Hello followers of this blog – SOME NEWS. I’ve launched a new site, Orchard Grass Farm. Here’s what it is:
Overpopulation is Not The Problem, by associate professor of geography and environmental systems, at the University of Maryland, Erle C. Ellis, is definitely an important piece to read – and not just because of the argument – “The conditions that sustain humanity are not natural and never have been. Since prehistoric, human populations have used technologies and engineered ecosystems to sustain populations well beyond the capabilities of unaltered “natural” ecosystems.”
In the argument, we thus must also ask about how we’re educating ourselves – and those to come – so as to follow data, science, principles and ethics and humanisms wide reach, thus ensuring that we’re moving towards a more pronounced technological future with empathy and care. The challenge, according to Ellis, is here:
The science of human sustenance is inherently a social science. Neither physics nor chemistry nor even biology is adequate to understand how it has been possible for one species to reshape both its own future and the destiny of an entire planet. This is the science of the Anthropocene. The idea that humans must live within the natural environmental limits of our planet denies the realities of our entire history, and most likely the future. Humans are niche creators. We transform ecosystems to sustain ourselves. This is what we do and have always done. Our planet’s human-carrying capacity emerges from the capabilities of our social systems and our technologies more than from any environmental limits.
Since we are “niche” creators, the danger, of course, is in creating a “niche of terror and devastation,” a niche, for instance, the excludes others, that, as Chris Hedges argues, creates “sacrifice zones.”
My day, last Friday, began with a burial. I buried ram number 11058, his Animal Identification Number (AIN) tagged on his left ear. He was but 7 months old. To us, he was not 11058, rather he was “Manru,” named after a character in one of my son’s dark comedic scripts. Only Manru’s end was anything but comedic.
A few days prior, almost overnight, his jaw became swollen, a sign that parasites had overtaken him. (The vet informed me he had 35,000 parts per gram; 500 parts is the limit. He was hit hard.) White Dorpers , which originate in South Africa and considered the best meat, are quite resistant to parasites. Not Manru, though; he showed a predilection. They are a warm, easy breed that doesn’t have a problem grazing around one’s legs and rubbing up against you. I often ran my hand over Manru’s shoulders and over his head; he seemed to like it and he’d stand for a bit taking in my touch.
When the weather changes, here in VT, at dusk it’s cooler and the sheep are a bit friskier. Manru took to practicing what eventually would be his duty. The ewes didn’t mind; they just kept eating as if Manru was but a fly on their backs. But he tried. Manru always tried.
In his last week, along with multivitamins, vitamin B Complex, safeguard, RedGlo, and sheep drain, I fed him by hand, 3 – 4 times a day, a blend of organic grain and grasses and molases. After a feeding session, where I held his little head in my hands as I stood over him, he’d collapse from exhaustion. I placed water in front of him, but he hardly had energy to draw.
Aldo, our Maremma livestock guard dog, as things progressed, laid next to him, close enough to buttress him. When the other sheep grazed, Aldo laid in the cool grass between them, as if he was doing double duty watching out for the most vulnerable. After a feeding, I placed food near Manru just to urge him to try for more, and Aldo remained near, never touching the food. Aldo’s instinct humbled me – such knowledge, such understanding, something we can all learn from, I thought. Total trust in what he understood; there were no questions, just surety.
Then early Friday morning – it must have been 1:30 – 2AM – we heard Aldo barking in the barn. Aldo’s bark was different. When he’s guarding the sheep, especially at night, his bark is ferocious, chilling. But this morning’s bark was mellifluous, longer and it lasted for about 20 minutes. Then silence.
My wife, Nina, turned to me in the dark and whispered, “Manru’s dead.” She heard the signs. I didn’t say anything. I knew what Aldo was saying – that instinct I trusted too. Aldo was calling out to us, telling us something had happened.
On this humid day, gnats already flying about, I slid opened the barn doors. It was 6 AM. Usually, the sheep are resting, still lounging about waiting to see what I’m going to do. Instead they were all gathered as if in a waiting room; they looked like a group in deep discussion. The sheep like to hang in one large stall, one of 4 – but not today. The were all hovering in the center of the barn.
Aldo came to greet me and quickly turned and ran through the sheep, opening a path to the stall – but he didn’t go in until I did, then he stood a few steps to my side and behind me, watching me and Manru. I looked at Aldo. He has an uncanny gift for a dog: he looks back right into your eyes. He looked at me, then at Manru and I got the strangest feeling that he was watching to make sure I was going to handle this correctly.
Manru was in a corner leaning against a wall. He was stretched out. He was soft, restful. His eyes were gray, as if covered by a film. I knelt and ran my hand over his head, as I used to do, and then down his body. I felt his legs – then back again. And I placed my hand, finally, against his side. I knew I was touching what once was Manru; just as I knew that I was touching death, what death feels like. The silence, the image of what once was and is no more. That’s what death is, a memory, something you can’t quite have again, not fully and completely, not as I once had him up against my leg grazing as I scratched behind his head. No. That was over. That’s death.
The sheep gathered at the stall’s open door but wouldn’t come in – they just stared.
Manru was about 90 pounds and I lifted him onto a wheelbarrow and brought him to the back of the paddocks where I have a cemetery. Farms have cemeteries. Life and death are constant on a farm, something we rarely even consider. But we never get accustomed to seeing death face-to-face; we accept it, but it’s never something that’s welcomed. It is, however, understood. The supreme commander. The end of everything known.
Just the other day, an acquaintance, knowing what had happened, said to me, “I could never raise livestock. It’s too painful.” I of course wondered what she thought was on her dinner plate when she ate meat and poultry. Death is even prevalent on vegetable farms; it’s an ongoing cycle of life into death and back again. One informs the other. Only we forget that.
We’re scared of death when it’s up close; we’re even frightened of it when it’s off at a distance. We’re also very scared of what’s real; that is, we’re scared to know what it takes to raise an animal so that it completes its lifecycle, helping you complete yours. They’re cycling through too. We’re all so interconnected – everything is connected. This is one reason why industrialized farming has gotten out of control. We have been educated into not wanting to know, not wanting to see, not wanting to experience. Of course, this way of existing has tentacles and it reaches all aspects of our lives – then we say things like, Well, it’s the new normal, or, Well, I’m lazy I don’t want to know, I prefer not to, or, Well, I’m glad someone’s doing it, just not me, or, perhaps one of the worst, I don’t want to know what’s on my plate. I do. I want to know.
I’m reminded of the old Holiday Inn ad. Remember? What’s so great about the Holiday Inn, said the ad, it’s the same place wherever you go. That’s what we want. No surprises, a prophylactic that’s called sameness; it’s why fast foods are so popular – a McDonald’s in New York is the same as one in Los Angeles, and points in-between. We don’t want variation because it requires we become acquainted with change – and we’re always changing, cycling towards death. That’s too much for a culture that’s embraced the spectacle as life itself. A constant diet of this leaves a residue, a kind of heavy resistance for what’s real and natural; it’s an act of collective repression that annihilates inquiry, critical thought and dialog. It also creates a culture that’s easy to deceive.
The ground was heavy with tall grasses and rocks as I shoved my shovel into the soil. I was drenched in sweat by the time I finished the hole for Manru – 3 & 1/2 by 3 & 1/2 by 3 feet, deep enough to deter coyotes, foxes, wild dogs from wanting to dig him up. They’re cycling through too. We’re all so interconnected. I looked up and realized that his resting place was 10 feet from Amos’, our German Shepherd that passed 4 years ago. And he was just a few feet from George, the 3 legged cat. The cemetery.
I placed Manru in his hole – no other way to really say it. His hole. Our hole. A hole – just that. Earth to earth, right? The dark hole of eternity. I covered him over, placed some rocks over the mound so I could go back from time to time after the dirt settled, and I walked off and gathered the sheep and moved them to a fresh paddock for grazing. Life doesn’t stop. It just changes a bit every so often and we’re tested – can we adapt to the changes, can we adapt to the surety of where we’re headed? How are we spending our brief moment here? What do we value and why?
Since today, June 6, is George Orwell’s birthday, let’s begin with him. “It was a bright cold day in April, and the clocks were striking thirteen,” reads the opening line of Orwell’s Nineteen Eighty-Four. Looking around this morning, I find that the clocks are, indeed, “striking thirteen.”
So let me set things straight for President Obama and the NSA, this way no one has to come looking for me — or if you want to, I’m transparent: I frequently receive phone calls from Kabul, Afghanistan, sometimes even from other provinces; other times I receive communiqués from Pakistan, India, Sri Lanka and Hong Kong; I receive regular communiqués from Argentina and Great Britain, the odd couple, Spain and France, too. Sometimes Germany, though I’m sure you’re fine with that, unless it’s a white supremacist group. Welcome to the reality of global citizenry in the 21st Century. We’re all interconnected so we’re all under surveillance at all times — through Facebook, Twitter, etc. We’re all very willing to tell the world where we are at any given moment.
I am open about all of my communications because it makes little — or no — difference to the Obama Administration since it is pursuing with great force the Bush era Patriot Act section allowing for secret surveillance of US citizen’s phone records (number only for now). I am also a Verizon Wireless client, which is named in the New York Times (yes, I also have an iPhone — just keeping with the transparency). Screwed every which way, I guess.
And just to be clear, my conversations with Middlebury College alumni, which is mostly who I speak to, unless it’s family in Argentina, usually cover the following subjects:
- The rejection of the Bush – Cheney lies that got us into Iraq, forgoing Afghanistan, until it was time to enter there.
- The complete understanding that the government in Kabul is totally corrupt and millions U.S. dollars have been siphoned off and the Afghan people continue to suffer — and will suffer for yet another one or two generations. But we don’t really mind that.
- The disgust over drones that in Obama’s hands makes Bush-Cheney war-mongoring seem like Sesame Street.
- The militarization of key spots in the world to protect multinational oil business that, in turn, is channeling money to buy senators and congressmen, thus continuing our climate / environmental debacle and our dependency on fossil fuels.
- The continued global policy, by the most powerful nations, to disenfranchise the poor – those without voice – on whose backs our way of living is built on, though, by all logical uses of statistical models we see that it’s in decline but we don’t want to look inward. So it goes.
- The willful and systematic dismantling of public education in the USA — and education that’s meaningful globally — in order to ensure that production models of existence that malign one’s identity continue on our current conveyor belts to oblivion.
- I also discuss, just to create a list of themes: Inverted Totalitarianism, the environmentalism of the poor, world wide, climate change, the industrialization of food and our decaying health, as well as the confusion over health care, which is an inalienable right.
There. If anyone this morning is looking around, just browsing and skimming, it’s impossible not to be depressed. Besides the U.S. secretly collecting the phone exchanges of citizens, FreedomWorks President Matt Kibbe says the IRS scandal leads to Obama — and it’s as bad as Watergate. So Obama is being compared to Nixon? At this point, does anyone really care?
Obama, back in 2008, ran on the promise of change. “Yes we can.” Indeed, we can. We have changed — and Bush-Cheney are having a grand old time smiling away their respective retirements because never in a million years could they have imagined that Obama would out Bush-Cheney them. Frankly, I don’t really know why the conservative right is all bent out of shape about Obama; he’s outdoing even them.
- Obama is weak on the environment, the Keystone pipeline likely to be the next feather in his cap.
- Obama is weak on education, following No Child Left Behind — and Duncan’s rather mindless approach to any real education reform (I say reform rather then change, though they mean the same thing to this administration: privatization and homogeneity).
- Obama is weak on civil liberties, particularly when it comes to our rights as citizens, going full force with an Orwellian (thus the beginning of this piece) scheme that will blanket the nation — and the world. (See the book: Chatter)
- Obama is strong on keeping our banks strong, as I said he would during his 2008 election campaign; shortly thereafter appointing Timothy Geithner, a Wall Street insider, Secretary Treasurer — the fox in the hen coop.
- Guantanamo is still open — what more can we say?
On June 23, 2011, I said that even with an Obama victory, nothing will change. GMO’s everywhere so that we can’t tell what’s what; a Farm Bill that, according to Mark Bittman in Welfare for Wealthy, is, well, just that, welfare for the wealthy — multinational agribusiness will be guaranteed pay-offs and given an open door to increase their monoculture production that has ruined land and air, while the poor will get less; Eric Holder is still on the ropes with the FBI scandal, the aggressive probing of journalists.
Has anything changed, really?
In my mind it has — but it didn’t change with Obama. In my mind things began to change and become more violent and aggressive, government more elusive, abrasive and prohibitive, with the assassination of John F. Kennedy. At 12:30PM, Central time, on November 22, 1963, in Dealey Plaza, Dallas, Texas, the world changed — and if not the world, then the U.S. certainly did. A standing president could be assassinated. Shortly thereafter, Malcolm X was assassinated (February 21, 1965), in New York City. On April 4, 1968, in Memphis, Tennessee, Martin Luther King, Jr. was assassinated. And, on June 5th of that year, shortly after midnight, Bobby went. In the span of 5 years, a sitting president, a brother running for president and two civil rights leaders were all shot down before our eyes. We were all witnesses. American violence played on the evening news, alongside harrowing images of Vietnam and dogs attacking Civil Rights marchers. We passed through the looking glass and became something else altogether different — callous, angry, colder and more reserved and reluctant.
It was no wonder that this lead to Richard Nixon and Watergate. The stage was set for the coming of our hostile age of surveillance and indifference, the twin brothers that accompany a politics that gives justice to malice.
In his seminal work, The Idea of Justice, Nobel Laureate Amartya Sen says that, “What moves us, reasonably enough, is not the realization that the world falls short of being completely just — which few of us expect — but that there are clearly remediate injustices around us which we want to eliminate.” All around us, daily, we see, “inequities or subjugations from which we may suffer and which we have good reason to recent, but it also applies to more widespread diagnoses of injustice in the wider world in which we live,” continues Sen.
So I want to be clear, I want to be transparent about what I’m saying, this way, Mr. Obama and the NSA have a clear mission: the most profound injustice, which is evident in the U.S., as a leader, and the wider world, is a resentment towards creative, free and open uses of the imagination; rather, justice, now, is interpreted as equal to or consistent with the injustice brought about by homogeneity and subjugation, the children of surveillance and indifference.
In other words, when I talk to my former students in Hong Kong, Sri Lanka, India, Pakistan, Afghanistan, Great Britain, Germany and France and Spain, we all note the same thing: the closing of the American mind leads the world so powerfully that the abuses and violence we see in the rest of the world are a mindless mirror of who we are and what we’ve nurtured. That’s been the big change. We’re leading the world in our repression of social justice, of humanity. We’re all interconnected; it can’t be otherwise.
For my Students in the Fall 2012 First Year Seminar, Voices
and for Jon
I don’t know how I got to where I am, where I’ve arrived. At my age, soon to be 59, we’re suppose to know, have some answers. I don’t. It’s as if life just happened and I went along, foggy.
Did I direct my life or was it directed for me? Who’s the director of my life? Anyone’s, for that matter?
My first instinct is to turn to literature for answers to questions like this; literature is our keystone, the arbiter of confusing dreams. Literature and art have been with me all my life, they’re friends, guides.
Jean-Jacques Rousseau, in Book 1 of his Confessions, speaks to my core: “I alone. I know my heart, and I know men. I am not made like any of those I have seen; I dare to believe that I am not made like any of those who are in existence.” This is not a conceit. It is. That’s all. It simply is what comes to me after I ask, “Who’s the director of my life?” It comes from not knowing; it’s the feeling of being out of sorts, different. And it may have everything to do with having lived in two very different cultures.
My mother tells me that I’m traveling pathways paved long ago. She tends towards mysticism: my ground was set, she says, between 1294 and 1324, in Monatillou, France, when Pierre Maury shepherded his sheep across the Pyrenees into Spain for wintering. My mother argues that we descend from this Cathar line of heretics. This might account for my rebelliousness, my always ongoing push against any and all constraints; this may account for my disdain for authority, too. It may also suggest why I find myself on a farm raising sheep.
My sister tells me that my entire life has lead to this critical point, and that it has something to do with my immediate past, filled with recollections of my grandfather – ranchero, un campesino in Argentina’s Pampas, and my own father and mother on horseback in the hills and valleys of La Cumbre, Argentina. There are pictures of me sitting on horseback, my mother or my father holding me in the saddle. There’s one of me on a burro, my uncle Julio holding me in place. There are images of me chasing chickens towards my grandmother — then she’d grab one by the neck, whirl it around close enough to my face to touch me, bleed it at my feet, and dunk it in scalding water. We’d feather it together and she’d force my tiny hands into its warm cavity so that I’d pull out its lungs. Seems as if I’ve always had this genteel country life at my back urging me along.
But I still don’t know. I don’t know how or why I’ve come to this place.
I live in Vermont. I teach at Middlebury College. Eighteen or so years ago, when teaching in NYC and our youngest son was in diapers, fast asleep in the car seat, my wife, Nina, and I drove through Middlebury. We were dreaming. And she said to me in our fantastic conversation, “Why can’t you teach here? It’s beautiful.” I replied, “They don’t take people like me here.” Fifteen years later, here I am. Middlebury knocked on my door and asked me to join them — and changed my life in the process.
Who directed whom to what?
I’m not sure why — or even how, still, but here I am on a 47 acre gentleman’s farm (for lack of a better way of saying it) trying to make what to outsiders may look like two lives work. But they’re really one: what I do as a professor in an elite, residential liberal arts college and what I do on my small, always changing farm are one in the same. I can indeed see that much — but little else.
Students always ask, “How did you get here?” When they’re really asking, How does an immigrant from Argentina end up a professor in Vermont? (Student’s questions are never what comes out of their mouths; they’re always looking for something else, more, a deeper inquiry.)
Answer: I don’t know. It just is.
Here’s what I do know. “This is what I have done,” says Rousseau, “what I have thought, what I was … I may have assumed the truth of that which I knew might have been true, never of that which I knew to be false.” It’s good enough for me.
Middlebutry College gave me room to run, a luxurious open field to experiment as a teacher and a scholar – writer, conflating all my interests — technology, teaching, literature and culture and writing. It’s not surprising that the college is in the heart of Vermont — the Middle. Vermont has brought me back to Ralph Waldo Emerson‘s notion of self-reliance:
Speak what you think now in hard words, and to-morrow speak what tomorrow thinks in hard words again, though it contradict every thing you said to-day. — “Ah, so you shall be sure to be misunderstood.” — Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that never took flesh. To be great is to be misunderstood.
From the first moment I read Self-Reliance as an undergraduate, these words have haunted me. My spiritual, American father is Ralph Waldo Emerson, in my mind always decadent, always an aesthete, always the father of American philosophy, something that’s grand and strong, unique, and that gives rise to so much, politically, culturally, and, yes, even technologically in this country. But we may have forgotten this.
I always claimed to be misunderstood, not because I’m comparing myself to Pythagoras or Socrates, say, or even Emerson himself — that would be too daunting; rather, my misunderstanding with the world comes about because I refuse to settle and be inhabited by the conditions I find myself in. Instead, I have always chosen to abandon these, to leave these constructions behind, as just that, constructions, and abandon myself to my instincts, my sense of what Rosseau says is the truth I find in my eyes.
A Truth: There’s nowhere to hide on a farm. The animals — in my case, sheep, chickens, a cow (the second) — need attending, constantly. I am tied to their cycles, to the always present rhythms of nature. Fall into winter, where we are now, at 9 degrees F this Friday morning, the 30th of November, one week left of regular classes before exams; then dead winter and our January term; it slides into Spring — and the term begins in February; which slides into the bliss of spring, graduation’s anxious joy, and summer and the rest of life. The agricultural calendar and the school’s calendar are strangely in sync. And the rhythms of my body with them both. I adapt and negotiate the life of the farm with the constructed semester and the merciless whim of nature that, like this morning’s Artic blast, is indifferent to my freezing fingers, even under thick gloves.
No matter what Nature presents — Nature + the Human Hand, that is — I have to be out there, inside it, learning, making choices, adjusting moment – to – moment, staring into the eyes of my animals — the chickens, the ewes and their lambs, the cow — to see what they’re telling me about how they want to live. They depend on me — I them.
My wife says that all animals thrive under my hand. My sense of things is that I’m merely responding to what they’re asking of me. It began long ago, it seems now.
We had horses long ago — 4. This was when our daughter, a great equestrian from a very young age, rode; she did dressage at college, too, competing and doing quite well in the NCAA’s. But like all children, she moved on and I was left a groom to 4 very large horses — a Belgian draft (17.2 hands), a draft-cross, looking like a warm blood (17 hands), and two other draft-crosses, a paint (15 hands or so) and a cross with a black like the night Percheron (15 hands, too).
Horses are a unique animal. They’re a flight animal: when they scare they fly. But they’re social, too, and want to trust. A huge horse, like my Belgian, can feel the touch of a fly on his rump. The horse is sensitive; it needs to be approached quietly, slowly but with a kind of strength and security that it can trust. Much like students. If a teacher is too agressive, the student flies away, literally and figuratively. To get to where the heart is, which is all that matters in teaching, really, particularly if we’re wanting students to be self-actualizing citizens, we have to proceed with great imagination, treading lightly, finding our way in their worlds — but with strength, a secure touch and resolve. A horse is like this. I listen better because of my horses. I see better too — perhaps because I spent years learning the horse’s language, the twiching, the movement of the ears, the eyes.
My teaching and my farming have expanded together — and become one. My education is pretty traditional. I have a PhD in American and English Literature from NYU. I wrote my dissertation on Henry James and aesthetic decadence — and Emerson featured heavily. But mysteriously, adaptively, I teach classes in literature, composition, education studies and, now, environmental studies. I’ve been teaching since 1985, and have done so in poor schools, rich schools, private schools, public schools; I’ve been fortunate enough, given the kind of academic work I’ve done, to have spent time with students in every single grade, K-16, and graduate students. I’ve done projects, assignments, courses in each and every level. I’ve had to learn to adjust quickly; it has forced me to learn — a lot — from various disciplines, which is usually not the norm for a college professor that, even as far back as undergraduate studies, s/he works in silos.
I, on the other hand, can argue that Emerson really begins the technological revolution we’re experiencing today; it could have happened no place else but here, in the USA. What does this mean? It means that my life, as I see it and understand it, has been a series of adjustments — call these adaptations. Adaptation is how we all evolve.
In The Location of Culture Homi K. Bhabha contends that, “Our existence today is marked by a tenebrous sense of survival, living on the boundaries of the ‘present’, for which there seems to be no proper name other than the current and controversial shiftiness of the prefix ‘post’: postmodernism, postcolonialism, postfeminism … we find ourselves in the moment of transit where space and time cross to produce complex figures of difference and identity, past and present, inside and outside, inclusion and exclusion.”
Don’t we feel this? Don’t we feel this “living on the boundaries” of this or that, “in the moment of transit” and complexity, so much so that we’re unsure of our centers?
The farm centers me. I understand that now. It protects me. I’ve abandoned myself to its life, its subtle language. It’s more powerful and significant then I am. But it’s hard, very hard. “Let’s face it,” says Ben Hewitt, author of The Town That Food Saved, “Farming is damn hard work, typically done for damnable pay … You don’t get to sprawl across the sofa masticating rinds and watching American Idol unless someone else is growing the food.”
Almost a year ago this coming January, Franky, our Holstein, had to fulfill its promise.
The hand-raised, docile steer — all 750 beautiful lbs — is feeding our family, others too, friends and so on.
That was the mission, the goal: what can we produce to sustain ourselves, while looking to sustain others? What can we do organically, working with the land’s language, learning it, and letting it help us use it, but making sure we were nurturing it?
These questions were our early business plan, a design for a different future. I was trading in my Henry James for Wendell Berry and Joel Salitin, for Ben Hewitt that, up here in Vermont, is showing us how we can change, how we can live embracing a fortified self-reliance.
Sustainability requires we come into dialog with death. Eventually, it comes. It has to. Death is always present on the farm; it’s always also present in life outside of the farm, too, but we have so many distractions — particularly those mediated ones that profit from death, cover death, excite us through images of death — to help us repress this most creative of realities about life. Life is death. When we look at the fast-moving hands of a clock, is not that a reminder of the end of things? When we look at photographs taken yesterday, a month ago, several years ago, are these not meant to excite memories of a time lost, gone, left behind? In museums, what are we looking at?
The notion that we have to abandon one thing for another, constantly, is something I’ve come to accept. The challenge is to not abandon yourself and keep to a view, a wide view.
On the day of his death, I slowly walked Franky out of his stall. I had him on a rope halter and he looked at me playfully, as he’d done thousands of times before when we played in one of the paddocks. I’d chase him. He’d stop and face me. We’d challenge each other. He’d half – charge, as if he knew his power would certainly crush me. Eventually he’d settle and I’d sratch his huge head, the one that I would eventually carry to the back of our property and bury in the cold.
In January it will be a year since we put him down. We’ve enjoyed him immensely since. “Go get Franky,” we say to each other when we want a cut of him waiting in the freezer in the basement. We say, “Thank you, Franky,” when he graces our table. Franky was the first. It’s taken me a year, almost, to write about this, to come to terms with how I feel about what we’re doing, but on the day of his death, I was okay. It was natural, a course that he and I were on. We both had a purpose; there was order; we’d helped each other — and he was going to carry on, help all of us through.
I slowly walked him into the barrel of gun. In a split second it was over and we were raising him up to prepare him for the butcher.
I put my hands inside him; it was warm, soothing. As he hung there, I was in awe of his beauty, his mass, his gift to us. This is what moved me to look deeply into his dead eyes that were once so playful. I wanted to reach for him, thank him, tell him, Gracias hombre. Like that, in Castellano, like my campesino grandfather must have done before me — and before, his father, and before that, Pierre. Backwards and forwards like that, the same human action, the same human urge to produce, to nurture, to sustain inside the cycle of an indifferent nature. Ironic. How indifferent nature is to our wailing at windmills is always ironic. In such irony, the most intimate relationships, even with an animal — or perhaps especially with an animal — are what matter most. There’s the possibility of changing anything with intimacy.
I don’t know how I got here. But I do know that what I do has meaning because it’s real — life and death. I’ve put myself inside a dead animal and extracted life out of it. And when I enter a classroom at Middlebury College, my only instinct is to reach for the students’ hearts because, after all, this is where life begins and ends. The farm is hopeful. Students are hopeful. The farm and the college are the same; they are fields that can be joyful if we’re true, honest, nurturing. The work is in moving aside the manure, using it for something better. That’s what I know to be true. That and death. In between there are choices; these depend on listening and experience. It’s not an intellectual exercise; that comes after all else is exhausted.
Why Open View? We learn that, “Growing food grounds us in the relationships between earth and nourishment; preparing food brings us into relationship with our culture and community; sharing meals brings us into close contact with those gathered at the table with us.” This is the essential quality of Open View, offering classes, a shop and recipes.
In Open View we find storytelling and community engagement, kitchen and garden writing, and inspirations — all around food; that is, about how community can evolve in a healthy and creative way when we completely engage food, a very large category.
I’m honored that Barbara begins the Open View Guest Series with my posting The Uncanny Parrilla: Cooking Outdoors the Argentinean Way.
I’ve always found that the most difficult meat to cook on the parrilla is chicken. It requires a quick burn, followed by slow and easy heating so that the juices of the chicken perform their magic without oozing out.
I prefer a whole chicken that I buy locally. I wash it thoroughly and cut myself. Here’s any easy “how to” from CHOW.
I next make a rub: a whole lemon and enough oil to cover all the chicken parts, herb de Provence, cayenne, salt and pepper. I let the chicken sit in the refrigerator, covered, but when I go to light the parilla, I take the chicken out of the refrigerator, uncover it and let it come to room temperature.
I use extra wood for chicken to make sure I’m going have plenty of charcoal. Maintaining a level heat is critical. I chose some birch, maple and cherry for this burn.
I place the chicken right on the flame, burning hard and fast. I want to seal the juices. You have to stay on top this because you don’t want to over-burn.
In this next stage, I place my second Parrilla shelf on the original grille or parrilla and move the large breasts to the top. This is when the wine come out and I sip — a Malbec of course. I then place the smaller legs and wings — and a small piece I cut off for my Nina, who was starving — on the lower parrilla.
I add vegetables too. These are simply onions and carrots, also local (we’re waiting for these to pop from our garden), touch them up a bit with olive oil and sprinkled some pepper and a dash of cayenne. I have a grille rack, given to me by my daughter, Chelsey, that I use for vegetables and any small items that may fall through into the fire.
By this time, I’m already into the nectar of the gods, the Malbec. Finally, we’re done — it took about an hour’s time, after the lighting of the fire. The lighting took about 30 to 40 minutes, giving us time to chat and dream.