Actually, Matt Stewart, you DO have “to be a Wendell Berry fundamentalist” to believe those who use social media are delusional

Berry

Matt Stewart, a graduate student at Syracuse University and a guy I call a friend, argues that Wendell Berry fans are betraying Berry by using social media.  Stewart has published this piece at The Front Porch Republic, a website with a social media presence.  Here is a taste of his piece, “Stop Talking About Wendell Berry on Twitter“:

Seeing quotations from Wendell Berry and advertisements for his work on Twitter is as jarring as imagining Burley Coulter spraying Jayber Crow from a Ski-Doo upon his return to Port William. A localist does not have to be a Wendell Berry fundamentalist to see that this is a problem. I will admit to dark visions of starting a fakeWendellBerry Twitter account and trolling anyone that posts about him on Twitter with Marshall McLuhan’s #YouKnowNothingOfMyWork!, but that seems counterproductive…

We don’t need another thinkpiece or Tweetstorm about how baleful is the world that Twitter abets, just as Berry didn’t need another study by the Department of Agriculture to know that industrial agriculture was going to be destructive. We do not need to weigh the pros and cons of Twitter with academic nuance. We localists, those of us who have at one time or many been moved to think and live differently based on our encounters with Wendell Berry, know in our bones that Twitter is not worth any more of our time. I will allow Twitter only one benefit: it is at times funny. But it is not the only platform that allows for jokes. We can even make jokes in person. I would gladly trade all the jokes I’ve heard and enjoyed on Twitter for a world without it, just as I would trade a world where our current president was still just a tabloid star for the cornucopia of satire that his presidency has bestowed as a free gift to the humor leaders of our world.

And then the kicker:

Berry allowed himself a chainsaw, chemical fertilizer, and a tractor on a temporary basis but also committed to feeling productively guilty about such compromises. Let’s allow ourselves the occasional blog, the web journal, and email, and also still commit to weaning ourselves off of them when we can afford to without shirking off too many honest obligations. Our contempt for the world, manifested by our itch to escape to the digital at nearly every moment, is entangling us enough as it is. Fasts won’t cut it. If Wendell Berry can pass on the opportunity to be nominated for a MacArthur Fellowship, we can risk our careers by forsaking Twitter and thinking of it with the contempt it deserves. Tell the publishers that you will not put “the invention of” in your subtitle and that you will not promote your book on Twitter. It is poisonous to our souls and our public, and no consequentialist reasoning can demonstrate otherwise unless you are deluding yourself and Berry’s work has meant nothing to you. 

I appreciate Matt’s convictions here.  But as someone who also appreciates Berry and someone who has also written for the Front Porch Republic (and The New Pantagruel), I find social media a wonderful outlet for the kind of “cosmopolitan rootedness” I wrote about in my first book, The Way of Improvement Leads Home.  I guess I will not be invited to any gatherings of Berry fundamentalists anytime soon.

The Author’s Corner with Enrico Dal Lago

9781107038424_1Enrico Dal Lago is Professor of American History at National University of Ireland Galway. This interview is based on his new book, Civil War and Agrarian Unrest: The Confederate South and Southern Italy (Cambridge University Press, 2018).

JF: What led you to write Civil War and Agrarian Unrest: The Confederate South and Southern Italy?

EDL: I was always fascinated by the historical parallelisms between the United States and Italy in terms of having a comparable past of difference and conflict between the north and the south of the country. My first book – Agrarian Elites: American Slaveholders and Southern Italian Landowners, 1815-1861 (LSU Press, 2005) – was a comparison between the propertied classes of the two southern regions of the United States and Italy, and other scholars, notably Don Doyle, have also written about parallelisms between the U.S. South and southern Italy. However, no scholar had ever written a comparative study of the civil wars that the conflict between north and south caused in the United States and Italy in the same years in the mid-nineteenth century. In 1861-65, contemporaneous to the American Civil War, fought between a northern-based Union and a southern-based Confederacy, a civil war was also fought in southern Italy, largely between northern and southern Italians. My book is the first comparative study of these two civil wars. I felt that it was an important gap in the comparative scholarship on the United States and Italy that needed to be filled in order to acquire an in-depth understanding of the significance of the parallelisms represented by the north vs. south conflict in the two countries. The importance of these parallelisms is further confirmed by the fact that, in both the United States and Italy, the long-term legacy of the outcome of the civil war – which, in both cases, led to a fracture and then a reconciliation between the northern and southern parts of the country – is still very much present and has witnessed a surge in national interest since the parallel commemorations of the 150 years from the start of the American Civil War and from Italian national unification, in 2011.

JF: In 2 sentences, what is the argument of Civil War and Agrarian Unrest: The Confederate South and Southern Italy?

EDL: My book argues that the two parallel civil wars in the United States and Italy in 1861-65 had comparable origins in attempts by two regional propertied elites to be instrumental in the creation of two new nations – the Confederate States of America and the Kingdom of Italy – which protected their interests at the expense of the majority of the two southern populations. The resistance to Confederate authority, carried out in the Confederate South by large numbers of Unionists, and especially by African American slaves, and the parallel and contemporaneous resistance carried out by large number of peasants and soldiers attached to the former Bourbon dynasty in southern Italy produced two parallel “inner civil wars” in the two southern regions, and eventually resulted in the collapse on the Confederacy and in the near collapse of the Italian Kingdom, and also in a temporary loss of power for the two regional elites.

JF: Why do we need to read Civil War and Agrarian Unrest: The Confederate South and Southern Italy?

EDL: Not only my book is the first comparative study of the American and Italian civil wars of 1861-65; it is also the first comparative study that builds upon the most recent scholarly tendencies of focusing on the Confederate South’s “inner civil war” to argue that comparable “inner civil wars” occurred, as happened in Italy, wherever a process of forcible nation-building from above took place during the course of the nineteenth century. Inevitably, the outcome of this process could only be either the complete collapse or the near collapse of the new nation, as the examples of the Confederacy and of the Italian Kingdom clearly show. Crucially, for the majorities of the two groups of southern agrarian workers – African American slaves and landless southern Italian peasants – who were in conditions of dependency from masters and landlords, the “inner civil wars” in the Confederate South and southern Italy represented major opportunities to strike at their oppressors, by allying with anti-Confederate Unionists in one case and with the anti-Italian pro-Bourbon forces in the other case, and with the two primary and distinct, but parallel and comparable, objectives of acquiring legal emancipation and economic independence. My book shows, though, that, ultimately, complete freedom was indissolubly tied, for both African American slaves and southern Italian peasants, to ownership of land. My book shows also that this aspiration, common to all nineteenth-century agrarian workers, was frustrated in both cases, leading to continuous conditions of dependency for the African American freedpeople and the southern Italian peasants, and, also in both cases, these conditions lasted until long after the end of the two civil wars.

JF: When and why did you decide to become an American historian?

EDL: The long-term origins of my fascination with American History have a lot to do with the many American movies – starting from Gone with the Wind – and American TV Series – among which Roots and North and South – I watched in Italy, where I was born and I spent the first twenty-five years of my life. The actual decision to become an American historian, though, came somewhat later, during the course of my postgraduate studies, when I became progressively aware of the historical parallelisms between the United States and Italy to which I referred earlier with regard to the conflictual relationship between the north and the south of the two countries. As a result of this growing awareness, I thought that I could understand better the significance of these parallelisms if I studied in depth the history of the United States in the Civil War era, and this eventually became my main field of research.

JF: What is your next project?

EDL: I am planning to write a follow-up comparative study which will focus on the aftermath of the two parallel civil wars in the U.S. South and southern Italy. In my comparison, I will look specifically at the extent of continuity vs. change with regards to labor relations in the agrarian countryside. I am especially interested in the rise of illegal, and in one case paramilitary, forms of agrarian violence as tools for the protection of the interests of the agrarian elites – i.e., the former southern slaveholders and the southern Italian landowners – and as a means to keep the agrarian workers – i.e., the African American freedpeople and the southern Italian peasants – in continuous states of subjection in the Reconstruction U.S. South and southern Italy after 1865.

JF: Thanks, Enrico!

How Can Anyone Hate Wendell Berry?

Berry

How can you hate this man? 🙂

Allen T. Stanton, a United Methodist pastor, hates the agrarian writer Wendell Berry.  Here is a taste of his piece at Faith & Leadership:

On the surface, my town was a picturesque embodiment of Berry’s community. But there’s another part of the story. The local textile mill closed in the 1990s. Ever since a massive flood in 1999, residential streets have sat empty, their houses demolished and never rebuilt after FEMA buyouts.

When I was in high school, tobacco farmers would leave their crops to die in the fields because it was cheaper to let a crop go to waste than to harvest it and not be able to sell it. When Walmart came to town, our small grocery store was forced to close.

My small rural town could also be suffocating. No one expected my dreams to expand beyond the 2 square miles it occupied. Whenever I talked about living in other places, someone would remark, “Oh, you’ll grow out of that. You’ll end up here, like everyone else did.”

My freshman year of college, I was surrounded by people from elite prep schools. During orientation, one dorm mate said, “You went to a poor rural school; I went to one of the best prep schools in the nation. How are we both at the same college?”

It was insulting, and I became desperate to prove that I belonged. I worked to drop, or at least soften, my thick Southern accent. Each assignment became a competition, and not just about the grade. I wanted to show that I could do the work faster, more efficiently and with less apparent effort than my classmates.

“Rural” became something to escape.

Read the rest here.

I love Berry, but I think this is a fair assessment.  Sometimes you need a way of improvement before return home.  (By the way, The Way of Improvement Leads Home is now selling for 77% off).

Some of Wendell Berry’s Port William Novels Are Now Part of the Library of America

berry LOASpeaking of rural America

You can now read Wendell Berry’s Nathan CoulterAndy Catlett: Early TravelsA World LostA Place on Earth, and a bunch of short stories from Berry’s fictional town of Port William in one place!  Congrats to the Library of America for releasing this collection!

Here is an overview:

For more than fifty years, in eight novels and forty-two short stories, Wendell Berry (b. 1934) has created an indelible portrait of rural America through the lens of Port William, Kentucky, one of the most fully imagined places in American literature. The river town and its environs are home to generations of Coulters, Catletts, Feltners, and other families collectively known as the Membership, women and men whose stories evoke the earthbound pleasures and spiritual richness of what Berry has called the three-dimensional life, a time before industrial agriculture, pervasive technology, and unrestrained consumerism began to unravel the deep bonds of community that once sustained small-town America.

Taken together, these novels and stories form a masterwork of American prose: straightforward, spare, and lyrical. Now, in an edition prepared in consultation with the author, Library of America presents the complete Port William novels and stories for the first time in the order of their narrative chronology, revealing as never before the intricate dovetails and beguiling elegance of Berry’s larger construction. As one of his narrators puts it: “their stories are all added finally into one story . . . bound together in a many-stranded braid beyond the power of any awl to pick apart.”

This first volume, which spans from the Civil War to World War II, gathers the novels Nathan Coulter (1960, revised 1985), A Place on Earth (1967, revised 1983), A World Lost(1996), and Andy Catlett: Early Travels (2006), along with twenty-three short stories, among them such favorites as “Watch With Me,” “Thicker than Liquor,” and “A Desirable Woman.” It also features a newly researched chronology of Berry’s life and career, a map of Port William and a Membership family tree, and helpful notes.

Jack Shoemaker, editor, is Editorial Director of Counterpoint Press, publishing the work of Wendell Berry, Gary Snyder, M.F.K. Fisher, Evan Connell, Robert Aitken, Anne Lamott, Jane Vandenburgh, and many others. He has worked with Berry for more than forty years.

 

Wendell Berry: “What I stand for is what I stand on”

Berry BrushWendell Berry has a new book out.  It is a collection of essays, short stories, and poetry titled The Art of Loading Brush: New Agrarian Writings.  Brian Barth reviews it at Modern Farmer.

Here is a taste:

In his latest book, The Art of Loading Brush: New Agrarian Writings (available in November from Counterpoint), Berry continues to rage against machines: the laptops and high-tech tractors he believes are causing us to lose touch with each other and our environments. He laments the “dispersed lives of dispersed individuals, commuting and consuming, scattering in every direction every morning, returning at night only to their screens and carryout meals.”

Yes, Berry’s a bit of a curmudgeon, who likens our smartphone obsession to drug addiction and prefers horse-drawn plows to simulated horsepower. He writes longhand before his wife, Tanya, converts the manuscripts on a Royal Standard typewriter. Such anachronistic tendencies, however, point to more than mere nostalgia—namely, a clear-eyed view of the ways in which modern society is wrecking the Earth under the guise of progress. As the journalist David Skinner noted in 2012, “Instead of being at odds with his conscience, he is at odds with his times.”

God willing, the times may have finally swung back around to meet the man. Though Berry would no doubt heap scorn upon today’s $8 heirloom tomatoes and $200 farm-to-table dinners, he did participate in the new documentary Look & See: A Portrait of Wendell Berry, produced by Robert Redford and Nick Offerman. The reluctant subject never shows his face in the film; rather, he shares selections from his work in powerful low-pitched voiceovers. (Visit lookandseefilm.com for information on how to host a screening.) Not coincidentally, the rare photographs on these pages were captured by his intimates: former students and dear friends.

Read the rest here, including a new Berry poem.

 

An Interview with Wendell Berry’s Daughter

Berry Given LifeMary Berry is the director of the Berry Center in New Castle, Kentucky.  She is the daughter of agrarian writer Wendell Berry.

In this interview at America magazine, she talks about Ragan Sutterfield’s book Wendell Berry and the Given Life.  Here is a taste:

This new book brings your dad’s work to a Catholic audience. What is your opinion of it?

It’s a really good introduction to daddy’s work for people who haven’t read him. I always think when I read what people have written about daddy, it’s very good. But I hope it leads people to read daddy’s work itself.

The book’s chapters cover twelve themes from your dad’s writings: givenness, humility, love, economics, work, Sabbath, stability, membership, the body and the earth, language, peaceableness and prophesy. Could you boil all of these themes down to one sentence?

The importance of daddy’s work, for me anyway, has been to learn to live within the limits I have—to accept the place I have, the work I do, and to be content within it, and not to be always thinking of another place or thing or some distraction, but to always live the life I’ve got. To put it into a sentence: For human beings trying to live sanely and consciously, part of that is learning to accept today, to accept what it offers and be content with the good work it offers.

The book concludes with an afterword featuring an interview of your dad. What did you take away from his words?

The thing I’m most attracted to in what daddy says is that we’re all complicit—I think Thomas Merton says somewhere we’re all part of the giant sham. I think the thing that’s worrisome to me in my travels and talks, as a left-leaning person, is that people think buying some tomatoes at a farmer’s market is enough. But it doesn’t really mean that much: We’ve got some very basic work to do on how we’re living. To understand how we’re all part of this mess involves making a change in how we live.

Although you come from a Baptist family, your father’s spiritual writings have attracted a strong following among Catholics. What explains your dad’s appeal among Catholics and other spiritual seekers?

I think daddy speaks the truth. I’ve always thought that when you hear or read someone who’s speaking the truth, it seems different from everything else going on. Why it appeals in particular to Catholics, I don’t know. But he’s talking about true things, and it’s helpful for people who are seeking true things—it’s pretty clear and easy to understand.

Read the entire interview here.

The Virtue Solution Project

Josiah

A couple of young upstate South Carolina state lawmakers (one of them claims to be a follower of David Barton) is trying to save the American republic through an extreme and rather dark mix of Christian nationalism, libertarianism (government is “evil”), agrarianism, gun culture (militias), state’s rights, and apocalypticism.

I consulted on journalist Andrew Brown’s story at the Charleston Post and Courier about the “Virtue Solution Project” (Apparently my 30-minute conversation with Brown did not yield money quotes).

Here is a taste of his piece:

State Reps. Josiah Magnuson, R-Campobello, and Jonathon Hill, R-Townville — both from tiny towns in the Upstate Bible Belt— are in the process of setting up what they call the “Virtue Solution Project,” a group that is seeking to either save America or survive a societal collapse, which they both believe is likely coming.

The organization is a mixture of religious ministry, grassroots political organizing and disaster prepping. At its core, their movement hopes to save the country by reshaping it to their interpretation of the Founding Fathers’ ideals.

They are advocating that their followers, and offshoot groups, form their own communities that will no longer have to rely on corporate America or the “tyrannical” federal government. They are encouraging neighbors to support “principled men” — such as themselves — who are willing to nullify laws and court rulings they don’t agree with, like abortion, gay marriage, gun restrictions and federal standards for driver’s licenses.

For their members who are not in political office, they advocate doing their part by finding their way onto juries in order to acquit people charged with crimes they personally believe are “unjust.”

If that doesn’t work, they will have “community preparedness centers,” where there will be access to “reading material, tools, food storage, ammo, and more.”

The centers will be there when the economy collapses, a natural disaster occurs, a foreign nation attacks, the federal debt dooms the country or an electromagnetic pulse wipes out the nation’s infrastructure. All are scenarios they have considered.

Read the entire article here.

Wendell Berry Talks to *The New York Times*

BerryThe agrarian novelist Wendell Berry is featured in the most recent “By the Book” series at The New York Times.  Here is a taste of his interview:

What books are currently on your night stand?

My father’s much-marked Bible (King James Version), which I keep there for companionship and to read; Volume 1 of “The Decline and Fall of the Roman Empire,” which I enjoy partly for the luxury of reading in no hurry, for I probably will never finish it; also “Venerable Trees,” by Tom Kimmerer, about the surviving trees of the original savannas or woodland pastures of Kentucky and Tennessee.

What was the last great book you read?

“Out of Africa,” by Isak Dinesen, no doubt a “great book,” also a good book. The book I recently read that I most needed to read was “Art and Scholasticism,” by Jacques Maritain.

Read the whole interview here.  Berry didn’t give The Times much to work with.   Classic.

11th Century Farming in the 21st Century

Keith Ferrell, the former editor of Omni magazine, lives on a farm in Virginia.  He works his farm with the tools available to 11th century farmers. 

He tells his story in this essay at Aeon.  Here is a taste:

I arrived in the 11th century through circumstances in my life and career. Purchased in the mid-1990s as a weekend and summer home, a getaway, part of the farm’s attraction was the old barn, already half-converted into living quarters. The downstairs had electricity, running water from a good well, a water heater (an old one, non of these tankless water heater systems had been invented yet), a tub and a toilet, a septic system. There was a range in the kitchen. The place had a phone line, which meant that we had dial-up internet (virtually the only option at the time). The nearest town, Rocky Mount, with just over 4,000 people, was 15 miles away. On clear nights with the lights turned low, the stars came out nearly as brilliantly as they would have a thousand years before.
The first couple of years of ownership had a peaceful pace – peaceful, that is, once I arrived here at the end of a work week or the beginning of a vacation. At the time, I was still editor-in-chief of OMNI magazine, often travelling throughout the country and around the world. My wife was teaching high school. The farm was our weekend refuge, a place for rejuvenation, for gardening and exploring. I left most of the fields in meadow, hiring a neighbour for a few hundred dollars to bring in a tractor and mow them a couple of times a year. I enjoyed watching an experienced farmer drive a tractor dragging a brush hog – a cutter for taking down thickets of briars and small trees. Most people with a weekend farm would have had the sense to buy a small tractor or at least a riding mower. Not me. It would have made sense to buy a four-wheel drive vehicle, too, not to mention a generator for times of power outages, but I never did.

Eric Miller on Wendell Berry’s Fiction

Check out the recent edition of The Cresset for Eric Miller‘s essay, “Technology and Human Renewal in Wendell Berry’s Port William.”  Miller focuses predominantly on Berry’s 1967 novel A Place on Earth to illustrate how “the technical advances of the West” have threatened our “deepest experience of well being.”  Here is a taste:

To begin with, in Berry’s judgment the entire modern way is premised on a manner of regarding and relating to the material world that will prove unequal to the challenge of correcting its own disintegrating course. Berry, famously, sees disaster of the greatest proportions looming. This is an argument he has made searchingly and repeatedly in his essays more so than in his fiction, and with particularly compelling force in his commentary on agriculture. “There is no longer any honest way to deny,” he wrote in 1985, “that a way of living that our leaders continue to praise is destroying all that our country is and all the best that it means. We are living even now among punishments and ruins.”
But as this judgment intimates, Berry is not simply concerned to alert us to material damage at the level of the “environment.” Rather, Berry is decrying a loss of spiritual proportions, a loss, we might say, of intimacy and attunement: the loss of intimacy with one another, and the loss of attunement to our fundamental material-spiritual condition—the attunement that makes intimacy and renewal possible. To Berry, modernity’s elaborate infrastructure, instantiated in minute and grand ways, wars against the humility we must acquire to embrace a “properly subordinated human life,” a life capable of grief and joy. Indeed, the modern pathway for him has emerged from the audacious, unseemly attempt to bypass a reckoning with who we actually are: embodied creatures rather than ethereal gods. Evading primal, ­participatory encounter with what Berry finds himself calling “the Creation,” we lose ­contact with ourselves, with each other, and so become not fruitful but barren—destructively barren.

Evangelicals, Stickers, Boomers, and Small Towns

The deeper I go into academic life the more I lose touch with the passions that led me to pursue a professorial career in the first place.  After reading Jake Meador’s recent essay in Christianity Today, a part of me wants to leave academia, move to a small town, and pastor a local Protestant congregation. I think I could be happy doing this.

In “Why We Need Small Towns,” Meador draws upon the work of Rod Dreher, Wendell Berry, and Wallace Stegner to encourage evangelical pastors to think about pursuing vocations in small places.  It’s a great piece.  Here is just a taste:

Of course, American Christians know something of the little way. The evangelical movement has always had its share of what novelist Wallace Stegner famously called “stickers.” In the words of Wendell Berry, a student of Stegner’s, stickers are people who “settle, and love the life they have made and the place they have made it in.” America’s first great theologian, Jonathan Edwards, spent much of his life serving in a single small parish. Presbyterian theologian B. B. Warfield spent nearly his entire adult life in Princeton, New Jersey, where he taught at the university and cared for his sick wife. The late Dallas Willard taught and ministered in the same philosophy department for nearly five decades. Just recently, my pastor interviewed a dozen fellow pastors who have served in Lincoln, Nebraska, for over a decade. All of them are committed to staying at their churches indefinitely.

But, like so many Westerners, we don’t always practice the virtues of the little way in our communities. Evangelicals are a people of megachurches, national conferences, city-centric thinking (which often comes with derision for small-town life), and ever-expanding religious empires, be they church-planting networks or the Twitter feeds of celebrity pastors. Consider just one example: the rise of video preaching and podcasting, and the cultlike following they have generated around certain leaders.
The point is not to demonize cities or the prominent ministries that grow out of them. God does work through these and other large endeavors. Indeed, if stickers have always been a part of American evangelicalism, so too have their more ambitious counterparts, the “boomers.” In Stegner and Wendell Berry’s use of the term, boomers are people driven by dreams and ambitions. They are always moving to the next project, always imagining a new idea or movement to pursue. If Ruthie Leming was a sticker, Rod Dreher is a boomer (or has been for much of his life, at least).
Boomers have a long tradition within evangelicalism as well. George Whitefield was our first celebrity preacher, traveling all over the country to lead revivals that drew hundreds to thousands of attendees. Much of 19th-century evangelicalism was marked by the spirit of revivalism, a boomer movement if ever there was one. And today’s U.S. megachurches—which have exploded in number in the past few decades—certainly reflect a boomer ethos, and their bigness has its value. For example, the 6,000-person congregation has resources that my 350-person one could never dream of. It would take us years to raise a mercy fund that the megachurch could raise in one week. Impressive buildings, major missions campaigns, and citywide revivals all have their place.

Herman Husband

Herman Husband

Ken Owen’s excellent post at “The Junto” reminded me once again of Herman Husband.  I remain fascinated by his story because his life intersects with so many of my scholarly interests, especially agrarianism, Quakerism, the American Revolution, evangelicalism, and millennialism.  Last night I read Wythe Holt’s essay on Husband in Al Young, Gary Nash, and Ray Raphael’s Revolutionary Founders and found it to be a helpful introduction to his life.

I know that William Hogeland, Marjoleine Kars, Terry Bouton, and Woody Holton have all studied Husband, but I am wondering if anyone is working on a biography of him?  Moreover, I am wondering if there is enough material to pull one off.  I guess I will have to head to the interlibrary office and order a copy of Mark Haddon Jones’s 1983 Northern Illinois dissertation.

Did Feminism Kill Home Cooking?

Progressive food writer Michael Pollan thinks so and he is not the only progressive who does.  There is even a small movement of “punk neo-feminist housewives” who are reclaiming the role of homemaker.

Writing at The Atlantic, Emily Matchar argues that the current craze with all-natural domesticity–backyard chickens, localism, farmer’s markets, urban knitting circles, home births, and homeschooling–can result in progressives having some “very odd attitudes” about gender.

Here is a taste:

It’s hard to know what to make of all this. Crunchy progressives are arguing that quitting your job to become a homemaker is a radical feminist act, far-right evangelicals are talking about “women’s empowerment” via Etsy, lefty liberal writers are excoriating the First Lady for hating to cook, and dyed-in-the-wool conservatives are giving birth in their bathtubs with midwives and self-hypnosis tapes.

Both sides of the political spectrum turn to domesticity for many of the same reasons: distrust in government and institutions from the EPA to the public schools to hospital maternity wards, worries about the safety of the food supply, disappointment with the working world, the desire to connect with a simpler, less consumerist way of life.

The fact that domesticity is so appealing speaks to the failure of these systems. Until these things are fixed, I predict we’ll see an increasing number of people from all parts of the political spectrum deciding to go the DIY route with their food, their homes, their children. And yes, this will mean more progressive people opting for lifestyles that seem uncomfortably retro. But maybe too we’ll see Rush Limbaugh at the farmer’s market.

Wendell Berry’s NEH Jefferson Lecture

Last night the Kentucky poet, fiction-writer, and activist Wendell Berry delivered the prestigious National Endowment for the Humanities Jefferson Lecture.  According to The Chronicle of Higher Education, Berry delivered a “scathing critique of the industrial economy and its toll on humanity….”  At the end of the lecture, NEH chairman Jim Leach said, in jest, “the views of the speaker do not necessarily reflect the views of the United States government.”

Read all about it here.

Catholics and Family Farms

Have Catholics neglected agriculture?  Apparently so, according to St. Paul Seminary professor Chris Thompson.  Here is a taste of an article about Thompson, agriculture, and Catholicism from the Catholic News Service.

When St. Paul Seminary professor Chris Thompson recently went searching for the top agriculture programs at U.S. Catholic universities, what he found — or, rather, what he didn’t find — shocked him: There aren’t any.

He made the discovery after receiving an invitation to present a paper on developments in American agriculture over the past 50 years at a conference in Rome in May.

“There seems to be no presence of (agriculture) as a focused discipline or professional formation in (any of the 244) Catholic universities across the board,” he said in an interview at the seminary, where he is academic dean.

“That’s how I became the expert,” he added with a laugh.

In addition to serving on the board of the National Catholic Rural Life Conference, Thompson has given lectures and participated in conferences on Catholic social thought regarding the environment. He also is slated to teach a seminary course on the topic in the fall.

“There’s this odd lacuna, this odd blind spot in Catholic higher education in agriculture,” Thompson told The Catholic Spirit, newspaper of the Archdiocese of St. Paul and Minneapolis. “How can it be that the single largest economic force in the country has no presence or standing in the modern Catholic university?”

Read the rest here.   Perhaps more Catholics need to rediscover Luigi Ligutti.
 

American Georgics

If you are like me, and are interested in writings about place, land, American history, and community, then I would encourage you to pick up a copy of American Georgics: Writings on Farming, Culture, and the Land.  I have not read it yet, but it looks like a great collection of primary sources on the agrarian tradition.  It is published by Yale University Press and edited by Edwin C. Hagenstein, Brian Donahue, and Sara Gregg.

The reader includes essays by: Crevecouer, Alexander Hamilton, John Taylor of Caroline, James Madison, Edmund Ruffin, Jesse Buel, Lousia May Alcott, Susan Fenimore Cooper, Henry David Thoreau, Willa Cather, Liberty Hyde Bailey, Henry Wallace, H.L. Mencken, Ignatius Donnelly, Allen Tate, John Crowe Ransom, Wes Jackson, and Wendell Berry.  It also contains an extensive bibliography.

This would make a great textbook in a course on American agrarianism, American cultural history, or even something on the Jefferson tradition in America.  I hope to get my copy soon.  When I do, you can expect another blog post–maybe even a series of posts on these writers.

Wendell Berry Receives His Humanities Medal

The Louisville Courier-Journal reports on Wendell Berry receiving the National Humanities Medal from Barack Obama.  Here is a taste: 

Berry said later that it was a memorable day.

“Not like any other one I’ve had,” he said in an interview.

“To have my work honored is a satisfaction … because my work has been to so large an extent an effort to promote good care of the land. And, of course, I’m still actively in efforts to do that. I’m glad for whatever notice that effort can receive.” 

He said the president whispered to him during the ceremony that he admired his poetry. 

“I’ve never had a president say anything to me before,” Berry said, adding that Obama, in fact, was the first president he has met. 

He said he had one more opportunity to talk briefly with Obama during a picture-taking session with the medal winners. 

“I asked if he got paid extra,” Berry said. “He said this was better than some things he had to do. It was a kind of pleasure.” 

He said he also thanked the First Lady for promoting gardening and better food and food production. 

“I thank you for that (White House) garden,” he told her. 

Berry is a well-known activist in his home state. Just last month, for example, he participated in a three-day protest in the state Capitol to protest strip mining practices.

Wendell Berry Rips the Modern Research University

The other day we wrote about Wendell Berry’s decision to remove his papers from the University of Kentucky. Over at Science Insider Berry explains his decision.

Berry uses this interview to chide his alma mater:

Q:
The University of Kentucky aspires to be a top research university. But you believe land-grant universities like Kentucky have gone astray in their mission.

W.B.: The Morrill Act [which in 1862 established what became a vast network of so-called land-grant colleges and universities] says they’re to give [money] “to the endowment, support and maintenance of at least one college where the leading object shall be, without exclusion of other scientific and classical studies … to teach such branches of learning as are related to agriculture and the mechanic arts in order to promote the liberal and practical education of the industrial classes in the pursuits and professions of life.”

I think [UK] has gone astray first with its long emphasis on research instead of teaching. If you promote research, which can be quantified, and make it the paramount issue with promotion and tenure and salary raises, then you diminish the standing and importance of teaching necessarily, which can’t be quantified. … Administrators have to find a way to reward professors for teaching.

And so the University of Kentucky has for some time had a program to become a top-20 research institution. Every sizable university in the country has that program, as if the present top 20 is going to stand back while the others pass them. I don’t think that’s going to happen for most of them. Well, let me not speculate.

The issue for me is that the University of Kentucky has a mandate to look after the country people and the rural landscapes. [It’s] promoting a research agenda that is without standards. Will it do harm to our people here, or will it be of some use? I can’t discover that there is any such standard by which the effectiveness or usefulness or beneficence of the research can be judged. They’re going to take the [research] grant money and do what they are asked to do with it.

I’ve raised an issue … with the president’s promotion of a program he calls STEM: science, technology, engineering and mathematics. This is not conformable to anybody’s idea of a liberal education. This is a curriculum entirely devoted to technical subjects.

Q: One might argue the best way to help “country people” is to prepare them for this new [science-based] economy we have.
W.B.:
To prepare them for city life.

Q: But you don’t need to be in a city to do science or technology.
W.B.:
They can live in the country and be city people by means of their computer. But what we’re doing here is ignoring the economic value of landscape and doing very little to protect it. I’ve been helping the Land Institute in Salina, Kansas, promote their 50-year farm bill that would address in agriculture, for example, the issue of land leased, soil erosion, toxicity, and the destruction of rural communities and the cultures of husbandry.

Q: What was wrong with the University of Kentucky naming its building the Wildcat Coal Lodge?
W.B.:
I want to mention another issue before we get to the coal. The University of Kentucky owns a forest called Robinson Forest. For many years that forest has been unlogged. And very careful records have been kept about water quality and so on. Recently, the university decided that the forest had to produce an income and they contrived of an experiment that required logging part of it. A number of years ago they sold the coal rights on part of it and strip mined it. [But] logging is going on all over this state. They can do a logging experiment without resorting to logging this forest if they wanted to.

They dealt very poorly with those who opposed the project and wanted to talk to them about it. I was a member of the opposition. Then the issue of the Wildcat Coal Lodge came up. I have been an opponent, in my writing and in other ways, of surface mining. … The university has never taken a stand on the issue, … but when they accepted a $7 million gift from the coal industry and named their dormitory the Wildcat Coal Lodge, that meant that they had explicitly come out as an ally of the coal industry. That meant I can’t be an ally of the university anymore, obviously …

This is a heartbreaking thing for me. The university is an alma mater. I have two degrees from the University of Kentucky. I taught there. They have honored me. I have friends there; I have friends that are currently teaching there. And so this is a break that feels to me like a family disruption.