Showing posts with label Local Food. Show all posts
Showing posts with label Local Food. Show all posts

Sunday, August 05, 2012

On Distributism and Orthodoxy

Modern American culture has become really adept at manufacturing desire. This realization does not depend on any particular religious orientation, but my sense of it has certainly been focused by the Orthodox Christian teaching that we should work to "overcome our passions."

Since this ascetic attitude is normative in Orthodox Christianity, I've been thinking about this aspect of a possible American Orthodox Culture as Melinda Johnson has been discussing the topic. What is the opposite of a consumerist culture? What would it look like in practice and What would that mean for Orthodox Christians?

Wendell Berry, writing in The Progressive, notes the following:
A properly ordered economy, putting nature first and consumption last, would start with the subsistence or household economy and proceed from that to the economy of markets. It would be the means by which people provide to themselves and to others the things necessary to support life: goods coming from nature and human work. It would distinguish between needs and mere wants, and it would grant a firm precedence to needs.

Berry is writing in a tradition concerned with distributive justice, or the equitable distribution of property in a society. Unlike Socialism, which seeks to redistribute wealth, Distributism would redistribute property so that it is best able to be used efficiently and provide the broadest benefit to society. The basic tenets of Distributism include pushing decision-making to the most local level possible (subsidarity), making decisions that benefit everyone (solidarity), and giving every household the tools and materials (property or means of production) necessary to make their own living. G.K. Chesterton, an English author and one of the fathers of Distributism (as conceived in modern times), providing a critique of Capitalism summed up this wide distribution of property thus: "too much capitalism doesn't mean there are too many capitalists, but too few."

As an Orthodox Christian (albeit a convert), I find the emphasis on local authority in Distributism to be resonant, as is the emphasis on the community caring for everyone in it especially those most in need. If we American Orthodox Christians are to realize a unique culture through authentic praxis, the idea of distributive justice might be useful in understanding where dominant American culture is orthogonal to Orthodox teaching, and how we might "come out from among them and be...separate" as St. Paul exhorted the believers in Corinth (II Corinthians 6:17). Lest we think this exhortation cannot possibly be relevant to us, consider the words of St. Nilus of Sora:
It is my conviction that if it is by God’s will that we are gathered together, then we should be faithful to the traditions of the saints and the Holy Fathers and to our Lord’s commandments, instead of seeking to exempt ourselves by saying that nowadays it is impossible to live according to the Scriptures and the precepts of the Fathers. We are weak indeed, but we must nonetheless follow, according to the measure of our strength, the example of the blessed and memorable Fathers, even though we are unable to become their equals.

In a primer on Distributism for Orthodox Christians, David Holden writes, "Christ came to make people partakers of the divine nature, not institutions, agencies or businesses." Just so my position isn't mistaken: I don't expect that the establishment of an American Orthodox Culture would bring about paradise on Earth (though, to the extent that we are given the grace to experience the world already transformed by Christ, we can participate in a shadow of paradise this side of the Parousia). As Holden notes, a nation cannot be Christian, and that ought not to be our goal.

As I contemplate my role as an American Orthodox Christian, specifically with respect to exercising our freedom advocate for economic justice, St. Basil's words seem incredibly timely:
'But whom do I treat unjustly,' you say, 'by keeping what is my own?' Tell me, what is your own? What did you bring into this life? From where did you receive it? It is as if someone were to take the first seat in the theater, then bar everyone else from attending, so that one person alone enjoys what is offered for the benefit of all in common -- this is what the rich do. They seize common goods before others have the opportunity, then claim them as their own by right of preemption. For if we all took only what was necessary to satisfy our own needs, giving the rest to those who lack, no one would be rich, no one would be poor, and no one would be in need.

Did you not come forth naked from the womb, and will you not return naked to the earth? Where then did you obtain your belongings? If you say that you acquired them by chance, then you deny God, since you neither recognize your Creator, nor are you grateful to the One who gave these things to you. But if you acknowledge that they were given to you by God, then tell me, for what purpose did you receive them? Is God unjust, when He distributes to us unequally the things that are necessary for life? Why then are you wealthy while another is poor? Why else, but so that you might receive the reward of benevolence and faithful stewardship, while the poor are honored for patient endurance in their struggles? But you, stuffing everything into the bottomless pockets for your greed, assume that you wrong no one; yet how many do you in fact dispossess?

Who are the greedy? Those who are not satisfied with what suffices for their own needs. Who are the robbers? Those who take for themselves what rightfully belongs to everyone. And you, are you not greedy? Are you not a robber? The things you received in trust as a stewardship, have you not appropriated them for yourself? Is not the person who strips another of clothing called a thief? And those who do not clothe the naked when they have the power to do so, should they not be called the same? The bread you are holding back is for the hungry, the clothes you keep put away are for the naked, the shoes that are rotting away with disuse are for those who have none, the silver you keep buried in the earth is for the needy. You are thus guilty of injustice toward as many as you might have aided, and did not.
 - Homily 6, On Social Justice: St. Basil the Great (with thanks to Jonathan for publishing this excerpt in his review at Amazon).

While Distributism is often seen as a Roman Catholic invention, and as such might be viewed with some distrust by (some) Orthodox, American Orthodox Christians can look to the success of Distributist ideals in the native Orthodox culture of Romania.  , writing about Distributism in Eastern Europe for the Distributist Review, makes the following observations about how the human-scale economy envisioned by Distributism comports with Orthodox theology:

In Eastern Christianity, the unity of Christ with Church follows the model of personal unity of the Holy Trinity. Dumitru Stăniloae, a most distinguished Orthodox theologian, calls the Church a ‘pluripersonal symphony’: a multitude of instruments with particular patterns of notes combined to create a unity which is ever so much richer for its multiplicity. Each person plays his notes, but all is conducted, coordinated, unified under the direction of Christ. Being made in the image of God, the Trinity, each person realizes his true nature through mutual life; each person is autonomous and unique and yet he is not able to have life except in community with others.

“The community of persons” is spelt out in terms of “sobornicity”: Sobornicity (from the Slavic sobornaya, which means both “universal” and “conciliar”), writes Dumitru Stăniloae, “is not unity pure and simple: it is a certain kind of unity. There is the unity of a whole in which the constitutive parts are not distinct, or the unity of a group which is kept together by an exterior command, or formed into a union of uniform entities existing side by side. Sobornicity is none of these. It is distinguished from an undifferentiated unity by being of a special kind, the unity of communion. The unity of communion is the sole unity which does not subordinate one person to another, or in which the institution is not conceived as something external to or superior to or repressive of the persons involved.”

In the Orthodox East, Distributism needs to partake of the iconographic conception of the human person because “sobornicity” is grounded in the person as an image and likeness of the Trinity. Made in the divine image, human persons are not to be instrumentalized–they should be regarded as unique subjects, not as interchangeable objects. Each must be treated as an end in his or herself and not as a vehicle to some further end. There is no “sobornicity”–no trust, reciprocity and fraternity—where the economic and political power is removed from the level of the person and transferred to an increasingly oligarchic concentration of ownership. Distributism is best equipped to oppose the dehumanizing schemes of both neo-liberals and neo-communists since it never subordinates ends to means. In Romania, neo-liberals, socialists and bureaucrats from Brussels all plan to destroy the “unproductive” peasants, turning them into wage-slaves or commercial farmers, that is, into something other than peasants. The distributists, like the agrarians of yesteryear oppose such a “market revolution” in the village. They offer instead their own economic model, based on co-ops and other forms of voluntary associations.

The Eastern distributists should also adopt a liturgical view of life. For St. Maximus the Confessor, the world is a “cosmic temple” in which man exercises his priesthood. Man not only lives in and uses this world but he is capable of seeing the world as God’s gift and offering it back to God in thanksgiving “Thine own from thine own we offer to thee, in all and for all” (The liturgy of St. John Chrysostom).




Monday, June 25, 2012

The Unintentional Gardener

Back in March, I posted my experience and background research on building a keyhole garden. Truth is, I ran out of bricks and haven't had a chance to go get a load of dirt or plant a proper garden. We have continued to use our compost heap, now relocated to the center of (what will someday be) the keyhole garden.

Due in large part to the unusually wet start to the summer, my inattentiveness has borne unintentional fruit (pun intended). The wet weather has also caused an explosion in the cricket population, but I'm hoping that we keep getting rain each week.

Here are pictures of what looks like a squash vine that sprouted out of our compost heap.


Even more amazing than the vine growing out of my compost heap is the fact that a friend visiting last week discovered that I have veggies growing where the compost heap used to be located. This as-yet unidentified vegetable is growing alongside two very nice grape tomato plants.


I got some help with the harvest.





Friday, April 13, 2012

Distractions


I took holiday most of this week to prepare for and attend Holy Week services. Thursday morning, the first day that our church had a daytime service, I got distracted and missed it. Here's what happened: I got up, took the boys to school, went to meet the farmer from whom I buy eggs, then I went to work. I knew that I was on holiday, but I had a project that had been nagging me, and I wanted to put it to bed. I thought: "since I'm on vacation, I have the liberty to focus on just this one thing." About 9:00 AM I realized that I was late for a Vesperal Liturgy that had begun at 8:00 AM. I dropped what I was doing and made it to church in time to hear father give the dismissal.

St. Isaac the Syrian, the namesake of my youngest son said, "This life has been given to you for repentance. Why waste it in vain pursuits?" Certainly my livelihood isn't a vain pursuit, but when I allow it to exceed the bounds of the time I've set aside for prayer and reflection, work can become a hindrance to my spiritual growth. While I'm confessing, I ought to add that it is probably pride that motivated the desire to work on the project. If I left well-enough alone, I might realize that I am not indispensable.

Even in writing this post I've been distracted half a dozen times since I first thought to put pen to paper (so to speak) Thursday morning. I recently read (on someone's blog? on Facebook?) a very helpful practice that I've adopted and which is the reason this post exists. When an idea worth holding onto pops into my head but would distract me from something more important (usually from my prayers), I ask the Theotokos to help me remember it.

In his excellent book, Great Lent, Fr. Alexander Schmemann gives a detailed explanation of the Lenten prayer of St. Ephraim the Syrian.

O Lord and master of my life!
Take from me the spirit of sloth, faint-heartedness, lust for power and idle talk.
But give rather the spirit of chastity, humility, patience and love to Thy servant.
Yea, O Lord and King!
Grant me to see my own faults and not to judge my brother;
For thou art blessed unto ages of ages. Amen

Fr. Alexander identifies in an expansive understanding of chastity an antidote to distraction:

The exact and full translation of the Greek sofrosini and the Russian tselodmudryie ought to be whole-mindedness. Sloth is, first of all, dissipation, the brokenness of our vision and energy, the inability to see the whole. Its opposite then is precisely wholeness. If we usually mean by chastity the virtue opposed to sexual depravity, it is because the broken character of our existence is nowhere better manifested than in sexual lust--the alienation of the body from the life and control of the spirit. Christ restores wholeness in us and He does so by restoring in us the true scale of values by leading us back to God.
For several years now I have been pursuing what I think of as my own "theory of everything," a satisfactory and robust explanatory framework for my subjective experience. I think part of that impulse derives from an innate desire for this "whole-mindedness" that Fr. Alexander speaks of. I am still working toward understanding what Christ said to Martha, "One thing is needful."

It is difficult in modern American society to find that kind of focus. We have built an economy in which "the dollar is sacred and power is god." Even when I try to focus on that one needful thing, I find myself wanting for my boys to have an excellent education, to make brilliant contributions to the academy, to be financially secure so that I can finally devote my attention to preparation for an encounter with the Living God in the Eucharist. Instead of the other way around.

The ever-expanding influence of technology in our lives has made these distractions even harder to ignore. I purposefully do not use headphones, and I don't listen to the radio in my car, but I walk around with an electronic leash and an entire world of (mis)information in my pocket. We have the opportunity to be completely absorbed from the time we wake till the time we sleep by flashy, interesting, titillating, and mind-numbing audio and video. It is little wonder that our lack of concentration has become pathological and we now need medication to focus, to sleep, to not be overwhelmed in despair. As I've noted before, I think Marx only called religion the opiate of the masses because he had not seen television. In Spanish, the word fun translates as divertida. That same root for diversion begs the question: from what is our attention being diverted?

I read an article from NPR this week in which Jonah Lehrer describes how technological innovation has created an instance of cascading interventions. We are certainly served very well by our technologies, but it is when we become the servants of our technology that we have a problem. It has been in thinking about this relationship this week that I've come to understand what the Fathers mean by not being ruled by the passions. In our fallen state, with the image of God disfigured in us, we have to give extra effort to have a focused vision of God. Our lack of focus gives entree to the Deceiver to suggest distractions, but we do not have to be ruled by those suggestions.

The Church, our spiritual hospital, offers remedies for us when plagued by spiritual maladies. The instruction to pray, fast, give to the poor, read the scriptures, attend worship services and otherwise prepare ourselves for communion that might, from the outside, seem like an onerous burden turns out to be the disciplines needed to have a single vision of the life that Christ wants for us. The passage in John's gospel where Christ tells us that He has come that we might have a more abundant life does not (I believe) refer to material wealth. A life that is free of distraction helps us realize our life's purpose: communion with God.

May you be richly blessed as you complete your journey to the empty tomb!


The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. - Luke 11:34

Friday, March 23, 2012

Building a Keyhole Garden

Since my interest in local food has begun to develop, I've been taken with the idea of planting a backyard garden. I really like the idea, as my friend, Ed Funkhouser once described his family doing when he was younger, of going into the backyard and picking vegetables and eating them fresh for dinner.

The Party of the Shires has been a wonderful outlet for ideas on how to transition to a more locally-based economy, and from this group I have learned about hugelkultur, aquaponics, lasagna gardening and keyhole gardening.

The idea with a keyhole garden is to build a garden that centers on a compost heap. The only water that is put into the garden goes onto the compost heap, and the plants, which are planted around this, send their roots toward the water and nutrients in the center.

Keyhole gardens have proven to be drought-beating sources of nutritious vegetables in Lesotho and Texas. I had been planning to build a hugelkultur garden on a concrete pad in my backyard that at one time served as a dog run for a previous owner. This pad had become a junk collecting spot, and I would like to turn it into a useful space. Inspired by the notion of using found materials described in keyhole gardening, I (with the help of my son) started the process of building a keyhole garden in this space last night. The following photos represent about three hours of work. While I did not follow Dr. Deb's plan exactly (my garden is about 9' in diameter and currently has broken bricks, concrete, steel wire, dirt, green vegetation and dead wood--not in any particular layering--and I'm using the plasic compost bin I already had), it does tie together some of the benefits of hugelkultur and keyhole gardening. I'm hopeful that the organic material in this raised-bed garden will provide a great source of moisture through our hot Texas summer! And there's the added benefit that my backyard is now a lot cleaner. I still need to add some more height to the wall and add layers of cardboard and soil. Once I get ready to plant, I'll be referencing Mel Bartholomew's Square Foot Gardening.








Why Local Food? Where Do I Find It?

"Eat food. Not too much. Mostly Plants." - Michael Pollan, In Defense of Food

I'm putting this post up as a reference to the local food resources that we have discovered near our home. My first foray into local food was when a friend, Susan, gifted me with a bar of goat's milk soap and suggested that I might want to buy eggs from the farmers who made it. Since then, we've bought eggs and goat's milk soap from the Osth Family Farm. We were members of the HomeSweet Farm CSA (community supported agriculture) for a short time, but it was a tough time to acclimate to eating seasonally because of my wife's pregnancy. We have visited the monthly market day that HomeSweet Farm hosts since then, and recommend it as a great family outing.

Eating seasonally has been one of the most rewarding aspects of eating locally. It is hard to understand how much food we eat regularly from other places (and how that might affect one's carbon footprint) until you see what is available from local farms at any given time. Becoming attuned to seasonal foods has also helped me dig into Shirism (and Distributism), which has been another recent interest.

My interest in eating local, in-season, whole food has been fed by several sources which I can recommend:
Osth Family Farm
http://www.osthfamilyfarm.com/
As noted above, we buy eggs, goat's milk soap (our favorite scents are Wellness and Patchouli Citrus), and occasionally vegetables from the Osth's. Our boys also really enjoy visiting the farm and learning where food comes from!

Cox Family Farm
http://www.coxfamilyfarm.com/coxfarm/index.php (on Facebook)
We  have begun buying vegetables from the Cox's. Our friend, Fr. Cassian Sibley, works on the farm and introduced us to this CSA opportunity. As of this writing, the vegetable shares are full, but eggs are available, as is some grass-fed beef. We look forward to the day when milk shares will be available again, too!

HomeSweet Farm
http://www.homesweetfarm.com/
I am fond of HomeSweet Farm, but as it is almost an hour away, it is really too far to be truly "local." Nevertheless, their monthly market day is unparelleled for access to great local products like cheese, wine, poultry, and cajeta! Farmer Brad is also a great educator about local food; his blog is a great way to delve into this subject.

Brazos Natural Foods
http://www.brazosnaturalfoods.com/ (on Facebook)
A local grocery dedicated to supplying nutritious, whole, local food.

Brazos Valley Farmer's Market
http://www.brazosvalleyfarmersmarket.com/ (on Facebook)
Provides a way for the local community to easily access locally-grown food.

Brazos Locavores
http://brazosgrows.org/brazos-locavores/ (on Facebook)
Also provides information about finding local food, including which restaurants in the area serve locally-grown food.

Howdy! Farm
http://www.localharvest.org/howdy-farm-M37733 (on Facebook)
CSA run by Texas A&M students and faculty.

For those that are not in the Brazos Valley, check out what resources might be available to you locally at Local Harvest: http://www.localharvest.org/.