Rants

“It takes great thinking and work to keep from working. “

This week, there has been a lot of talk about the USDA’s nutrition guidelines. The great pyramid of my childhood has been revised. I mean, let’s be honest, this was crazy:

I remember looking at this kind of pyramid as a kid in my public school cafeteria and would feel a pang of anxiety. My good-girl, type-A over-achieving, follow the rules and guidelines self would heap pasta onto her plate in a spasm of fear about how I would eat the recommended 11 servings of graina along with everything else I had to eat to be “healthy.” Fortunately, the carb overload would calm me down just enough to nearly fall asleep in my afternoon classes. Sometimes I wonder how my kid self would have responded to this, revised pyramid:

Huh? Wait, that’s just a big pile of food. A big pile of food and some colors that appear to be beaming down from the heavens. Why are some of the items illustrated and others photographs? Were there only clip-art carrots but not apples? Did they just do a Google image search for “bread” and stick in the first result? And excuse me, but what are those little blobs emanating from the purple beam and why are they also floating around the green beam? And why is there a photograph of canola oil in the milk section? Or is it in the fruit section? And what’s with the stick figure? Are we supposed to climb something? Perhaps he’s going up to the heavens to ask the gods for some key to understanding the great mystery of how this was ever considered an “improvement” or how anyone ever conceived that such a chart would be at all helpful. Or maybe this new pyramid tells us what we all needed to know: THROW ALL YOUR FOOD ON THE FLOOR AND GO CLIMB SOME STAIRS, YOU FATTIES! (thanks Fitbomb).

Somebody apparently, was also confused, and so the USDA released its new, revised nutrition guideline visualization. Behold:

Welcome to the “My Plate” revolution, the new panacea of nutrition information. So clean, so simple, so not a pyramid! “What’s easier to understand than a plate?” our First Lady asks when this was unveiled this week. This is what our plate should look like, we are told. This is the way to good health; half a plate of vegetables and fruit, half a plate of grains and protein, and a little dairy on the side. Simple, right? Easy to follow. We’ve hit graphic design gold! But wait, I’m confused again. Doesn’t dairy have protein in it? Don’t grains? Don’t some veggies, too? Are beans a veggie or a protein? Also, where are the fats? Is butter “dairy” and margarine, since it’s made from soy “protein”? Let me put it in terms of something familair to school children, the standardized test:

Which of these items does not fit in the series?

Fruits, Vegetables, Grains, Protein, Dairy

a) Dairy

b) Grains

c) Protein

d) None of the above

Yeah, that’s right, protein. Why? Because fruits, veggies, grains, and dairy are foods; protein isn’t a food, it’s a nutrient. It’s in foods. In point of fact, there is protein in foods from each of the food categories on the chart. Now, I do think that protein here is probably being used as a euphemism for meat, but meat is not comprehensive enough. What about fish or eggs? And what about vegetarians? And can’t dairy count as a protein? See the quandary? What I’m getting at here is that food is more complex than this graphic can reasonably handle. The simplicity of this graphic leaves room fr the kinds of absurdity Bill Cosby  points out in his famous routine where, instead of cooking breakfast for his children, Bill gives them chocolate cake and grapefruit juice. By the standards of MyPlate, his wife would have no cause to admonish him: cake has a bit of protein from eggs, has a hearty serving of grains, and a serving of dairy. With the addition of the grapefruit juice, the only thing missing is the vegetable! Perhaps this could be corrected by giving the children carrot cake!

Part of the problem with the previous iterations of these food charts is the complexity of eating. Older graphics have been criticized as “vague.” There is a lot of food out there and, as omnivores, we can eat pretty much all of it. I think the first government food chart was probably the best, as it wisely counsels us to “Eat some food from each group every day… [and] eat any other foods you want.” It may indeed be a vague suggestion, but tell me what is so specific about “grains, dairy, fruit, protein, and vegetables”?

These inconsistencies aside, what may be most informative about this graphic is how it reflects the way we are collectivly thinking about food. MyPlate, graphically, suggests neat categories where foods can be defined and clearly understood, but in a world where folks aren’t sure about whether a tomato is a fruit or a vegetable, I wonder hour realistic this is, or how meaningful. Additionally, MyPlate assumes that its categories and ratios are ideal for most people. But what are most people in the “melting pot” of America? MyPlate presents itself as a kind of proscription for eating, but this isn’t Scandinavia or Japan where people are genetically similar and thrive on similar, traditional diets. In a country with tremendous diversity, isn’t MyPlate bound to be less than ideal for some groups? And so here’s what disturbs me most about MyPlate: with its categorizing and simplifying, with its lack of deference to the inherent diversity of foods (and by extension, people), it shows that we are thinking about how we eat food the same way we think about how we grow food: as a monoculture.

I saw another chart today, twos diagrams of the White House Kitchen Garden:

 

The first diagram is full of the diverse bounty of late spring: an assortment of leafy green veggies, root veggies, varied salad greens, peas, and blueberries that, come summer, will shift into tomatoes, eggplant, peppers, and beans. These kinds of foods are passively supported through things like, well, the White House Garden. It’s bounty and diversity are subsumed by a quaintness, an utter lack of seriousness. In the second diagram, we see serious agriculture. It’s serious for a number of reasons, not least of which is the fact that it is actively supported through government subsidies and is so cheap and so plentiful that it finds its way into our diet from all angles: a monoculture of starch in the form of corn, rice, wheat, and soybeans. The idea of MyPlate is to make sure people eat a veriety of the right foods, it hopes that its vageries will be interpreted to reflect the White House Garden. How quaint. The reality is this:

 

Courtesy of CBS news. Click the image to see the original video.

Yummy. Dry, brown, corn syrup-laced slurry bread is the “grain”; corn syrup-soaked mandarin oranges are the “fruit”; sad, canned, overcooked green beans represents the vegetable; and protein looks, well, like protein, you know, that stuff they’re growing in labs these days. Oh, and don’t forget the delicious corn-fed, denatured (pasteurized, homogenized, and defatted) 2% milk. THIS ISN’T A MEAL, PEOPLE! THIS IS CATEGORIES. Neat, tidy, bland-ass, fat-free categories. Call it food segregation. Everything is orderly, everything is in its place. On a standardized test, this meal would get an A. This type of eating, through MyPlate, is what we are culturally subsidizing. When we teach our children how to eat, this is what we want them to have. Trouble is, they don’t want to eat it anyway. I mean, who would? What in the world is appetizing about MyPlate? This interpretation (and it is the dominent one in school cafeterias) supports a false dichotomy: good food tastes bad, bad food tastes good. They are rarely given the option of good food that also tastes good. Children will eat what tastes good. What tastes good and is also good for you? A meal. Foods that go together, that harmoniously blend and meld through the medium of fat, that are fresh and in-season, that are whole, that satisfy our appetite by giving us both the calories AND nutrients as well as the combinations that help us metabolize those nutrients that we need to make it though the day with energy and alertness. But we don’t do this, and so, our children will keep eating their onion rings.

Bill Cosby is right. We have hemmed and hawed about what we eat and what we should eat, we have consulted experts, read the science, considered the needs of our agricultural economy, hired a graphic designer, written speeches, and pass out pamphlets. Indeed, it takes a lot of thinking and work to keep from working.

What’s an egg worth?

Over the past few weeks, we have been selling eggs from our wonderful chickens to the community around our farm. We’ve used several outlets, including selling at a local CSA pickup location, our local farmer’s market, our own CSA subscription program, a few dozen to our fabulous local farm-to-table restaurant, the Hil, most recently at the East Atlanta Village Farmers Market, and on a call-us-if-you-want-some-and-we’ll-drop-them-off-for-you basis. The eggs we have been selling thus far can be classified as “pullet eggs” meaning that they are the eggs from immature, adolescent chickens. These eggs are of irregular, and often smaller size, and have other irregularities, such as double yolks. While the majority of folks have been really happy with their eggs, we’ve had a few balkers. Some don’t love the small size, while others don’t love the large price (we sell our eggs for $6, retail). Being someone who aims to please, I’ve considered how I could alter the price of my eggs to be more agreeable to these customers. I could compromise and stop buying organic feed, I could not sell my pullet eggs and simply wait for the size to become more regular or otherwise sell them for a lower price. However, I cannot, with good conscious, do these things. Sure, there is a point where you have to put your ideals aside for the benefit of the business, however, in my case, I simply can’t afford to sell my eggs for less, and furthermore, most of my customers appreciate these eggs, both for their overall quality, as well as for the benefit of supporting a small, sustainable farm.

There was a week there where I fretted a lot about the eggs. I had a pretty serious backlog of unsold eggs. I’ve got my local CSA customers, whom I love and have allowed me to see first-hand the real benefits of the CSA model. However, I had several bad days in a row at my local farmer’s market, the worst of which I sold only five dozen in three hours. Right now we’re getting about 35-40 dozen per week from our 145 or so hens. Chickens take a while to get to the point where they are all laying every day, and in the record heat we’ve been having, it takes even more time. I knew that if I couldn’t sell them all now, what on earth was I going to do later? I frantically began searching for other options, trying to figure out what I could do to either entice the customers I had further, or to get more of them.

The answer to my woes came, as so often it does for many of us young Georgia farmers, in the form of Judith Winfrey of Love is Love Farm. Judith is our very own rock-star farmer, food activist, leader, and general liaison to anyone and everyone in the farm-to-table world in Georgia. She answered my Facebook shout out looking for a farmer’s market that was looking for eggs. Judith manages the super-duper-awesome East Atlanta Village Farmer’s Market, where I have been selling out of eggs at my $6/doz price every week.

Having successfully crossed my first business hurtle (thanks to the powers that be that it was a small one!), I got to thinking more seriously about the value of food, and specifically, what an egg is worth.When I discussed egg pricing with Judith, she said that she’s stood by Love is Love’s $7/dozen price, despite the turned-up noses. She said, “I guess people really are getting to know the true cost of food.” She’s right, I think, and there’s a fair few of them who aren’t happy about it.

Recently, Time Magazine published an article based on a USDA study that showed that an organic egg was not appreciably different from a regular, industrial egg, and thus asserting that the price difference is bunk. However, what Time Magazine fails to mention is the tools the USDA used to measure egg quality in its study, the Haugh Unit. This tool is used to measure the physical characteristics of an egg, primarily with regard to freshness (the height of the albumen directly correlates with freshness). Of course, almost all eggs, industrial or organic are no more than a few hours to a few days old when they are graded. They are therefore, always fresh at the time of grading and get to bear the Grade A stamp (provided they have a reasonably uniform shell, and show a white and an in-tact yolk when candled), no matter how fresh they are by the time they arrive at your supermarket. Infuriatingly, the Time article also asserts that factory farm eggs are “safer” than organic eggs 1) without siting the claim, and 2) without noting that the organic eggs in a grocery store are industrially produced as well, and are therefore subjected to the same standards and regulations as non-organic factory eggs. One article I came across in responce to the Time article works to redress the mis-measurement of organic eggs and, quite rightly, asserts that the Haugh Unit is not a measure of nutritional value. While I applaude this, I can’t help but think that there is some real value in debating the differences, nutritional and otherwise, in a typical industrial egg and an industrially-produced organic egg. This value is not just for the sake of debate, but really and truly because I do not believe that the differences are in fact appreciable and I think that is something worth exploring and pointing out.

What neither the Time article nor the USDA research address is the existence of small-scale producers who direct-market their eggs, many of whom manage their hens on pasture.  Pasture, folks, not “free range” and not “Organic”. “Free Range” has a specific USDA definition that in no way includes grass nor guarantees that the birds will actually find their way outside. “Organic” likewise, has a specific USDA definition that primarily addresses the feed and drugs given to an animal. A pasture-raised hen actually lives on fresh, green grasses with access to sunshine and insects that she wants to leave her nest box to enjoy. If she eats a certified organic feed to supplement her intake on pasture, all the better for the health of your chickens and your customers who can be assured there is not chemical residues or other funky stuff in their eggs. I am stunned at the fundamental lack or research going into showing the public that it is this, this egg which you can ONLY get (as far as I am aware) directly from a farm, farmer’s market, or supermarket that has a direct relationship with such a farmer, is not only ethically superior, but a nutritionally superior product.

Studies from the Journal of Nutrition and the Journal of Animal Science point in this direction, but unfortunately, only publications such as Mother Earth News (while wonderful, it is not scholarly and not widely read by nutrition “experts”) have published anything that seeks to find direct links. We have to understand that until the USDA starts to look at an egg from a nutritional standpoint and conducts the research that will allow it to have real nutritional data on different egg production methods, we will be stuck with, frankly, lame comparisons of “freshness” of eggs laid in one style of factory farming versus another style of factory farming. The really good egg, unfortunately, gets left by the wayside while customers are left unaware of the real value of their egg.

Michael Pollan, in a recent Wall Street Journal interview, lays it out plainly:

We’ve been conditioned by artificially cheap food to be shocked when a box of strawberries costs $3.

But it’s important to know that farmers aren’t getting wealthy. When you see strawberries being sold for $1 a box, picture the kind of labor it takes to pick those strawberries and the kind of chemicals it takes to produce those kinds of strawberries without hand weeding.

Eight dollars for a dozen eggs sounds outrageous, but when you think that you can make a delicious meal from two eggs, that’s $1.50. It’s really not that much when we think of how we waste money in our lives.

What is artificially cheap food? Food that is subsidized. A single egg may cost $0.50 to produce (which is what ours cost), but when you start feeding them corn that is subsidized and providing housing that is subsidized, and drugs that allow them to live in cheap conditions that are subsidized, and disposing of the toxic waste chickens produce in an industrial setting that we don’t pay for, you have a veritable cornucopia of costs that you and I, taxpayers, cover that I promise you, ends up being more than $0.50 an egg. I recently had a conversation with Owen Masterson (of GROW!) where we thought somebody out there needs to do the research (or if it’s been done, let us know where), add up all the costs, and let us all know what an industrially-produced egg actually costs. It would be powerful, powerful knowledge.

Last week at market, I watched a woman with three young children pay for grass-fed steaks and ground beef with food stamps. I wanted to cry with joy. Some folks might be annoyed. They’d say this woman could get a whole lot more food for that money if she shopped at Kroger. But hold on a moment my fellow taxpayer and let us ask: how much more? What kind of more? More calories? Probably. Probably in the form of processed sugar and refined carbohydrates, leading her and her children a few steps closer to obesity. The meat she would be purchasing at Kroger would certainly be corn-fed, contributing to heart disease and other serious degenerative illnesses linked to corn-fed beef consumption, and because it’s cheaper, she could buy more of it, filling bellies a little longer now, and costing thousands in healthcare and suffering later.

And so I implore you, farmer’s market shoppers, when you’re at market, buying good, clean, and fair food for your family, realize that, unlike the supermarket where you’re paying very little for a whole lot of bad stuff (yes, even if you’re buying organic), you’re paying a little more for a lot more of the good stuff.

A quick update: Take a look at these stats from today’s New York Times. My favorite part of the article is, “Many people don’t approve of cage confinement, but they’re ‘basically asking for the cost of their food to go up’ said George L. Siemon, the CEO of Organic Valley Farmers cooperative, ‘you’re not going to produce eggs that sell for $1.50 a dozen without cages.” Indeed, Mr. Siemon, customers are asking for the price of their food to go up. It seems, contrary to the designs of industrial agriculture, that the consumer is in fact motivated my more than cost.

sheep go to heaven, goats go to hell

The other night I was rifling through the internet, looking for bells for our dairy ewes. We have been considering using bells for some time, largely because they add a magical sound to the already magical sight of sheep in a green field, but also because they are quite practical to help find sheep, especially if one has gone astray. In my search, I ran across the video above. As I sat and watched, transfixed by the tinkling bells, vibrantly green grass, peaceful sheep, and the amazing sight of the waterfall that frames a pastoral landscape that would have made Theocritus weep, my sense of awe came to an abrupt, angry halt. The author of the video addresses the sheep, “hi sheep!” which is, of course, adorable. However, her companion, in the background, innocently inquires, “how can you. . . what is the difference between sheep and goats?” GAAAGGGAGAGAAAA!!!!!!!!!!!!!!!!!!!!!!!!!@!)*&^%$#!

Ok, yes, I accept that not everyone has the same interest in livestock that I do, not everyone has made it their business to gain intimate knowledge of the wonderful world of ruminant creatures. But for the love of god, didn’t they go to kindergarten? Are farm animals simply not covered in kindergarten anymore, or only in some schools? I am continually stunned by the way many of the adults I have encountered since beginning this endeavor have collapsed “sheep” and “goat” into one being. At least every other time someone asks me about the farm, they ask, “how are the goats coming along?” when these people, my friends, neighbors, and acquaintances, all very smart, savvy people, all of whom have been told that we raise sheep, can’t seem to separate sheep from goat. I find this troubling. Honestly, I have no bias here. I’ve got nothing against goats. I love goats. I plan to keep a goat or two as a kind of farm ambassador for people who want to visit the farm and pet the critters. Goat milk is lovely. Chevre, a fresh delicious goats milk cheese, is a large part of the reason I want to make cheese at all. The first cheese I ever made was a goat cheese. Goats are great. Sheep are super. I make no distinction between them on merit. I do make a distinction, however, between species. Make no mistake, I would not begrudge someone mistaking a baboon for a mandrill the same way I wouldn’t begrudge someone for not knowing the difference between a standard TIE-Fighter for Darth Vader’s TIE-Advanced X-1 Starfighter (though, those of you who know me well might argue otherwise!) Given that we live as members of the Western World, not central Africa or a galaxy far far away, these distinctions are pure esoterica. No, what is troubling is how very, very disconnected people have become from the very animals that have assisted us in our pursuit of civilization for a millennia. So clear was the division of sheep and goat in the ancient world that St. Matthew saw fit to use the distinction between the two species as a metaphor for the separation of the blessed and the damned!

Are we so far removed from our agrarian ancestry that our brains no longer see the difference between two similar, but altogether different species? Indeed, two species that have shared our history and have helped to form what we are today. It used to be that everyone knew the difference between a white oak and a red oak. Now you’re lucky if a person knows the difference between an oak and a pine. Are our livestock going the same way? Will chickens and ducks soon be collapsed together? To put a very contemporary spin on it, I feel like it’s as if Paris Hilton were being constantly confused with Ivanka Trump, only, blonde, celebrity, socialite heiresses are not fundamental to the bedrock of human civilization. Who knows, maybe, at the end of the day, the distinction is just as trivial. Frankly, I’m over it already, but I can’t help but wonder if perhaps this indistinct perception between sheep and goats is a larger reflection of how our lives have become ill-defined and uncertain; we can no longer make fundamental distinctions; perhaps lines have crossed and blurred on some greater, cosmic level. Or maybe, just maybe, we all would do well to spend a little more time outside, paying attention, and giving attention to the creatures that give us what we eat. But that is just my totally biased opinion.

what cheese am I eating now?

Eureka! I’ve had an idea. In my attempt to become an ever-more educated cheese-maker I also am working to become an ever-more educated cheese-eater. Given that I have the great benefit of having an excellent cheesemonger here in Atlanta to provide me with a wide and ever-changing variety of cheeses from both near and far, I am starting my first series on this blog: what cheese am I eating now?

In this series of posts, I will let the folks at home know what new cheese is in my fridge, where it comes from, any history or interesting features I can dig up, and of course, how it tastes. This endeavor will also let me practice describing the taste of cheese, which is more difficult than it seems. Just so you know, when I describe something as baby barf or wet hay, I’m not making it up. I’m using a flavor wheel for cheese aromatics. It’s a bit of a pseudo-science, since it depends so heavily on the individual taster, but it’s good to work within a framework of agreed-upon terms rather than to just make something up.

Additionally, I will give the cheese a rating. I cooked up this scale a couple of years ago when I first started journaling cheeses, and I like it:

0: truly awful, why oh why did anyone ever make this? (pre-shredded, store brand, or generally poorly made: too much salt, too ammoniated, too propreonic, etc.)
1: Reasonable, overall unpleasant, but has some redeeming virtues, what I call “sandwich cheese” (a mediocre version of a standard cheese: Tillamook, etc.)
2: I don’t like it, but I can see that someone else would. (Lumiere)
3: Good, solid standard D.O.P. cheese, par for the course, what you would expect (Parmigiano-Reggiano, Roqufort, Gruyere, Emmentaler)
4: Excellent, a very good, very nice cheese with unique and overall pleasant qualities, few complaints (Constant Bliss)
5: Supurb, really exceptional cheese, once I start eating, it can be hard to stop, great affection, no complaints (Bonne Buche, Green Hill)
6: Out of this world, mind-blowing, perfect in all ways, in line with personal and universal harmonies of flavour (Cashel Blue, Roaring Forties Blue)

Again, this is just where I put things. I claim no universal cheese-tasting knowledge nor exceptional abilities. This system is just a tool to communicate what I like.

Our debut cheese is Sampietrino:

When I was visiting Star, Tim (my local, wonderful cheesemonger) presented me with a huge, square brick of cheese. He suggested building a house with it. It’s brick-like structure is where this cheese gets its name. Sampietrini refers to the cubic pavers used in typical Italian roads.

I am always entertained at how the Italians name foods after the appearance of commonplace things. I’m thinking of cappuccino, the coffee drink named for the Capuchin monks, who wore a brown robe with a white hood, called a capuccio. The visual analogy is clear in both cases. Indeed, there’s nothing fancy or pretentious about these names. They just happen to be old and foreign and in need of a bit of context. I often quote Tim, who says, “it’s just cheese!” Part of what makes him such a good cheesemonger is the fact that he does his part to divest us of any misconceptions we may have about cheese being an elite food. The other day, Tim was lamenting the fact that a local cheesemaker gave one of their cheeses a German name. The farm is not in Germany, it’s not a German-style cheese, and the cheesemakers aren’t German. It’s pretty much a way to make the cheese seem fancier. As Garrison Keillor writes in this month’s National Geographic, “nothing that is farm oriented or pigcentric is even remotely upscale.” It’s preserved milk, after all, and the process comes with all the dirt and grime and body fluids (after all, what is milk but a body fluid?) that comes with raising livestock. Cheese is about place, it’s about where it’s made and the folks who live there and who got to eat it first. If your cheese looks like the bricks used to pave your local streets, why not call it that? If it smells like the pigs who live at your neighbor’s down the road, name it after the neighbor. But I digress.

Tim cut in and let me try a few thin slices. It was fantastic. The texture is really beautiful. It’s a semi-hard aged cheese, but its cross-section looks like a bloomy-rind: creamy near the rind that becomes dense and slightly crumbly towards the center (the picture does not do it justice). It’s a combination of cow and sheep milk, so it’s got a lovely, super-creamy mouthfeel and is quite complex. The rind is nutty and strongly grassy with quite a bit of barnyard and some ammonia. The cheese itself is sweet, mildly salty, and lactic in the center, and becomes more complex in the creamier outer areas where there are flavors of cooked cabbage and leather. It’s also got some pretty serious umami going on. Very, very delicious. (4)


Jefferson, Kalman, and a theory of idleness

I ran across this today, which made my heart leap for joy. Maria Kalman, who is undoubtably one of my favourite writers/ artists in existence did a piece for the New York Timeson her trip to Monticello. Wowza.

My favourite frames in the piece:

and,


The image of the chart made my heart skip. Here was some sort of proof that Jefferson was a farmer that linked to me. I too have this chart, torn from a local organics magazine, posted in my kitchen. It’s not hand drawn, and it has colours and graphics and an all the trappings of modern printing, but it’s fundamentally the same: seasons were the same for Jefferson as they are for me. A stones’ throw into history and there it is, people eating asparagus in April, melons in August, eggplant in October, and carrots almost year-long. Jefferson bothered to make a chart of what was at market and when. This was important information that somehow we have collectively forgotten to take note of until very recently, and it’s only the smallest handful.

The second image, the one of Jefferson’s daughter, gets me at a very personal level. I think it amusing that Jefferson outwardly seems to deplore idleness in this quotation, considering the fact that it is only by idleness that he was able to accomplish so much. The best teacher I ever had regularly quoted Cervantes’ address to his audience in the prologue to Don Quixote, “Desocupado lector, ” idle reader. For my teacher, idleness was an incredibly important idea. Only the idle have time to read. Idleness, in essence, my teacher defined as time not spent in the pursuit of survival. He interpreted this idea slightly differently than I do. For my teacher, idleness is created when we don’t have to hunt or gather or farm or make clothes; it is the work we do when there is no work that we must do. For my teacher, idleness is the product of a refined society that allows for “idle pursiuts” such as reading and writing, inventing algebra or triple-sash windows. Of course, this idea begs the argument that the whole reason we have people who can be idle and who can engage in idle prsuits is because others cannot afford to; that there are some who must always be working in order for others to be idle. Let’s use Jefferson as an example, who, despite his intellectual passion for agriculture, had slaves to work his fields. Because of their lack of idle time, Jefferson had an abundance of it, in which he could walk and wonder at the world and do things like make charts of when things were growing. In essence, the reason some can is by the fact that others cannot. This is a problem. Yet, if we had no idle people, we would not have symphonies, epic poetry, the calculus, film, newspapers, iPods, indeed any of the great and small creative endeavors that make us human.

I would therefore, like to posit a slightly different philosophy of idleness. In essence, it is this: Only when we as human beings become fully competent at what we must do to survive can we fully create and enjoy the things we must do in order to be human. I often consider the moment in Masonobu Fukuoka’s One Straw Revolution when he describes how he found bits of poetry tucked into the walls of his old farmhouse; he exposits that the farmers of the past did not toil endlessly in the fields, rather, they had time for poetry as well as time for the growing of crops. Fukuoka suggests that in our contemporary effort to make agriculture more productive, we somehow make the work less efficient for the farmer and his or her quality of life suffers tremendously as a result. When a handful of farmers work all day and all night so that others do not have to work the soil at all in order to eat, their time for idle pursuits is co-opted. Fukuoka shows us, however, that it does not have to be this way, he thinks, as do I, that there is room for both, indeed, there must be room for both.

Jefferson would have undoubtably loved Fukuoka. Indeed, when I am asked what historical figures I would like to have dinner with, it would, without question, be these two men; mostly because I believe Jefferson would have been fascinated by and learned tremendously from Fukouoka. The way Fukouka learned from the land, the way he watched and mirrored nature in order to let her do most of the work of farming, in essence, the way a little bit of very hard work and careful observation and interpretation of nature could yield plenty of food as well as plenty of time, time that allows for both survival and idleness, without the moral uncertainty that plagued Jefferson (at least in this one respect) would have be a marvelous discussion to overhear.

Fukouka, and those precious few farmers out there like him are fully competent at what they do, have time, time to write books, give lectures, cook meals, teach their children; they have time to consider new inventions that will make their lives a little easier, they have time to walk, time to participate in politics, and as Jefferson exhorts, time to think and time to wonder at what they do all day. The fully competent farmer must know how to do a bit of absolutely everything. We have sadly relegated farming into the realm of specialization, but specialization, we are wisely told, is for insects. There is nothing that can’t be learned through farming for it keeps us “always doing.”


what to do with a willing worker and English major: a responce to the New York Times article “Many Summer Internships Are Going Organic”

I’ve been meaning to write for some time about an article that appeared in the New York Times several weeks ago, in which I discovered that I now fit into a box. Apparently, there is an influx of liberal arts majors, English majors, in particular, who are choosing to abandon their books and potential Ph. D.’s (at least temporarily) and search for a “real experience” working on a farm.

Armed with copies of “The Omnivore’s Dilemma,” the article tells us, internship-seeking students offer farms little more than the educated and impassioned where what the farmers really need are “farm hands”. I take farm-hands to mean folks who know how to work hard and fast with little complaint and whose intentions are to do a good job for a day’s wage. Conversely, it seems, these liberal arts students are interested in pursuing a Pollanesque ideal. Clearly, the article sets up a certain tension that looks like there’s a world of “real farmers” and a world of “wannabe farmers”.

It’s true: there are many saber-rattlers in the organic/local/ethical food movement who have raised the battle cry for good food and who have made eating into a political act (and rightly so). The present young and educated, like their 1960′s counterparts, are perhaps the most prone to answer this call. But, the fact of the matter is that farming is more than politics and ideals. It’s a lot of sweat and sleepless nights. People like Michael Pollan and Barbera Kingsolver are not farmers. They are writers. It is their job to use words to convey ideas and ideals that are meaningful and important that fall into our logical framework and that pull strongly at our own pathos. And yet we wonder why English majors are suddenly attracted to food and farms?

But I also wonder about the farmers themselves; those folks who break their necks making ends meet. . . the folks who get sweaty and dirty not for the experience, but because they have to; because it is their lives and livelihoods (to say nothing of the success or failure of this movement towards sustainable agriculture) on the line. But are these farmers not themselves idealistic? Something the Times article simply does not address is how is it that the farmers themselves came to farm. Sure, many farmers inherit their farm, they grew up doing the work, and maybe for some it was the only option. But not all. Some folks choose to farm. Indeed, every farmer out there made the choice to do the work he or she does on some level, and no choice is ever purely practical. There is inherent, incontrovertible romance in the desire to farm. If there weren’t, why on earth would we keep doing it? We would all own vast acres of corn and soybeans in Nebraska if it was simply about putting calories on American tables. Put plainly, it would be a job. I don’t believe that farming is just a job. No good farmer would ever tell you that. It’s a vocation, it is something that must be done for our survival and so a desire, a calling to do it must occur.

It seems from the increase in interest among the young and educated that Pollan has propagated, that there are some who are being reacquainted with this fundamental call. And yes, “these are kids who are not used to living in a small trailer or doing any kind of work. . . most of them are privileged and think they want to try something new. They need structure.” Indeed, they need to be taught. They need to learn what it is to work hard and get dirty and, moreover, they need not “trade poetry books for sheep.” Liberal arts students, perhaps, are better prepared to be farmers than the agro-economy student. These English majors have minds that are prepared to make the link between poetry and that which creates poetry: experience. These students need to learn how to use their understanding of poetry to better understand sheep and worms and poop, sweat and sore bodies. They need to be taught the hardest lesson; that poetry comes from suffering, it guides us and shows us how to do things better and helps us to understand why we do them at all. Once a student can marry the suffering of life with thinking about the suffering of life, the world will get a worker and a farmer more willing and more capable than any merely working for a wage.

It seems that some farmers who hire interns expect free labour. But you get what you pay for. Students are passionate, but unskilled. If a farm needs farmhands, hire farmhands. Pay them a good wage and expect them to work hard and achieve results with little input. But an intern is a different thing all together. It seems that some farmers think that the work itself will provide the experience. It will, but not without creating tension on the farm. It is the job of the farmer who puts interns on his or her farm to turn the students’ desire for experience (perhaps born as much from the poetry they read as from the saber-rattlers) into a desire for education, and then to fulfill it.

I worry that this lack of distinction between “farm-hand” and “intern” is driving a wedge in this new agricultural movement. There is a tendency to shun the young and enthusiastic intern who would, “report her organic farmer for using antibiotics on sick sheep” rather than to teach her and to use her passion for the benefit, rather than the detriment of sustainable farming. Indeed, if education is how we best preserve our culture, and we, as farmers and as eaters want a world with good farms and a culture that values our work, we must use the flames that Pollan has ignited and direct that passion (and sometimes cool it down a bit). We do this through teaching.

I know this all sounds like one more thing farmers have to do; teach a bunch of spoiled, inflamed kids about farming; but honestly, the work of the farmer is just this. Farming is about more than the cultivation of crops; seed to table, though an ambitious and difficult goal in and of itself, is not enough. It is about the cultivation of people. Farming is not only science, it is not just botany, biology, chemistry, and economics; it is an art. It is the interplay of all disciplines of knowledge and is a singular tool for teaching and learning. And these interested young, willing workers with their liberal arts degrees are a valuable crop too few farmers are cultivating.


Art, Aesthetics, Agriculture?

In case some of you were wondering why a pair of urban intellectuals such as ourselves ever became interested in farming, I have found a wonderful visual aid. The agricultural publication Dairy Today has, for the duration of its time in print, subscribed to the norm in its appearance. Most agricultural publications, or really any “blue collar” interest magazine wears a nondescript face:
dairy-today-1.png

In this cover from 2005 we see a very straightforward design. No bells, no whistles. Really no design whatsoever. There are a few choice words on the cover that might, or might not entice you to buy this magazine. If you did want it, your reasoning would be purely cerebral. The image chosen is really what gets me: the dirty cows and insane perspective of filthy face-first bovine really peaks interest in the field of dairying, doesn’t it. I mean, come on! He looks like he’s ready keel over and die in a wasteland of mud and stink. Who’s for ice cream?! This kind of cover represents the standard of farming magazines, and to a large extent, farming in general. Ask the average person what farming is, ask what it looks like, what kind of work it is, and this is what you’ll hear: hard, drudgery, dirty, laborious, and gruelling with little reward. Indeed. And most farmers will tell you that that is not far from reality. There is, in farming, a kind of glorification of a lifestyle of self-induced poverty and satisfaction with the mediocre. I say self-induced because I do not believe that poverty and mediocrity are inherent traits of agriculture. Someone chose the image on Dairy Today, someone chose that typeface and those colours, someone chose to make it look so uninviting you would have to be desperate to want to take any interest in it. Worse still, this magazine’s appearance is either appealing enough or (more likely) totally irrelevant to the farmers who keep the magazine in publication. Ok, fine, maybe the articles are really good and that’s the attraction. But the point here is not the content of the magazine but rather, the content of an image presented of a dying and essential practice. The assumption of this cover is that one would not actively choose to farm unless it was the only option presented to you, or at best, there was some familial link that you take pride in. The point is that farmers are content to think of their profession as lowly. There is no desire to make it attractive, no desire to make it interesting to the average person, who, by the way, cannot live, that is live: breathe, work, play, make art, write songs, save lives, study aerodynamics or medicine, or literature, invent calculus and do all manner of worldly pursuits without farmers and farming. And farmers think of themselves as lowly, mediocre, humble? Can you imagine the panic if farmers were to go on strike? And you thought having to go without fresh episodes of SNL or Lost is rough. How can we ask people in this modern world, who take almost all of their food, sustenance, and means of survival for granted, to take pause and consider where their food came from and how it tastes when the farmers take themselves for granted?

Well, it seems that Dairy Today has caught on:

dairy-today-2.png

Hello, and welcome to the 21st century. Welcome to a world that has the ability to appreciate art and aesthetics, which, by the way, farming has a stake in. Look at this cow! She’s beautiful, she’s got personality, she’s got her tongue in her nose! And check out that typeface and setting. Wow. I love that the dot on the I of Dairy is the dot in the dot com of the website. How very edgy. Hell, I would pick up this magazine regardless of the articles. What do you see in this cover? Whimsy, maybe. There’s something about the baby blue here with the cow and the big Dairy at the top that makes me think ice cream cone. Plainly, this cover is sexy. It plays on eros: our desires. I desire this cow. I desire dairy products. I desire food. I desire to slip off the cover of this magazine and see just what’s inside. And hopefully, just maybe, I desire to look under the skirt of agriculture and see just where and how food is made. I mean, how different is it to ask how babies are made? Everything in agriculture is sexy. Come on, udders? How do you think those udders got so big and full of milk? Well, little Johnny, when a mommy cow and a daddy cow love each other very much. . . you catch my drift? Farming is all about reproduction, regeneration, and recreation. There is such joy in being a party to that process, such joy in being in a position to assist in and engender that process. Farming is not inherently unattractive, it is inherently attractive. This new cover is more telling of what farming actually is than the old one. And why not bring the inherent sexiness of farming into the bright light of day? We’ve been doing it with cooking for a good while now. Hell, my copy of Nigella Lawson’s cookbook Forever Summer depicts the author, beautiful and busty offering up a gorgeous clutch of round, red, ripe tomatoes. Food, not sexy? Huh? If there is an art of cooking and an art of eating, God Almighty, why not an art of farming? Look at that tongue!

And so, I return to my question. Why would a pair of urban intellectuals want to go into farming? It’s self-evident.

For more on Dairy Today‘s new look and an awesome video of how to art direct a cow, check it out.

The Trouble With Pigs

You hear it over and over that pigs are the most intelligent farm animals. People often say pigs are smarter than dogs. Intelligence comes in a lot of varieties, however, and the pig’s greatest talent is for stubbornness. Now, I’m not just slandering the species because of my constant frustration with escaping swine, though they have a Houdini-like proclivity for moving through electric fences. The stubbornness of a pig extends even beyond its own best interests. You can open a gate, sixteen feet wide, and the pig will still try to root up and ram through the fence two feet to the right of the gate. It prefers to move in a straight line, obstacles be damned.

But unfortunately, even as a member of the species that claims to be wisest of the wise, I can’t claim that we are above such singlemindedness. Names and faces have been changed to protect the innocent: Read More »

Death to Turkeys

There are now 38 more dead Turkeys in the world. At 5:30 in the morning, Ross and I pulled on our coats and headed down the hill. We met Kirley and Ty (our fellow farm-workers) dressed in rubber boots; prepared for a messy day. We raised all our hoods, put on gloves and went bird-napping in the before-dawn dark. It is a surreal thing; approaching a flock of Turkeys out in a field, in the dead of night. It felt like doing something illicit, like we should have been wearing balaclavas. The first part of killing pastured Turkeys is catching them. One catches Turkeys by, well, grabbing them, sort of bear-hug style to keep them from flapping and scratching at you. Fortunately, they are more docile at night, though the first one Kirley caught went for her face with its beak. They are both heavy and strong, so sometimes, when I caught one, their sheer weight caused me to drop the beast. I tell you, it took some adrenaline to do it. There were no severe injuries, thankfully. We gently set each bird, individually into the livestock trailer. Only when there were three left did catching them become really difficult. They seemed to realise that their numbers had dwindled dramatically and that those birds that left did not seem to be coming back. We decided to grab all three of them pretty much at once to avoid a showdown, which more or less worked, except I lost my nerve and Kirley had to come grab my solitary, slightly panicked bird. Once we successfully loaded the turkey’s we drove about forty minutes to Jamie’s buddy Sean’s house. He has a really great poultry processing facility in his yard that was completely worth the trip, especially considering that where we normally process is in plain view of where the elementary school children tour around the farm on a daily basis.

Sean is an interesting guy. He’s tall, lanky, and his hair is balding but for a horseshoe of black ringlets that give him the slight appearance of a Hasidic Jew in carhart overalls. He believes in the most insane conspiracy theories, his wife is a bit of a Jesus-freak (but in a good, not-at-all-scary way), and I later found out that that pistol his five-year-old son, who was running around with his two-year-old sister playing cowboys with, was real. Despite these unnerving characteristics, Sean’s a cool guy. He has a couple of Milking Devon’s and Jersey’s, both heritage breeds. When we got there, Sean was milking the Devon who was red, horned, and bad-tempered. Milking Devons were the first cattle brought to North America by the pilgrims. There’s only about 400 left in the world. Sean sees the importance of preserving the genetics of an historical breed, so he raises a few. By the time we finished milking and had a cup of coffee, the scalder was hot enough to begin slaughtering and butchering.

Jamie, our fearless and very experienced leader, started the process. He grabbed a turkey by its feet. It flapped around for a minute. Really, I couldn’t help admiring how beautiful they are in this contorted position; arching their back and neck in this lovely “S” shape, wings outstretched. He gently put the bird, head-first into a silver cone and reached in to coax the turkey’s fleshy head out the bottom. With a knife I wished were a bit sharper, Jamie found the artery in the bird’s neck, just below it’s head, and slit it open. Jamie really was a master at this. The bird flapped and struggled minimally, and stayed fairly clean. Kirley went next. She had slaughtered chickens before, but was more intimidated by the turkeys. She wasn’t altogether sure of herself, but bravely (and now I think I understand where the turn of phrase comes from) took a stab. Her inexperience showed, as did that of everyone else there who slaughtered except for Jamie. Their cuts were much less precise, which I think did hurt the birds, as well as caused them to struggle a lot more. I use struggle gingerly. It was difficult to tell if the bird was alive or dead when it flapped around (only once actually pulling itself out of the cone, which was difficult to watch). I was sure that it was a “chicken with its head cut off” type of reaction where the nervous system shuts down by erupting violently, but I questioned it, since every time Jamie killed a bird this did not happen nearly as much. I was the only one who chose to refrain from killing. Maybe it was lack of courage, but I rationalised that I wanted to watch, learn, and to try to get my head around the idea of killing and how to do it better. I also reasoned that I lacked access to a sharper knife, which I am sure makes the process less painful for the birds.

The way I understand it, the reason the slitting of thoughts with a sharp knife is the preferred method of slaughter is this: think for a moment if you have you ever been cut with a sharp knife, a really sharp knife. If so, you probably didn’t notice right away. You probably saw blood before you ever felt pain. Now, think of a less common injury, that of massive blood loss. Most people who have experienced heavy blood loss describe the sensation as a kind of fading, a swimming in and out of consciousness, or a dreamy, light-headedness. The idea behind slaughtering animals this way is that it is relatively painless and because of blood-loss, death happens quite comfortably for the animal. But the whole time we were killing turkeys, despite these thoughts, I couldn’t help but wonder if this concept of “giving death” anthropomorphises these animals too much. Pretty much everything we did to these birds was better, less painful, and certainly less gruesome than what happens to them in nature. I remember going out into the sheep pasture one morning and finding a dead sheep; it’s head and shoulder twisted unnaturally and all its internal organs removed. And on another morning, feeding the turkey’s one dead, nothing left but bones and feathers in a brown, rotting heap. Another Turkey was sick. It’s wing had somehow been broken, and as it steadily became worse, its own kind pecked it and abused it until its head was a bloody, grey mess and Ty finally, mercifully snapped its neck. We are so concerned for the mercy of the animals we eat, much more so than nature ever is. I can’t help but wonder if this is another way that we have separated ourselves from nature, or if it is somehow in our nature to be merciful and to not want to cause harm and pain.

So, with those thoughts in my mind, I resigned myself to the process of scalding, plucking, eviscerating, and packaging. In order to pluck a bird easily, you have to heat the skin in water to just the right temperature for just the right amount of time. The machine is kind of like a rotisserie that pushes the bird with a metal plate in and out of the hot water for several minutes. The stink of hot wet dead bird became quite rank after mere minutes. Then, you pick up the hot, wet, dead bird that, mind you dry, already weighs some 40lbs, and wet at least 10 more, and hoist it into the plucker. The plucker is a large, stainless steel barrel lined with rubber, carrot-shaped nubs. When you turn the plucker on, the bird whirls around inside and the nubs serve to pull the feathers out in some mystery of physics I don’t understand. It’s pretty intense, watching this animal flap about, neck broken, being removed of its feathers. Then we pulled them out onto a table, removed the feet and heads, split open its belly and removed its entrails. I did a lot of this. I think because at this point the animal was becoming food, and I just sort of resonated with it. It was systematic and fascinating. Then the birds were cleaned with cold water, bagged, weighed, labelled, and put in the chest freezer. It was sort of amazing, having something that was alive not half and hour ago now bagged up and in a freezer, utterly changed, even unrecognisable from its original state. The whole process for 38 birds took about eight hours, including an hour lunch break and clean up. I learned all kinds of amazing and miraculous things about bodies and biology. It was such a powerful thing to see a 5 gallon bucket of blood set out for a few hours. It coagulated into a jello-like substance that was thick and dark and beautiful. There were buckets of unusable entrails, heads and feet and lungs, translucent oesophagus’s, and bright green bile; yellow, shining intestines all twisting and curving. We bagged up livers and gizzards that were purpley and iridescent. I know, it seems so gross when I say it here in writing, but I can’t stress how mesmerisingly beautiful it was to see: like a mystery of creation all laid out plain and vulgar, but no less mysterious.

By the end of the day I wasn’t sure if I would ever eat turkey again, mostly due to the smell, but also, in part, due to the fact that my hands had the sensory memory of the soft squish of lungs being dug out of rib cages. We were all bloody, smelly, and exhausted. As we were driving away, I couldn’t help but feel like I had been initiated, not only into the farm and the very essence of farming, but also into a shared experience of the rest of the world. In this month’s National Geographic, there’s an amazing photo of men in Bangladesh slaughtering a cow in the street. It’s blood arches in a spray as the beast falls toward the ground, the men assisting in its death. The caption below reads that the slaughter is celebratory, in honour of Id al-Adha, a Muslim holiday in honour of Ibraham’s willingness to sacrifice his son, Ishmael, at God’s request. The story, though differing in detail between the Judeo-Christian and Islamic versions, is read similarly in all three traditions. It is a story of ultimate devotion to the divine and unwavering supplication to the will of God. It also shows that obedience to God, though it my look grim and painful, is always reconciled with unanticipated mercy (remember, God stops Abraham at just the right moment). For Abraham and Isaac (Ibrahim and Ishmael) the horrible journey towards death, indeed a total willingness to both kill and to die without fear is rewarded with joy and relief in the form of a sheep, willing to die in Isaac’s stead. Fundamentally, this story links sacrifice with celebration, death with joy. And so, Ibrahim’s life-affirming sacrifice it is celebrated in the Muslim world with, what else but sacrifice. Animals are ritually and publicly slaughtered and shared among the poor.

The take home message is that animal slaughter is old, it is common, it is even elemental to human existence. It was so in the ancient world and is so today. Animals die so that people might live and this natural order is to be celebrated. It is perhaps difficult for us here in the safe, sterile comfort of the Western world to associate violence with happiness, but we must face this unassailable truth: death is life. Imagine for a moment the happiness a family must feel when they acquire a cow, sheep, or goat that they can use perpetually for food. An animal is a perpetual source because it regenerates itself in the cycles of life, birth, and death. This process is jarring to the uninitiated, (yet so many of us here in the US literally worship this process in the form of Jesus). Imagine for a moment the great physical pains of most of the world, both past and present, of just how dirty and foul it can get. We now, in this country, live in a kind of golden bubble. We have the privilege and indeed, luxury of constant and unwavering food supply. So many of us have the privilege of never seeing an animal die (to say nothing of seeing a human being die). So many have the privilege of spending only twenty-percent of our income on food. So many have the privilege of never bloodying our hands, never sullying them in the planting of seeds and harvesting of roots, of never having smelled the stench of dead things. In short, a great many of us have the privilege of never having to get dirty in order to live. But someone else, somewhere does have to get dirty, and too many of us have the privilege to ignore them. It is this division of people, clean and unclean: those who see death and are willing to die just as much as their food is, and those who think that separation from death is the way to life. This division I reject. So, I got to know death a little better through the sacrifice of 38 birds, 38 birds that will be used to celebrate our bounty, that will be used to remind us of how grateful we are, or perhaps, how grateful we should be, and that will remind us that gratitude is the deepest way we are happy.

A Tourist is not Local, or, yet another diatribe about why I hate tourism despite understanding that it is a cash cow

One of the first things I had to do upon arriving at the farm is weed-whack the corn maze. A corn maze is, as many of you know, a cornfield that has been cut either by machine or by chemical into a path, sometimes in a pattern, that tourists run around in for the enjoyment of getting lost for several minutes and then haphazardly finding a way out. In England, there are many such mazes, there called, amusingly, maize mazes, which surely spawn from the old tradition of English garden mazes, usually cut from boxwood or other hedges. They are popular and they are fun. Many historic estates in England still maintain their old mazes or recreate new ones to add an element of enjoyment that is in-line with the history of the specific place. A corn maze, however economical and enjoyable, is fundamentally out of line on a meat-production farm in North Carolina.

Our farm has a corn maze primarily to supplement the farm’s income. Financially, a corn maze makes sense. If you have one, the tourist will come, they will spend their money.  What could possibly be at all wrong? The farmer makes additional income and the tourist has a good time and a happy memory of a farm and a quaintly pleasing impression of rural life. But it is just that that, an impression, that troubles me. In the case of our farm, and I’m sure many others, the impression the tourist leaves with is a false one. We do not raise corn for food, nor ethanol, nor feed, nor research. Corn is not what we do. Our farm uses the land to raise food. We are, as the former head of the Warren Wilson College Farm, John Pilson once told Ross, grass farmers. We take an abundant resource that is inedible to us, grass, let animals who can digest its nutrients eat it, and harvest that nutrition through the meat of that animal. Little of the land that we are on is suitable for raising grains and vegetables, so we raise the food that the land we are on can easily support.  Yet, the many tourists who visit our farm have no idea that this is at all what we actually do. Many don’t even realise we raise animals for food at all. By and large, they come for the corn maze, maybe a few pumpkins, and leave without noticing the freezers of food in the store. The corn maze presents a lie for the sake of a good time and increased income.

A caveat to this argument, though, is that farmers need that increased income. Several times, I have discussed the problem farmers face of making adequate income. Jamie attests, and I think rightly so, that of the vast majority of the interest and the money being made on the local food movement is going to the image of the movement. People buy from Whole Foods and they feel like they’ve done their part. Restaurants will have three or four local food items on their menus and they attract those concerned for food ethics. Shops open to sell nothing but organic sheets spun from cotton grown in Egypt and woven in Thailand and their patrons feel like they’ve made a contribution to something ethical. All the while government regulations and big corporate farms try to jump on the bandwagon diluting the language of ethical eating so that “organic” is equivalent to “all-natural” and either means a food as nutritious and untarnished as “grass-finished”. As a result, farmers still see very little of the billions of dollars made by Whole Foods and Earth Fare. It’s not enough, and neither is a corn maze.

A farm that successfully raises, harvests, and sells its harvest should not ever feel that in order to be economically successful it must go out of its way in terms of skills, labour, and resources for something that ultimately amounts to a waste of time and land for the sake of a tourist who will never buy even one of our steaks, nor encourage others towards ethical farming and eating; who, when the time comes to decide whether to develop or preserve that farm land, will merely shake their heads and say, well, I’m sorry to see the corn maze go, I guess we’ll have to find another one somewhere else.

And therein lies the crux of the problem. There is nothing local about a tourist. For a tourist, there is little incentive to look deeper than the initial good time had. Pleasure is just pleasure unless it has meaning attached to it. Carlo Petrini calls it taste: the marriage of pleasure with meaning. Though the smiles of a tourist have value and play their part in a persons life, there are better ways of getting those smiles and good feelings that will benefit a place an more levels than the fiscal and a person on more levels than amusement. I suggest on farm tours where people might learn the fun and amazement of how cows come when called, workshops on cooking with the food grown on the farm, or even prepared picnics for sale with farm food that can be enjoyed on the grounds, farm volunteer days where kids can come and enjoy shovelling manure, making bouquets for the farm store to sell, helping to press apple cider, or counting piglets, where adults can help repair structures and make improvements. By all means, make money: charge for the experience. The point is to serve the farm and get people to cultivate an authentic experience and an authentic relationship with the land that works to get them to appreciate the farm for what it is rather than what it isn’t. And by all means, if you grow corn, have a corn maze. The point is to work towards the cultivation of a recurring relationship to the idea of the farm and to the idea of food, if not ours specifically, the importance of those that serve the tourist locally. It is our job, as much as it is our job to raise meat, to help people, to help tourists to see at one individual farm how the farms local to them also serve them and their community. Then, maybe, farmers will be able to make enough money that they can stop doing things that aren’t their jobs.

Creative Commons Attribution-NonCommercial-ShareAlike 3.0 United States
This work by Rebecca and Ross Williams is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 United States.