Perhaps in order to survive its inherent absurdity, the third side is asserting its power as never before: by its control of politics, of public education, and of the news media; by its dominance of science; and by biotechnology, which it is commercializing with unprecedented haste and aggression in order to control totally the world’s land-using economies and its food supply. This massive ascendancy of corporate power over democratic process is probably the most ominous development since the end of World War II, and for the most part “the free world” seems to be regarding it as merely normal.
My sorrow in having been for so long on two losing sides has been compounded by knowing that those two sides have been in conflict, not only with their common enemy, the third side, but also, and by now almost conventionally, with each other. And I am further aggrieved in understanding that everybody on my two sides is deeply implicated in the sins and in the fate of the self-destructive third side.
As a part of my own effort to think better, I decided not long ago that I would not endorse any more wilderness preservation projects that do not seek also to improve the health of the surrounding economic landscapes and human communities. One of my reasons is that I don’t think we can preserve either wildness or wilderness areas if we can’t preserve the economic landscapes and the people who use them. This has put me into discomfort with some of my conservation friends, but that discomfort only balances the discomfort I feel when farmers or ranchers identify me as an “environmentalist,” both because I dislike the term and because I sympathize with farmers and ranchers.
Whatever its difficulties, my decision to cooperate no longer in the separation of the wild and the domestic has helped me to see more clearly the compatibility and even the coherence of my two allegiances. The dualism of domestic and wild is, after all, mostly false, and it is misleading. It has obscured for us the domesticity of the wild creatures. More important, it has obscured the absolute dependence of human
domesticity upon the wildness that supports it and in fact permeates it. In suffering the now-common accusation that humans are “anthropocentric” (ugly word), we forget that the wild sheep and the wild wolves are respectively ovicentric and lupocentric. The world, we may say, is wild, and all the creatures are homemakers within it, practicing domesticity: mating, raising young, seeking food and comfort. Likewise, though the wild sheep and the farm-bred sheep are in some ways unlike in their domesticities, we forget too easily that if the “domestic” sheep become too unwild, as some occasionally do, they become uneconomic and useless: They have reproductive problems, conformation problems, and so on. Domesticity and wildness are in fact intimately connected. What is utterly alien to both is corporate industrialism—a displaced economic life that is without affection for the places where it is lived and without respect for the materials it uses.
The question we must deal with is not whether the domestic and the wild are separate or can be separated; it is how, in the human economy, their indissoluble and necessary connection can be properly maintained.
But to say that wildness and domesticity are not separate, and that we humans are to a large extent responsible for the proper maintenance of their relationship, is to come under a heavy responsibility to be practical. I have two thoroughly practical questions on my mind.
THE FIRST IS: Why should conservationists have a positive interest in, for example, farming? There are lots of reasons, but the plainest is: Conservationists eat. To be interested in food but not in food production is clearly absurd. Urban conservationists may feel entitled to be unconcerned about food production because they are not farmers. But they can’t be let off so easily, for they all are farming by proxy. They can eat only if land is farmed on their behalf by somebody somewhere in some fashion. If conservationists will attempt to resume responsibility for their
need to eat, they will be led back fairly directly to all their previous concerns for the welfare of nature.
Do conservationists, then, wish to eat well or poorly? Would they like their food supply to be secure from one year to the next? Would they like their food to be free of poisons, antibiotics, alien genes, and other contaminants? Would they like a significant portion of it to be fresh? Would they like it to come to them at the lowest possible ecological cost? The answers, if responsibly given, will influence production, will influence land use, will determine the configuration and the health of landscapes.
If conservationists merely eat whatever the supermarket provides and the government allows, they are giving economic support to all-out industrial food production: to animal factories; to the depletion of soil, rivers, and aquifers; to crop monocultures and the consequent losses of biological and genetic diversity; to the pollution, toxicity, and overmedication that are the inevitable accompaniments of all-out industrial food production; to a food system based on long-distance transportation and the consequent waste of petroleum and the spread of pests and diseases; and to the division of the countryside into ever larger farms and ever larger fields receiving always less human affection and human care.
If, on the other hand, conservationists are willing to insist on having the best food, produced in the best way, as close to their homes as possible, and if they are willing to learn to judge the quality of food and food production, then they are going to give economic support to an entirely different kind of land use in an entirely different landscape. This landscape will have a higher ratio of caretakers to acres, of care to use. It will be at once more domestic and more wild than the industrial landscape. Can increasing the number of farms and farmers in an agricultural landscape enhance the quality of that landscape as wildlife habitat? Can it increase what we might call the wilderness value of that landscape? It
can
do so, and the determining factor would be diversity. Don’t forget
that we are talking about a landscape that is changing in response to an increase in local consumer demand for local food. Imagine a modern agricultural landscape devoted mainly to corn and soybeans and to animal factories. And then imagine its neighboring city developing a demand for good, locally grown food. To meet that demand, local farming would have to diversify.
If that demand is serious, if it is taken seriously, if it comes from informed and permanently committed consumers, if it promises the necessary economic support, then that radically oversimplified landscape will change. The crop monocultures and animal factories will give way to the mixed farming of plants and animals. Pastured flocks and herds of meat animals, dairy herds, and poultry flocks will return, requiring, of course, pastures and hayfields. If the urban consumers would extend their competent concern for the farming economy to include the forest economy and its diversity of products, that would improve the quality and care, and increase the acreage, of farm woodlands. And we should not forget the possibility that good farmers might, for their own instruction and pleasure, preserve patches of woodland unused. As the meadows and woodlands flourished in the landscape, so would the wild birds and animals. The acreages devoted to corn and soybeans, grown principally as livestock feed or as raw materials for industry, would diminish in favor of the fruits and vegetables required by human dinner tables.
As the acreage under perennial cover increased, soil erosion would decrease and the water-holding capacity of the soil would increase. Creeks and rivers would grow cleaner and their flow more constant. As farms diversified, they would tend to become smaller because complexity and work increase with diversity, and so the landscape would acquire more owners. As the number of farmers and the diversity of their farms increased, the toxicity of agriculture would decrease—insofar as agricultural chemicals are used to replace labor and to defray the biological costs of monoculture. As food production became decentralized, animal
wastes would be dispersed, and would be absorbed and retained in the soil as nutrients rather than flowing away as waste and as pollutants. The details of such a transformation could be elaborated almost endlessly. To make short work of it here, we could just say that a dangerously oversimplified landscape would become healthfully complex, both economically and ecologically.
Moreover, since we are talking about a city that would be living in large measure from its local fields and forests, we are talking also about a local economy of decentralized, small, nonpolluting value-adding factories and shops that would be scaled to fit into the landscape with the least ecological or social disruption. And thus we can also credit to this economy an increase in independent small businesses, in self-employment, and a decrease in the combustible fuel needed for transportation and (I believe) for production.
Such an economy is technically possible, there can be no doubt of that; we have the necessary methods and equipment. The capacity of nature to accommodate, and even to cooperate in, such an economy is also undoubtable; we have the necessary historical examples. This is not, from nature’s point of view, a pipe dream.
What
is
doubtable, or at least unproven, is the capacity of modern humans to choose, make, and maintain such an economy. For at least half a century we have taken for granted that the methods of farming could safely be determined by the mechanisms of industry, and that the economies of farming could safely be determined by the economic interests of industrial corporations. We are now running rapidly to the end of the possibility of that assumption. The social, ecological, and even the economic costs have become too great, and the costs are still increasing, all over the world.
Now we must try to envision an agriculture founded not on mechanical principles, but on the principles of biology and ecology. Sir Albert Howard and Wes Jackson have argued at length for such a change
of standards. If you want to farm sustainably, they have told us, then you have got to make your farming conform to the natural laws that govern the local ecosystem.You have got to farm with both plants and animals in as great a diversity as possible, you have got to conserve fertility, recycle wastes, keep the ground covered, and so on. Or, as J. Russell Smith put it seventy years ago, you have got to “fit the farming to the land”—not to the available technology or the market, as important as those considerations are, but to the land. It is necessary, in short, to maintain a proper connection between the domestic and the wild. The paramount standard by which the work is to be judged is the health of the place where the work is done.
But this is not a transformation that we can just drift into, as we drift in and out of fashions, and it is not one that we should wait to be forced into by large-scale ecological breakdown. It won’t happen if a lot of people—consumers and producers, city people and country people, conservationists and land users—don’t get together deliberately to make it happen.
Those are some of the reasons why conservationists should take an interest in farming and make common cause with good farmers. Now I must get on to the second of my practical questions.
WHY SHOULD FARMERS be conservationists? Or maybe I had better ask why
are
good farmers conservationists? The farmer lives and works in the meeting place of nature and the human economy, the place where the need for conservation is most obvious and most urgent. Farmers either fit their farming to their farms, conform to the laws of nature, and keep the natural powers and services intact—or they do not. If they do not, then they increase the ecological deficit that is being charged to the future. (I had better admit that some farmers do increase the ecological deficit, but they are not the farmers I am talking about. I am not asking conservationists to support destructive ways of farming.)
Good
farmers, who take seriously their duties as stewards of Creation and of their land’s inheritors, contribute to the welfare of society in more ways than society usually acknowledges, or even knows. These farmers produce valuable goods, of course; but they also conserve soil, they conserve water, they conserve wildlife, they conserve open space, they conserve scenery.
All that is merely what farmers
ought
to do. But since our present society’s first standard in all things is profit and it loves to dwell on “economic reality,” I can’t resist a glance at these good farmers in their economic circumstances, for these farmers will be poorly paid for the goods they produce, and for the services they render to conservation they will not be paid at all. Good farmers today may market products of high quality and perform well all the services I have listed, and
still
be unable to afford health insurance, and
still
find themselves mercilessly caricatured in the public media as rural simpletons, hicks, or rednecks. And then they hear the voices of the “economic realists”: “Get big or get out. Sell out and go to town. Adapt or die.” We have had fifty years of such realism in agriculture, and the result has been more and more large-scale monocultures and factory farms, with their ever larger social and ecological—and ultimately economic—costs.
Why do good farmers farm well for poor pay and work as good stewards of nature for no pay, many of them, moreover, having no hope that their farms will be farmed by their children (for the reasons given) or that they will be farmed by anybody?
Well, I was raised by farmers, have farmed myself, and have in turn raised two farmers—which suggests to me that I may know something about farmers, and also that I don’t know very much. But over the years I along with a lot of other people have wondered, “Why do they do it?” Why do farmers farm, given their economic adversities on top of the many frustrations and difficulties normal to farming? And always the answer is: “Love. They must do it for love.” Farmers farm for the love of
farming. They love to watch and nurture the growth of plants. They love to live in the presence of animals. They love to work outdoors. They love the weather, maybe even when it is making them miserable. They love to live where they work and to work where they live. If the scale of their farming is small enough, they like to work in the company of their children and with the help of their children. They love the measure of independence that farm life can still provide. I have an idea that a lot of farmers have gone to a lot of trouble merely to be self-employed, to live at least a part of their lives without a boss.