Rural gentrification Part IV: the internship problem

To complete my present mini-series of posts on rural and agrarian gentrification, I want to talk about what I’ll call the internship problem. This relates to the practice of employing young or new entrant people at low or no wages, usually on the basis – or at least the pretext – that the opportunity gives them experience that will enable them to get more gainful employment in the future.

This practice seems to be proliferating across various job sectors nowadays as part of more general workplace casualization. The problems with it in terms of job security, potential exploitation of the intern and the barriers facing people who can’t afford to work for little or nothing and wish to enter intern-heavy sectors probably don’t need spelling out.

Small-scale farming, which tends to focus on more labour-intensive activities such as horticulture, is an intern-heavy sector. So these problems loom large within it. But there are some complicating factors specific to it that I’d like to broach here, while linking them to my wider present theme of gentrification and a small farm future.

To get into them, consider this:

If you can afford to buy a farm you can afford to pay the minimum wage. Really sick of people underpaying farmworkers in the guise of offering ‘education’

This is my paraphrase remembered from an online comment I came across a while back and can no longer find, from an agrarian Marxist of my acquaintance. Since I don’t have their exact words, it would be wrong of me to name them. And it’s not important anyway – the point is that such sentiments are quite widely expressed. Another example I’ve seen along similar lines (also long vanished from my screen) is this from a trade union in the USA: “If you can’t pay the minimum wage, then you don’t have a viable business”.

What to make of this? To go back to the first quotation, it seems to me that the first sentence isn’t logically true, and fails to distinguish between capital and revenue. It’s all too easy to blow every last penny on purchasing a farm, with no possibility of funding a five-figure annual wage bill out of its yearly business returns. But inasmuch as it may be true in a given case I’d suggest there could be three reasons why a farm owner would seek to pay below the minimum wage. The first is simple miserliness or bad faith, in which case I’m happy to join in the critical chorus and have nothing further to add. The second is what we might call a gentrification scenario in which somebody buys and runs a farm through access to funds that cannot be replenished by the financial returns from the actual farming. The third is that they consider themselves to be genuinely offering education with a financial value factored in.

I want to say a bit more about the second and third scenarios. In many agrarian societies historically and still today, landownership is a route to the accumulation of wealth and other forms of power. The gentry or the gentrifiers are, precisely, the people who own and can afford to own farmland, augmenting their riches as a result. But, to cut a long story short, in more commercial and industrial societies, ownership of farmland is not a source of wealth. Rich people own farmland because they’re rich, they’re not rich because they own farmland. Few people who actually work to produce food and fibre from the land, even if they own it, make a good living from the sale of those products, at any scale. In rich countries like Britain, the main way people try to square this circle via food production itself is by engrossing farms, cutting human labour, mechanizing and trying to gain economies of large scale by producing locally appropriate commodity crops, which are few in number globally, whence many of the problems of the food, farming and wider socioeconomic systems derive.

When a small-scale neo-agrarian farmer of relatively modest means steps into this unpromising reality by buying some land and starting a commercial enterprise (which, here in the UK, they will probably have to do to stand any chance of living on their land and making a go of it) they will not be able to compete on the standard commodity crops with larger scale operators and will typically start a niche labour-intensive enterprise like horticulture (it’s one of the tragedies of the modern world that gardening is ‘niche’). Chances are they’ll discover soon enough that it’s hard to generate enough income to pay for the prodigious amounts of labour they require, which is why the rich countries tend to import fruit and vegetables from poorer countries with different labour conditions, or import cheap labour from poorer countries to meet their horticultural labour needs.

As a result of this impasse, the neo-agrarian small landowner has two main options. One is to stay commercial, but find an even more niche niche in the form of an enterprise that can generate the best net income on a small scale. This will be something like micro salad greens or specialty mushrooms. There’s nothing intrinsically wrong with doing this. But it does mean that our would-be radical agrarian once fired up by the idea of sticking it to the man and doing their bit for the new agrarian dawn ends up travelling around ingratiating themselves with the head chefs of all the high-end local restaurants while the Wendell Berry books gather dust on the shelf.

Still, at least this way the small farmer remains solvent. And there’s a lot of picking and packing to do back on the farm, so it’s possible they can create a minimum wage job or two. The chances that their employees will be able to amass sufficient capital from this wage work to purchase their own farm someday are precisely zero, but at least the small farmer is running a ‘viable business’ and can take an honourable seat at the table with the other local bosses and capitalist employers.

The other main option is to stick with Wendell Berry and the original idealism, grow some wheat and potatoes, milk the cow or whatever, and accept that whatever it is that you’re doing it’s not what mainstream folk choose to call a ‘viable business’. Even so, the potatoes don’t grow by themselves and your labour demands remain high. So maybe you’ll rely on family labour or the input of volunteers from the nearby town who are desperate to get their hands in some soil, and this could work pretty well provided you can keep various labour regulation bureaucracies off your back. If your children are helping you, at least they’re probably learning something useful – especially if they go on to inherit the farm.

A hybrid situation is also likely. Chances are, a lot of other people somewhere along on their own neo-agrarian journey will be attracted to your farm. Probably not so much in the early stages when all you have is a bare field and not much clue what you’re doing or why. But as the trees you planted grow, the house you built settles in, and the field and water systems you developed start putting food on the table, after all those years of poorly rewarded work, suddenly your farm might look attractive to other people who want out of the existing ecocidal financial-industrial system. And you too might benefit from having such people on your farm. You can probably offer them a simple but honest roof over their head, some food on their table, companionship, a chance to learn useful skills and a chance to do good work. But you probably can’t offer them the minimum wage, just as you never earned it yourself over the years you were building up your farm.

You might be able to offer them a bit of money, though, along with many of the benefits in kind that accompany a livelihood based on the land. I guess you could call it an internship, although sharing life on the land is more intimate than the average internship – less like an industrial work placement, more like a family or community. But not entirely like one, because the intern is still a sojourner without secure and equal long-term rights to the use of your land.

If the drift of this essay – or indeed this entire blog – hasn’t already made my sympathies clear, let me say plainly that I greatly prefer the agrarian, decommodifying, livelihood-over-income route I’ve just charted, rather than the specialization-monetization-minimum wage route of the ‘viable business’. But if I leave it there, my preferred route has the same defect as the minimum wage one inasmuch as it leaves a large body of people with no prospect of ever getting secure land access. Therefore I think proposals such as mine must be accompanied with distributist policies that cycle the availability of land among many hands and prevent it accumulating among only a few.

In my previous post and in my book A Small Farm Future I addressed this point by suggesting the virtue of death or inheritance taxes such that landed wealth and its associated working capital can be passed from one generation to the next without it concentrating in fewer hands. Since the author of the first quotation I paraphrased above has criticized me for this suggestion along the lines that it still involves trafficking in money, initially I was surprised to discover his enthusiasm for the monetizing approach of the minimum wage. On reflection, perhaps it’s not so surprising. No doubt he’s not content to stop at the minimum wage but more concerned to turn the agrarian world, as Marxists are wont to turn everything, into a clash between accumulated capital and immiserated labour where the immiserated labour wins out in the end. For reasons I’ve previously discussed, and perhaps will address again in the future, I am doubtful of that victory and those terms, so while I share some of the egalitarian spirit of the Marxists, I prefer distributist or agrarian populist approaches combining personal and household livelihood-making within commons and collective frameworks.

If these approaches came to pass any time soon, there would have to be monumental land reform in countries like the UK that made small parcels of rural land easily available at affordable costs to almost anyone who wanted to homestead it (the inheritance tax I advocate would go a long way towards that). In this scenario, the supply of energetic young people anxious to get their hands in the soil and live in a cabin or a caravan on established smallholdings – in other words, the supply of interns – might dry up. But that would be OK. Maybe food, land and other prices would combine in such a way that small-scale commercial farmers in need of extra labour could actually afford to pay for it at last. Though I think it’s more likely that money would still be hard to come by in the countryside and people might have to resort to the family labour route. Anyway, at least the great inequity in access to land would be solved.

But equally if these changes came about, there would also be a large knowledge and skills gap concerning how to do low impact local farming and gardening among the new cohort of smallholders. It’s at this point that I believe it’s necessary to drop the sarcastic scare quotes around ‘education’ in the opening quotation. I think people would still seek internships on other people’s farms, because those people would genuinely be able to teach them useful things. And if, as I suspect, liquid money was still hard to come by on such farms, then the payment would remain similar to some of its present in-kind manifestations – food, accommodation, education.

The advantage of the new situation would be that, with so many farms to choose from and land more readily obtainable, the opportunities for landowners to exploit interns would be small. Obviously, this is an unsatisfying solution for those who like to take their distaste for exploitation with a side of revolutionary class violence. Others may prefer it. But with its swingeing inheritance taxes and other such devices my favoured approach does turn on a politics almost as implausible in present circumstances as revolutionary communism. We will come to how that politics may nevertheless manifest later in this blog cycle.

No doubt one issue with the free and easy world of neo-agrarian internships paid mostly in kind I’ve just sketched is that it doesn’t sit well with the bureaucratic and legalistic orientations to the workplace in modern thinking, and perhaps it’s this that fuels the sarcastic scare quoting of ‘education’ and the talk of non-viable businesses I mentioned above. It’s likely that bottom-up neo-agrarian economies would find ways to part-formalize internships and apprenticeships, as was done in times of old through rural hiring fairs and the like. For the time being, young people are still going in large numbers to universities where they pay tens of thousands of pounds to study subjects that may not prove useful to them down the line, but still offer a job pipeline into corporate employment subsidized in numerous direct and indirect ways by the state. Personally, I’m more inclined to put scare quotes around some of these kinds of modern ‘education’, but I guess for now they retain their cachet as thoroughly formalized, financialized and state-sanctioned forms of learning. Meanwhile bottom-up attempts to formalize horticultural learning in the UK have struggled because of the inability of growers to fund it out of their slim profits. I suspect these trends are set to change.

For our part, we’ve experimented on our holding with various kinds of voluntary, residential, paid-in-cash and paid-in-kind work. Currently we’re homing in on a two-year residential programme with a first year of learning paid in cash and kind and a second year of managing a horticultural business paid by sharing a (large) proportion of the profits. It’s in its early phases, but already seems to be helping people exit from it with tangible benefits in practical and business skills. I’m biased, of course, but I’d say that it’s an education rather than an ‘education’.

The larger direction of travel on our holding is likely to involve further decommodification. I’m thinking of it as a microcosm for the small farm future I’ve written about in general, and perhaps more specifically for the kind of rural community setups discussed in the comments under my previous post (I must acknowledge the leadership of my wife in thinking the practical details of this through far more clearly than I have). The logic of it is that, providentially, there’s a place you may be able to come and live where you can provide for most of the necessities of life by yourself and in community with other people, but where you won’t get paid much, if any, money. On our particular holding, carved out as it has been within part of the present history of the capitalist political economy, that piece of providence has involved a degree of ‘gentrification’ or pump-priming that was not internally generated by the economic activity of the holding itself. In truth, every economic activity that people do rests on pump-priming or providence from their predecessors that is not internally generated by the activity itself, and the modern tendency to forget this is one of the reasons we’re in our present mess. The interesting challenge is to turn the specific rural gentrification of today into a more generalized decommodification tomorrow.

Ten years of small farm future

I wouldn’t normally be straining myself to get a post out on New Year’s Day, but (checks archive) blow me if today isn’t the tenth anniversary of this blog’s inception. Three hundred and fifty blog posts. Ten thousand comments. It’s quite some wordage. Has it all been worth it? I couldn’t possibly say, but I hope the landmark is enough for me to be forgiven the self-indulgence of a short trip down memory lane.

When I started the blog I was four years into my tenure as the main grower for Vallis Veg, the small local veg box scheme that I’d started with my wife (along with two other people working on the retail side). And I was four years past the last rites on my academic career. In the early years of the box scheme we sent out a printed newsletter to our customers with the boxes every week in which I sublimated my writing aspirations with reflections on the state of the world from my vantage point behind the wheel hoe. When we switched our website over to WordPress and my friend Steve suggested I might write a blog instead of a printed newsletter, smallfarmfuture.org.uk (or, at least, its forerunner) was born.

At the outset, I’d intended the blog essentially to be a replacement for my customer newsletters, but it quickly took on the form of a wider attempt to consider the ecology and the politics of a contemporary human culture and agriculture that, as I saw it, had gone seriously awry. In those early years, I was interested in debating different agricultural systems – especially now that I was working on them in real life rather than absorbing the secondhand wisdom of various alternative agriculture gurus. I also wanted to better understand why it was so difficult to make small businesses geared around renewable local agriculture work. At the same time, and relatedly, we were locked in a battle with our local council to be able to live on the land we farmed. Quite a lot hung on the outcome, in terms of whether my decision to quit a steady, well-paid job would turn out to have been a stroke of insane genius, or merely insane.

Around that time, I read Stewart Brand’s book Whole Earth Discipline and picked up the vibe of other renegades like Mark Lynas and Mike Shellenberger as they recanted a broadly left-wing, anti-capitalist environmentalism in favour of the kind of ‘green growth’ mainstream sustainability narrative that’s now common coin (at least Brand and Lynas only trumpeted their conversions once – Shellenberger does it with monotonous regularity, though I’m not sure he was ever really in the left-green camp he now repudiates). I found this ‘eco-modernist’ position, as it’s now rather problematically called, unconvincing and superficial, so I started engaging with it on my blog.

These early emphases have now faded somewhat. I’m still interested in farming methods, but I’ve come to the view that the main problem is not how people farm but how people organize themselves economically and politically, and if we get these latter right then the former will pretty much sort itself out in the long term. I’ve also become less interested in commercial agriculture and more interested in non-commercial horticulture, smallholding or homesteading, where online resources are already legion. Plus I’ve found that practical discussions seem too often to degenerate into the “you don’t want to do it like that” space, typically without the discussant troubling themselves enough to find out exactly how and why you are doing ‘it’ like ‘that’. So practical homesteading matters are likely to remain at most an occasional sub-theme here.

As to eco-modernism, my critique of The Eco-Modernist Manifesto co-authored by Brand, Lynas, Shellenberger and others considerably increased my readership, but my interest in engaging with it and indeed in engaging with most of the shouty, finger-pointy argumentation that passes for public intellectual debate these days around eco-modernism and much else besides has considerably decreased. I don’t think it gets us closer to solving contemporary problems, so I’ve tried as best I can (without complete success) to take my writing in different directions. Happily, enough people have found it illuminating for it to seem worth persevering with.

Talking of solving problems, one issue of concern to me on this blog has been our over-easy recourse to solutionist thinking in modern society. This applies of course to mainstream technocratic solutionism of the kind that considers our energy problems soluble via nuclear power, or our food system problems soluble via GM crops or industrially manufactured eco-gloop or whatever. But it also applies in the alternative farming or economics worlds. One part of this blog has involved articulating a scepticism towards off-the-peg ‘alternative’ solutions, whether technological or social. Although I might now frame it a bit differently, I was pleased on this front to get my critical review of perennial grain cropping into a peer-reviewed scholarly journal, somewhat prompted by an unpleasant exchange with an especially combative permaculturist. This was one of three peer-reviewed articles on farming and environmental issues I’ve published since quitting academia for the independent scholar’s garret. I doubt there will be any more.

Then came 2016, the year of the Trump and Brexit votes, widely heralded in certain over-excitable circles as much needed body blows to the complacent liberal capitalist global order. I didn’t think they were. Or, if they were, they weren’t very good ones. Perhaps I spent too much time on the blog dwelling on the politics around this, in particular on how fascist it was. To which the answer has turned out to be certainly a bit. It’s easy to dismiss such events as just the surface fizz of media politics, irrelevant to the deeper beats of nature, climate and energy that are the real drivers of contemporary human affairs and that are more deserving of attention. But as those beats get more disturbed, so does the politics – and ultimately it’ll probably be the politics, that is to say our organizational responses to biophysical crises, more than the crises themselves that will do for many of us.

Anyway, I guess the result of 2016 was to redouble my efforts to find an ‘alternative’ alternative politics and economics to both mainstream orthodoxies and the sham insurgencies of that year. This has been the main focus of the blog since then. It’s not a case of finding the right political economy, cueing the drumroll and then summoning it to save a grateful world. No doubt there will be more Trumps, Farages and Putins, and more neo-Bolshevik aspirants to the crown of world government burnished by the technocratic left. But there may be opportunities for deeper and more plausible forms of grassroots renewal on small farms and in small towns around the margins of this ossified megalo-politics, and my hope is that this blog has contributed in however small a way to clarifying those opportunities.

I wrote a couple of blog cycles in relation to that project. One on the Peasants’ Republic of Wessex where I looked at possibilities for local production of food and fibre in my region, and another on the History of the World in 10½ blog posts where I tried to put the politics into a larger context. Both of these, and many other strands from this blog, fed into my book, A Small Farm Future, published by Chelsea Green in 2020, which has been one tangible product of the blog that’s now out there making its way in the world.

I like to think that acquiring a smattering of scientific and political knowledge from an orthodox mainstream education has protected me from certain excesses typical of the dissenting autodidactic blogger, though perhaps hasn’t immunised me completely. In particular, a background in traditional left-wing and Marxist analysis has helped shape my worldview in ways that I still consider positive, but I find much of the analyses emerging from those traditions today too stuck in the ossified megalo-politics I mentioned to address current issues convincingly.

To my mind, this megalo-politics, and the orthodox educational canon associated with it, hasn’t kept its eye on the ball in relation to the politics appropriate to the current moment, and has badly erred by marginalizing, silencing and ridiculing other traditions and ideas more grounded in immediate material livelihood, the local and the sensory – such ideas and movements, for example, as agrarian populism, Romanticism and distributism. I’ve found myself sort of inventing an alternative political economy for myself along these lines, only to find that I was tapping into rich traditions of thought paralleling my own that previously I’d only dimly been aware of, or didn’t take seriously enough, because orthodox political thought didn’t take them seriously enough.

I’d long sought escape from Marxism and traditional leftism without quite finding a home elsewhere. Looking back on it, I think my book and this blog signal that uncertainty. But I’m now clearer about how to ground an alternative political economy and I hope I can develop that in the future. The stinker of a review my book got from a couple of Marxist bros stung me at the time, not least in its rank unfairness, but now seems almost like a necessary rite of passage into a less totalizing and more engaged worldview. Part of that involves an increasing interest not so much in arguing what the right politics are, but in how to deal with arguing over what the right politics are.

A few years back I wrote a sardonic post about how neither of my career choices – farmer and writer – were wise picks for turning coin, and I light-heartedly added a Donate button to the website to underline the point. It came as a pleasant surprise a couple of months later when somebody actually dug into their pocket and contributed. Since then there’s been a small trickle of donations to the site for which I am most grateful.

I get plenty of requests to place pre-written content for money or to monetize the site through advertising, which so far I’ve resisted (to be fair, most of them are probably just spam). Since I published my book, the contributions have dwindled. So I thought I might just mention that the book hasn’t exactly made me rich. In fact, one of the few jobs I’ve done that’s paid a worse hourly rate than writing this blog is writing my book. The truth is, I’m a very lucky human being and I don’t – at the moment anyway – need people’s cash to keep the wolf from the door. Undoubtedly there are people much more needful of your money than me. But if you’ve found any of my writing over the last ten years helpful or informative in any way, maybe you’ll consider a small donation so that I can at least scrape together a few coins and buy a bottle of something bubbly to celebrate ten years of smallfarmfuture.org.uk.

As to the future, who knows? I have a blog cycle about my book to finish, various other themes to share and a farm and burgeoning farm community to contribute to. Plus a growing anxiety about where humanity is headed. But definitely some good memories from a decade of engaging with other humans on this blog. Many thanks for the comments and debates here, from which I’ve learned a great deal.

Pig apples: or, why small farmsteads are efficient and effective

Nearly twenty years ago, we planted seven acres of woodland on our holding with help from a government grant that stipulated the trees must be native woodland varieties. Among the ones we chose were crab apples, which we planted along the rides and woodland edges because of their growth habit, sourcing the saplings from a nursery specializing in native woodland trees.

As the trees developed, it became clear they weren’t just ordinary crabs – I guess they’d crossed with cultivated varieties to produce large, juicy, dessert-apple type fruits. The fruits were still pretty unappealing to the human palate but not so, I discovered, to the porcine one. Over the years, our pigs have been happy to chow down on them without limit. In the last month or two of their lives, the two pigs I raised this year ate little else.

But since the apple trees are spread around the holding along the rides and it’s not really practicable to let the pigs range at large, this bounty involves us picking or collecting most of the apples for them. Recently, I’ve been going out at least a couple of times every day with a large trug, filling it with the not-quite-crabs, and taking it to the pig enclosure. After a while, a distinctive apple browse line developed on the trees at my 5’10” plus an arm length height. From then on, I contrived various tricks – jumping for apples, shaking them off the high boughs or pulling the branches down with my shepherd’s crook. When my son and his girlfriend visited, she sat on his shoulders and threw apples down from on high, one at a time into the trug.

The pigs went to slaughter this week, and I’m already missing my daily apple-wrangling walks, zinging arms from the nettled brush around the trees included. As rather occasional meat-eaters, the two pigs should keep my wife and I ticking over with chops and sausages for quite some time. As I mentioned in A Small Farm Future (pp.190-1), I think the relatively free-ranging woodland lifestyle of my pigs along with their mixed diet of mostly fresh wholefoods like the crab apples gives their meat a quality you’re unlikely to find in any store-bought pork. But if I were raising pigs commercially and trying to earn a living wage, you can be sure there wouldn’t be much jumping for crab apples in my business model.

There are four wider points I want to draw out from all this.

First, within every human ecology – including every farm – there is almost always some extra bounty available that can increase the flow of food or fibre, but it will probably require additional inputs, often human labour. True, we might have saved ourselves work had we planted the crabs in the pig enclosure from the outset, although we couldn’t have known in advance how bountiful they would prove, and they do other work where they’re sited. Plus, there’s other forage for the pigs in their enclosure – with pigs, the fodder footprint invariably exceeds the fencing one.

Someone cleverer than me might be able to calculate an energy return on investment figure or a kind of counterfactual trophic analysis. If we left the apples, let the birds, rodents, insects or microbes eat them, and fed the pigs on something else, how might the balance of labour input and food output on the farm look then? In the absence of such data, I’d suggest that given the excrement from the pigs who eat the apples and from the people who eat the pigs stays on the farm, and given the improvement in the mental and physical health of the farmer and his family gained from their apple walks, it’s a fair bet that collecting up the crabs brings a positive return. So, whatever the ins and outs of our crab apple story, I think the broader point remains. There is bounty on the farm, but you have to work for it. Those who espouse ‘land sparing’ or ‘intensive’ agriculture will hopefully agree that the labour intensification on my farm enabling me to substitute apples for fodder grown on cropland elsewhere is a good illustration of their point.

But – and this is my second point – while it’s feasible to wander around a smallholding with a trug looking for apples to feed two pigs, it probably isn’t feasible to wander around a largeholding with a trug looking for apples to feed two hundred or two thousand pigs. So there are diseconomies of large scale to the ecological efficiency of the farm’s unbidden bounty.

Still – third point – this kind of ecological efficiency or land-sparing intensification is costly in terms of human labour time, and we seem deeply opposed to labour intensification in modern life, particularly when it relates to farming. Almost uniquely among the sectors of the labour market, in modern times we celebrate when jobs are lost from agriculture, not gained.

The main reason for this is that it’s easier to generate a larger hourly wage in other sectors, and nowadays we tell ourselves a story that a larger wage equates to larger happiness. No doubt there’s some truth in that, although as the fossil-fuelled growth engines of the global industrial economy palpably begin to splutter, it seems destined to be less true of the immediate future than it’s been of the immediate past. But besides all that, it is to a large degree just a story that we tell ourselves. I’m all in favour of the occasional, quietly contemplative, hands-in-pockets country walk but, well, walking the known routes of my farm, trug in hand, to collect apples to feed the pigs to feed me is ultimately more meaningful, and more fun.

Modern society has built a vast cultural edifice of anti pastoral, anti ‘romantic’, pro urbanist myth-making to negate the idea that the rural smallholding life is a meaningful one. Well, I concede that it isn’t everyone’s cup of tea. But plenty of people already see through these myths, and their numbers are only likely to grow as it dawns quite how unappealing the alternative brews on offer increasingly are. How people choose to live and what they value are not fixed on tablets of stone, but respond to the circumstances they experience and the stories they’re told. Both are changing.

Walking around a holding with a trug choosing the right crab apples to deliver to the pigs can be spiritually rewarding, but it’s not especially taxing intellectually or physically. Even so, it’s a task that’s currently beyond the capabilities of even the most sophisticated of robots. But consider this thought experiment. Suppose a renewably-powered robot is invented that can achieve this task as precisely as you, at a price that you can afford by selling a few joints of pork or other smallholding products. This seems to me an unlikely happenstance, but just suppose. What would you then do? Possibly, you could tend the robot that tended you, but it’s unlikely. With a bit of instruction, most of us can learn how to keep a basic heat engine of the kind you find in an old tractor more or less ticking along, but the engineering involved in such a robot would be quite beyond us.

With this robot, I think we would have created a simulacrum of ourselves that would steal meaning from our lives, while possessing none of its own. And we would mooch around our smallholdings, hands in pockets, envying our busy robots. Or more likely mooch around our urban parks, wondering at the meaning of life and whether this is really all there is.

Or we could forget about labour-saving robots and just go out and pick some freaking apples. Then in our spare time, we could do things like writing blog posts enthusing about the job-creating possibilities of the smallholding life. Or pamphlets anyway.

But, and here I come to my fourth and final point, this latter possibility comes with a necessary precondition. We can only realistically do this if we can exercise substantially autonomous choice over our livelihood-generating and self-provisioning strategies. We can’t do it if we’re under external pressure to raise our output levels and lower our input costs. In other words, we probably can’t do it if we’re under consistent pressure from market or state forces to improve our economic ‘efficiency’ – and, by that token, probably diminish our ecological efficiency. Which is to say that we probably can’t do it unless we have strong proprietorial rights over our smallholdings.

And this brings us to the question of tenure and property rights, which I will be examining in my next few posts.

Insulate Britain: Notes from Back Home

My recent silence on this site is due to the Insulate Britain campaign. I haven’t been involved in it directly, but various friends and loved ones have, including my dear wife. So over the last couple of weeks I’ve not only been trying (not very successfully) to step up into the large hole my wife has left in the work of the farm and the household, but also wrestling mentally and emotionally with numerous issues thrown up by the campaign and events associated with it. In this post I’m again going to break out of my present blog cycle and offer some perspectives on all this. The campaign is ongoing and my head is still in turmoil, so what I offer here is raw in more than one sense.

First, a summary of the campaign. The main idea has been to stop traffic at several points on Britain’s busiest motorway, the M25 London orbital, with activists standing or sitting across the carriageway. If they’re arrested and removed by the police, the idea is to return to the motorway and blockade it again once released until the Government starts addressing their demands. If they’re remanded in custody, the idea is that new activists take their place and blockade again. And so on. Their demands, in a nutshell, are for the Government to take action to insulate all social housing in Britain by 2025 and all other housing by 2030. The logic is that this is among the easiest of ways to deliver decarbonization, and one to which the Government has already substantially committed but failed to follow through. Also that it’s socially progressive in tackling fuel poverty and the annual deaths caused by cold and unheated housing, and that it will create new green jobs.

I think it would be fair to say that the campaign hasn’t been universally popular. Originally, I’d planned to write a post that worked its way critically through the various objections to it, but I’m no longer inclined to do this for reasons I’ll recount below. I do, however, want to address a couple of the objections because there are responses to them that deserve a wider airing.

The first is the oft-repeated point that if climate change activists in the UK really want to make a difference they should go to China and lobby the government there. There are many possible counterarguments to this, but there’s one that’s especially relevant at this particular moment in history. UK activists don’t need to go to China right now, because ‘China’ will soon be coming to the UK to attend the COP26 international climate change conference. What will the Chinese delegation make of attempts by the government of the host country – one of the richest in the world, and one whose per capita consumption CO2 emissions are nearly 30% higher than China’s at present – to pressurize it to take more action on climate change when that government lags even on its own commitments to elementary emissions-reduction measures? If there’s a good time to block the M25 and demand action on insulation, this is it.

The second point is more generic. In falling over themselves to find reasons to condemn the campaign, the press and the legions of keyboard warriors on social media have tried on for size any number of stories of individual people harmed by the campaign in their journeys, and of the alleged hypocrisy of prominent activists in failing somehow or other to practice what they preach. Some of these stories have already proven spurious, while others are no doubt genuine.

But this illustrates the very problem with climate change action. I suspect there’s some Palaeolithic wiring in the human brain that makes us excel at empathizing with specific people and their stories grounded in the here and now, and makes us excel equally at taking people down a peg or two at the merest hint of airs and graces. Sadly, we’re not so good at imagining the narratives that will flow from larger statistical trends, pooled outcomes or probability distributions. The person who didn’t make it to their hospital appointment invites outraged sympathy. The possibility that on current emissions trends there may not be any hospitals to go to a few decades hence doesn’t make it through our narrative filters. Nor do the unnamed many who die each year in their homes with cold, as compared to the vociferous few filling column inches with anger.

That may change. Perhaps Insulate Britain and the numerous other people and organizations raising the alarm over climate change will erode those narrative filters and make the drastic actions on climate change that are necessary feasible. But I’m not seeing evidence for this currently, and we don’t have much time. So a sombre learning for me arising from the campaign – as if, secretly, I didn’t know it well enough already – is that there’s a level of public indifference to the climate emergency, a level of commitment to the status quo, that makes it hard to see how we’ll turn things around in time to escape catastrophe.

Maybe Insulate Britain can be viewed in this respect as the mirror image of the capitalist corporation. The corporation manipulates people by giving them something they want (like an internet connection or a water supply), while its true purpose is to use that convenience to extract value from people and put it in the hands of a few shareholders, where its concentrated power causes untold damage in the wider world. Insulate Britain, on the other hand, manipulates people by giving them something they don’t want (traffic jams), while its true purpose is to use that inconvenience to generate wellbeing for the population at large and spread collective benefit across society.

And yet the public seems to prefer being manipulated by corporations rather than climate pressure groups. True, headlines about ‘the hated mob of eco-anarchists’ are probably more a construction of media moguls representing said corporations than an accurate barometer of public opinion. When the stories of the individual activists emerge – so many of them older women who have given selflessly of themselves throughout their lives to their communities, churches, families and wider society – we might get a better sense of who the true ‘mob’ are and of what kind of voices are most worth listening to in society. Nevertheless, I fear that when the dust has settled and all is said and done, too many people will still oppose the disruption of the protest more than the far greater disruption worked by climate capitalism in ways that will ultimately redound to our collective ruin.

Indeed, there’s another sombre learning here in relation to policing issues. My sources inform me that Insulate Britain’s actions have by and large been policed well and with proportionate force by most of the officers in attendance, although if there ever is a day of climate judgement I believe that Officer No.3032 – aka The Slasher – will be destined for a warm place somewhere down below. But press and public calls for violent ‘zero tolerance’ policing or vigilante counter-action play into the hands of a generalized authoritarianism.

The lesson, I think, is to be careful what you wish for. If you’re successful in your call for greater police power to meet eco-protest with violence, then don’t be surprised if those same powers are used against you in the future, perhaps when you’re protesting at the lack of food or fuel in the shops. Indeed, the current fuel and food supply crisis – caused not by protestors, but by government policies or the lack of them – has already caused far more disruption than Insulate Britain. There is now a palpable air of government failure and the need for citizenries to step up, of the kind I discussed in A Small Farm Future. Wishing for greater physical force in the hands of governments against their citizenries isn’t a smart move in these circumstances.

While all this has been going on and my wife has been away, I’ve been at home, trying to tend the farm and the household as best I can in her absence. I’ve picked apples, made kraut, baked bread, fed the pigs and made porridge for my daughter in the morning before she’s gone to school. And as I did it, a man keeping the fires burning at home while his wife was out fighting for justice, I sometimes raised two mental fingers to the analysts who’ve accused me of advocating for ‘patriarchal’ farming models. Which perhaps is to say that I did it with too much male pride and with too little genuine love. An ego yearning to be heard elsewhere, in protest or in print. Another learning.

The nature of Insulate Britain’s campaign has of necessity been clandestine. I’ve found it difficult not being able to contact my wife, having to find out what she’s up to by following the national news, worrying about the dangers she’s exposed to – perhaps worrying overly, when the lack of news fills the darker spaces of the mind. And I haven’t supported every one of Insulate Britain’s actions, or its messaging. An action where protestors fanned dangerously across the motorway among relatively fast-moving traffic, and failed to own the error, was a particular low point for me. At such times, I’ve felt that Insulate Britain has lost the plot and has got too wrapped up in its own dramatic narrative. But for sure I’ve lost the plot myself at times in the last few weeks.

One reason I’ve lost the plot is that somehow the campaign has prompted me to feel climate change not so much any more as an issue I analyze from my study but as a knot in my stomach, a clenching in my heart. More than ever, I’ve experienced climate change as a grief that’s perturbed my normal mental functioning. And I’ve found it hard bearing that at home alone – in some ways perhaps a harder burden even than the activists working together at the sharp end – though I’ve been fortunate to have friends to share it with. It’s led me to question some of the ways I use my time and my writing, the online debates I engage with and the kind of intellectual arguments I get involved with. There are going to be people denying the existence of climate change or saying that we should redress it with next-generation nuclear energy or working-class revolutionary struggle until the waves close over their heads. I think I need to leave all that behind, resign from those arguments and find ways of embracing emotionally and practically the different course that so far I’ve only charted sketchily through the written word.

How I grew, and lost, a rainforest

And so I’ve come to the end of my posts concerning Part II of A Small Farm Future and I shall soon be moving onto Parts III and IV, which are the ones that have generated most of the discussions and disputations over the book. I include this post by way of a deep breath, reflecting back on the ground we’ve recently covered and forward toward what’s to come.

Let me begin by reprising the tale of our woodland here at Vallis Veg, which I’ve previously discussed here, among other places. Between 2004 and 2007 we planted seven acres of young saplings on our site, which have now grown into some pretty hefty trees providing numerous benefits – constructional timber, firewood, food, wildlife habitat, wind protection and recreation among them. I’ve discussed before the debate about whether it’s better to allow natural regeneration, or to force the issue by planting saplings, as we did. In any given situation there can be arguments either way, with the balance of them perhaps usually favouring the low input natural regeneration route.

But I’ve come to think of this debate as rather pointless. Given the human dominance of the farmed landscape, what really matters is the decision to opt for trees. If you take the natural regeneration route, you’ll probably lose several years of potential tree growth – which could be significant for humans on our short-run timescales, but not really significant on forest time. In our woodland, wild trees and herbaceous understory plants that we never designed into the system ourselves are beginning to make their presence felt. In a few decades, I don’t think it will have mattered much to anybody but ourselves during a few head-start years how the trees came about. Aside from the possibility that climate change will get the final word, soon enough the only thing that will matter is whether the people who are stewarding the land after us suffer the woodland to continue or not.

Campaigning eco-journalist George Monbiot makes a good case for reconsidering parts of Britain’s woodland cover as rainforest, a resonant word that might make us re-evaluate the way we think about our trees. He defines rainforest as forest wet enough to support epiphytes such as mosses. In the same article, he goes on to make a slightly less good case for preferring natural regeneration over tree-planting on various grounds, including the notion that a plantation “takes decades to begin to resemble a natural forest”.

So let me present to you Exhibit A – a tree we planted that’s now encircled with epiphytic moss. And Exhibit B, a view of part of our woodland shot from behind Vallis palace that I’d suggest arguably does at least ‘resemble’ a natural forest. Reader, I grew a rainforest in fifteen years!

I don’t want to go out of my way to annoy George, but I can’t resist also presenting Exhibit C – ovine silvo-pasture. But, talking of livestock, let’s go back to Exhibit A. What is that unsightly gouging in the soil around my moss-encircled rainforest tree? That, my friend, is the work of two pigs I’m currently raising. Which perhaps is problematic, at least if you follow the advice of my fellow Chelsea Green author Steve Gabriel in his interesting book Silvopasture. Steve argues that the rooting of pigs too easily disturbs the soil around trees, threatening the long-term survival of the trees to the extent that pigs are not a great choice for agroforestry livestock, despite their woodland origins.

It’s not my intention to pick a quarrel with Steve, who I’m sure knows a great deal more than I do about agroforestry systems. In the case of my own particular system, I usually raise two pigs over six months out of every two years in about two acres of mixed woodland, grassland and cropland with supplemental feeding, which I think keeps the habitat pressure relatively low. Even so, it’s possible that the depredations of the pigs seen in Exhibit A will prove lethal in the medium term to that tree (the pigs seem to home in on particular trees and grassland patches, leaving others undisturbed). So perhaps I will be guilty of destroying a rainforest not long after growing it, though the likely death of its ash trees seems a weightier matter, and one that’s beyond my control.

But I can’t summon an awful lot of anxiety about the pig damage. People have learned a lot in recent times about the intricate complexities of old growth forests and the extraordinary symbioses between their plants, fungi, animals and microbes. But I fear this too easily generates a misplaced snootiness about younger growth woodlands and the simpler, more aggressive interactions they contain, where trees have the role of what forester Peter Wohlleben calls ‘street kids’, prematurely left to fend for themselves in a risky, live fast die young lifestyle.

Wohlleben himself shows in his book The Hidden Life of Trees that even in the absence of human intervention the road to old age for a tree is strewn with dangers, with most never making it. And why in any case should the absence of human intervention be a relevant datum? Humans, like pigs, play the ecological role of patch-disturber, holding up ecological succession and introducing greater mosaic diversity into the landscape. This is not in itself an ignoble role, even if the number of people and the number of pigs in the world today has made us more than ‘patch’ disturbers. Organisms that cause trees to grow or not to grow and cause them to fall before their time are another part of woodland ecology.

Simon Fairlie wrote a fascinating chapter in his wonderful book Meat about the trade-offs between grassland and woodland in agriculture that he called ‘The struggle between light and shade’. This speaks to an open question in our farming systems that we can never quite get right – how much patch disturbance and how much succession, how much labour input and how much nature’s way, how many perennials and how many annuals, how much grass, how much woodland, how much cropland? As my pigs root among the trees, I’m conscious that this question is forever open – and I’m only one of the protagonists in it, who doesn’t necessarily get the final word.

But as I turn my attention in forthcoming posts to the more political and social aspects of farm systems, I want to interpret the ‘struggle between light and shade’ more metaphorically. So much of our thinking invests itself in totalizing dualities. Right versus wrong, good versus evil, truth versus error, ‘science’ versus ideology, righteousness versus sin, or light versus shade. As I prepare to wade into the partial and messy world of human affairs and opinions, in which I hold some pretty firm ones of my own, I want to pause for a moment in the forest’s dappled glades that the pigs have opened up. Neither right nor wrong, neither light nor shade. This is not a vapid argument that the ‘middle ground’ is always best. Perhaps it’s just an argument for a bit of intellectual patch disturbance, to follow the pig’s way, without pre-commitment to the benefits of either light or shade.

It isn’t nice to block the courtroom…

A bit of news from the home front here at Small Farm Future, and a few reflections based around it. Today, my wife received a suspended prison sentence for disrupting a court as an act of protest against government inaction on climate change. Here is a short video she made explaining her behaviour and making the case for radical action beyond business as usual, with her own vision focused around small-scale farming. Please share it with your networks if you’re minded to – pebbles, ripples and all that.

At an earlier court appearance, she was troubled to be told by a magistrate that her right to protest climate policy had to be balanced against the right of people such as car drivers to go about their business. In her view, this encapsulated the distorted priorities of our decisionmakers in effectively trading off present niceties with the very stability of Earth systems that enable human and other lives.

Here’s an excerpt from the livestream of the court disruption, and here she is talking outside the court after her sentence with Shel, her partner in non-crime, with some good points well made by both of them, in my opinion.

I don’t know if her course of action today was the right one. She and I have discussed many times the choices to be made in the face of the world’s present looming crises and the limited powers of individuals, including the individuals in government, to effect change. I don’t think there can ever be clear answers to the question of what is to be done. But I’m pretty sure that we do need to do something orders of magnitude faster and deeper than current climate policies if we’re to meet the challenge. So why not glue yourself to a courtroom? It’s not as if anything else is working much better.

And it’s not just climate change. Globally, we face a whole series of intersecting crises that include climate change, energy descent, biodiversity loss, water stress, soil stress, economic stagnation, political fracturing, social inequality, violence and refugeeism – as copiously discussed on this blog over the years, and also in my book. It’s possible to dream up various responses to these issues, but I haven’t yet seen any plausible suggestions as to how to solve the whole caboodle in real time without the most wrenching social change, and probably not even then.

But wrenching social change is barely on the table in current public discussions. I guess I’m singing to the choir on this blog, where often enough I’m chided for my overly sunny presentiments for the future – but in the wider world it’s rare to find people thinking seriously about the unhappy collision of biophysical and social problems that’s upon us. Even among climate scientists, such as some of those who comment on Ken Rice’s excellent …and Then There’s Physics blog, I find a sometimes troubling degree of scorn for the ‘doomers’ who allegedly overstate the climate impacts to come. No doubt some folks do over-dramatize the negative impacts (while far too many others surely under-dramatize them), but I’m not sure that climate scientists always appreciate how fragile the web of connections is between stable climate, abundant energy, stable politics, renewable soil, renewable water, growing prosperity and non-destructive social inequality in our present world.

To be honest, I don’t think social scientists necessarily appreciate it either. The physicist Robert Davies made the nice point to me that while physics is a ‘hard science’, sociology is a ‘harder science’, because understanding the behaviour of matter is as nothing compared to understanding the behaviour of human beings. Nobody can possibly say how these complex intersecting crises will pan out. For sure, nobody can say that they’re certain to pan out well.

So, what is to be done? As a sociologist-farmer I potter along with a doomer optimist webinar here, a gene editing one there, a spot of small-scale farming along the way, and a few little bits of politicking, policy-ing and writing. Who knows if these are the right things to do? Maybe I should glue myself to a courtroom instead?

In the short-run, the right thing for me to do is try to step up into the very large hole in the work of my household and my farm that my wife’s absence has created. Happily, since she wasn’t actually jailed as we’d anticipated, this will be less onerous than I’d been preparing myself for – so more blog posts are imminent.

It just remains for me to salute my wife’s fighting spirit. And caring spirit. Cordelia Rowlatt, you are a force of nature. My only complaint is that I’ve had the jingle of that darned song in my head for days now, with no sign of respite …Oh, it isn’t nice to block the courtroom (fade)

After the Anthropocene: notes from a distempered winter

Most of my outdoor this work this winter has involved felling in quantity the European ash trees on our farm. Another species stricken by a new pathogen, one seemingly far more deadly to it than the SARS-CoV-2 virus currently afflicting humanity. In this case it’s the fungus Hymenoscyphus fraxineus that’s killing somewhere between 70 and 90% of ash trees across Europe.

I’m not especially sentimental about trees, and the task hasn’t felt unduly sorrowful. If we survive our own affliction, we’ll make use of the felled wood and replant with a wider mix of younger trees, improving the vitality of our woodland. Even so, the loss of the ash troubles me. And, as I fell them, there’s cause to wonder at these silent creatures we planted just sixteen years ago, when our own children were young, now dwarfing my height and weight many times over. In winter especially, they seem hardly alive. They make no complaint intelligible to human senses as the chain bites into them. Yet beneath the smooth sheen of their bark there are life processes of immense complexity, not too unlike the ones in my own body, that I’m bringing to an end.

I doubt I’ll ever be an expert woodsman, but this winter I’ve felt comfortable with the chainsaw in my hands – no longer a novice tiptoeing nervously around the machine’s raw danger, but holding it close and feeling relaxed. It sounds absurd to call chainsawing meditative, but that’s how I felt about it – devoting my mind to the tangible facts of gravity, planning my cuts, judging the tree’s fall line, attuning myself to the minute physics of compression and tension in the fallen tree as I sliced and diced its tissue, feeling my sweat and the acrid exhaust as the residue of real work, and taking small pleasure in a modest competence. At this point in my life, modest competence is about as much as I can hope for from my jack-of-all-trades smallholding career.

The chainsaw is almost a cliché of industrial society’s brutal onslaught against nature, yet that onslaught has now reached the stage where a person toting a chainsaw in the woods is far too quaint and human-scaled a proposition for commercial forestry to turn a profit. Nowadays, giant forwarders and feller bunchers that topple trees like ninepins in remote upland plantations are the only realistic business model. But I suspect those days will pass, and a time will come again when we’ll keep our trees close by, and our saws and axes will be tools of considerate husbandry.

As I work in the woods I notice small signs of self-willed nature that we never included in our planting plan. Elder, birch and even walnut sprouts where we planted only ash. Grey squirrels – that indomitable American import – scamper overhead, building their dreys. Wrens and long-tailed tits flit among the brash piles. Moss encircles the ash trunks. A spider, perfectly camouflaged against a trunk, crouches motionless until I unwittingly brush it and it scuttles away. Most of this would be flattened by someone operating a feller buncher without them even noticing.

And then of course there’s the Hymenoscyphus that’s sickening the ash – no small sign, this – most likely the outcome of too much human trafficking across the bounds of biogeography, much like our own troubles with SARS-CoV-2. In these northerly latitudes we have so few tree species, I feel we can’t afford to lose these ash. We have few tree species, and just one great ape. I mourn their losses too, for – as I said in my last post – they are me.

But what a strange world we apes have made for ourselves! A perennial issue for the small farmer is how to adjust to the dictates of bureaucracy – too big in scale to easily adopt the below-the-radar stance of the private householder, too small in scale for many of the one-size-fits-all regulations to make sense. My intended operations on the ash brought me just within the lower limits of the need for a felling licence, so I decided to apply for one – but when it emerged that a rare species of horseshoe bat was roosting in the semi-natural woodlands near our site my application was held, pending a full ecological assessment before I was allowed to touch a tree.

There are some ironies here. The reason the bats are rare is because most of our native woodlands have been razed for agriculture. But while there’s no requirement for farmers to restore any woodland on their fields for bats or other reasons – in fact, under existing regulations, there’s a large disincentive – those of us who take it upon themselves to create more mixed habitats anyway chafe under restrictions arising from this wider neglect.

Eventually, our licence came through. We were told that, if managed carefully, our proposals wouldn’t disadvantage the bats and may even bring them benefits. I’d like to take a lesson from this respectfully back to the person who wrote on this website some years ago that our new woodland planting was of ‘no ecological value’. I think I can now safely demur, with a paper trail from the Forestry Commission as my evidence, for it seems our woodland planting has ecological value vis-à-vis horseshoe bats, at least. But what is ‘ecological value’? And who gets to quantify it? Horseshoe bats? Ash? Hymenoscyphus fraxineus?

Meanwhile, around the same time as our little local horseshoe bat issue was going on it’s possible that, in another part of the world, another species of horseshoe bat was harbouring a virus that jumped over to humans and started laying waste to many of us. It’s started laying waste, too, to many of the established social arrangements through which we’ve come to think of ourselves as creatures quite above the cut and thrust of the ordinary biology affecting other organisms. Workplaces. Salaries. Airlines. Capital. Well-stocked supermarkets.

Where this story ends it’s far too soon to tell, of course. Some say that with Covid-19 nature is sending us a message. I guess that’s true, though I’d add that nature has always been sending us messages, every second, every day. Many of them we don’t need to notice, while some of them we probably should notice when we don’t. Some of them are small and some – like Covid-19 – are big.

I’d also add that while nature may be sending us a message, there are numerous ways we could answer it – and nature doesn’t much care which answer we choose. So my guess is that everyone will find ways to interpret the pandemic as somehow confirmatory of their pre-existing philosophies. For my part, I’m hoping that we’ll hear a little less in the future about the Anthropocene – the notion that humans now condition earth systems so deeply and so one-sidedly to our advantage as a species that we can name a geological era after ourselves. Because what it’s felt like to me this winter as I’ve worked within the woodland is that I’m not a master of my world but a dweller in the land, acting on it according to my designs and being acted on by other organisms according to theirs, whether it’s ash or elder, horseshoe bats or Hymenoscyphus fraxineus, Forestry Commission bureaucrats or a tiny package of invisible RNA that may yet fell me before the year is out as surely as I’ve felled my ash.

Equally, I expect Anthropocene aficionados and enthusiasts for ecomodernism will double down, concluding from the pandemic that humanity needs to further escape its animal constraints – perhaps initially by developing a vaccine against SARS-CoV-2 (I’d be with them on that) but ultimately by escaping our embodied, earthbound existence and trafficking with the gods among the byways of the universe (not so much).

I’ve learned there’s little point in arguing with these dreamers, but I hope the pandemic might make a few folks otherwise apt to fall for their siren song pause and take stock. Humans are mighty architects of nature for sure, but so are other organisms – and maybe we’d do better to find a seat at the table alongside them, rather than scorning their presence. In the longer term, I think it might help us find that seat if one message we take from Covid-19 is along the lines of Rob Wallace’s writings on agribusiness and the political economy of disease that people were discussing under my last post – writings that point, I think, to a small farm future.

Ultimately, the song of nature is call and response. It’s a collective game of gambits and counter-gambits that doesn’t have much truck with uppity soloists. So while I half agree with this website’s go-to agronomist Andy McGuire that there’s scarcely such a thing as a ‘balance of nature’, it doesn’t necessarily follow that we humans have no need to seek our own kinds of balance. Maybe chainsaws but not forwarders. Maybe vaccines but not spaceships.

My fallen ash trees now lie piled up in the woodland rides. Soon I plan to cut them, split them and stack them in the woodshed. Some warmth to see me through another winter, I hope, with another set of challenges. More songs, more stories.

For whom the bell tolls: a Small Farm Future COVID-19 special

Since nobody seems to be talking about anything except COVID-19 at the moment I thought I’d join the crowd and, in a change to my published program, write a blog post about the pandemic.

Of course, there’s a lot to be said for the Jürgen Klopp gambit of refusing to talk about things you know nothing about, but I propose to take the opposite tack on the grounds that (1) while indeed I know very little about anything, as the proud owner of a 25 year-old master’s degree in health planning with a quarter-helping of epidemiology in the mix, I humbly submit that I’m at least as well qualified to talk about it as most of the other blowhards who’ve been weighing in online; (2) the outbreak bears directly on many themes of relevance to this blog, and; (3) if the blogosphere was designed only for the dissemination of expert knowledge, it would be a very different beast to its present shape. Possibly a better one, but that’s another story.

So, without further ado, here are Small Farm Future’s five take home (and stay there) messages concerning COVID-19.

1. What if we only ate food from local farms? This was the title of a recent post of mine, in which I critiqued TV botanist James Wong’s view that in this scenario, we’d starve. I argued in that post that if we continue to romanticize global trade we’d be more likely to starve, sooner or later. And now, all of a sudden, sooner seems more of a possibility than later as the precariousness of long global supply chains in the face of even minor system perturbations begins to bite.

True, COVID-19 isn’t directly a food crisis – though it may turn into one if the rather elderly cohort of people still foolishly involved in the underpaid business of growing food for humanity succumbs disproportionately to the virus, or if our much-vaunted ‘just in time’ automated supply chains turn out to be less automated and not quite as in time as we thought. Perhaps the proof of the pudding is in the eating – and on that front our small market garden has been inundated with new customer enquiries in the last week from people who’ve clearly come to a view that local supply mightn’t be such a bad way to go right now.

Good news for us, I guess, except where I live – and where most people live in the rich world – we’re not remotely capable of meeting current food or other needs renewably from local supply at present, in large measure because we’ve resolutely championed the ‘efficiency’ of global supply chains and enthusiastically undermined local land-based skills and infrastructures. Meanwhile, most of us live crowded together in vast cities which can only be kept healthy by large inputs of (fossil) energy – maybe we can ‘self-isolate’ briefly in these circumstances, but not long-term. For numerous reasons long expounded on this blog, long-term we need to create predominantly rural societies that are geared to renewably skimming their local ecological bases. Maybe COVID-19 might prove the shot across the bows we need in this respect?

Like many long-term advocates of such localization I’ve had to put up with a certain amount of scorn over the years for my errant views. I don’t want to peddle too much reverse scorn right now, and I want to do what I can personally to help see us all through this crisis. But I’m hoping that COVID-19 might encourage some folks to be a little more open-minded about small farm localism in the future. What if we only ate food from local farms? Maybe James Wong might now consider amending his tweet thus: “We’d starve – it’s as simple as that. So let’s see what we can do to rebuild local agricultures.”

2. Follow the money. After the 2001 outbreak of foot and mouth disease, the government introduced strict containment legislation that outlawed feeding livestock anything that had been in a kitchen, however it was treated, apparently on the grounds of potential contamination from imported food bearing the infection. A more reasonable and energy-efficient policy would surely have been to accept the low possibility of infection by this route, promote good biosecurity and contain local outbreaks (which would be easier with local foodsheds and farm infrastructures). I can’t help feeling that this didn’t happen because the more stringent policy created financial benefits for large-scale meat exporters, fodder producers, middlemen and tax collectors, while the main losers were small-scale farmers with no political voice.

Then with COVID-19 the government’s initial response was the exact opposite – it’s going to be endemic, so let’s not overdo containment and isolation, but build herd immunity through letting the infection run its course. The problem with this is that it meant a lot more people would probably die, and that health services would be overwhelmed. When this became apparent, the government dramatically changed tack and adopted drastic containment – but probably not soon enough to avoid deaths that seem preventable had they been more willing to learn from other countries. Herd immunity is hard to sell to the herd when it means a significant proportion of its loved ones will die. And whereas small farmers don’t have much political voice (livestock even less), the human herd does still have some call on political decision-making.

While the government chose the opposite strategy in the two cases, the common thread is that both were the options that least disturbed the economy’s capital-accumulating dynamo, despite the negative human impacts – minor in the former case, probably major in the second. Of course, these decisions are difficult, and a smooth-running global economy is itself a human benefit – though to some people far more than others. Ultimately, though, what seems to have happened in this crisis is, to put it crudely, that human society has trumped the human economy. I think the consequences could be profound, and I hope people will notice this and try to work it through.

***Addendum: farming minister George Eustice has just warned that “buying more than you need means others may be left without”, neatly encapsulating a universal truth that goes curiously unrecognized in orthodox economic theory and in the standard case for the superiority of the capitalist political economy undergirded by private market solutions. Eustice’s easy distinction between needs and wants as something that’s apparently self-evident is worth cutting out and keeping for when the orthodoxy has regained the confidence to reassert itself ***

3. OK, boomer – our problems are structural. Coincidentally, just as the discussion under my last post on population highlighted the point that a considerable part of our ‘over-population’ problem stems not from the fact that too many babies are being born but from the fact that people are living to much older ages, here comes a disease that disproportionately fells the elderly. At the same time, as William Davies has elegantly argued, trends in employment and property prices in the rich countries have effectively created a class divide between entitled older generations and disinherited younger ones. Generationally, compared to a fiftysomething like me, I’d say people coming into adulthood today have a rougher time of it than I did (yes, I know the world is supposed to be getting better and better all the time, but that’s another chart-topper I’ve never been able to dance to).

I’ve seen a bit of online schadenfreude at the plight of the elderly with respect to COVID-19 – not especially pretty, yet maybe understandable in small doses in the light of these generational inequalities. Clearly, though, moving wealth down the generations a little sooner than it might otherwise have happened doesn’t materially alter the nature of our class divisions. Which underscores another point I took some pains to make in my previous post – we badly need to stop thinking about the problems we face as aggregates of our individual decisions and behaviours, and think about emergent system structures instead. Our ecological problems won’t be inherently eased by a smaller population. Our economic problems won’t be inherently eased by old, rich people dying sooner. And so on. Please.

4. Will the real tough-talking politicians stand up? In recent years, global politics has thrown up a series of divisive, showboating, self-aggrandizing politicians who talk tough to camera – Donald Trump and Boris Johnson to name but two. To me they seem like media constructions who lack the moral fibre to deserve to be called ‘tough’. Real toughness involves telling citizens hard truths they may not want to hear, but empathically, organizational ability and shouldering responsibility rather than trying to offload blame onto ‘Chinese viruses’ and the like. But maybe that’s just me. If figures like Trump and Johnson manage to bluster their way through a crisis like this with their popularity intact, I think it’ll be time for me to give up and tend my own garden … well, I hope to tend it either way, but you know what I mean. But maybe a silver lining of COVID-19 might be that the tangible physical crisis prompts a rethink among electorates about the kind of people we want leading us, and the kind of issues we need them to confront.

5. No wo/man is an island. This is a time when I think we’d do well to remember John Donne’s ageless wisdom: “No man is an island, entire of itself … Any man’s death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee.”

But how we best enact this is more open to question. Inevitably, many of us will see in COVID-19 the mirror of our preferred politics – as in those right-wing commentators pointing to the empty supermarket shelves and economic misery as exemplary warnings of what would happen under socialist or green regimes, while ignoring that, actually, they’ve happened under right-wing, capitalist ones. But I’m no exception. I think the crisis underscores that old saw of green politics – ‘think global, act local’. The first part is maybe easier – no more talk of ‘Chinese viruses’ – but the acting locally raises intriguing issues. In times of crisis, especially in urban situations, a lot of the usual individualist concerns drop away and people create ingenious new commons to get by, ‘paradises built in hell’ in the resonant phrase of Rebecca Solnit. But I’d argue the longer and larger task is to dwell less on this transient commoning and focus instead on building the conditions in which people can create their own livelihoods renewably and locally as individuals-in-communities. So we need a sense of subsidiarity from the global to the local and thence to the household and the individual. More on that shortly…

Well, more on that shortly, I hope. If I don’t make it through the epidemic, let me just say that it’s been a pleasure writing this blog over the years and interacting with its readers. Santé!

Down the toilet…

Still mired as I am in book editing, I’m not finding the time to engage with this blog as I wish. Hopefully, that’ll change soon. But I feel the need to make a brief appearance here today to mark Britain’s exit from the European Union – and, not unconnectedly, to talk about toilets.

Moves have been afoot for a ‘Big Ben bong’ at midnight tonight to celebrate our ‘independence’ from the EU, with a crowdfunder to expedite the repair and refurbishment of the clock in time for the big moment. I always thought a bong was something for smoking intoxicating substances in cafés – which is kind of appropriate, because a lot of people probably won’t have much else to do but sit around and take their mind off things once Brexonomics bites. But the appeal didn’t raise enough money, and permission to ring the bell was refused by the Houses of Parliament anyway. Somehow I can’t help seeing this as an omen for Brexit: the icon of British sovereignty is broken and in need of repairs, not enough people care enough to pay for them, and in any case the repairs are stymied by bureaucratic nay-saying of the kind we were supposed to have overcome by leaving the EU.

This is always the way with nationalism. The unities and resolutions it asserts never quite work, because the underlying story is always more complicated. Fintan O’Toole – whose acerbic Brexit commentaries have consistently hit the nail on the head for me – puts it like this:

“There is no doubt that Brexit has worked in the way that nationalist movements try to – it has united people across great divides of social class and geography in the name of a transcendent identity …. But the problem is that this unity of national purpose functions within a nation that does not actually exist: non-metropolitan England and parts of English-speaking Wales. And it is purchased at the very high price of creating much deeper divisions between England-without-London and the rest of the British-Irish archipelago.”

The opportunity in this is that it could ultimately weaken Westminster’s grip on the country – most strongly at first in Scotland and Ireland, but eventually in England and Wales too. Once the scent of secession is in the nostrils, there’s no telling where it might end – possibly in those parts of pro-Brexit, non-metropolitan England having to take full responsibility for their own wellbeing. I’m not sure that’s what they were voting for, but in the long run it may well be what people are going to have to do across the world in the face of our numerous economic and environmental problems. So … Brexit … hell yeah, why not? Let’s start practicing. The Peasant’s Republic of Wessex, here we come.

Actually, I don’t think Brexit is a secession so much as what I’ve called elsewhere a supersedure. Britain has left ‘Europe’ but is still part of it, just as the Peasant’s Republic of Wessex would still be part of a larger polity. So, much as I’d have preferred to avoid the numerous absurdities of Brexit, I think it’ll prove an interesting experiment in what’s to come. Not least because the EU has long been an exclusive club to which other countries have desperately sought entry. I think we’re about to find out why.

What’s to come agriculturally looks like the ending of per acre subsidies for landowners, with public money paid only for delivering ‘ecosystem services’. Which is great, except that since there’s no commitment to national food self-reliance, we’re also set for agricultural trade deals on probably disadvantageous terms – certainly for the average farmer. Expect more farm closures, lots of nature-friendly rewilding at home, and cheap, nature-unfriendly food from abroad … while we can still pay for it.

Still, who cares? We’re sitting pretty on our farm. The outlook for UK veg growers is good, we’re not reliant on subsidies, and we’ve already made considerable strides towards supersedure. For example, our compost toilets save us from wasting water or fertility that we can furnish ourselves, ultimately saving us money that we probably soon won’t have as the rest of the world carves up lonely and vulnerable little Britain. It started with voting for Brexit. It’ll end with townsfolk spreading over the countryside and carefully composting their shit. Welcome to my world. Well, there are worse ways to live. At least when I look down the toilet I know that, however feeble my other accomplishments, I’ve made some kind of solid contribution.

But never let it be said that here at Vallis Veg we hoard our riches at the expense of others. The wisdom of our accumulated compost toilet experience is now available to you in our online course, where you’ll be safe in the hands of our resident toilet expert, my dear wife Cordelia. It’s her show and not mine, but if you look very closely you may just catch a glimpse of some of my dodgy plumbing. The good news is, you get the first seven minutes – in which Cordelia explains how to supersede yourself just a little bit from the capitalist system – absolutely free. And the rest for a mere £45 …which I guarantee we won’t spend on bongs, of any description.

Happy holidays – but not TOO happy, please

And so another year of blog posts comes to an end. It’s been a rather sparse one, I fear, with a mere sixteen posts, as compared to my usual output in the 30s and 40s. Well, I have been writing a book – and regrettably I’m still deep in that process, a tale that perhaps I’ll tell another day. So the lean patch is set to continue into next year. But there’s light at the end of the tunnel.

Which brings me to my holiday message. Perusing the small section of current affairs titles in my small-town independent bookshop the other day, I came across a plethora of light-at-the-end-of-the-tunnel books: Steven Pinker’s Enlightenment Now, Hans Rosling’s Factfulness, Aaron Bastani’s Fully Automated Luxury Communism and Rutger Bregman’s Utopia for Realists – all bearing the canonical ecomodernist glad tidings that we’ve never had it so good, and things are only going to get better. What’s with this strange publishing phenomenon? I wouldn’t mind seeing the odd such volume on the shelves as a counterweight to the general doominess of our times, but this doominess scarcely seems to have made it into mass non-fiction. On the face of it, the way these kind of books are cornering the market in popular futurology would make you think that after years of misery we’re on the brink of a golden age.

The face of it isn’t the right place to look, though. Human orneriness being what it is, well-grounded presentiments that the good times are about to end seem to have spawned a thriving market for latter-day prophets to reassure us otherwise. And where there’s a market for people’s hopes, there’s sure to be a crowded field of hucksters ready to tell them what they want to hear – spirit mediums or Harvard psychology professors, hearing voices from beyond the grave or divining future plenty from graphed data (on this latter point, Jessica Riskin has recently published one of the better critiques of Steven Pinker’s screed, in which she emphasizes Enlightenment as self-critique – an uncomfortable message that doubtless we’d all do well to heed. A bonus of her analysis is that she’s one of the few people writing about the Enlightenment these days who actually knows something about the Enlightenment).

Perhaps part of the problem here is our modern emphasis on the importance of that fleeting emotion, happiness. So often nowadays, we’re told that people want upbeat narratives and happy endings, not doom and gloom. Which of course is what ecomodernism provides in spades. There’s a double irony here, since the notion that people want upbeat narratives seems to be something of a modernist affliction, and one that we’d probably be happier without. When we spend too much time or money pursuing ease and simple self-gratification, happiness often eludes us. If, on the other hand, we accept that we won’t always be happy and instead dedicate ourselves to working with other people on difficult long-term projects that motivate us for reasons beyond individual happiness and with uncertain chances of success, then often enough something like happiness bubbles surprisingly upwards out of our actions and interactions.

Ultimately, I’m not sure that people really do just want happy stories or anaesthetics like ecomodernism. But I accept that we do all have a tendency to avoid self-criticism, making us easy prey for those ready to reassure us that modern life does no harm, when it very clearly does. And a tendency to submit to powerful myths that are not easily overturned, such as our modern myths of progress.

Ah well, trying to overturn them and tell a different story is a difficult long-term project to which I’ve dedicated myself. And in doing so I’ve gained a certain amount of happiness along the way, not least through engaging with other people on similar journeys through this blog. But let’s face it, happiness can only get one so far – there are few convincing substitutes for cold, hard cash. And since I’ve dedicated myself so wholeheartedly this year to writing, I’ve come up a bit short in the latter department. This hasn’t gone unnoticed by Mrs Small Farm Future, who’s expecting a bit more small farming and a bit less futuring from me next year.

So you know what I’m going to say. The ‘Donate’ button is top right. I’ll readily admit that I haven’t showered you with bloggerly riches of late, but I’m hoping that the bookshops will be selling at least one volume next year that twists the stick in a different direction to the ecomodernists – if only I can keep up with my lonely literary discipline. To paraphrase Wikipedia – if all my readers in their impressive multitudes were to donate just £2, I’d be able to… I’d be able to… I’d be able to afford the bus fare to my next XR demo, possibly with enough left over to part-fund the trip that would doubtless result to the magistrate’s court. So please dig deep.

Whether you donate or not, I hope to see you here again in the new year, as soon as my other duties permit. In the meantime I wish you happy holidays. Though not, of course, too happy – there are more important things to be getting on with.