve just saved money and energy by making my own butter from an already existing resource and reduced my consumption. In so doing, I’ve taken another step toward my goals of voluntary poverty, have created greater self-reliance, and am helping build a stronger community and local economy. That right there is the pattern of my behavior. But there’s a systemic piece to this, too, that I want to elaborate on.
If I’m anticipating a future in which large corporations and industrialism become less tenable and more expensive, and if I’m therefore looking to adjust my life so that it better fits into a local way of living—rooted in trade and barter, covenantal relationships and the sort of products and tools that can be made on a small scale, in a world of constrained energy and resources—well, then, my making butter fits that far better than my buying it. In such a world, there will almost certainly be a local dairy able to provide me a pail of raw milk each week. In such a world, there’s an excellent chance I could even barter or trade for that milk if I should need to, especially with the farming and ranching skills I’ve been developing. In such a world, I can just as easily skim the cream from my milk and I can even agitate it to make the butter without electricity if I should need to, transitioning from my food processor to a hand cranked mixer or just shaking the cream in a jar. Making butter at home currently uses some electricity, just by way of how I make it. But it doesn’t have to. There’s flexibility there and the adjustment could be made relatively easy if it needed to.
That sort of flexibility and resiliency doesn’t exist for the store bought butter. The butter in the store comes out of industrial systems, dependent on industrial-grade energy and resource feeds. They’re dependent on all the supporting infrastructure that comes with our industrial economy—all the infrastructure that would be very vulnerable in an energy- and resource-constrained world. That butter at the store is going to be much harder to barter or trade for, as well, if I should find myself short on money at some point. Nothing about that shelf of butter in the store makes much sense in a future beset by constraints on industrialism and it would be much harder to convert said shelf of butter to a low-energy way of life than it would be for me to switch from an electric food processor to a hand mixer or jar while making my butter. The systems I see us having to deal with in the future are going to be much different than the ones we deal with today. Making my butter at home fits that future system far, far better than buying my butter at the store.
Wendell Berry wrote an excellent essay some decades ago titled “Solving For Pattern” (PDF). In it, Berry writes, “A good solution acts within the larger pattern the way a healthy organ acts within the body.” Making my own butter seems like just such a good solution. It acts within the larger pattern, reducing my energy and resource usage while making use of already-existing resources and behavior, and further enhancing my life’s resiliency by increasing the flexibility with which I may react to the future. This small homesteading activity fits within the broader patterns—both existing and desired—of my life. It’s the exact sort of homesteading activity that I’ll be writing about in this series.
My hope is that by following the above principles, I’ll create a series that will prove a bit more holistic and informative than simply producing a number of how-to guides. While I still intend to include step-by-step instructions for these various homesteading activities, they’ll come after I provide the context of what I’m doing and how it fits into my goals. In this way, I hope this series will, more than anything, reinforce the idea of homesteading and a patterned approach to it that will prove beneficial in the sort of constrained future I think we face—or at least will prove beneficial for those looking to live their lives a bit more modestly, whether or not they think such modesty will turn into a necessity.
As should by now seem befitting, the first project I’ll be writing about is homemade raw butter. That will be the next post, arriving soon.
An entry in The Household Economy
— ∞ —
“A system of specialization requires the abdication to specialists of various competences and responsibilities that were once personal and universal. Thus, the average—one is tempted to say ideal—American citizen now consigns the problem of food production to agriculturalists and ‘agribusinessmen,’ the problem of health to doctors and sanitation experts, the problems of education to school teachers and educators, the problems of conservation to conservationists, and so on. This supposedly fortunate citizen is therefore left with only two concerns: making money and entertaining himself. He earns money, typically as a specialist, working an eight-hour day at a job for the quality or consequences of which somebody else—or, perhaps more typically, nobody else—will be responsible. And not surprisingly, since he can do so little else for himself, he is even unable to entertain himself, for there exists an enormous industry of exorbitantly expensive specialists whose purpose is to entertain him.”
— ∞ —
I suppose specialization is a feature, and not a bug, of the modern, industrial economy. To run such a complex and industrial infrastructure as we have come to rely upon, we need millions of people carrying out very specific and specialized tasks. This infrastructure is made up of uncountable widgets and devices and roles that all have their own particularity and that, thus, require their own particular machines or trained humans to be run and maintained. Broad classifications of generalized and necessary economic activity have been broken apart and splintered into much more specific niches, and then have been absorbed as a fraction into a far more sprawling beast we might refer to as the discretionary economy. In today’s industrial economy, the necessities of life—food, water, shelter, a clean and functioning environment, community—are now almost an afterthought to the vast and consuming industry of non-necessity: distraction, destruction, profit-driven specialization, a massaging of and attentiveness to human ego both impressive and horrifying. We have discovered an infinite number of economic niches driven not by the particularities of place and community—which would be the basis of niches in a functioning and sane economy—but on the basis of catering to the human ego by creating an infinite number of variations on conformity so that we might convince everyone that, no matter how much they immerse and then lose themselves in the base homogeneity of our culture, they truly are a unique human being, as proven by their particular combination of iPhone apps, or which of the many Nabisco snacks they prefer, or which Anheuser-Busch-owned beer they drink.
Of course, as we’ve created this insanely complex yet oddly generic economy and industrial base, we’ve come to worship at the alter of specialization. We know that we need years upon years of education and training so that we may be successful in today’s high tech, globalized economy. We know that to seize the bright future that is rightfully ours, we must *insert cliche here* so that *tribal term here* may compete in today’s *overtly positive economic buzzword here*. And we know this because we’re told it again and again, each time with slightly varying terms, and always emerging from the mouth of a respected “leader” or, even better, a certified expert.
For in today’s world of hyper-specialization, we have a never ending supply of experts always streaming across our television screens and popping up on the internet, ready and willing to tell us something that we desperately need to know but that we don’t know because we lack the training and intelligence and bottom-of-the-screen label that this particular expert does. In a world, after all, in which specialization reigns supreme, it only makes sense that we have an expert for every conceivable situation—and that we rarely have more than one expert for any particular situation. By embracing the idea of specialization, defining the industrial economy as the greatest economy that has ever existed or will ever exist, and celebrating every new fragmentation of our lives as a matter of great progress, we’ve created the necessity for this multitude of experts. By proclaiming that the height of human ability is to be trained in one very specific task and to be the sole person capable of performing that task—or to be the very best at that task, even if other people fumble through their own inadequate attempts at said task—then we condemn ourselves to, at best, being extremely good at one or two things and very bad at everything else. Or, if not very bad, then at least inadequate—unable to stake our claim to that task with the sort of legitimacy that a real expert would.
— ∞ —
“The beneficiary of this regime of specialists ought to be the happiest of mortals—or so we are expected to believe. All of his vital concerns are in the hands of certified experts. He is a certified expert himself and as such he earns more money in a year than all his great-grandparents put together. Between stints at his job he has nothing to do but mow his lawn with a sit-down lawn mower, or watch other certified experts on television. At suppertime he may eat a tray of ready-prepared food, which he and his wife (also a certified expert) procure at the cost only of money, transportation, and the pushing of a button. For a few minutes between supper and sleep he may catch a glimpse of his children, who since breakfast have been in the care of education experts, basketball or marching-band experts, or perhaps legal experts.”
— ∞ —
Such a world of experts is the wet dream of the industrial cornucopian. We are told constantly that the mark of a great economy is efficiency. We must grow our citrus only where citrus grows best, our apples only where they grow best, mine our metals only where they are easiest to mine, derive all our energy from centralized power plants producing the most possible energy with the least amount of human labor, build our machines where the taxes are the lowest and the energy is cheapest and most abundant and the labor is low-cost and compliant, make our butter and cheese in vast factories where machines do the work and every bit of wasted energy can be cut out, then ship that cheese and butter all around the world. We must take every meaningful human activity, load it into a spread sheet, determine how to transfer the activity to machines, cut out as many humans as possible, destroy as much of its meaning as possible, commoditize it, cheapen it, degrade it, divvy it up, and declare success. We must find wholes and reduce them to pieces, mechanize them, specialize them, burrow down into their specific depths and obsess over the details and forget always any inherent or overarching meaning, forget anything that the pieces might make together. We must never see the forest; only the trees, and then only the value in cutting them down. We must eliminate God or any semblance of God at every turn, for God only confuses the issue. We must destroy any sense of the sacred. It clouds our vision. Lastly, we must declare science and economy our new God, make them sacred, and then proclaim our vision finally clear. With this clear vision, we will specialize everything, reduce all we can see, proclaim our knowledge and wisdom infinite, and worship experts—all for the unequivocal good of humanity.
But where is this good? A life in the hands of experts is supposed to be the perfect life. That’s why we have all these experts in the first place—so we can avoid mistakes and engage our lives only in the most effective of ways. And yet, we seem in many ways a miserable and perpetually unsatisfied people. Things never are perfect but we yearn to make them so. It’s a paradox—our cult of the expert should provide us constantly expert advice, which should provide us the means to live our lives perfectly. But there’s nothing paradoxical about this at all. It makes perfect sense that in a society that worships experts and the idea that all tasks should be carried out to perfection that we find ourselves constantly unsatisfied, always searching for the perfection we can’t seem to grasp. And that’s because, rather than attain any kind of perfection, we’ve simply altered the expectations of our society, creating desires that are unfulfillable.
Seeing perfection as a possibility, we yearn for it and sense that if we can attain it, we will be perfectly happy. In our efforts to attain it, we pay attention to the experts who are supposed to know how to attain perfection—who are supposedly practitioners of it. Yet there are two problems with this approach. First and foremost is that perfection tends to be an unattainable ideal. Or, more specifically, it’s an unattainable ideal for humans. It’s a much more attainable ideal for machines, and therein lies one of our problems. Since we have allowed our thinking to be distorted by our industrial economic base, we tend now to think in mechanistic terms rather than in the animalistic terms that are natural to us as human beings—as animals. Our ideas of perfection are rooted in mechanical notions. They’re based on reductionism, strictly-defined variables and controlled circumstances. By homogenizing and standardizing the scenario in which we attain perfection, we should be able to homogenize and standardize the perfection. We define the scenario, define the desired outcome, and then use those defined realities to create the steps we need to take from scenario to desired outcome. This often works in the realm of machines. If we have a human-made screw that needs to be screwed into a human-made panel, we can create a human-made machine that will work within strict parameters to screw that screw into that panel. Every element of the scenario is controlled by us, the outcome is defined by us, and thus we are able to create the fulfillment of that outcome.
But that’s not how human lives work, now is it? If we want to raise our children well, there’s not an expert in the world who can define the full breadth of the scenario of raising children, define a final goal (what does it mean to “raise our children well?”) and then provide us the steps to get there. It can’t be done because the scenario cannot be defined and controlled by humans, nor can the outcome be so controlled, at least not completely. There are far too many variables, far too many elements, far too many other creatures involved, far too much unpredictability and lack of control. Human lives do not unfold within the same paradigm as our mechanistic creations do, and so attempting to attain perfection as defined in mechanistic terms is doomed to failure.
There is, however, an even bigger problem with our attempts to attain perfection and thus be happy, which is that perfection doesn’t make us happy. I suspect some people might argue that point, and I imagine there are even a few exceptions out there to this rule. But I firmly believe that perfection would lead to human misery—utter boredom. Even if there was some way to define and then achieve perfection in the realm of human life, why would we want to do so? How could that produce happiness? The happiness we feel as humans stems out of the inherent messiness of life. We need our successes and failures, our joy and pain, our horrors and contentments. Without these contrasts and these back-and-forths, we can’t appreciate any of this life. It’s a terribly old idea, but you can’t appreciate light without dark. We can’t be happy if we don’t know sadness and misery. We can’t enjoy our successes if we’ve never known failure.
Imagine the happiest moments of your life and tell me whether or not you understand them without contrasting them against other moments of your life. I’m not saying you always think of dichotomies when you think of happiness, but I do think it’s lurking there in the back of your mind if it’s not in the forefront. When I think about the joy of waking up in the morning next to someone I love, then maybe having some coffee and a leisurely breakfast, I understand the joy of that in contrast of waking up alone on a cold morning, knowing I have to go to work. Now, that first scenario may not be perfect and that second one may not be horrible. Perhaps I like my work, even if I really don’t want to get out of bed and prefer the idea of sleeping in. Perhaps the breakfast with my significant other isn’t that satisfying or we get into a small argument, or there’s a clash of desires. But whatever form of perfection I might see in the first scenario, I need the second scenario to appreciate the first. This is simply the juxtaposition of comforts I’ve written about before. We need a wide breadth of experiences to better understand those experiences. We need to be able to compare and contrast, to work different sensations off each other so that we may better learn those sensations.
We’ve attempted to eliminate the messiness from human lives, but in so doing we only are making ourselves less happy. Our joy comes from that messiness, even if our misery does as well. It’s the point of being human. What could we possibly have to do here if we were here only to live a perfect life? Why even bother?
— ∞ —
“The fact is, however, that this is probably the most unhappy average citizen in the history of the world. He has not the power to provide himself with anything but money, and his money is inflating like a balloon and drifting away, subject to historical circumstance and the power of other people. From morning to night he does not touch anything that he has produced himself, in which he can take pride. For all his leisure and recreation, he feels bad, he looks bad, he is overweight, his health is poor. His air, water, and food are all known to contain poisons. There is a fair chance that he will die of suffocation. He suspects that his love life is not as fulfilling as other people’s. He wishes that he had been born sooner, or later. He does not know why his children are the way they are. He does not understand what they say. He does not care much and does not know why he does not care. He does not know what his wife wants or what he wants. Certain advertisements and pictures in magazines make him suspect that he is basically unattractive. He feels that all his possessions are under threat of pillage. He does not know what he would do if he lost his job, if the economy failed, if the utility companies failed, if the police went on strike, if the truckers went on strike, if his wife left him, if his children ran away, if he should be found to be incurably ill. And for these anxieties, of course, he consults certified experts, who in turn consult certified experts about their anxieties.
It is rarely considered that this average citizen is anxious because he ought to be—because he still has some gumption that he has not yet given up in deference to the experts. He ought to be anxious, because he is helpless. That he is dependent upon so many specialists, the beneficiary of so much expert help, can only mean that he is a captive, a potential victim.”
– Wendell Berry, The Unsettling of America, (p. 19-21)
— ∞ —
The industrial, globalized economy is the attempt at perfection. It’s the height of our mechanistic dreams, our specializations, our worship of experts, our attempts at control. It’s us not figuring out how to live well within the messy realities of life, but our attempts to control and purify that life, to make it work well no matter what. It’s our attempt not to find our happiness and satisfaction from within, but to impose perfection upon ourselves from outside—to control our outer environment so that we don’t have to concern ourselves with our inner environment. As such, it is an outer economy. We go to work. We leave the home. We tap outside forces to guide and maintain that economy and then we insert ourselves into it, into our very controlled and defined niche.
The household economy is much more messy, at least in terms of how we think of messiness. The household economy necessitates that we deal with ourselves, that we work within the uncontrolled variables of life. We don’t go to work in the household economy. We live there. We don’t leave the home to engage in the household economy. We stay in the home. We don’t give control of the household economy to outside forces. We control it ourselves. We don’t standardize the household economy. We make it our own and each household economy exists only in one specific home.
Similarly, the household economy is a complete affront to the cult of the expert. We should not be making our own butter; a machine should be making it, and it should be strictly controlled. We should not be making our own cheese; a machine should be making it, or a master cheese artisan should be crafting the finest cheese. Our households are not efficient. In fact, the household economy is necessarily inefficient, at least in the insane way in which we define efficiency in the industrial economy. Rather than trusting our livelihoods to machines, the household economy is about bringing our livelihoods back into our homes and into our own hands. It’s about replacing machine labor with human labor and embracing all the messiness, variability and lack of control that entails. It’s about embracing that lack of industrial perfection in the pursuit of human perfection—in that animalistic mix of trial and error, of frustration and success, in the inherent joy of creating things with our hands, of making our own life and living with the contradictory results of that process. It’s about working with the outside world rather than controlling it, and instead finding our joy in the inner familiarity and satisfaction gained slowly through good work and a life well lived.
The household economy rejects perfection in favor of experience.
That’s not to say, however, that the household economy is devoid of craft, care or expertise. Indeed, I would say the household economy features care as a matter of course, very commonly features greater craft than the industrial economy, and will often, as a matter of course, feature expertise. It takes all of these elements as part of a broader experience, though, and is not afraid to mix and match. The household economy, again, is messy. In that messiness, it’s beautiful and it’s sacred and it’s fulfilling in a way that the industrial economy almost never is. The household economy, after all, is run by humans. The industrial economy is run by machines.
As I write and advocate for the household economy in this series of posts, one of the core values is going to be a rejection of the cult of the expert. This is necessary for the household economy. If we constantly seek the sort of mechanistic perfection advocated by this cult, then the household economy can never be successful. It functions only under different ideals, different pursuits, different goals. It functions only in the real world of human care and experience, not in the mechanistic world of industry. And so one of the foundations of this series is that we all get dirty without worry of perfection, that we all be willing to make mistakes, and that we all find joy in the experience as much as in the outcome—and that we find joy in the experience regardless of the outcome.
The projects won’t always be successful when defined strictly under the terms of the desired final outcome. But they’ll always be successful when taking into account experience, the pleasure of the work, and the sense of ownership that comes from an act of making one’s own living. And while I’ve dared to throw some religious terms in this post, I’ll say once more that they also will be successful in the sense of engaging in something sacred, however you define that term. Peter Berg, in an interview in Listening to the Land quoted a woman from Mexico City who said that “the kitchen is the place where you worship the earth.” I dare say much more good can be done in the kitchen than in a factory—and that God, in whatever form, can much more easily be found in the kitchen, as well.
In the household economy, we become generalists. We may occasional stumble upon something that makes us, in that particular instance, want to become a specialist, and there’s nothing wrong with that. If we find we love making cheese, we may want to delve deeper into that craft and work to become a craftsman cheese maker. But in general, the household economy is about working as a generalist and finding our love of the work and its outcomes not necessarily in the perfection of the final product, but in the perfection of the work, in the meaning of creation, and the satisfaction of each bit of self-reliance and personal care.
In that sense, each of us has the potential to be an honest expert—someone whose expertise is rooted not in ingraining pervasive dissatisfaction but in caring for ourselves and making our own small satisfactions and moments of true perfection, seen only in the inherent and sprawling messiness of our humanity. Someone whose expertise is rooted in work, not in theory. Someone whose expertise recognizes the folly of perfection and strives instead for joy, good work, and care.
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.
An introduction to The Household Economy
As I write this, the smell of fresh, baking bread is wafting from the wood stove here in the farm’s main, communal house. The bread is one step in my attempt to come up with an easy and tasty recipe for sandwich bread. I’m doing this not because I can’t get good bread at the store—there are, as a matter of fact, multiple local bakeries that produce delicious sandwich bread, using good ingredients. No, I’m doing this because I want to take that small bit of dependence and bring it back into the home, to root that dependence not in a complicated and industrialized supply chain, but in my own work and care, my own flour-dusted hands.
Of course, looking at the title of this blog, that might not be a surprise. This originally started as a blog that would be focused primarily on farming and homesteading, and I imagined the possibility of perhaps teaching the occasional homesteading class out here on the Oregon coast, with this site functioning partly as a way for me to advertise such a business. As that idea faded into the background and my life took a different turn, the blog slowly morphed into what it is now: a cataloguing of my thoughts and experiences, certainly featuring farming and homesteading but also dealing quite a bit with peak oil and other energy issues. Yet, all of those subjects are interrelated and I likely wouldn’t be attempting to refine my own bread-making skills if I thought the store would be there forever and I could always afford the five or so bucks for a good loaf of bread. Why, after all, should I bother, given such considerations?
Well, there are many good reasons, including ones that hold up even while the stores remain open and five bucks always resides in my pocket. One is the satisfaction of creating my own living, even if it’s in a very small way. In a society that seems every year to tilt more toward the abstract, engaging in some good, old fashioned physical creation (not just the late night kind) is quite a satisfying experience. Much as in building a wooden gate, I find baking a loaf of bread, cooking up a pot of stew or making some ginger ale to be very elemental, and very good for the soul. There’s a real sense of pride and comfort in being able to make something for myself rather than buying it at the store. Furthermore, the more I create things, the less mystifying the process of creation becomes. As I build these skills, I feel more secure in my ability to figure out other necessary tasks and more willing to take on new projects. Before, when I was beholden to others for most all things rooted in the physical world, I found much of that world mystifying. I didn’t know how things work. Now I better understand.
There is, however, a bigger picture here. As is clear for anyone who’s spent time reading this blog, I think we’re all going to be poorer in the future due to energy and resource constraints, and I further think that beginning the process of preparing for that reality now makes far more sense than putting our heads in the sand and pretending that the powers that be or technology is going to pull our ass out of the fire at the last moment—especially since there’s no good or compelling reason to believe in that as a likely scenario.
One of the ways in which we’re most vulnerable to such a future is rooted in the reality that most of us in industrialized nations have outsourced a very significant percentage of our living. While human history has largely consisted of people making their own living via the combined labors and support of their community, we’ve come to mostly replace that community and its labors with various businesses, corporations, and other entities providing our needs via industrialized production methods. Since those methods are necessarily dependent upon fossil fuels—the exact fuel we already are running short of, and will run yet shorter of as time progresses—we find ourselves very vulnerable to a future of energy and resource shortage. If the grocery stores were to disappear tomorrow, a good number of us would be in serious trouble.
Luckily, the grocery stores don’t appear set to disappear tomorrow. However, anyone who thinks they and the industrial, globalized food system that backs them is fated to live forever is quite mistaken. That system is going to fail, and before it fails it’s going to provide us some serious dysfunction. Of course, it already is providing plenty of that. Look at rising food prices, huge food-borne illness outbreaks tied to industrial supply chains, the massive losses of arable land and topsoil across the world, depleted aquifers, poisoned water supplies, and a host of other destabilizing ills. This system is breaking apart before our very eyes, but many of us refuse to see it, or—upon seeing it—refuse to recognize the full breadth of its implications.
Seeing the precariousness of the industrial food system—and other industrial elements of the economy—with clear eyes would lead us to the conclusion that it’s in our best interest to minimize our dependence on it. This is where the household economy comes in. There are a few ways, working within the household, that we can lessen our dependence on the dominant, industrial economy. One of the main ways is by growing and raising as much of our own food as possible. This can be done via gardening, permaculture, planting fruit and nut trees, raising livestock, foraging for wild foods, hunting, and so on. All these activities begin the process of us making our own living and increase our resilience and self-sufficiency—the increasing of which will come to be quite the boon in an age of scarcity and contraction. Even if we aren’t able to or don’t produce any of our own food, though, we can still lower our dependence on the industrial economy by turning to local farmers and ranchers whenever possible and then utilizing another feature of the household economy: the in-house processing of our foods. The aforementioned bread-baking is one of these. Making jam is another, as is canning produce, lacto-fermenting veggies, making condiments, brewing our own beer and sodas, making kombucha and yogurt and cheese, sour cream and kefir and butter. There are all kinds of activities—many of them not that challenging, after a bit of experience—that we’ve unnecessarily outsourced to corporations.
That bread I mentioned earlier? Well, I’ve now eaten three slices of it, slathered with butter, and accompanying a lamb stew I also made. The stew used a package of lamb riblets from one of the farms I work for and was thus acquired in work-trade—and I helped raise the lamb. I slow cooked it for hours in our wood stove, making broth while simultaneously cooking the meat. To that, I added potatoes, carrots, onions and garlic for a simple and delicious stew. The veggies, aside from the potatoes, came from the farm I live on. (The potatoes would have, except we ran a bit short this winter.) So, all in all, I ate a meal tonight borne largely of the household economy, with minimal inputs from the industrial economy. It was delicious, and nourishing, and satisfying in both its preparation and eating, resilient in its minimal dependence on outside systems, and far more sustainable than a meal eaten at a restaurant would have been, or prepared out of a box, or bought from the store.
Which brings me to another benefit of the household economy. Aside from the unsustainable amount of energy and resources we use in industrialized nations, our outsourcing of our living to corporations gives them an incredible power over our lives, our culture, our society, our economy and our political system.
Let’s say, as a mental exercise, that you find yourself on the street, enjoying a lovely day, taking a walk around the neighborhood. A stranger comes up to you and begins to berate you, spewing profanity, agitated and angry. What would you do? I suspect most of us would take our leave of this person, or tell him to leave us alone—possibly in unfriendly terms—or in some other way extricate ourselves from the situation. Imagine, now, that it isn’t a stranger but your boss. At that point, it becomes quite a bit trickier, doesn’t it? Our boss holds a certain power over our lives, being able to interfere with our means of making a living. You may still tell your boss to knock it off or walk away, but by doing so you risk retribution, perhaps a firing. Even if that’s unfair—even if you could take your case to a court and win—you still face the potential of a disruption of your life. It’s a much more complicated situation.
By relying on corporations and other businesses to provide us our living, we make them our boss. We become beholden to and dependent upon them and that limits our ability to push back against them when they behave in an improper manner. There’s quite a lot of concern that corporations have gained too much power in recent times and use that power with impunity, polluting the earth, exploiting land, people, and communities, extracting wealth, corrupting our economic and political systems and running roughshod over much of the population. These are legitimate concerns, to say the least. But if we want to reign in these corporations and work to strip them of some of their power, we’re going to be seriously hampered in our ability to act if we’re also dependent upon those same corporations to provide us the means of our living.
There are reasons, for instance, that oil companies have vast political power. One of those reasons is that we need oil, desperately, to power the society we’ve become used to. If we didn’t need that oil to power our society—if we had the option to opt out of its use—than their power would be greatly reduced. If they had for sale a simple product rather than a necessity, their power wouldn’t be so great. We would have more ability to push back against them.
This is relevant on a somewhat more abstract level, as well. Right now, our lives are dependent on fossil fuels and all the destruction and inequity their use has come to entail. Most of us in industrialized nations would be at a complete loss without fossil fuels, our way of life pulled out from under us, extremely vulnerable and subject to significant impoverishment at best, death at worst. Due to that reality, we’re going to ultimately support the use of fossil fuels no matter what. We may talk a good game against them, agitating for change and reduced use, but our dependence on them necessitates that we continue to use them and to subject ourselves to the systems created around them. I do exactly that as I write this on a computer and ready the posting of it on the internet. Every time we make use of the industrial infrastructure, we support all it entails. If we don’t want to support that, we’re going to have to make much less use of that industrial infrastructure.
This is the crux of the argument for individual change, in my mind. We can’t get away from these systems at a societal level until we get away from them at an individual level. We can’t alter our economic and political systems until we alter the individual actions that support them. Yes, those individual actions are influenced by those systems, but it’s through individual change that we’re going to create any will to alter those systems. Without that element, we’ll be left dependent and beholden, with little to no power to change what we see wrong with those systems. And if we stay beholden to these systems, politicians will continue to support and uphold them, knowing that any imposition on those systems will be passed down to the public and that the public, whatever they might claim, will for the most part punish the politicians in turn.
There’s another, deeper layer to this argument, though, and that’s rooted in the predicament we face that I’ve written about before. If there was a broad, large scale system capable of supporting our current way of living in a sustainable manner, then it might make sense to attempt a switch over to that system rather than focusing on individual behavior. However, even if that could be done, we would need for a different system to be available to transition to without having to change individual action. We would need, in other words, the system that so many people in our society like to advocate: our current lives, largely unchanged but powered by renewable energy.
If this were possible, then it might make sense to advocate for it. It might not make sense, either, as it would not address the core issues of industrialism that lead to exploitation and destruction. It wouldn’t address resource issues or all the other natural cycles of renewal that we’re going to have to learn to live within, such as the renewal cycles for top soil and fresh water. It wouldn’t address ecosystem stability and biodiversity. But all those concerns aside, the problem here is that such a switch isn’t possible. There’s no way to power our way of life without fossil fuels. There’s no way to build the sort of centralized, industrialized renewable energy system that’s so often advocated without an industrial base powered by fossil fuels. The solar PV panels and wind turbines are made with fossil fuels, made from fossil fuels, and dependent on a vast industrial infrastructure powered by fossil fuels. We’re already facing the beginnings of constriction. We’re not going to be able to divert massive amounts of fossil fuels to these alternative uses, and even if we were able to do that on such a scale, it wouldn’t be supportable in the long term. Eventually, the fossil fuels run out and then so do the alternative energy technologies built on top of them.
Furthermore, even if such a system were possible, that still wouldn’t address the fact that we use our energy to power an industrial economy that is tearing apart the earth and its ecosystems. If we were to find some magic bullet solution to the energy problem, we would still be faced with the necessity of drastically scaling back our lives so as to avoid the sort of crash that always happens when a population overshoots its carrying capacity—or, more realistically, to limit the damage of that crash. We are already far past carrying capacity, even if we were magically able to switch over to an economy powered entirely by wind and solar tomorrow. We still would be consuming the earth and industrialized nations would still find their populations facing a necessary scaling back to a life more akin to non-industrialized nations.
Therefore, we find ourselves back to the necessity for individual change. Our scaling back begins in the household. It was not so long ago that a good deal of America’s economic activity happened in the household economy. To this day, many non-industrialized nations have thriving household and subsistence economies—it’s how they survive. Thus, it likely won’t be that long before we’re back to a similar reality. As we all become poorer, resources become tighter, and money becomes harder to come by (or less able to purchase goods and services) we’re going to find ourselves having to make use of our own labor and good work to keep up a decent standard of living whenever possible. Rather than spend five dollars on a nice loaf of bread, we’ll more likely bake it at home for a fraction of that cost. Rather than buy expensive organic jam, we’ll make it from the fruit or berries supplied by a nearby farmer, or picked out of our own back yard. Rather than purchase a variety of dairy-based products, we may just find a local source of fresh milk and make our own butter, yogurt, sour cream, and so on. Rather than eat out, we’ll make our own meals. Rather than buy a tiny, three dollar package of basil, we’ll snip it off our own basil plant.
We’ll recycle, and reuse, and wear things out. We’ll darn our socks and patch our clothes, mend our shoes, and learn the fine art of attrition as we simplify our lives, whether we want to or not. We’ll make blankets out of leftover scraps of cloth. We’ll cook our food in hayboxes or on rocket stoves. We’ll brew our own beer, make our own hard cider. And we’ll learn to rely on the other members of our community to help us make our living rather than on faceless, dominant corporations and on the continued functioning of assembly lines populated by robots.
This is the reality that I think will be asserting itself. It’s a reality, as well, that offers us the hope for a better future than the one we might otherwise have. If we begin to grow the household economy, we’ll begin to provide more of our own living, gain a greater control over our own lives, insulate ourselves against economic shocks, free ourselves from dependence on entities that would as soon harm us as help us, begin the process of building relationships, strengthen our community, and provide more space to work for a better society. It may not all turn out well—it probably won’t. But we’ll give ourselves a much better chance than if we just wait for someone else to fix our problems, then wonder what the hell we’re going to do when the industrial infrastructure that keeps us alive begins to crumble beneath us. We also will gain a satisfaction from our own labors, will likely find ourselves much healthier, and will refocus our attention from useless and unhealthy distraction toward good work done in support of ourselves, our family and friends, our community.
This series of posts, then, will focus mainly on my trials and tribulations with getting my own household economy going. It’s already up and running to a degree, but it could stand to be enlarged, to encompass more of my living. And it’s going to find some changes this year with my shifting circumstances. I’ll be writing, therefore, about my adventures in gardening, my various homesteading activities, possibly some building projects using reclaimed and recycled materials, and whatever other paths my particular household economy takes. This will be something of a companion to my How To Be Poor series of posts, in that it will focus more on the actual activities with which I reduce my costs of living and usage of energy and resources, while How To Be Poor focuses more on the theory and philosophy of voluntary poverty—though I reserve the right to occasionally veer into the theoretical, as I may very well do in the next entry.
Throughout most of history, we’ve made much of our living at home and in our community. Over the last few centuries, we’ve slowly outsourced that living. In the last few decades, we’ve mostly abandoned it to the province of corporations and governments. It’s time to bring back the household economy, both as a necessity and as a moral good. It’s time to reacquaint ourselves with our own living. It’s time to get off this misguided path and return to normal.
Today I awoke to blue skies. This may not seem surprising–it is August, after all–but even at this time of year, sun cannot be taken for granted here on the Oregon coast. The last week has been cloudy and a bit cool, with only a few brief stretches of good sun. As such, we’ve been a bit grumpy on the farm. It’s the middle of August and, after an unusually cold and wet spring, it feels as though we’ve earned some sun and warmth. Yet the weather hasn’t obliged of late.
Despite hanging their heads, these sunflowers no doubt appreciate the sun as much as we do.
Then, yesterday evening, the sun broke free from it’s cloudy chains. It shone gloriously over the farm, providing a distinct reprieve from the subdued state we had found ourselves in. Continuing into today, the sun has been providing warmth and Vitamin D, a distinct uplift in mood, and vast amounts of energy to be dispersed throughout the farm. It also has provided a bit of reflective thought for me, as I found myself thinking today about everything the sun provides us–about, in other words, just how momentous its appearance is.
The sun is different here. Or, to be more honest, the sun is the same here, but our attitude toward it and dependence on it is different. In Portland, where I have lived a good portion of my life, the sun’s arrival provides warmth and enjoyment, an improvement in mood, and Vitamin D for those willing to venture out into it. For many people, though, it doesn’t go much beyond that. And for some people, it doesn’t even go that far. The sun being out doesn’t much affect the life of someone who wakes up in his climate-controlled house, goes into his garage, gets in his climate-controlled car, drives to his job in a climate-controlled office, and then returns to his climate-controlled house in the evening. Perhaps he ventures out for a bit at lunch and maybe dares bar-be-que some dinner on the back porch, but he’s just as likely to stay inside and watch TV. And even if he does take those moments to go outside, it leads to limited exposure.
Our source of electricity: two solar photovoltaic panels that keep us powered through the summer.
Here on the farm, we of course work outside. That’s a difference. Your relationship with the sun is significantly changed by a constant or near-constant exposure to it. I rarely wear sun screen (I hate the feel of it, I hate how it makes me sweat and, to be honest, I think it’s about as likely to give me cancer as the sun) and so I get some maximum Vitamin D action out of the sunlight. (I’m lucky in that I’m a quarter Portugese, and after a few spring days of sunshine, my arms darken nicely and start taking the sun quite well.) Similarly, as much as the sun invigorates those of us working out in it, it invigorates our crops even more. The revealing of the sun means growth and ripening fruit. We need sun if we want sweet, ripe tomatoes. And we most definitely want sweet, ripe tomatoes.
So when the sun comes out, we notice it here. It makes all the difference in the world. We feel its warmth because we’re out working in it. We get the Vitamin D boost. We get the general invigoration and the mood elevation. Furthermore, we know our crops are growing, our fruit is ripening, our flowers are blooming, that the sunlight streaming down on the land is being converted into food and livelihood–into our very sustenance. And when the sun is out, I find I don’t need so much. I’m less likely to drink afternoon coffee. I often eat less. I know this isn’t the same for everyone, but it’s how it works for me. When the sun is shining, it’s almost as if I’m able to convert a bit of that sunlight into energy just as a plant does. It just feels easier.
These two solar hot water panels are old, inefficient beasts from the 70s, yet they still provide something like half of the farm's hot water for the year. All this despite the fact that we live in one of the least sunny areas in the country. Makes you wonder why every house doesn't have solar hot water panels on its roof.
Still, there’s more. The growing plants and ripening fruit and Vitamin D and elated moods isn’t everything. There’s also the beauty. The Oregon coast in summer is perhaps one of the most beautiful places in the world. It’s astounding out here. On the farm, we have the surrounding peaks and mountains, the forest, the creek and river, the farm’s abundant crops and flowers, and they all contain an almost incomprehensible vibrancy when the sun is out. They are beautiful always, but they become almost heartbreaking in the full spotlight of the sun’s rays. The beauty is only enhanced by the fact that sunny days on the coast tend to be near-perfect climate-wise: in the 70s with low humidity and perhaps a light breeze. The air is clear, the temperature comfortable, the warmth encompassing. It’s glorious.
And yet, there’s even more. There’s so much more that the sun gives us. Here on the farm, we’re off the grid. We are not tied into the electricity infrastructure in any way. Which means that we have to generate all our electricity, our hot water, our heat, everything right here from off the land. We do that in large part with the sun. The farm has two solar photovoltaic panels that generate electricity, as well as two solar water panels that provide us with hot water. So when the sun comes out, it’s not just that it’s boosting our mood and providing us with income and growing our crops–literally feeding us–but it also is providing us with our energy. When the sun comes out, we have abundant electricity to use. We don’t need it all, but there’s plenty there for us. We also have hot water for showers. On cloudy days, we may not have that unless we fire up the wood stove (which is set up to also heat our water via the waste heat escaping out of the flue.) That’s more work, it burns our wood, and on cloudy but otherwise warm summer days, it can be annoying to fire the wood stove and introduce that unnecessary heat into the house. When the sun’s out, we don’t need to worry about that. All we need to do is go take a luxurious shower.
The farm version of a solar array: not just solar PV panels, but a soon-to-be solar bathhouse that will use multiple solar hot water panels and recycled hot water tanks to keep us in muscle-soothing hot tubs all summer long.
The sun is everything to us. And really, that’s how it should be. It’s appropriate to live on a particular piece of land, gaining your sustenance through the proper use of that land, and gaining your energy through the harnessing of the sunlight falling upon that land. That can happen in multiple ways: in its passive heat, in the conversion of sunlight into electricity via photovoltaic panels (though even PV panels are not truly sustainable and they’re terribly inefficient when you break it down), and in the growing of food and fuel. We do all of that here and it provides a very high percentage of our energy needs. Since we live within that system and are aware of it, we have an immense appreciate for the sun and experience it on a multi-faceted level when it finally emerges from behind the clouds. It’s giving us so much–how could we ever appreciate it enough? On the other hand, living in an apartment with an electric water heater and electric wall heaters does not inspire the same kind of appreciation for the sun because the sun is not seen as providing your food, your warmth, your hot water–it’s something separate that may provide some nice weather and a bit of extra physical energy, or may just provide a sun burn and the need to turn on the air conditioner. Either way, it tends to be more peripheral. And to make the sun peripheral is a special sort of insanity.
These days, I thank the sun when it comes out because I understand just how much it is providing me. I also thank the fact that I understand that. Much of my life, the sun has been something I appreciated to a certain degree, but that tended to be peripheral. There were plenty of sunny days in which I hardly even went outside and I never, in the past, became excited about newfound electricity and previously-unavailable hot water when the sun came out. Now I do, and I like that. It feels better. It feels more connected. And it feels true, because now I understand the sun in a way I never did before–not as a shadow, but as something brilliant and bright, providing an abundance that I can never appreciate enough, that I can only glory in and hope that it returns the next day.