Posts Tagged ‘animals’

we are what we eat

February 20, 2011

been caning the old goo-tube in a weekend-long orgy of regenerative agriculture videos. feel stuffed like a foie-gras goose. who wants to eat my liver?

We Are What We Eat is just inspiringly depressing. An onslaught of bad news. Especially how they wimp out and leave responsibility at the feet of consumers, us as consuming beings. And the guy at the end who says “we’ve got to work out how to sustain civilizations.” Jeez.

A Farm For A Future is more like it! Good old chin-up British take on the agricultural world of doom. If you look hard when Rebecca is talking to that Heinberg chap over the interweb you can see her awesome bookshelf in the background including Mycelium Running by Paul Stamets and Derrick Jensen’s Endgame. Both volumes!

Joel Salatin is the front person of this band. He’s the lead vocalist and rightfully so. He talks about the slightly unbelievably amazing world of strip-grazing and the wondrous symbiosis of grass and herbivore. “It’s paradigms!” I especially like his rant in parts 2 and 3 of the “pigaerator” series. What a guy.

nature trouble

October 19, 2010

I stayed with some friends recently – one member of the family is this amazing dog called Saffy. She’s incredibly intelligent, loving and beautifully expressive. Saffy has a best friend who lives across the road, Pinocchio. They just play together all day, this intense, charged play-fighting which is all wrestling and bared teeth, tumbling and turning and biting. And it is so sexual, you can tell that even before she mounts him and thrusts away, them then morphing into another dust-raising tangle of happy brown fur.

Elsewhere, over the stone wall, a herd of year-old bullocks stare, curious as I stride past. Welsh Blacks, they all have those hilarious fake-looking wigs. Teenage boys. Their large eyes follow me. As I get further away and lose my novelty value they go back to having sex.

Elsewhere again, we are talking about primitivism and this friend describes being given a flyer by a bunch of Primitivists detailing who they were and what they were about. On one side was a list of “natural” things and on the other a list of equivalents which are our modern, perverted and messed up versions. I’m guessing there was stuff like foraging vs. factory farming, herbal knowledge vs. industrial pharmaceuticals etc. And, this friend says, there was heterosexuality vs. homosexuality. I could barely speak I was so livid. I’ve heard the “it’s not natural” refrain before, of course, so many times. But the least I expect from activists who are into primitivism is some kind of basic analysis of what “natural” means.

What does it mean? What does it mean to say that one kind of sexual behaviour is the “natural” one and all the others are not?

Because clearly if you spend any time with nonhumans and have open eyes and ears, you will see that they don’t categorise sexuality, let alone attach moral value to it. As one bullock mounts another you don’t see raised eyebrows in the rest of the herd, you don’t hear a chorus of bovine-tutting. Nonhumans don’t seem to be burdened by sexuality anxiety. So if you use the word “natural”, as most people do, to mean life outside of civilized human culture, “natural sex” is a concept used for what? And by whom?

Repro-centric, “natural sex” is all about continuation of the species, it is the driving force behind glorious evolution. And since adaptive evolution is the most important thing, the only natural sex is reproductive sex. Pleasure and desire have no place in the penetrative world of Darwinism. Reproduce or die! If you don’t procreate, you’re an evolutionary failure. Aberrant!

Of course, the narrative of “natural sex” has been incredibly useful to generations of powerful white men as a tool to enforce and normalize not only heterosexism but all kinds of sexism, racism, classism etc. etc.

Now get this:

[C]utting edge ecological thinking understands queer desire to be the quintessential life force, since it is precisely queer desire that creates the experimental, co-adaptive, symbiotic and nonreproductive interspecies couplings that become evolution.”

Woah! And this:

It was deviation in development that produced this grove, this landscape, this living planet. What is good is that the world remain ever open to deviation.”

!!!

These gems are from the first chapter, by Stacey Alaimo, of a wondrous anthology called Queer Ecologies (edited by Mortimer-Sandilands and Erickson). It’s fairly academic, but so stuffed with amazing thinking. This is my warm nest, my deep smile, curled up and being shown and reminded of the unfurlings and intersections of concepts of sex and “nature” and racism and manifest power structures. And how to not fall for the bullshit we are fed. How to fuck with it.

I am constantly amazed by the power of the stories we are told. About the naturalness of heterosexuality. The naturalness of monogamy. The naturalness of biologically-determined binary gender. Nonhuman sex begins with David Attenborough on BBC2 and ends with your pet having puppies. Even the people who are given the role of investigating the truth of the nonhuman world (i.e. scientists) tie themselves in knots trying to explain non-reproductive animal sex either as some kind of behaviour which ultimately serves hetero- repro-sex or as proof that human-caused pollution is making these animals go wrong.

Watch the dogs. Watch the cattle. Watch the world for a bit and it starts to look a bit more queer. I’m deliberately going to use a really boring example. Oak trees. Maybe you think one oak tree is pretty similar to all the rest. So not true. Science recognises two native oak trees on this island, the pedunculate and the sessile. They are classed as two distinct species, Quercus robur and Quercus petraea. Pedunculate oak has a short leaf stalk and a long acorn stalk. Sessile oak has a long leaf stalk and a short acorn stalk. They have slightly different leaves and growing forms and preferred habitats and flowering times etc. etc. Okay, so there’s two types of oak. Simple. Except it’s so not true. The two forms can have sex (‘hybridise’) and produce all kinds of offspring which have characteristics somewhere between the two “pure” “species”. So if you go out into the woods and find some oaks and try and identify them they might be a bit more pedunculate or a bit more sessile, but the chance of them being “true to type” are pretty small. Oak sex is pretty fluid.

I’m not saying that oak sex justifies human sex being fluid. It’s not even really relevant. Oak sex is oak sex. I’m not trying to redefine “natural” sex. Just drop the concept altogether. Because as soon as you define anything as “natural” then you create an “unnatural”. And that’s really goddamn powerful. If you portray the world as heterosexual then it can then be used as “proof” that all other sex is wrong. Pick the people you want to oppress, create some crap-science proof that they are unnatural, and hey-presto! It’s not only your right to oppress them but your God-given/evolutionary duty. This has been a tactic in slavery, eugenics, colonialism, immigration policies, sexual health policies, forestry, genocide of indigenous peoples, mental health policies and and and.

Once (/if) you (can) get past the power-bollocks, and words like natural start to melt, then the other words that are used to help us understand these things soften as well. I’ve been using the word queer a lot, and it is useful, but maybe I shouldn’t get too attached to it. Alaimo again:

Despite the scientific aim to make sense of the world, to categorize, to map, to find causal relations, many who write about sexual diversity in nonhuman animals are struck with the sense that the remarkable variance regarding sex, gender, reproduction, and childrearing among animals defies our modes of categorization, even explodes our sense of being able to make sense of it all. These epiphanic moments of wonder ignite an epistemological-ethical sense in which, suddenly, the world is not only more queer than one could have imagined, but more surprisingly itself, meaning that it confounds our categories and systems of understanding.”

 

windfucker

October 9, 2010

I’m going to be open – there’s something pretty sexual about a kestrel hovering. Such beauty. The approach and then the catch of the currents, the utter, intense, unbelievable stillness of the head – a slight sway in the body – the flicker of wings reacting to every gust. This is part of it: that the stillness is also a movement. A constant movement in opposition to and fully negating the complex air flow. Taking the wind and responding to every vector. Working with the wind and being sensitive to every force, every push, every drift and drag. It’s sexual because I am witnessing intimacy. It is a profound (to me) expression of “the intimacy of the world with itself”.

When I first heard that an old English name for the kestrel was “windfucker”, the explanation I was given was that its root was the old, pre-sexual (or not) meaning of the verb fuck: “to break”. And that the kestrel breaks the wind, defeats it, wins the contest.

How do I extract all this?

I mean, I reject that explanation. It is obvious to me that there is no breaking going on (even though the vole may disagree). There is no contest. In the motionless, busy hanging there exists no sharp violence, no strong conflict – the moment is slippery and evasive; the relationship between bird and air is not changing one thing into another, broken, one. But despite this I do love the word windfucker. I think it is, actually, appropriate. In my context. In my understanding of fucking, which is not a process of breakage but of working-with, of busy sensitivity, of close intimacy. Windfucker is deeply apt because there is connection there. The kestrel and the wind are fucking.

And I love watching.

What does that say about my sexuality?

Pigeonhole that.

a death

September 15, 2010

Yesterday, as it was starting to begin to get dark, I jumped over the wall into the old oak woodland and started to wade through the bracken. After about five minutes of gaping at the solid, arching trees and the meaningful spaces between them, I saw, and was called to, a majestic multi-stemmed oak. I veered towards it, every step sinking slightly into the soggy leaf-mold. I neared this gorgeous tree, and there, shockingly, a few feet away, was a white beast, head back across its back, long thin legs, huge ears and white, long eyelashes. It was a baby donkey, sodden, lying down, and dying. It was half-muddy – it must have been scrambling and falling. It was maybe a week or so old, I don’t know. Its breaths were shallow shallow. In the lowering light it seemed to glow. It was aware of me being there, but there was no energy left. It was so utterly exhausted, and cold, and wet. I knew it was on its way. So did the flies, they knew. Insect psychics. Or maybe the small body was already communicating for the next stage, giving off scents, a beacon for the next turn of life. Maybe a beacon for me – I had walked directly to it, my path had led to it.

I knew all this in the first half-second, the first glance. Second, I looked round for its family, but there was no movement, no shadows between the trees. I stared up at the old oak, leaning in and around, protecting, marking, acknowledging. Only then did I think about being a hero, carrying the child up out of the woods across my shoulders to a warm blanket and a vet and… it was dying. So I sat with it for some time, talked to it, cared. Eventually I backed away into the darkness.

We returned today. It was not breathing, its eye was closed. There were more flies. I sent my love. The oak was no longer leaning in. I’m learning.

domesticated (3)

July 18, 2010

All this agricultural churning is starting to settle. It’s becoming clearer where I feel most comfortable standing. There is no safe place for me. There is no perfect way for me to relate to my food.

As I wrote a couple of posts ago, I can’t get around the belief that domestication of both plants and animals is anything other than a relationship of domination. I’ve tried. I’ve tried to contort what I know into something which looks like mutualism. I’ve read arguments from both academics and radicals painting domestication as a kind of symbiosis – the proof being the ‘success’ of both species resulting from the relationship. Whatever ‘success’ includes. Is it simply sheer numbers? Are the plains of wheat we cultivate successful? Does it include resilience? Diverse ways of surviving? Does success include paring away wild behaviours which are not beneficial to the domestication relationship? I would love it to be a mutualistic situation, I really would. But I can’t get there. I can’t arrive at that conclusion. If anyone out there has other ways of approaching this I would be really interesting in hearing them.

I watched the film Our Daily Bread – with its simple, detached, nonjudgemental footage of industrial food production it absorbed me. I didn’t find the conveyor belts of death surprising, but it is a beautiful reminder of how plants and animals are necessarily depersonified by the structures of industrial production. They cannot be treated as alive because there cannot be any room for empathy. Bullocks are units, chicks are cash, hothouse tomatoes are profit. To give value to life is to take value away from money. To give value to life is to forfeit power.

So industrial agriculture is not an option. I also read The Vegetarian Myth by Lierre Keith which (despite not being a great book) makes the valid point that veganism and vegetarianism are actually not appropriate responses to modern food production. Buying soya products grown on the corpse of the Amazon rainforest is not an alternative. Modern horticulture replaces the land with deserts of plastic. Reliance on industrially produced wheat, oats or rice is actually reliance on the destruction of millions of acres of topsoil. Growing annual grains is not good for the land. Yes, growing annual grains to feed to livestock crammed together in sheds is unforgivably stupid, but grazing livestock on permanent pasture is much less damaging to the soil than growing any grain at all. It comes down to this: death is necessary for life. Whether I eat a quarter pounder with cheese or tempeh and brown rice or nothing more sinister than an orange, I am causing death. So, accepting that, a far more radical alternative to the question ‘should I eat meat?’ is ‘what grows well here?’ or ‘how do I eat without damaging the living systems I am part of?’

Easy, huh?

It gets easier. Virtually all the food we (as a culture) eat is the product of domestication. If I want to eat, I have to eat domesticates. Partly because there ain’t much ‘wild food’ kicking around these sheep fields, and partly because I don’t have the skills. So as much as I don’t like domestication, I have no choice. There is no safe place for me. So, my options:

  • Stop questioning and eat factory-food from the supermarket, with its commodification of life.
  • Eat from local farmers, with their domesticated beasts and plants and (general) disregard for the soil.
  • Grow some food myself, with domesticates, and try to treat the land as best as I can.
  • Starve in the bushes.

What do you think?

You’ll notice that there are massively important threads running through all this which I haven’t mentioned, one of the biggest being Access To Land. Watch this space.

domesticated (2)

June 30, 2010

As I approach the goat shed I call out. My morning greetings are met with whinnies and snickers. A craned neck peers to get a glimpse of me, through beautiful dark-yellow horizontal-pupil eyes. I milk Misty first – she only lets down one side now, and musters a few squirts. She’s getting on. She’s still not keen on my technique, and shifts and pushes me. I try to feel what she wants, how Ben does it. I’ll get better with time. Cocoa is more patient with me, mostly. It’s magical every time. Not just the alchemy of milk, but the exchange between myself and the goat. The connection. It still stuns me.

It’s during this morning ritual that I try to work out how I feel about the human relationship to domestic animals in our culture.

fudge

My deep feelings, or I guess you could say principles, are that death is part of life. Or, as a tree replied to Derrick Jensen, “You’re an animal. You consume. Get over it.” And I don’t draw distinctions between plants and animals here: to live I need to consume the flesh of others, and that’s fine, as long as I respect those others, whoever they may be, and the systems and webs they are part of.

Ha! So much for principles.

You see, I still can’t get my head around domestication.

Domesticate verb 1 tame an animal and keep it as a pet or for farm produce. 2 make someone fond of and good at family life and running a home. 3 grow a plant for food.

(Compact Oxford English Dictionary)

I used to think that we didn’t need to keep animals – that we could get all our sustenance from plants. So therefore why make animals suffer by keeping them tame and domesticated? A few things changed that. First, I started doing hard physical labour everyday rather than sitting in front of a computer. I had periods of being so tired, fundamentally exhausted. So I tried eating meat again, just a bit, maybe once a week. And it totally helped. I’m not sure what lay behind that – I always ate tons of plant protein, and it was a good broad diet. Perhaps it was something deep, my body might have been conditioned to growing up on meat. I don’t know. We are all different. We have to find our own best diets.

Then, more recently, my understanding of the cycles of the land changed utterly. It became more and more apparent to me that the ecosystems we live through have evolved with large mammals as a part of them. Large mammals, and the disturbances and pressures they create, are part of the land remaining healthy and having integral strength. Over the last few thousand years, humans have pushed out or killed off nearly all the large wild mammals of this island. In their place we keep vast numbers of domestic cattle, horses, sheep, pigs. And goats. I feel instinctively and think rationally that there are more large mammals around than the healthy, functioning land really needs or wants. And that they are moved and kept in odd ways. But I believe now that the land needs some large mammals, and that healthy ways of doing agriculture also need to incorporate them. So that made me think, “right, keeping livestock might be okay.”

And then there are arguments that domestication is actually mutualism: “People did not take sheep into domestication: rather, people and sheep entered into a particular interaction by behavioural adaptation on the part of both species. The new relationship succeeded precisely because it benefited both species.” (O’Connor, 1997. In Barker’s The Agricultural Revolution in Prehistory)

These goats I live with, they are put into separate pens in their shed at night, and most days they are put out to pasture on long tethers. Only for a few moments at the end of each day do they have the freedom to got where they want, and then only under close supervision. We feed them and water them, trim their hooves, put cream on any sores, and take their milk. We take care of their physical needs, but I’m finding it harder to see the relationship as mutualistic. We control them, their movements, and perhaps even more importantly we control their social life. The minutes when they run free, rub up against each other, butt and play is a joy to me. We severely curtail their social interactions because if we didn’t they would play havoc with our human concepts of ownership and land boundaries. They would be a bit too wild. Maybe that’s one reason why I really love goats – that remnant of free will, that mischievous scampiness. They are not completely cowed.

I don’t buy the idea that domestication has “benefited both species”. It benefits humans, who have power over a species. Domestic animals have not only had vast swathes of their wild behaviour bred out of them, but they are not even permitted their own rhythms and choices in life. It is a form of slavery. And because humans benefit, we look after our slaves (usually): we feed them well and keep them healthy. But their life is ours, and their death is ours. Is our life theirs? Is our death theirs? No. This is not mutualism. All those definitions of ‘domesticate’, they are all relationships of domination.

I haven’t mentioned veganism, because… well because it’s one of those principles that has become an identity, and I don’t feel easy around that. I see it as a good and reasonable response (especially urban response) to the modern food industry. Factory farming makes me sick, and if that is all that is offered then it should be refused. But in my mind a response to industrial agriculture/ecocide can’t be extrapolated to a distinction between the flesh of animal and the flesh of plant. A deer is the forest, the forest is the spider, the spider is the fungi, the fungi is the oak, the oak is me and I am the deer. Etcetera.

Am I the goat? Am I the monoculture wheat in my bread? Well, in some senses, yes I am. I am domesticated. Maybe this is why I am happy to milk Misty and Cocoa each morning, because we share something. But remember, I still have power.

And then there’s the land. These guys (the goats) are an integral part of it becoming richer. I love watching them eat the branches we give them: the crunching of twigs, the ripping and peeling of bark, their soft, tough lips questing and feeling. As I understand slightly better the flows of energy and nutrients through this system, I see how important the goats are. They are fast nutrient cyclers. It’s kind of unbelievable how quickly they turn extreme roughage into rich fertilizer, on which countless other organisms feed and thrive. The problem is that, though animals in modest numbers are great for the land, our sliced-up, fenced-off, compartmentalised and privately “owned” landscape does not allow wild animals. They do not fit in to this culture’s scheme. Deer are shot. Crows are shot. Magpies are shot. Foxes are shot. Wolves were shot, bears and boars and beavers were shot. Only domesticated animals are allowed.

What to do? Where do my allegiances lie? To my human community? To individual goats? To the soil? To the health and regenerative power of the land? To the total community? And what do those allegiances mean? I’m still struggling with what to do with all this information, these insights, these questions.

domesticated

April 21, 2010

“Differences are also found between the wild ancestor and the domestic form in intraspecific communication.  Both genetic factors and learning processes play a role here. Wolves, as well as other ancestor species, have a highly differentiated communication repertoire consisting of a variety of gestures and sounds.  Different combinations of the individual elements have different meanings. In close interaction, expressive gestures and soft, high notes are significant; in communicating over distances, body postures, a variety of howls, and sometimes barking are used.  In communication among domestic dogs, the gestures are less variable and less differentiated. Barking dominates the vocalization repertoire, even at close range.  Barking is usually just an expression of emotion.  Barking can be exaggerated, particularly in contact with humans, but it arouses one’s attention.  Domestic dogs only rarely howl.  It is clear that wolves and domestic dogs are capable of the same vocalizations, but these capabilities are used differently….In captivity, intraspecific communication is reduced.  The individuals of a species of domestic animal no longer have much information to communicate. The relationship to humans has become the highest priority.

Wolf Herre & Manfred Rohrs

Made me wonder if we, in our closed, up-tight, voiceless way, have also been domesticated.

the unnaturalness of stability

April 15, 2010

My worldview is being turned on its head. Again.

And again it’s all about how I have been taught about the land, or perhaps even more accurately, how I have been surrounded by common perceptions and assumptions about the land.

A beautiful friend was being taught by a well-regarded permaculture teacher. This teacher was showing slides of grassland – one slide showed old pasture fenced off and left alone. The grass had grown lank and smothering, no new species had yet come in and it was ‘poor’. Another slide was grassland that was mowed once a year – and was overflowing with diversity, a species-rich flower meadow. The implication was that human management can be beneficial to a living system, and that lack of management can often lead to ‘poor’ land. The friend asked how the gorgeous wildflower meadow existed before human interference. He was told that it didn’t, that it is a human artifact. “But then, where did all the wildflower species and specialist insects come from? Where did they live?”

We all know that before humans started farming, the whole of Britain, and the whole of Europe, was covered in forest. Wildwood. Everybody knows this. It was humans who started to clear trees for growing crops and keeping animals. This is backed up by our experience – if you leave a piece of grassland alone without human intervention, trees grow and it eventually becomes a wood. You can see this happening right now. This is also backed up by science – eminent 20th century biologists like Tansley and Watt developed the theory of succession to describe how a field turned into woodland: first dense weeds and shrubs invaded, then scrubby trees and pioneers like willows, hazel, birch, rowan etc, then eventually came your ‘proper’ trees, your beech and lime and elm and oak which made up the ‘climax’ vegetation. Colonisation always happened in stages. This was demonstrated by the archaeological pollen record – this kind of succession of species could clearly be seen in the spread of trees northwards as the climate warmed in the aftermath of the last ice age. It was noticed, however, that young trees need light, and therefore do not grow very well underneath a dense forest canopy. The regeneration of trees within the forest was explained by saying that when old trees died, they collapsed and created a grove in the forest where light could reach the ground and new trees could sprout and replace the previous generation. Makes sense, no? This is accepted knowledge. It is received wisdom.

The problem with received wisdom is that you just receive it – you don’t think about it for yourself. Is it really wisdom then?

My worldview is being turned on its head because I’ve been reading Grazing Ecology and Forest History by Frans Vera. It’s a pretty dense beast of a book, rigorous and academic. And I’m wondering how to summarise it, to get across the important bits. Here goes.

If all of northern Europe was a closed canopy forest, why do we have so many species that do not exist in dark, dense forest? Why have there always been loads of oak and hazel and birch and thorns when these tree species only regenerate in the light? Why do we have species-rich wildflower meadows and grasslands? If there was only forest, where did the wild grass-eating animals live, the aurochs and bison and wild horse and red deer?

Vera compiles bucketloads of evidence (from pollen records, documentary sources, observations of current forest dynamics and animal behaviour, how trees grow etc.) to support the theory that the natural (see how this word is used to mean “does not include our human culture”?) vegetation of northern Europe was not closed forest but a constantly shifting, dynamic mosaic of different habitats. This system was driven by the large native herbivores (aurochs, bison, deer, elk, reindeer, wild horse, wild boar, beavers etc.) and as a massive generalisation went a bit like this:

A wood will spread, as we saw above with the theory of succession. Scrub and thorns are the first to emerge, and then within the thorny thickets oaks and hazels can grow because they have both light and are protected from hungry animals by the thorns and branches. Vera shows that a wood can spread even with grazing going on – it is only with very intense grazing that a wood cannot spread. So these light-demanding species do not grow in the forest, they grow on the edge. As the thorns spread and more and more trees grow, they start to shade out the scrub and thorns, which allows shade-tolerant trees such as beech and lime and hornbeam to grow up and form what we think of as forest: dense, dark woodland with lots of trees. These trees will eventually die, and because there are browsing animals around and no spiky havens to protect the tree seedlings, the seedlings get munched and the vegetation becomes grass-dominated. This grassland in turn, eventually, is colonised by more scrubby thorns which protect the oak and hazel, and the whole cycle revolves. So there are always areas of grass, and of scrub, and scattered trees, and woods, and this must just be a simplified version. There are niches for all the species we see and know.

You might think: So What? This book was written for nature conservationists who try to preserve enclaves of natural Nature, and therefore the system described is in the past; it no longer exists. To begin with I was also thinking: This is cool, but So What?

Firstly, I think it is mind-bending and incredible to start (just to start!) to see the land as constantly shifting; it is never stable; it is fundamentally dynamic. Habitats and systems are surging, roiling, not just within themselves but through space. A wood wants to move. It is always walking. “Fear not, till Birnam wood do come to Dunsinane!”

Also, it totally changes how I think about the place of humans in this system, and what we’ve done over the centuries. Agriculture emerged within this shifting mosaic, open and closed and diverse and abundant, and as such agriculture evolved to take advantage of what was already there: grains and crops were grown in the already open areas, domesticated cattle were grazed on the existing grass, pigs foraged in the present woodland, fuelwood was cut from the scrub and thorn. The first agricultures were almost certainly shifting, in mimicry of their environment. In this respect agriculture copied the actions of the large herbivores: eating and cutting grasses, removing trees, replacing wild with domestic animals. In a sense humans harnessed already existing forces that created growth, we stepped into the role of the large herbivores. All of them. And then made most of them extinct. The last aurochs was killed in the forests of Poland in 1627. We also made most of their predators extinct, at least locally. Bears, wolves, lynx etc.who were also part of the complex system – regulating herbivore numbers, which affected vegetation dynamics and so on. It makes sense to me that mimicry of pre-existing forces within the system was the most ‘productive’ way of growing food – it was merely taking advantage of the strong currents and mechanisms which have evolved over millions of years. And this mimicry has been passed on and passed on and it still exists today – albeit in an ever-more perverted way. Cutting hay is a analogue of areas of winter grazing; coppicing is an analogue of the browsing of young trees; forestry is an analogue of the growth and death of shade-tolerant trees.

The change from shifting to settled agriculture is also relevant and fascinating, because it leads to increased specialisation and compartmentalisation of land-use. A growing agricultural pressure on land means that different uses of land, such as arable, livestock and wood production, become more and more incompatible. It is more ‘efficient’ to enclose land, to parcel it up. That is why the vast majority of the land in this country is a field with a fence, wall or hedge round it. But as soon as you create boundaries you stop habitats shifting. You trap them. A wood cannot walk any more. That is why grazing woodland these days is so disastrous, even at low levels: the wood cannot escape through its thorny edges and fringe. Any regrowth within a woodland is vulnerable, because it has evolved to be so. That is part of the system. Woodlands have evolved to be grazed, but only if they can run.

The facts that we (humans/our culture) have a) removed from the ecosystem nearly all of the drivers of the dynamic pattern of habitats, and b) replaced them with animals which we control, and c) fenced off these habitats so they cannot shift, really really help me to understand how we exist in relation to the land. I cannot overstate this. That understanding seems key to me, fundamental, and it nudges me towards reinterpreting everything I thought I knew about the land, about what is ‘natural’, and about what land health means.

the hills are alive…

March 30, 2010

The land around the valley in which I live is pretty much all grass-covered. Sure, there are some woods on the steep slopes, and on the tops you get loads of reeds and heather, but I’d guess that ninety percent of the ground is grass. Grass for pasture. Grass for hay. The truth is that farmers grow nothing except for sheep and a few cattle. I don’t hate sheep, and I definitely don’t hate cattle, but I can’t get my head around why people continue to farm them in this way: a massively obvious feature of all strong natural systems is their complexity; monocultures or simple systems are prone to disease and are far less resilient. This is common knowledge, I’m not being radical here (or maybe I am – radical really means going to the root of something. Can’t remember where I saw that but I love it). Sheep are generally kept at about one per acre. There are some blackface sheep, some mules, some herdwick, but mostly they are texels or texel crosses. Now, one sheep per acre on this soil in this climate is tipping the balance towards overgrazing anyway. Breeds like the texel are highly-bred super-yielding meat-machines but they need more than mere grass: they are designed to be fed supplements. So one farmer I know stocks at about four texels to the acre and buys in massive amounts of grain-based processed feed. His fields are like mush and he wonders why he has drainage problems, why there is so little vegetation and why he has massive vet bills. Of course he makes a lot of money out of his massive lambs.

I find National Farmers Union propaganda like this intriguing. There’s a lot going on with the NFU that I don’t understand yet – but I feel that what they do is geared around maintaining a status quo which is linked to making money. They represent the idea of farming as an industry, of farming success being measured in pounds and pence, of the most important facts being farmgate milk prices or changes in subsidy policy. And of course because agriculture has become industrialised, these are the most important things for farmers as well, because they have to make a living wage in order to survive.

But going to the root of the matter, doesn’t that strike you as odd? That people who farm tens or hundreds of acres of land need to make a wage in order to survive?

Large-scale grass monoculture may be a tradition going back a few hundred years, but that doesn’t make it right. Rolling green hills may be an iconic cultural image of Britain, they may be something to be proud of, to escape to from the city and revel in the ‘natural’ surroundings of the ‘countryside’, but none of this makes it right. I gasp when I see bistort or marsh marigold in a field round here. Once bistort was so common that its leaves made dock pudding, our local delicacy. Now nibbling teeth don’t let wild flowers form. The many hooved feet and shallow-rooting grass mean that water runs off the soil surface and does not infiltrate. Then we complain about flooding and spend millions of pounds putting rivers in inert concrete chutes. Soils are eroded and leached and not replaced. Biodiversity is, well, minimal. Sure, you get your dramatic curlews and lapwings and the cute little twite, but you don’t need hills and hills of nothing but grass for those to flourish. What I’m getting at is that this system is not healthy. Keeping as many sheep as you can on a bit of land fucks it up. Sure, it is ‘necessary’ in order for farmers to live but as the soil disappears granule by little granule they are undermining their future. It’s okay for now because they can just keep on buying more feed – actually no its not okay because it means the degradation of the land can continue, the soil can be squeezed and squeezed until… until what?

Research into upland non-peat soil dynamics is hard to find, but Scottish Natural Heritage report that “average rates of soil erosion of up to 2 tonnes per hectare per year have been reported for entire upland catchments in central and southern Scotland.” I haven’t managed to find figures for nutrient leaching or soil formation yet, but I can’t imagine they’d make happy news. I did find a document summarising the government’s attitude towards soil. It “examines the nature and extent of soil degradation in the UK and the challenges and opportunities for soils in a changing climate.” I can already tell I’m going to love it.

“To an extent, soils are public goods which provide natural resources and ecosystem ‘services’ such as support for wildlife and transformation of pollutants. Since many soils are privately owned, effective regulation and partnerships are needed to protect them.”

Oh dear god. The stuff of life, our holy sacred ground, what our bodies is made of, our substance and the basis of our existence is nothing more than public goods and actually privately owned. Kill me now.

“Soil degradation is a natural process, accelerated by human activity.”

Okay, let’s get this straight. Our government, who have a pretty incredible amount of power over how we interact with the world, think that the degradation of one of the fundamental elements of our survival is inevitable. It follows that if the degradation of soil is inevitable then the degradation of the land is inevitable, since in our human view of the world the soil is one of the most vital parts of the land . So according to the powers that supposedly rule us, the land getting poorer and poorer is a natural process. Okay… <deep breath> …this is absolute bollocks. It is in direct opposition to everything I have seen in this world during my short life. It is the opposite of my understanding of ‘natural processes’. It is simply not true. If you do believe the government, I have a question: where did soil come from? Around ten thousand years ago the glaciers of the last ice age retreated north leaving behind them rocks and clays and sands and other mineral delights. And then… soil formed. Ohmigod! What formed it?

In my little understanding, the land is bursting with enrichment. It wants to form healthy soils which store water and support complex diverse living systems. Soil degradation is not a natural process and to suggest as much is to (at best) try to pass the buck and (more probably) attempt to rationalise this culture’s obsession with destroying everything. Modern industrial farming methods are destructive. They are also deeply entrenched and difficult to challenge. Where do we start? What kind of alternatives are there?

I know that all got a bit train-of-thought rambley, hopefully I’ll talk more about these themes over the coming weeks, about agriculture and soil and land health. It will probably all be a big ramble as I attempt to make sense of my head.