The Art of the Common Place ~ Part 4

To eat responsibly is to understand and enact, so far as one can, this complex relationship. What can one do? Here is a list, probably not definitive:

1. Participate in food production to the extent that you can. If you have a yard or even just a porch box or a pot in a sunny window, grow something to eat in it. Make a little compost of our kitchen scraps and use it for fertilizer. Only by growing some food for yourself can you become acquainted with the beautiful energy cycle that revolves from soil to seed to flower to fruit to food to offal to decay, and around again. You will be fully responsible for any food that you grow for yourself, and you will know all about it. You will appreciate it fully, having known it all its life.

2. Prepare your own food. This means reviving in your own mind and life the arts of kitchen and household. This should enable you to eat more cheaply, and it will give you a measure of “quality control”: you will have some reliable knowledge of what has been added to the food you eat.

3. Learn the origins of the food you buy, and buy the food that is produced closest to your home. The ideas that every locality should be, as much as possible, the source of its own food makes several kinds of sense. The locally produced food supply is the most secure, the freshest, and the easiest of local consumers to know about and to influence.

4. Whenever possible, deal directly with a local farmer, gardener, or orchardist. All the reasons listed for the previous suggestion apply here. In addition, by such dealing you eliminate the whole pack of merchants, transporters, processors, packagers, and advertisers, who thrive at he expense of both producer and consumers.

5. Learn, in self-defense, as much as you can of the economy and technology of industrial food production. What is added to food that is not food, and what do you pay for these additions?

6. Learn what is involved in the best farming and gardening.

7. Learn as much as you can, by direct observation and experience if possible, of the life histories of the food species.

The Art of the Common Place ~ Part 3

One of the primary results--and one of the primary needs--of industrialism is the separation of people and places and products from their histories. To the extent that we participate in the industrial economy, we do not know the histories of our families or of our habitats or of our meals. This is an economy and in fact a culture, of the one-night stand. "I had a good time,” says the industrial lover, “but don’t ask me my last name.” Just so, the industrial eater says to the svelte industrial hog, “We’ll be together at breakfast. I don’t want to see you before then, and I won’t care to remember you afterwards.”

In this condition, we have many commodities, but little satisfaction, little sense of the sufficiency of anything. The scarcity of satisfaction makes of our many commodities, in fact, an infinite series of commodities, the new commodities invariably promising greater satisfaction than the older ones. And so we can say that the industrial economy’s most-marketed commodity is satisfaction, and that this commodity, which is repeatedly promised, bought, and paid for, is never delivered. On the other hand, people who have much satisfaction do not need many commodities.

The persistent want of satisfaction is directly and complexly related to the dissociation of ourselves and all our goods from our and their histories. If things do not last, are not made to last, they can have no histories, and we who use these things can have no memories. We buy new stuff on the promise of satisfaction because we have forgot the promised satisfaction for which we reduce the longevity of materials. For example, wood, which well-made into buildings and furniture and well cared for can last hundreds of years, is now routinely manufactured into products that last twenty-five years. We do not cherish the memory of shoddy and transitory objects, and so we do not remember them. That is to say that we do not invest in them the lasting respect and admiration that make for satisfaction.

The Art of the Common Place ~ Part 2

Some time ago, in a conversation with Wes Jackson in which we were laboring to define the causes of the modern ruination of farmland, we finally got around to the money economy. I said that an economy based on energy would be more benign because it would be more comprehensive.

Wes would not agree. “An energy economy still wouldn’t be comprehensive enough.”

“Well,” I said, “then what kind of economy would be comprehensive enough?”

He hesitated a moment, and then, grinning, said, “The Kingdom of God.”

I assume that West used the term because he found it, at that point in our conversation, indispensable; I assume so because, in my pondering over its occurrence at that point, I have found it indispensable myself. For the thing that troubles us about the industrial economy is exactly that it is not comprehensive enough, that, moreover, it tends to destroy what it does not comprehend, and that it is dependent upon much that it does not comprehend. In attempting to criticize such an economy, we naturally pose against it an economy that does not leave anything out, and we can say without presuming too much that the first principle of the kingdom of God is that it includes everything; in it, the fall of every sparrow is a significant event. We are in it whether we know it or not and whether we wish to be or not. Another principle, both ecological and traditional, is that everything in the Kingdom of God is joined both to it and to everything else that is in it; that is to say, the Kingdom of God is orderly. A third principle is that humans do not and can never know either all the creatures that the Kingdom of God contains or the whole pattern or order by which it contains them.

The Art of the Common Place ~ Wendell Berry

As I go on down the path alongside Camp Branch, I walk by the edge of croplands abandoned only within my own lifetime. On my left are the south slopes where the woods is old, long undisturbed. On my right, the more fertile north slopes are covered with patches of briars and sumacs and a lot of young walnut trees. Tobacco of an extraordinary quality was once grown here, and then the soil wore thin, and these places were given up for the more accessible ridges that were not so steep, where row cropping made better sense anyway. But now, under the thicket growth, a mat of bluegrass has grown to testify to the good nature of this ground. It was fine dirt that lay here once, and I am far from being able to say that I could have resisted the temptation to plow it. My understanding of what is best for it is the tragic understanding of hindsight, the awareness that I have been taught what was here to be lost by the loss of it.

We have lived by the assumption that what was good for us would be good for the world. And this has been based on the even flimsier assumption that we could know with any certainty what was good even for us. We have fulfilled the danger of this by making our personal pride and greed the standard of our behavior toward the world—to the incalculable disadvantage of the world and every living thing in it. And now, perhaps very close to too late, our great error has become clear. It is not only our own creativity—our own capacity for life—that is stifled by our arrogant assumption; the creation itself is stifled.

We have been wrong. We must change our lives, so that it will be possible to live by the contrary assumption that what is good for the world will be good for us. And that requires that we make the effort to know the world and to learn what is good for it. We must learn to cooperate in its processes, and to yield to its limits. But even more important, we must learn to acknowledge that the creation is full of mystery; we will never entirely understand it. We must abandon arrogance and stand in awe. We must recover the sense of the majesty of creation, and the ability to be worshipful in its presences. For I do not doubt that it is only on the condition of humility and reverence before the world that our species will be able to remain in it.

The Story of an African Farm ~ Olive Schreiner

Do you take an interest in the position of women, Waldo?"

"No."

"I thought not. No one does, unless they are in need of a subject upon which to show their wit. And as for you, from of old you can see nothing that is not separated from you by a few millions of miles, and strewed over with mystery. If women were the inhabitants of Jupiter, of whom you had happened to hear something, you would pore over us and our condition night and day; but because we are before your eyes you never look at us. You care nothing that this is ragged and ugly," she said, putting her little finger on his sleeve; "but you strive mightily to make an imaginary leaf on an old stick beautiful. I'm sorry you don't care for the position of women; I should have liked us to be friends; and it is the only thing about which I think much or feel much—if, indeed, I have any feeling about anything," she added, flippantly, readjusting her dainty little arms. "When I was a baby, I fancy my parents left me out in the frost one night, and I got nipped internally—it feels so!"

"I have only a few old thoughts," he said, "and I think them over and over again; always beginning where I left off. I never get any further. I am weary of them."

"Like an old hen that sits on its eggs month after month and they never come out?" she said quickly. "I am so pressed in upon by new things that, lest they should trip one another up, I have to keep forcing them back. My head swings sometimes. But this one thought stands, never goes—if I might but be one of these born in the future; then, perhaps, to be born a woman will not be to be born branded."

Waldo looked at her. It was hard to say whether she were in earnest or mocking.

"I know it is foolish. Wisdom never kicks at the iron walls it can't bring down," she said. "But we are cursed. Waldo, born cursed from the time our mothers bring us into the world till the shrouds are put on us. Do not look at me as though I were talking nonsense. Everything has two sides—the outside that is ridiculous, and the inside that is solemn."

"I am not laughing," said the boy, sedately enough; "but what curses you?"

He thought she would not reply to him, she waited so long.

"It is not what is done to us, but what is made of us," she said at last, "that wrongs us. No man can be really injured but by what modifies himself. We all enter the world little plastic beings, with so much natural force, perhaps, but for the rest—blank; and the world tells us what we are to be, and shapes us by the ends it sets before us. To you it says—"Work;" and to us it says—"Seem!" To you it says—As you approximate to man's highest ideal of God, as your arm is strong and your knowledge great, and the power to labour is with you, so you shall gain all that human heart desires. To us it says—Strength shall not help you, nor knowledge, nor labour. You shall gain what men gain, but by other means. And so the world makes men and women.

"Look at this little chin of mine, Waldo, with the dimple in it. It is but a small part of my person; but though I had a knowledge of all things under the sun, and the wisdom to use it, and the deep loving heart of an angel, it would not stead me through life like this little chin. I can win money with it, I can win love; I can win power with it, I can win fame. What would knowledge help me? The less a woman has in her head the lighter she is for climbing. I once heard an old man say, that he never saw intellect help a woman so much as a pretty ankle; and it was the truth. They begin to shape us to our cursed end," she said, with her lips drawn in to look as though they smiled, "when we are tiny things in shoes and socks. We sit with our little feet drawn up under us in the window, and look out at the boys in their happy play. We want to go. Then a loving hand is laid on us: 'Little one, you cannot go,' they say, 'your little face will burn, and your nice white dress be spoiled.' We feel it must be for our good, it is so lovingly said: but we cannot understand; and we kneel still with one little cheek wistfully pressed against the pane. Afterwards we go and thread blue beads, and make a string for our neck; and we go and stand before the glass. We see the complexion we were not to spoil, and the white frock, and we look into our own great eyes. Then the curse begins to act on us. It finishes its work when we are grown women, who no more look out wistfully at a more healthy life; we are contented. We fit our sphere as a Chinese woman's foot fits her shoe, exactly, as though God had made both—and yet he knows nothing of either. In some of us the shaping of our end has been quite completed. The parts we are not to use have been quite atrophied, and have even dropped off; but in others, and we are not less to be pitied, they have been weakened and left. We wear the bandages, but our limbs have not grown to them; we know that we are compressed, and chafe against them.

"But what does it help? A little bitterness, a little longing when we are young, a little futile searching for work, a little passionate striving for room for the exercise of our powers,—and then we go with the drove. A woman must march with her regiment. In the end she must be trodden down or go with it; and if she is wise she goes.

"I see in your great eyes what you are thinking," she said, glancing at him; "I always know what the person I am talking to is thinking of. How is this woman who makes such a fuss worse off than I? I will show you by a very little example. We stand here at this gate this morning, both poor, both young, both friendless; there is not much to choose between us. Let us turn away just as we are, to make our way in life. This evening you will come to a farmer's house. The farmer, albeit you come alone on foot, will give you a pipe of tobacco and a cup of coffee and a bed. If he has no dam to build and no child to teach, tomorrow you can go on your way, with a friendly greeting of the hand. I, if I come to the same place tonight, will have strange questions asked me, strange glances cast on me. The Boer-wife will shake her head and give me food to eat with the Kaffers, and a right to sleep with the dogs. That would be the first step in our progress—a very little one, but every step to the end would repeat it. We were equals once when we lay new-born babes on our nurses' knees. We will be equals again when they tie up our jaws for the last sleep!"

Waldo looked in wonder at the little quivering face; it was a glimpse into a world of passion and feeling wholly new to him.

"Mark you," she said, "we have always this advantage over you—we can at any time step into ease and competence, where you must labour patiently for it. A little weeping, a little wheedling, a little self-degradation, a little careful use of our advantages, and then some man will say: "Come, be my wife!" With good looks and youth marriage is easy to attain. There are men enough; but a woman who has sold herself, even for a ring and a new name, need hold her skirt aside for no creature in the street. They both earn their bread in one way. Marriage for love is the beautifulest external symbol of the union of souls; marriage without it is the uncleanliest traffic that defiles the world." She ran her little finger savagely along the topmost bar, shaking off the dozen little dewdrops that still hung there. "And they tell us we have men's chivalrous attention!" she cried. "When we ask to be doctors, lawyers, law-makers, anything but ill-paid drudges, they say—No; but you have men's chivalrous attention; now think of that and be satisfied! What would you do without it?"

The bitter little silvery laugh, so seldom heard, rang out across the bushes. She bit her little teeth together.

"I was coming up in Cobb & Co.'s the other day. At a little wayside hotel we had to change the large coach for a small one. We were ten passengers, eight men and two women. As I sat in the house the gentlemen came and whispered to me, 'There is not room for all in the new coach, take your seat quickly.' We hurried out, and they gave me the best seat, and covered me with rugs, because it was drizzling. Then the last passenger came running up to the coach—an old woman with a wonderful bonnet, and a black shawl pinned with a yellow pin.

"'There is no room,' they said; 'you must wait till next week's coach takes you up;' but she climbed on to the step, and held on at the window with both hands.

"'My son-in-law is ill, and I must go and see him,' she said.

"'My good woman,' said one, 'I am really exceedingly sorry that your son-in-law is ill; but there is absolutely no room for you here.'

"'You had better get down,' said another, 'or the wheel will catch you.'

"I got up to give her my place.

"'Oh, no, no!' they cried, 'we will not allow that.'

"'I will rather kneel,' said one, and he crouched down at my feet; so the woman came in.

"There were nine of us in that coach, and only one showed chivalrous attention—and that was a woman to a woman.

"I shall be old and ugly, too, one day, and I shall look for men's chivalrous help, but I shall not find it.

"The bees are very attentive to the flowers till their honey is done, and then they fly over them. I don't know if the flowers feel grateful to the bees; they are great fools if they do."

"But some women," said Waldo, speaking as though the words forced themselves from him at that moment, "some women have power."

She lifted her beautiful eyes to his face.

"Power! Did you ever hear of men being asked whether other souls should have power or not? It is born in them. You may dam up the fountain of water, and make it a stagnant marsh, or you may let it run free and do its work; but you cannot say whether it shall be there; it is there. And it will act, if not openly for good, then covertly for evil; but it will act. If Goethe had been stolen away a child, and reared in a robber horde in the depths of a German forest, do you think the world would have had "Faust" and "Iphegenie?" But he would have been Goethe still—stronger, wiser than his fellows. At night, round their watch-fire, he would have chanted wild songs of rapine and murder, till the dark faces about him were moved and trembled. His songs would have echoed on from father to son, and nerved the heart and arm—for evil. Do you think if Napoleon had been born a woman that he would have been contented to give small tea-parties and talk small scandal? He would have risen; but the world would not have heard of him as it hears of him now—a man great and kingly with all his sins; he would have left one of those names that stain the leaf of every history—the names of women, who, having power, but being denied the right to exercise it openly, rule in the dark, covertly, and by stealth, through the men whose passions they feed on and by whom they climb.

"Power!" she said, suddenly, smiting her little hand upon the rail. "Yes, we have power; and since we are not to expend it in tunnelling mountains, nor healing diseases, nor making laws, nor money, nor on any extraneous object, we expend it on you. You are our goods, our merchandise, our material for operating on; we buy you, we sell you, we make fools of you, we act the wily old Jew with you, we keep six of you crawling to our little feet, and praying only for a touch of our little hand; and they say truly, there was never an ache or pain or broken heart but a woman was at the bottom of it. We are not to study law, nor science, nor art, so we study you. There is never a nerve or fibre in a man's nature but we know it. We keep six of you dancing in the palm of one little hand," she said, balancing her outstretched arm gracefully, as though tiny beings disported themselves in its palm. "There, we throw you away, and you sink to the devil," she said, folding her arms composedly. "There was never a man who said one word for woman but he said two for man, and three for the whole human race."

She watched the bird pecking up the last yellow grains; but Waldo looked only at her.

When she spoke again it was very measuredly.

"They bring weighty arguments against us when we ask for the perfect freedom of women," she said; "but, when you come to the objections, they are like pumpkin devils with candles inside, hollow, and can't bite. They say that women do not wish for the sphere and freedom we ask for them, and would not use it!

"If the bird does like its cage, and does like its sugar and will not leave it, why keep the door so very carefully shut? Why not open it, only a little? Do they know there is many a bird will not break its wings against the bars, but would fly if the doors were open?" She knit her forehead and leaned further over the bars.