The two most visible environmental issues today, climate change
and agriculture, are about as different as they could be. Taken
together, though, they give some reminders. Environmental consciousness
is very young. Its challenge to some of the ways we live is deep. And
it can be a great source of cultural and political creativity and
renewal.
Climate change is huge and diffuse. It works on a literally
planetary scale. No one can say for sure that it is the cause behind
any particular event, like a drought or storm. Part of the challenge to
doing anything about it is that it is hard to imagine, easy to ignore,
impossible to touch. Even as the scientific warnings around climate
change grow clearer and louder, fewer Americans believe in or care about
it, and national action on it is dead for now.
Food has been on everyone's mind for most of a decade -- where it
comes from, what it does to us, how it affects the rest of the natural
world. It doesn't require global vision or national action. Where I
live, in central North Carolina, and all over the country, a new
generation of kids is scrounging farmland and experimenting in making a
living from the land. What they're after is as local and concrete as it
gets. By sticking their hands in the dirt, eating what they or a
neighbor planted, they are turning a network of ignorance -- the
anonymous, placeless food of industrial agriculture, with all its
invisible polluting side-effects -- into a circuit of knowledge: here I
planted it, here it grew, and here it will turn back into soil when it's
done.
That is the purest version, to be sure, and not all that much food
comes from these purists, but I'd argue that the tens of millions of
eaters with a new interest in the environmental, ethical, and health
quality of their food are after versions of the same thing: taming an
opaque tangle of simple calories and complicated harm by drawing some
clearer lines from the field to the table.
Personal action, even ordinary collective action, is frustratingly
ineffective against climate change. Greenhouse gases emitted in one
place are equally diffused through the global atmosphere a year later.
Self-restraint, even by fair-sized countries, gets swamped by everyone
else's self-indulgence.
By contrast, a person can draw the circuit of eating close enough to
make a real difference in her own health and, if she coordinates with
growers, in the health of a piece of land. Community springs up
naturally around growing, selling, preparing, and eating food, where
every step of the process makes a difference. There isn't much
community around climate change because it so thoroughly frustrates the
personal and shared acts that form a community practice.
This comparison raises a distressing thought. It's often said about
eating disorders that people who feel their lives are out of their
control focus great acts of will on the small area they can control,
their own eating. A cynic could see the food-conscious United States as
frantically engaged in a symbolic environmental micro-practice that we
can understand and control, while an all-pervading macro-problem broods
and prepares to wreck large parts of the world we know. Maybe there is
something to this.
But there's another way of looking at the two issues that is more
hopeful. For all their practical differences, climate and food are both
cardinal examples of the ecological insight that made environmentalism
possible: everything is connected, so what we drop into rivers, winds,
or soil ends up in our bloodstreams. Flashes of this thought appeared
in the nineteenth century and much earlier, but as a guiding principle
it really dates from after World War Two. Widespread appreciation of it
goes back no further than Rachel Carson's
Silent Spring,
published fifty years ago, which detailed the silent, terrible,
invisible journey of pesticides through the capillaries of a poisoned
world.
In big ways, the modern food movement goes back to an eccentric, powerful, and often beautiful book by Wendell Berry,
The Unsettling of America.
Writing in 1977, as the first popular wave of environmental awareness
and activism crested, Berry tied ecological destruction to the American
food economy. In the move from diversified, small-scale agricultural to
industrial production, he saw a larger decline in miniature: from
integrated organic fertility to systems that import artificial
fertilizer to the farm and discard rich manure as a pollutant, breaking
(in Berry's phrase) one solution into two problems; from intimate
knowledge of a piece of land and its species to the tunnel-vision
ignorance of the industrially enabled, public subsidized ignorance of
someone who produces of one thing, whether corn, wheat, or pork, in a
radically simplified system; from respect for the hard but sometimes
good work of farming to dislike, even contempt, of labor, which came
with a willingness to make agricultural labor, in industrial poultry
plants and slaughterhouses, as degrading as it has ever been.
Berry argued that the two approaches to food had different ethics at
their core. One was oriented to caretaking, sustainability, and good
work: qualitative values that set limits to the willingness to exploit a
place for present convenience. The other turned its face to
maximization: maximum calorie production as government policy, maximum
profit for agribusiness, and the same industrial ideal for the small
farmer caught between the two. These quantitative values would set no
limit to human actions as long as production and profit continued. In
fact, they would tend to overrun any limits on profitable production.
And, because complex and long-distance systems tended to hide from
eaters all the harm their food had done along the way, this system
involved us all in damaging nature and our own bodies and made that
damage hard to see and harder to trace.
So the food system, viewed in 1977, had a certain amount in common
with climate change today. It was -- and still is, in good part -- a
scheme of ignorance, convenience, and destruction that turned our
everyday activity into a small weapon against environmental health and,
ultimately, our own well-being.
There were technical reasons to doubt that it could get better, but
it wasn't only a technical problem. It was also a cultural problem.
Then two-plus generations of idealists and eccentrics got busy on the
cultural problem. Journalists like Eric Schlosser (
Fast Food Nation) and Michael Pollan (
The Omnivore's Dilemma)
made the environmental and human harms of industrial agriculture
indelibly visible. Farmers rediscovered and pioneered integrated
techniques, but they also rediscovered, and drew others into, the idea
that responsible, productive, knowledgeable work is good work, and that
getting to do that work is a gift, not (just) a burden. The young
people starting farms, and lining up to work on other people's, aren't
doing it for the profit margins, the hourly wage, or the vacation. And
those who like to buy from these farms, or from responsible larger
producers, have realized that knowledge of your food is a gain,
ignorance a loss, and are trying to make up some of our huge cultural
loss.
The new farming movement turns the ecological perspective from a way
of diagnosing problems to a way of imagining a good life: taking part in
ecological processes with as little harm, as much knowledge, and as
much pleasure as possible. That people are making this happen, even as a
series of experiments, strikes me as powerful evidence that a culture
can heal some of its self-inflicted wounds. Wendell Berry's book, which
was a jeremiad, now looks like a friendlier kind of prophecy, thanks to
its readers.
Maybe our next question is whether climate change is also a cultural
problem as well as a technical one, and, if so, what a cultural response
would look like. There's no doubt that climate change arises directly
from how we live: like people who treasure convenience, power, and
speed, who disperse around the world as we collapse distance and time,
and who have learned to treat waiting -- for anything -- as an affront.
All of that takes power, that is, energy. Energy-wise, we are the most
powerful generation of the most powerful species this planet has
carried on its groaning back. For this to change, either our energy
will have to become much less environmentally damaging, or our lives
will have to do the same. Considering that energy efficiency and total
greenhouse-gas emissions have skyrocketed together for centuries now,
these are probably false alternatives. The real question is whether
both changes together could be enough.
The cultural experiments so far are nibbling around the edges. A few
individuals and organizations buy carbon offsets. A few more,
genuinely hard-core, live with zero or near-zero net carbon emissions in
their own lives. Communities commit to reducing their emissions,
regardless of what the rest of the country or the world is doing, and
start planning together for major climate change -- a prudent thing to
do, for sure, but also a community-building exercise of imagination.
What more, if anything, can we do? The history of environmental
politics shows that people act most effectively when they have something
to fear, but, while averting the threat, also find something to love.
Americans saved their national forests and parks because they were
afraid of running out of timber and healthy open spaces, but also
because they had learned to find joy in wild lands that had once
frightened them. They passed the Clean Air Act and Clean Water Act
because Rachel Carson and others had taught them to fear industrial
poison, but also because they were coming to revere the idea of
ecological harmony and prize swimmable streams and clear, visible air.
(That's not to say we have enough of these, but the ideals, as well as
the threats, helped to motivate these laws.)
Maybe climate change will prove too diffuse and global to get our
minds around, and show once and for all that we are too selfish and
parochial to be running a whole planet. Maybe the food movement will
turn out to be what some have always called it, an elitist fad.
But maybe we learn something about climate from the last forty years
of food culture. We could use ways of imagining, and caring for, the
planet's atmospheric system as acutely as we do national parks and our
own neighborhoods. We need ways to find beauty in its balances, take
awe from its power, and feel what it means when the whole planet's
metabolism changes. And we would be awfully indebted to anyone who
could help us to live in more knowledgeable ways that did less harm, and
be more fulfilled with that.
It sounds utopian, for sure. But we don't live only on the energy
reserves of the planet's history. We also live on the unacknowledged
utopian imagination of our ancestors, who envisioned seemingly
impossible forms of freedom and satisfaction that we treat as if they
were natural.
We should unlock our own utopian imagination to think about living
well for the future on the planet we have made, and are remaking faster
every year. The cultural change around food is a modest but important
reminder that we can.