Unscholarly reactions to The Parable of the Tares

May 20, 2016

I was in a church the other day and there was a reading that jumped out at me. It was The Parable of the Tares from the Gospel of Matthew, chapter 13. Here it is in the King James version, with an engraving by Crispijn de Passe the elder for your viewing pleasure:

tares(‘Parabolarum: The parable of the Tares’, 1604 – source)

The same day went Jesus out of the house, and sat by the sea side.

And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

And he spake many things unto them in parables, saying […]

The kingdom of heaven is likened unto a man which sowed good seed in his field:

But while men slept, his enemy came and sowed tares among the wheat, and went his way.

But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

[…]

Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.

He answered and said unto them, He that soweth the good seed is the Son of man;

The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. (Matthew 13)

Now, this is my first attempt at biblical commentary so you’ll have to bear with me. Where shall we start?…

It strikes me as a rich metaphor, placing the Christian philosophy deeply in the context of an agricultural society, along with the parables of the Sower, the Mustard Seed and the Leaven which were all supposedly aired at the same seaside event, all related in the same chapter. Naturally, as one who identifies with the plant and animal species maligned as ‘weeds’ and ‘pests’, I get all hot under the collar when people dismiss them as worthless, evil (the work of the devil, no less!) and deserving of total destruction. For me this points immediately to the pathology of monoculture – the farmer’s problem based on his insistence that the land produce only one species of his choosing and nothing else. Consulting the footnotes of the Wikipedia page, I see that Jesus knew his audience and deliberately spoke in terms they would understand:

[…] while the color is local, the protagonist of the story is not a peasant like many of Jesus’ hearers; he is a wealthy landowner, whereas the farmer in the parable of the sower could easily have been a tenant farmer, a fellow peasant. Against some interpreters, peasants would not necessarily resent the figure, although they would not fully identify with him; they might recognize in the protagonist a benevolent local patron on whom they might be dependent. Peasants might even prefer to identify with characters of status greater than their own if those characters were benevolent; we often tall stories as a means of escaping and reflecting on our own social reality.

The protagonist’s authority suits him as an analogy for God. A well-to-do man would easily be a “head of household”, which figured as an illustration in rabbinic parables, and even Greek philosophers could employ a householder as an analogy for God. Given the agrarian character of much of ancient life, it should not surprise us that fields figure prominently as settings in rabbinic parables, but that their meaning is entirely ad hoc rather than standard. (Craig S. Keener, ‘The Gospel of Matthew: A Socio-Rhetorical Commentary‘ pp.385-6)

There is general agreement that [the parable] describes a large estate run by slave labour. We need not presume that the owner is a foreigner. Jewish landlords too were quite capable of acquiring and running large estates. The intimate relationship portrayed here between the slaves and the owner, with the slaves concerned for their masters, perhaps makes Jewish slavery more likely.

‘A Jewish slave had an interest in his master’s affair, if for no other reason, because he himself was affected by the prosperity or otherwise of his master’s business. But quite apart from that, owing to the enactments of the Jewish Law and the tradition of centuries, the relations between a Jewish master and his bond servants was generally speaking, more than merely tolerable.’ (Ramesh Khatry, ‘The Authenticity of the Parable of the Wheat and the Tares and Its Interpretation‘, p.387)

The ‘tares’ are thought to refer to a plant called darnel, which closely resembles wheat until past the point where you could weed it out without damaging the roots of the crop plants. According to Keener:

Despite their willingness to try – workers regularly uprooted weeds before their roots were entangled with those of the wheat – it would be difficult for the workers to root out so many tares without damaging the wheat at this stage. They had grown enough that their roots were already intertwined with those of the wheat but not far enough that it would be easy to distinguish them from the wheat; uprooting thus might endanger the wheat. After the wheat and the darnel were grown, they were easily distinguished and reapers could gather the darnel, which did have one use: given the scarcity of fuel, it would be burned. Wheat was normally gathered and bound in sheaves, then transported, probably on donkeys, to the village (or, in this case, the large estate’s own) threshing floor, then stored. (Keener, p.387)

This growth habit earns darnel predictable abuse from those ensconced in the monocultural society, such as ‘pestilent enemy among the corn’ (Culpepper), ‘a bastard – a degenerate form of wheat’ (rabbis paraphrased by Khatry, p.37, footnoting Kingsbury: ‘This view of the Rabbis is best reflected in haggadic etymology, according to which the Aramaic word for darnel, zunin… is derived from the verb zanah, which means to “commit fornication”.’) and these lines spoken by Cordelia in Shakespeare’s King Lear:

“He was met even now
As mad as the vex’d sea—singing aloud;
Crown’d with rank fumiter and furrow weeds,
With burdocks, hemlock, nettles, cuckoo-flowers,
Darnel, and all the idle weeds that grow
In our sustaining corn.” (link)

::Shudder:: We know about this: in order to destroy something outside yourself you first have to destroy that part of yourself which relates most strongly to it. Disavowal and denial of responsibility: “This plant has nothing to do with me; nothing to show me or teach me. It has imposed itself upon my designs totally without provocation, and my actions of cultivating the soil to favour its close cousin do not indicate any responsibility on my part or suggest any alternative course of action that I might take to procure my food. It is an evil, worthless plant and it is my duty to destroy it to the best of my abilities.” Terms of abuse of course facilitate the process of eradicating something that is seen as fundamentally Other…

Darnel hindered the growth of crops and made them fruitless. Darnel seeds ground up with wheat made the flour bitter and spoiled bread. Fungus in the darnel could cause poisoning, giddiness and vomiting. If too much of the darnel existed in flour, death could follow. It took up valuable space; but hardly had any use at all, being used mainly as chicken and pigeon fodder. Even this was not recommended. Since forests do not abound in Palestine, fuel was scarce. The darnel could be used for fuel, but it made less heat than noise! So, economically, the landowner had nothing to gain; but much to lose. The darnel-adulterated wheat would sell with difficulty. (Khatry, pp.33-4)

So, in agreement with Keener’s interpretation, when the master in the parable casts them into the fire he’s not doing it necessarily to destroy them out of spite, but potentially getting some use out of them as fuel. I’m not sure if that makes me feel any better – for the darnel or for myself on the other end of the metaphor… Is God using the burning bodies of the Damned to heat the many mansions of his house? The Problem is the Solution! Khatry continues:

Why do the servants ask about their master’s ‘good’ seed? Does not every farmer sow the best seed anyway?

The servants most probably had a hand in ensuring that the seed the master sowed was free of darnel-grains. The fact that darnel abounded in Palestine made good seed hard to come by. The following observation valid for Syrian scabious applies also to the darnel.

‘…the grains are similar to those of certain wheat varieties, and since they are reaped, threshed, and sieved together they continued to be sown together year after year, producing bitter flour and bitter bread. Sometimes the weed overwhelms the wheat, so that the farmer is forced to harvest it instead of the sown plant. This is a classic example of the conversion of a weed into a crop…’

Sieving was the most obvious way of making sure that the wheat seed was as pure as possible. The servants could have probably done it repeatedly for the sake of their master because bad seed was usually the result of insufficiently cleaned wheat grains. […] To servants who had probably sieved the seed themselves or bought the best they could find and had prepared the soil by careful ploughing (which would normally bury and kill the weeds), the emergence of the darnel would naturally surprise them and cause the to question the ‘good’ seed their master had sown. (pp.33-4)

And what of the master’s certainty that ‘an enemy hath done this’, ie: sown the darnel seeds in his pure wheat field? Is this more disavowal and denial of responsibility? By analogy does the Christian God wash his hands of the behaviour of sinful humanity even though he created us that way? I’m sure I must be missing something… Anyhow it seems in Jesus’ time this was known to happen at least in the literal sense:

[A]lthough sowing darnel is not something very common in modern, western farming, such sabotage does belong to the local Palestinian colour in which the parable abounds. We have in mind the usual village quarrels when ‘it is not uncommon for a man to have his private enemy, and for trees to be cut down and crops burnt as a result of such feuds.’ Almost as a proof of this, a man of antiquity has described how he took revenge against his neighbour.

‘I went to Abu Jassin’s kitchen garden. It was freshly ploughed. There I scattered the kusseb-seeds. The new year had scarcely come before the garden was thick with kusseb. From that day to this – it is now some twenty years – he could not plough a single furrow in it for the mass of kusseb. The olive-trees withered away…’

Sowing tares was also done elsewhere, as Oesterley reminds us, ‘Even at the present day in India one of the most terrible threats that a man can make is: ‘I will sow bad seed in your field…’ However, the most striking evidence lies in the existence of a Roman law dealing with such incidents. This law clearly assumes that sowing tares could happen ‘secretly’, possibly through a nocturnal act, as in our parable; and was not infrequent.

So, how does the master know an enemy has done it? Answer, simply because sowing darnel was a common act of revenge in his culture. It was an educated guess conditioned by the environment the master dwelt in. Although it is true that the enemy is later allegorically identified as the devil, the fact of an enemy sowing darnel is historically plausible and need not be seen as a secondary accretion to the parable. (Khatry, p.35)

tares2(Detail from Abraham Bloemaert – ‘Parable of the Wheat and the Tares‘)

It reminds me of my half-serious, slightly silly suggestion that seed bombs might be used in clandestine operations on arable fields in order to ‘diversify the monocrop’ – not something I’ve yet attempted, for revenge or any other reason(!) That would make me The Enemy, for sure. But would it be such a bad thing to have a farmer denounce you in that way? If it interrupted or even sabotaged his operation wouldn’t that create the space for some of the nondomesticated plants & animals to start coming back in? You know, the ones whose global population has halved in the last 40 years, mainly through the direct & indirect effects of agriculture? Sounds more heroic than spiteful in those terms, but I don’t know if darnel or other resourceful arable weeds particularly need any help from wild-minded humans to do their work. The farmers have already created perfectly adequate conditions for that.

Does this analogise further into Christian morality and restrictive notions of ‘sinful’ behaviour? What seeds might The Enemy be sowing in the moral fabric (tattered though it may be) of the civilised societies? Or has the attempt to banish these behaviours and attitudes created the same perfectly adequate conditions for them to thrive and multiply? I’ll leave it there and let you think about it. Feel free to leave your tuppence in the comment section. I’ll just say that I am burdened and saddened by the knowledge that the society I was born into does not view me or the things I create with the best parts of me as a worthy ‘crop’, but rather (when expressions of this come to light) as a pernicious weed which must be attacked on sight for the threat it poses to the careful, ongoing cultivation of the social field*. I must ask, though, that even if you don’t make use of these fruits at least refrain from hacking the whole growth down and casting it into the furnace. That’s my life you’re talking about.

To finish with here are a few stories from Maude Grieve’s Darnel entry in the ‘Modern Herbal’ of 1931:

[I]t may be of interest to relate an experiment made by a friend of the writer. She procured some ears of Palestine wheat and also some of Palestine ‘Darnel’ (‘tares’), for the purpose of illustrating the truth of the Parable of the Tares to her Bible-class. After sowing both kinds in a patch of ground she asked her scholars to watch the appearance of the respective ‘blades’ as they appeared. They attached small strands of wool to distinguish each. In many cases wheat grew from the tare seeds, and tares from the wheat.

[…]

a quotation from an old newspaper: ‘The Country of Ill-Will is the by-name of a district hard by St. Arnaud, in the north of France. There tenants, when ejected by a landlord, or when they have ended their tenancy on uncomfortable terms, have been in the habit of spoiling the crop to come by vindictively sowing tares, and other coarse strangling weeds, among the wheat, whence has been derived the sinister name of the district. The practice has been made penal, and any man proved to have tampered with any other man’s harvest will be dealt with as a criminal.’

What’s that Fukuoka quote about those who cultivate the soil literally sowing the seeds of their own misfortune†? The question becomes: What has the landowner and slavemaster of the parable (or by extension, God) done to earn himself such a dedicated Enemy? Sorry Christians but evil deeds don’t exist in a vacuum. Either he did something to piss off the people working for him (and what self-respecting slave wouldn’t get annoyed at their master, no matter how benevolent he was?), had a row with a neighbour, or simply mistreated the land (as monocrop farming does by definition) and reaped the consequences of his own actions.

*** Addendum the morning after ***

Second thoughts on ‘that’s my life you’re talking about’: I seem to be taking this rather personally, don’t I? It’s a bit rich coming from someone who earns his living by fostering monocultures of grass and removing unwanted plants in peoples’ gardens. Nevertheless it’s the weeds I identify with, and I have undergone something of the same experience (though not resulting in death obviously) at the hands of parents, educators, bosses, clergy, policemen and even just random acquaintances who perceived Unacceptable thoughts or behaviours in me and stepped in, unasked to weed them out. This can happen in a more gentle way, with permission granted  (someone at a Charles Eisenstein seminar I went to described the empathic listening he was trying to encourage as ‘being gardened’), but most often it comes as a violent intervention, leading to trauma and a long, slow recovery. Like a dandelion yanked out and having to regrow from a segment of root left in the ground.

Referring this back to Christianity, I see there has been an attempt to stress the interpretation of this parable as one where God is left to judge and condemn sinners, with the implication that humans shouldn’t appoint themselves reapers, gathering the tares and ‘bind[ing] them in bundles to burn them’, (as one might expect from people whose entire subsistence depends on a take-no-prisoners attitude to food production coupled with the outgrowth of cut-throat competition in the market economy) but rather allow dissenters and heretics to live alongside the True Christians. For example here’s a passage from a sermon Martin Luther preached on the parable:

Again this Gospel teaches how we should conduct ourselves toward these heretics and false teachers. We are not to uproot nor destroy them. Here he says publicly let both grow together. We have to do here with God’s Word alone; for in this matter he who errs today may find the truth tomorrow. Who knows when the Word of God may touch his heart? But if he be burned at the stake, or otherwise destroyed, it is thereby assured that he can never find the truth; and thus the Word of God is snatched from him, and he must be lost, who otherwise might have been saved. Hence the Lord says here, that the wheat also will be uprooted if we weed out the tares. That is something awful in the eyes of God and never to be justified.

From this observe what raging and furious people we have been these many years, in that we desired to force others to believe; the Turks with the sword, heretics with fire, the Jews with death, and thus outroot the tares by our own power, as if we were the ones who could reign over hearts and spirits, and make them pious and right, which God’s Word alone must do. But by murder we separate the people from the Word, so that it cannot possibly work upon them and we bring thus, with one stroke a double murder upon ourselves, as far as it lies in our power, namely, in that we murder the body for time and the soul for eternity, and afterwards say we did God a service by our actions, and wish to merit something special in heaven.

Therefore this passage should in all reason terrify the grand inquisitors and murderers of the people, where they are not brazened faced, even if they have to deal with true heretics. But at present they burn the true saints and are themselves heretics. What is that but uprooting the wheat, and pretending to exterminate the tares, like insane people? (link)

I suppose I should be grateful – instead of getting burned as a heretic in this life I get to wait until the angels do it after I die… (!) There’s still no recognition of the ‘tares’ as valuable plants in their own right. A few sentences later there’s an interesting description of how ‘the field of itself yields nothing but tares, which the cattle eat, although the field receives them and they make the field green as if they were wheat’. He’s talking about the ‘false Christians’ he perceived as predominating in the established church of his time, but I like the idea of the field ‘receiving’ the tares, even if the farmer doesn’t. It reminds us that we’re not the only ones permitted to exist on this planet, that other creatures might make good use of the plants we consider undesirable; that people left to their own devices might create beautiful things – in service of the living world, not the Monoculture.

Okay, we’ll finish the sermon with a song by George Brassens, ‘La Mauvaise Herbe’. Go here for a decent translation & interpretation.

“Je suis d’la mauvaise herbe,
Braves gens, braves gens,
C’est pas moi qu’on rumine
Et c’est pas moi qu’on met en gerbe…

La mort faucha les autres
Braves gens, braves gens,
Et me fit grâce à moi,
C’est immoral et c’est comm’ ça !
La la la la la la la la

Et je m’ demand’
Pourquoi, Bon Dieu,
Ça vous dérange
Que j’ vive un peu…”

————-

* – For a description of how this happens in latter-day secular societies see Media Lens’ brilliant two-part ‘Anatomy of a Propaganda Blitz‘ which shows how dissenting figures and official state enemies are attacked, ridiculed and marginalised in the major media outlets, the purpose being to delegitimise criticism of – and opposition to – the corporate, neoliberal hegemony dominating the western so-called ‘democracies’.

† – ‘[W]hen you cultivate, seeds lying deep in the soil, which would never have germinated otherwise, are stirred up and given a chance to sprout. Furthermore, the quick sprouting, fast-glowing varieties are given the advantage under these conditions. So you might say that the farmer who tries to control weeds by cultivating the soil is, quite literally, sowing the seeds of his own misfortune.’ (One-Straw Revolution, p.38 – pdf)

‘Psychocompulsion’

March 12, 2016

(Updated March 22nd)

Just until I get properly back into the swing of things I’d like to share this short documentary (via The Void and The Lifeboat News message board, hastily assembled after the scuttling of the Media Lens message board at the start of the new year) about the current state of the benefits system in the UK which goes into some detail about the process it puts people through – often those in the most vulnerable of personal situations through no fault of their own. It includes interviews from some who have experienced it first hand along with dissident doctors and psychologists who are brave enough to critique the neoliberal leanings of their profession and demand something better. I related to the part where the psychologist affirmed that perceptions of environmental and social damage can cause trauma directly without having to refer it back to mum & dad and childhood issues as neoliberal psychology tends to do – directing attention away from social ills and focusing on what’s wrong with the individual. I think I’ve been labouring under that burden for a long time now…

What will fascism look like if/when it comes to this country and others like it? Well, for me this film made it clear that for some it has already arrived, and it’s nasty as hell:

Also ask yourself if this seemingly inevitable downward trajectory would still be possible with analysis & discussion of this depth and quality routinely available in the major media outlets. Then check the TV listings for what kind of poverty porn or benefits bashing the population gets inundated with on a regular basis and mourn. Or get angry…

***Update, March 22nd***

This video of Jack Monroe talking to Scottish Greens about the ‘hidden costs of austerity’ gives more powerful first-hand insights into what having to rely on government benefits is like for people in this country, even for the young & (relatively) able-bodied:


I posted this to the old MLMB a while back, commenting that ‘hearing personal stories makes it real’ and:

Something about the way her voice is always on the point of breaking up with no real breath going through it. I’ve heard it a few times before, mostly when young people try to tell the truth about their lives. Like they’re about to burst into tears at any moment but a strange, thin kind of hardness stops it from happening. It gets me too sometimes. Sad…

There but for the grace of [your preferred deity] we could all go. The person who clipped my bike on the ride to work in the morning a few months ago could easily have taken my leg out as well, or bounced me into the ditch or in the middle of the road in front of a lorry. Then where would I be? Not much gardening you can do while in a full body cast! No wages=no rent=no food=no security=utter dependency on family and/or the state and/or any measly legal compensation which may or may not materialise. Keep on living for long enough and you lose your youthful invincibility, no matter what others might try & tell you (usually because they benefit in some way from you burning up your energy like that, while also trying to avoid responsibility for when this strategy inevitably backfires).

Still here

February 22, 2016

Hello loyal readers and other folks who have recently discovered the site, occasionally leaving generous ‘likes’ and signing up to follow new posts. WordPress stats show me that, hearteningly, I’m still getting a decent amount of views despite not having written anything here for the best part of 10 months.

For which I apologise.

The thing was, H dumped me without warning in the summer and left for pastures new shortly after, so I basically had to cobble together a new life for myself after five years spent mainly with her (two years living together) and deal with all the emotional fallout from the break-up as well as the practicalities of moving out of the flat and finding a new place to live. It’s been shit but I think I’m through the worst of it, in large part thanks to the help and support of friends, work colleagues and family who know who they are even if they don’t read this blog*. I recommend asking for help from the people around you when you’re in trouble. Having been raised in the male social category it doesn’t come easy to me (keep your head down, grit your teeth and plough on through without complaining…) but it has definitely benefited my relationships with the people I chose to ‘lean’ on in this way. Nothing major, just a few favours here & there and asking that they make time to see me for a chat or to go out of an evening or something. It’s nice to feel needed – I know from doing the same for others in the past. And those who don’t pull through for you? Well… you’ve learned something important about the strength of that particular bond.

So anyway, there were a few things that fired up my writing urges – refugees, media lies, workplace politics, human rewilding vs. conservationist misanthropy (providing the inspiration for my first ever song!), Zika & GM mosquitoes, a personal experience of greenwashing and some other things – but I just didn’t have the energy to follow through and actually put them up here. Grim winter weather hasn’t helped either. But I’ve felt a few things changing lately and this evening for some reason the optimism has gone from flicker to a low flame, so I figured I should at least promise to start talking more often here before it dies back down again.

I appreciate your sticking with me in the meantime while I muddle through as best I can.

cheers,
I

——————–

* – but for those who do: Thank You! Especially to Wise Auntie/Sister Cucumber who guided me through the worst of it via email, and to cousin N, friends O&G and R and my immediate family who took on the task in the Real World.

Suburban foraging in social context – original contribution to ‘Playing For Time’

May 3, 2015

Here’s a photo I took two years ago:

Optimized-DSCN1811

Have a close look for a moment, click on it to get a bigger version if you like. Do you see something strange?

No? How about in this one, zooming a little closer in on what originally caught my eye:

Optimized-DSCN1815

Give up? Well, here it is center-stage in all its majesty:

Optimized-DSCN1813

A three-leaved nettle! Usually the leaves go up in alternate pairs on opposite sides of the square stalk, and looking at them from above gives the impression of four-sidedness, as you can see from the other specimens pictured above. However, this one particular nettle (and another sibling I later found not too far away) had leaves going up in groups of three, but also alternating so that leaves from the higher stage fit ‘in between’ those beneath, thus maximising the sunlight exposure for the whole plant.

Pretty cool, no? And I never would have noticed if I hadn’t been foraging from the patch to use the nettles in teas and cooked up in various stews and dishes. It really illustrates what Becky Lerner has called the ‘super power’ of the forager’s eye, when you begin to look really closely at your surroundings and start noticing all manner of things that remain invisible to most people. Little clues that lead to long stories – histories really – of what has happened in that particular place and how it connects to hundreds, maybe thousands of factors which make it totally unique and inform its interconnected relationship to all adjoining spaces, as well as the beings that pass through them (including you!) This particular history could almost have been evolutionary. Was I witnessing the chance mutation that could lead to a whole new subspecies of nettle, or even fundamentally alter the basic structure of the existing species, if it proved more adaptable in the long term? Call me a plant geek, but I think that’s pretty amazing.

So, with that preamble out the way, here’s something I wrote the following year for inclusion in a book that’s just been published called Playing For Time. I wanted to put the original piece up here because there’s a lot that got trimmed off for the final edit (although more went in than I expected, after the editor Charlotte Du Cann told me she and author Lucy Neal just wanted to use my burdock photo and some text as an ‘extended caption’ – so I’m not complaining!) and the overall tone came across as breathless and ‘inspirational’ rather than my usual measured, realism-infused style. Reading back over it, I see there were quite a few important points there which I want to start making more often about the social context in which activities like foraging and herbalism take place, and how these might eventually coalesce into a political movement of some kind to challenge the absurd and highly damaging ways of accessing food and medicine which have been forced upon us by the status quo and the state-corporate and proprietary powers that benefit from its ruinous continuation. Anyway, here it is (with permission):

*****

It’s been around eight years now since I started to take an active interest in wild plants and foraging. Nearly two years out of uni, living back in the old home with my parents, having quit my job in retail just after Christmas, I needed something to get me outside – out of the house and out of my overactive head. Foraging was an obvious choice because a) it wouldn’t cost any money, b) it fit with my greeny/lefty politics of sustainability and DIY self-sufficiency (which I had spent about as much time and effort developing over the course of three years as I had done studying for my degree), c) after too much time in cities it sent me back into comparatively wild places – an appreciation of which my parents had successfully nurtured during my childhood, and d) – something they definitely never encouraged – it allowed me to at least pretend that I could say ‘fuck you’ to the working world, be economically invisible, have no need to rely on capitalist modes of production, basically do a Tolstoy and choose simple menial work instead of having my intellect harnessed to the project of destroying the world. I never pushed towards these goals with 100 per cent dedication but early successes, especially with potential staples like Burdock root, acorns and hazelnuts, gave me a feeling of security with the knowledge that I could go a long way in that direction if I, personally, chose to.

Other experiences with the medicinal side of things gave me a further sense of power and control over my own life: if something went wrong I didn’t necessarily have to go straight to a medical professional to be supplied with synthetic drugs or put through complex, machine-based treatments. Instead, I could look up my symptoms, read or ask trusted people which herbs were considered suitable in treating them (or in holistic terms, suitable for supporting the body’s own attempt to heal itself), go out to harvest them and see if I could successfully treat myself. My surefire remedies so far include Bramble root tincture for diarrhea, Elderflower and Yarrow tea for colds and ‘flu, and St. John’s Wort oil for all kinds of muscular aches and pains. Again, I’m not saying that I would never go to my GP, even for something very serious, just that it was a nice feeling knowing that I had a different option available to me, and that it would grow in strength and capability if I continued to use it and learn from the experiences over time.

So far so good on the personal level, but lately I’ve had the persistent feeling that more is needed to release the true potential or promise of foraging as a social, even cultural activity. So far the mainstream awakening towards wild foods and medicines rather fits Dmitry Orlov’s assertion that ‘resilience and sustainability are often little more than middle-class hobbies’ – people with the privilege of time and independent means (eg: a family who are willing to support you and provide a roof over your head while you ‘find yourself’) to dabble with these things and maybe come up with a few successful dishes using wild ingredients which will get made more than once. This is a world away from what foraging meant, and continues to mean, to the world’s indigenous people and even our own recent peasant-farmer ancestors (wild herbs such as Nettle, Sorrel and Alexanders often went into the daily stew or ‘potage’ sustaining medieval agricultural labourers). They have a history of close association with these plants and a knowledge of how to use them passed down through the generations. Even their spiritual traditions pay homage to them, with songs being sung to encourage fruitfulness and to give thanks to the spirits for their generosity. An example of this surviving in Britain is the ‘wassail‘ tradition in which apple trees are implored to bear a good harvest:

Here’s to thee, old apple tree,
That blooms well, bears well.
Hats full, caps full,
Three bushel bags full,
An’ all under one tree.
Hurrah! Hurrah!

Organised wild food walks share knowledge and create bonds between people in such a way as to foster the growth of this kind of culture, but somehow paying for access to this knowledge has always felt wrong to me (which is why I’ve only led a few myself on a free/donation basis), and there’s the danger of playing to the crowd willing to pay the most, ie: wealthy hobbyists from the city looking for a stimulating day out. A less leader-oriented ‘skillshare’ type event would seem more promising for nurturing the revolutionaries we so desperately need to reshape our whole attitude and relationship to the other-than-human world. This would not exclude the people who could benefit most from supplementing their diets with nutritious wild edibles and health-giving medicinal plants, all available for the simple energy costs of gathering and processing and often not so very far from their own front doors.

These days foraging is less something I actively set out to do so much as something that happens almost incidentally as I go about my day-to-day business. It helps that I work outdoors as a gardener, where I often experience the pleasure of being paid to harvest my own food (aka ‘weeding’ or ‘raking up debris’). But I have a little section of bridleway which go through twice a day on my commute. Usually I manage to allow five minutes or so to get off my bike and bag up a few things or even graze on them directly – Cleavers, Nettles (you can eat them raw with the right technique!), Cuckooflower, young Bramble shoots, Hawthorn and Rose leaves early in the season; haws, rosehips, blackberries, elderberries, acorns in the Autumn months… It’s amazing how much you can get from so little time, and it makes for a nice settling ritual to start and finish the day. I see all the seasonal changes, watch all kinds of wildlife, and observe the plants through their yearly cycles of birth, death and rebirth. Last Spring I noticed a nettle with leaves going up the stalk in groups of three rather than the standard alternating pair. It totally made my day, and I made sure to seek it out regularly and check on its mutant progress for the rest of the year, speaking reassuring words to hopefully aid its brave experiment.

*****

I do recommend the book, which I’ve been working through in brief sittings after receiving my copy at the launch up in London (thanks Lucy, a really pleasant evening). There’s loads of beautiful things in there, both described and photographed with essays from activists and writers, explanations from artists and reports from community organisers, mostly under the Transition Town umbrella. Charlotte Du Cann wrote a nice piece about it here, and her blog is well worth checking out too, if you click around from that link.

And the nettle? Well, it didn’t make an appearance last year, but just look who I found poking her head out the other day in near exactly the same spot:

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You little beauty!

Springtime Stingers

April 11, 2015

Sorry, been getting away from immediate realities here lately (haha, says he typing letters into a lit up plastic box). To get us back on solid ground I’ll tell you that I’ve been watching the nettles come back up along my favourite bridleway as I walk past with my bike on the morning commute, and again later in the day going in the opposite direction. A few weeks back I remembered to bring my camera – here are some pics of the little blighters, now much bigger, emerging from under last year’s brittle, dead stems:

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My favourite verse from the Tao Te Ching:

Men are born soft and supple;
dead, they are stiff and hard.
Plants are born tender and pliant;
dead, they are brittle and dry.

Thus whoever is stiff and inflexible
is a disciple of death.
Whoever is soft and yielding
is a disciple of life.

The hard and stiff will be broken.
The soft and supple will prevail.

(verse 76, trans. Stephen Mitchell)

How long have you been living in last year’s hollow, dried out stems? Isn’t it time you took your energy out of them and put it into the new growth instead? I’ve made two harvests already so far, taking a glove from my bag for the left hand and a penknife for the right, then holding a nettle top and snicking it off before dropping it into a plastic bag. Mostly I’ve been drinking them in morning infusions – four or five tops get taken out of the fridge, put in the teapot and covered with about 0.5l of just-boiled water, then being left to steep for 5mins or so before drinking. Here’s a bigger pot I made for H and me:

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You have not drunk nettle tea until you have drunk fresh nettle tea. It’s a completely different beast from the dried form, which I find always has something of the damp sock about it. You get delicious aromas coming off it, a much brighter colour and an incredibly lively *zing* as it touches the tongue and goes down the back of the throat. I probably needn’t say anything about the astonishing array of beneficial macro- and micro-nutrients which I’m guessing are likewise more potent in the fresh herb. When you’ve drained the pot reach in with your fingers and eat the gloopy mass of nettle that remains. They’re damn tasty and won’t sting you after being submerged in hot water for any length of time.

I also made a harvest of nettle roots from a big weeding job last month which I scrubbed and chopped up to make a tincture with 40% vodka (the strongest I could find in the supermarket):

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The original idea was to use it to help lessen some swelling I’ve been getting ‘down there’, most likely from all the cycling I’ve been doing to and from work (around 50 miles per week), as I’d heard that nettle root has proven virtues in the treatment of benign prostate hyperplasia and other prostate issues*. However, after further research and consultation with my GP it now seems more likely that the issue is with the perineum on the exterior, the swelling due to constant contact and pummeling by the bike saddle (ouch!). Changing to a harder saddle with a deep groove down the middle seems to have just about solved the problem by shifting the pressure away from the central areas and out to the sitting bones, although I still get the occasional uncomfortable day. I don’t know if using this tincture as a general ‘tonic’ for that area will help get things back to normal or not, but it can’t hurt to try… At least I’ve not heard of any negative side effects and there appear to be other benefits as well. Otherwise, I know some older gents who suffer from BPH, so I’ll be offering them some when it’s ready in another month or so.

Anyway, I heartily recommend you get acquainted with nettle, the more intimately the better – and what could be more intimate than daily use as food and/or medicine? Here’s another Frank Cook video I’ve linked to before in which he suggests that English people should consider adopting nettle as a ‘national food’:

[0:27] [T]he rest of the world of people who know nettles consider it an amazing healing herb, and it’s only here and other places in Europe that it’s considered a noxious weed. And it’s really important: any noxious weed you have around you is rare somewhere, and that’s really important to remember – and that, instead of thinking of it as a noxious weed, think of it as an incredibly abundant friend who’s trying to remind you of something.

——————

* – here’s a summary of scientific evaluations

Wild Boar ‘tragedy’

March 18, 2015

[While I’m at it I may as well put up this rewild forum post, responding to an article about Wild Boar in Wiltshire. It elaborates on some of the themes we covered in the Badger article a little while ago, and which I’m continuously touching on in one way or another…]

http://www.westerndailypress.co.uk/Government-action-Wiltshire-wild-boar-M4-tragedy/story-25960617-detail/story.html

Tragedy for who?

The Government is to investigate how many wild boar are living in north Wiltshire after a motorist died after hitting one on the M4 through the county.

The chairman of Natural England, Andrew Sells, confirmed his department would be sending an expert to join a local deer initiative, with the specific remit of finding out just how bad the wild boar problem is in the farming country north of Chippenham and in the Bradon Forest, near Malmesbury.

The action comes after the tragic death of Raymond Green, a 47-year-old from Royal Wootton Bassett, whose car hit a huge wild boar on the M4 near junction 17 and was then hit by a lorry in the first week of January. […]

My analysis of the news & framing terms of the article:

********

Mr Gray said he was pleased the problem was at last being recognised. […] once the monitoring work is completed, DEFRA will consider further steps to deal with the growing problem of wild boar

What are We going to do about the wild boar Problem?

Where have we heard this kind of language before? It often comes out as a justification just before further atrocities are committed towards an already long-persecuted population. What are We going to do about the Jewish Problem, the Gypsy Problem, the Badger Problem, the Rabbit Problem… etc. Who does the ‘we’ refer to and who gave ‘us’ the authority to arbitrarily deal out death in this matter?

Their population growth has been such in the Forest of Dean that there is now an annual cull, as gardens, parks and football pitches are dug up by the boar.

Our chosen haunts – those We create and maintain through great and continuous labour – take precedence over Theirs (wild boar are a woodland animal and their disturbance of the soil actively favours the growth of saplings in areas where grass otherwise dominates). When They invade and upset Our carefully laid schemes they forfeit their right not just to passage in those areas but to their lives even in those scraps of woodland which We (in our temporary beneficence) have allowed to persist.

The action comes after the tragic death of Raymond Green, a 47-year-old from Royal Wootton Bassett, whose car hit a huge wild boar on the M4 near junction 17 and was then hit by a lorry in the first week of January.

When one motorist loses their life because of a collision with a wild boar (whose own loss of life is pointedly not considered ‘tragic’ or cause for concern in any way) it is taken as an call to arms to defend all motorists from the threat posed to them by the bodies of living animals. What of the threat posed to animals by the M4 and all the other rivers of flying steel which cut through their migratory routes and fence their tiny living spaces with the constant threat of death? Once again it recalls Derrick Jensen’s premise:

Violence done by those higher on the hierarchy to those lower is nearly always invisible, that is, unnoticed. When it is noticed, it is fully rationalized. Violence done by those lower on the hierarchy to those higher is unthinkable, and when it does occur is regarded with shock, horror, and the fetishization of the victims. (http://www.derrickjensen.org/work/endgame/endgame-premises-english/)

Natural England does not carry out any formal monitoring of feral wild boar populations

There is a snarl behind the word ‘feral’ and further coded meanings behind the word ‘wild’, despite the attempts of some to rehabilitate them in a more positive light. At the heart of it lies disavowal: We are not ‘wild’ or ‘feral’ animals, and this is where our judge, jury & executioner authority comes from. We have cultivated ourselves just as we have cultivated the land and are now domesticated and civilised – or more correctly domesticating and civilising because the process is never complete and never unresisted. And yet the word ‘feral’ describes Us down to a ‘t’ if you take it to mean an animal that has not discovered its place in the ecosystem, and which (until it manages to do this) causes great damage to the native flora and fauna leading to simplification and ecological impoverishment, with only the strongest and most flexibly adapted capable of resisting its onslaught.

But the disavowal allows Us to ignore all that we have in common with these wild boar, which we in turn perceive entirely in terms of Them, which permits us to go on destroying them or keeping them down (it’s always a pushing down, coming from a fear of what may rise up after such long repression) as we see fit. That’s the point of this article.

********

Wild boar have recently re-established a presence in the UK after being driven to extinction probably during the 1200s. George Monbiot had a good article about them a few years back:

http://www.monbiot.com/2011/09/16/arrested-development/

What parallels can we draw between their rewilding experience and our own? How can we make alliances and start to protect them (and maybe have them protect us)?

‘Protecting the UK against terrorism’

March 18, 2015

[Unreasonably pleased with this one, originally posted on MLMB. Trigger warning: mainstream party-political content, including images]

http://www.gov.uk/government/policies/protecting-the-uk-against-terrorism/supporting-pages/prevent

Prevent

Prevent is 1 of the 4 elements of the government’s counter-terrorism strategy. It aims to stop people becoming terrorists or supporting terrorism.

The Prevent strategy:

  • responds to the ideological challenge we face from terrorism and aspects of extremism, and the threat we face from those who promote these views
  • provides practical help to prevent people from being drawn into terrorism and ensure they are given appropriate advice and support
  • works with a wide range of sectors (including education, criminal justice, faith, charities, online and health) where there are risks of radicalisation that we need to deal with

The strategy covers all forms of terrorism, including far right extremism and some aspects of non-violent extremism. However, we prioritise our work according to the risks we face […]

I think this has some real potential to change this country for the better. Practically every day now I hear about terrorist plots, am exposed to extremist propaganda and receive invitations to participate in, or lend my support to organisations that are guilty of the worst sorts of atrocities.

It’s no exaggeration to say we face an existential threat from these radicals and we need to learn how to resist their charms, deconstruct their ideology and oppose their barbaric practices in the most forthright manner.

I would gladly participate in schemes to rehabilitate those showing signs that they may have succumbed to this kind of radicalisation, and heartily welcome the opportunity to report those I suspect of brainwashing them with extremist propaganda.

I think I’ll start with this guy:

Where’s Winter?

January 17, 2015

***Updated Feb.5***

“Oh Good” says he, looking at the forecast for the upcoming week, “it looks like we are going to get a bit of cold this year after all”. So far there have only been a handful of frosts and a few nights when the temperature dropped below freezing. It has stayed mild and wet and grey and dull, just a never-ending Autumn except all the plants have died back or gone to sleep. Well, not quite all. The grass has continued to grow, which (combined with the lack of frost, which impedes most of the different jobs we do) gave the gardening company I work for its busiest December ever. And then there’s this:

daff

A dwarf daffodil flowering in a client’s garden on the 2nd of January. Snowdrops have been out too, and I’ve seen more daffs on their way. My boss said he had never seen them out so early. Then he came out with a classic line while discussing the unseasonable warmth: “I don’t know what’s causing it, but whatever it is it’s good for business”. Truly remarkable for someone who watches forecasts all the time and keeps track of weather trends year after year as one of the major parameters of his business to be unable or unwilling to connect this in his mind to the warnings of catastrophic global warming that scientists and environmentalists have been talking about for 40 years or more. I’ve heard him parrot denier talking points before so it’s not a lack of awareness, just a stupendous level of denial keeping his own personal observations in a compartment of his mind separate from what those crazy lefties and hippies are saying. I’ve not made any serious efforts to challenge him, only a few offhand comments here and there disguised with humour, and I didn’t respond to the above comment at the time because, honestly, I’ve grown tired of banging my head against that particular brick wall (always make it polite, just ask gentle steering questions, ask for clarification, don’t dismiss the argument or do anything to cause offense or manifest intractable disagreement and totally incompatible worldviews – remember he has power over you, blablabla). So the answer came while biking in to work one morning and unhealthily stewing over it in my mind: “Let’s see how good it is for business when we have to try and garden underwater.” Yes! Slam-dunk! I could tell the cows in the field next to the road were impressed…

Anyway, maybe there has been a change because he volunteered the information about 2014 being the hottest year ever recorded in the UK, sending a link to this article on the BBC by Roger Harrabin which surprised me by mentioning climate change four times, even providing a quote which connected it to ‘human influence’. The context, appropriately enough, was the discovery of a record amount of plants in flower on new year’s day in the British Isles:

Botanists have been stunned by the results of their annual hunt for plants in flower on New Year’s Day.

They say according to textbooks there should be between 20 and 30 species in flower. This year there were 368 in bloom.

It raises further questions about the effects of climate change during the UK’s warmest year on record.

“This is extraordinary,” said Tim Rich, who started the New Year’s plant hunt for the Botanical Society of Britain and Ireland.

“Fifty years ago people looking for plants in flower at the start of the year found 20 species. This year the total has amazed us – we are stunned.

“During the holiday I drove along the A34 south of Newbury and saw half a mile of gorse in flower when gorse is supposed to flower in April and May. It’s bizarre.”

“We are now in our fourth mild winter. Normally flowers get frosted off by Christmas but this year it hasn’t happened.”

He said 368 species in flower is an unprecedented 15% of the flowering plants in Britain and Ireland – an “amazing” total. The high count was partly due to the growth in the number of volunteers – but mostly due to climate change, he said.

Dr Rich said it was possible that plants in unseasonal flower might be badly hit if February brought very cold weather.

Usually the BBC turns cartwheels to avoid talking about extreme or unusual weather events in the context of climate change, as in this recent hour long documentary on the flooding of the Somerset levels last winter which didn’t even once bring up the topic (h/t scrabb on MLMB). The purpose of this is to shape public perception along denialist lines so that the important alarms aren’t raised and the fossil-fuel economy – and the social power structure sucking on its black teat – remain unchallenged and can continue to go about their business of turning this planet into Venus. The depressing thing is that it’s probably not even an active conspiracy from the BBC and other media organisations manipulating the debate in this way. They just have a collective understanding of “how we talk about this subject”, which does not include criticising corporations, governments, capitalism, industry or civilisation itself (of course the media fails to criticise itself too, being an integral part of the same systems), and always has to introduce an element of doubt, no matter how lacking in credibility the source. Anybody who fails to act according to these unspoken rules faces discipline, flack and ultimate dismissal if they do not conform.

Meanwhile, 2014 wasn’t just the hottest year on record for the UK, but for the whole world. Here’s another MET office chart with commentary from Joe Romm on the Climate Progress website (my emph):

globe_annual_ranked

It is not remarkable that we keep setting new records for global temperatures — 2005 and then 2010 and likely 2014. Humans are, after all, emitting record amounts of heat-trapping carbon pollution into the air, and carbon dioxide levels in the air are at levels not seen for millions of years, when the planet was far warmer and sea levels tens of feet higher. The figure above from the Met Office makes clear that humans continue to warm the planet.

“The provisional information for 2014 means that fourteen of the fifteen warmest years on record have all occurred in the 21st century,” said WMO Secretary-General Michel Jarraud. “There is no standstill in global warming.”

As Peter Stott, Head of Climate Attribution at the Met Office, explained: “Our research shows current global average temperatures are highly unlikely in a world without human influence on the climate.” While it has been on the cool side in parts of the United States, the Met Office reported that the United Kingdom is headed toward its hottest year on record. Stott noted that, “human influence has also made breaking the current UK temperature record about ten times more likely.”

This happened in an El Niño-neutral year (apparently it bumps up the average global temperature), and with that cycle due to kick in again next year 2015 seems likely to be even hotter. Romm’s conclusion:

The only way to stop setting new annual temperature records on an increasingly regular basis — until large parts of the planet are uninhabitable — is to sharply change the world’s carbon dioxide emissions path starting ASAP.

And we all know how likely that is in the absence of fundamental upheavals in the way our societies operate.

For my part I’m looking forward to putting on long johns and two pairs of gloves for the 40min commute on Monday morning. It feels wrong to be sweating from the outside heat at this time of year, and I don’t like the work schedule being just as busy as the summer months even if it does fatten my paycheck, which normally dwindles by several hundred pounds over December, January and February. It ain’t right, I tell thee. That energy usually goes towards other projects, including personal recuperation, taking stock, making plans, philosophising (on these pages and elsewhere), doing some reading, maybe playing a little music… Bloody climate change is going to rob me of my peace and quiet! I wonder if the plants and other animals are looking at it in the same way?

***Update***

View from my window the other morning with work snowed off:

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Be careful what you wish for! (I spent most of the day devouring The Fellowship of the Ring for the first time.)

The Chestnut Soup Revolution

November 16, 2014

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If we want to free ourselves from this omnicidal nightmare, and create an alternative way of life that is sustainable and free of class divisions and all forms of domination, then we must dispossess the dispossessors, and take back our means of subsistence. – Stephanie McMillan

(I’m planning to write about this topic in greater depth for potential publication, so for now I’ll just put up a few photos, minimal commentary and quotes.)

How did the unofficial nut harvest go this year?

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Not bad. No acorns and just a few green hazelnuts but a good haul of walnuts (mum helped out with the harvest so she took about 1/2 a plastic bag’s worth on top of the above), quite a few beechnuts and a decent load of sweet chestnut from the local park and complemented by some big beauties from my parents’ holiday in Brittany. The above picture, taken on a rare sunny day on the living room carpet where they’ve been slowly drying out near the radiator for the last month or so (thanks to H for her tolerance and understanding!), was after I had already processed about 1kg of the chestnuts which I used to make a big batch of soup.

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I adapted the recipe from one in Pamela Michael’s Edible Wild Plants and Herbs, doubling her quantities to:

1kg chestnuts
2 onions
2 carrots
50g butter
2l chicken stock

I also added one potato, diced into small pieces, and some sage and rosemary.

The chestnuts and veg got ‘sweated’ in the melted butter on a low heat for around 10mins before I added the 2l water with a chicken stock cube crumbled and stirred in straight after. This was brought to the boil and left on a steady simmer for about 45mins (longer than the half hour Michael advises to allow for the extra bulk). Then I added salt and pepper and blitzed it roughly with the soup wand, leaving a few chunky bits of chestnut for variety of texture:

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Ta-da!

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The rest was allowed to cool, poured into an old ice cream tub and put in the fridge. Over the following week I heated up batches on the stove in the morning and took it to work in my trusty food thermos for some outstandingly satisfying hot lunches just as the Autumn cold was finally starting to kick in (it took its time this year). Sweet, starchy and filling, with a slight astringency probably due to the inner skins which I couldn’t be bothered to peel off properly.

Here’s a great article originally from The Cambridge History of Food (they had it up on their site in full but have since taken it down) on the history of chestnut consumption in Europe, where until quite recently it served as a staple food for much of the peasantry:

[In] the sixteenth century, we discover that “an infinity of people live on nothing else but this fruit [the chestnut]” (Estienne and Liébault 1583), and in the nineteenth century an Italian agronomist, describing Tuscany, wrote that “the fruit of the chestnut tree is practically the sole subsistence of our highlanders” (Targioni-Tozzetti 1802, Vol. 3: 154). A bit later on, Frédéric Le Play (1879, Vol. 1: 310) noted that “chestnuts almost exclusively nourish entire populations for half a year; in the European system they alone are a temporary but complete substitution for cereals.” And in the twentieth century, the Italian author of a well-known book of plant-alimentation history mentioned that chestnuts not only were collected to be eaten as nuts but could also be ground into flour for bread making (Maurizio 1932). He was referring to the “wooden bread” that was consumed daily in Corsica until well into the twentieth century (Bruneton-Governatori 1984). Clearly, then, chestnuts have played an important role in sustaining large numbers of people over the millennia of recorded history (Bourdeau 1894).

[…]

When we pause to consider that our sources place the daily consumption of chestnuts by an individual at between 1 and 2 kilograms, we can quickly understand why the chestnut qualifies as a staple food. And like such staples as wheat or potatoes, chestnuts can be prepared in countless ways. Corsican tradition, for example, calls for 22 different types of dishes made from chestnut flour to be served on a wedding day (Robiquet 1835). When fresh, chestnuts can be eaten raw, boiled, baked, and roasted (roasted chestnuts were sold on the streets of Rome in the sixteenth century and are still sold on the streets of European towns in the wintertime).

Despite the fact that planting and maintaining chestnut ‘orchards’ took a minimal amount of energy, especially when you compare it to the massive effort required to grow annual grain crops, what takes up the time (as I’ve found) is processing:

Fresh chestnuts constituted the bulk of the diet for those who harvested them until about mid-January — about as long as they could safely be kept. But before they could be eaten, the nuts had to be extracted from their rigid shell and stripped of their bitter and astringent skin. This is a relatively easy procedure when chestnuts are roasted, but generally they were boiled. Peeling chestnuts was usually done by men in front of the fire during the long evenings of autumn and winter. To peel 2 kg of raw chestnuts (the average daily consumption per adult in the first part of the nineteenth century) required about 40 minutes. Therefore, some three hours, or more, of chestnut peeling was required for the average rural family of five. The next morning around 6 A.M. the chestnuts, along with some vegetables, were put into a pot to begin boiling for the day’s main meal.

For my soup I spent about two hours over consecutive evenings peeling the nuts in front of the computer screen – although progress would have been faster if I hadn’t needed to throw away so many mouldy or worm-eaten ones (I got to the local ones too late). It’s not an unpleasant activity in and of itself, but I can easily imagine getting sick of it if it was something I had to do every evening for months on end. I’m guessing what made it more bearable was the social aspect where all the peeling would be accompanied by jokes, stories, games, gossip, banter, maybe even singing. Sadly until I get my tribe together I have to rely on videos from the internet* to fill in some of those empty spaces…

Here’s my setup FYI, working from left to right:

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I picked up the knife for €5 from a specialist shop in the Auvergne, where we went on holiday over the summer. It’s supposedly purposely designed for peeling chestnuts and garlic, and I’m just about getting the hang of it so’s I don’t spike or carve my thumb on every other nut. It’s a sharp little bugger!

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For the rest of them I’ll probably make another batch of soup, maybe roast some in the oven, add to last year’s small bag of flour or peel some properly and put them in the freezer for Christmas.

It’s a good thing to do every Autumn – plugging yourself directly into personal subsistence activities so for at least some of your meals you can say that you were part of the process of cultivation, harvesting and consumption at every stage, thus taking back control over a small part of this fundamentally important aspect of your life. To expand it’s full revolutionary potential (as McMillan suggests) would entail things like protection of existing productive environments, fighting for access and/or control of land where more trees could be planted, and working to make this foraging subsistence (alongside other more intensive forms like allotments, smallholdings etc.) a greater part of community life. When you regain that kind of autonomy over your own lives, then the power structure loses an important tool of manipulative control – do what we say or starve – so it’s one step closer to the kinds of revolutionary social upheavals that are necessary to halt the destruction of the living planet.

Anyway, that’s what I find myself thinking in the evenings lately.

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* – Check out the ‘Earth at Risk’ lectures currently up on youtube, especially the breathtaking radicalism of Stephanie McMillan, from where this post’s opening quote comes from. I think I’ll end up buying the DVD too.

A few words about Gaza

August 11, 2014

It’s about Land. Israel is a colonialist settler state supported by the US and the other usual western powers. It has been expanding its borders since its violent inception:

As such the plight of the Palestinians bears many resemblances to the plight of indigenous cultures across the globe, and what they’re resisting, at the end of the day, is the attempted annihilation of their culture and the termination of their way of life (if not their lives). In other words: genocide. Fittingly Israel’s most unwavering support comes from nations likewise built on the theft of land from – and the wholesale slaughter of – indigenous populations: the US, Australia, Canada, followed closely by the expansionist post-imperial states, most notably the UK (which waged its own genocidal campaigns on ‘its’ home soil against the Scots, the Welsh, the Irish as well as the English peasantry):

Bar chart showing the UK arms industry's largest export markets in 2013

Why such eagerness to supply these killers with their weaponry? UK backing of Israel goes way back, and the reasons haven’t changed. Writes historian Mark Curtis:

[I]t was argued in files from 1969 that, even given Britain’s massive stake in oil in the Middle East and the subsequent need to keep friendly relations with Arab despots, Britain’s economic interests in Israel were also a factor. The Joint Intelligence Committee reported in 1969 that:

rapid industrialisation [in Israel] is taking place in fields where British industry can readily supply the necessary capital goods … Israel is already a valuable trading partner with a considerable future potential in the industrial areas where we want to develop Britain as a major world-wide manufacturer and supplier.

Britain’s ambassador to Israel added that:

Israel is already a valuable trading partner for Britain, and … there is a high future potential for our economic relations with her … On the other hand, it seems hard to avoid the conclusion … that our prospects for profitable economic dealing with the Arab states are at best static, and may indeed over the long term inevitably decline.

If this was the case then, it is even more so now, as Britain steps up its trade with Israel, especially in new technologies. It is this priority, together with maintaining special relations with Washington, that defines Whitehall’s stance on the plight of the Palestinians. (Unpeople: Britain’s Secret Human Rights Abuses, p.157)

Basically they’re white folks like us, and we can do business with them, especially if they stop those uppity Arab nationalists from trying to hold on to their own resources. In related news ‘the [most recent] Israeli offensive on the blockaded Gaza Strip has left 134 factories completely destroyed, causing more than $47 million in direct losses and rendering 30,000 workers jobless‘. In other words, they are destroying what’s left of their subsistence base, their only means of independent survival (the illegal settlements have gobbled up most of the land best suited to cultivation, and the destruction of olive groves by specially designed bulldozers has been part of the sadistic collective punishment).

You could do worse than watch this Democracy Now interview with Noam Chomsky for a little more background and honest description of what’s going on in Palestine. Here’s the key passage:

Israeli experts have calculated in detail exactly how many calories, literally, Gazans need to survive. And if you look at the sanctions that they impose, they’re grotesque. I mean, even John Kerry condemned them bitterly. They’re sadistic. Just enough calories to survive. And, of course, it is partly metaphoric, because it means just enough material coming in through the tunnels so that they don’t totally die. Israel restricts medicines, but you have to allow a little trickle in. When I was there right before the November 2012 assault, [I] visited the Khan Younis hospital, and the director showed us that there’s—they don’t even have simple medicines, but they have something. And the same is true with all aspects of it. Keep them on a diet, literally. And the reason is—very simple, and they pretty much said it: “If they die, it’s not going to look good for Israel. We may claim that we’re not the occupying power, but the rest of the world doesn’t agree. Even the United States doesn’t agree. We are the occupying power. And if we kill off the population under occupation, [it’s] not going to look good.” It’s not the 19th century, when, as the U.S. expanded over what’s its national territory, it pretty much exterminated the indigenous population. Well, by 19th century’s imperial standards, that was unproblematic. This is a little different today. You can’t exterminate the population in the territories that you occupy. That’s the dovish position, Weissglas. The hawkish position is Eiland, which you quoted: Let’s just kill them off. [“You cannot win against an effective guerrilla organization when on the one hand, you are fighting them, and on the other hand, you continue to supply them with water and food and gas and electricity. Israel should have declared a war against the de facto state of Gaza, and if there is misery and starvation in Gaza, it might lead the other side to make such hard decisions.”]

The indigenous struggle, I’m thinking, should not be seen as referring only to tribes on the frontiers of civilisation, but as something ongoing in the living situations of the poor and disenfranchised who make up the lower ranks of the civilised. At base is some element of control over your own life, which grants a certain sense of security. This might come from growing or gathering your own food or it might come from a reasonably steady job in a factory (it might have to come that way if you’ve been shunted off the land through enclosure or other means). But the powers-that-be hate this kind of independence: they want you insecure, they want you dependent – on them and the ‘services’ they provide (at such a reasonable cost) – that way they’ve got you where they want you: working your fingers to the bone to satisfy their insane fantasies of wealth, notoriety and domination*.

That’s why the phrase ‘we’re all Palestinians now’ makes sense to me.

*****

A few more words about resistance.

Tim Holmes has an excellent article on the backlash against Lib Dem MP David Ward who made the mildest possible attempt to empathise with the Palestinian people and try to understand the motivation of those who choose violent means of resistance. He tweeted: ‘The big question is – if I lived in #Gaza would I fire a rocket? – probably yes’ and all hell broke loose in the dominant political culture with near unanimous calls for his expulsion from the party and one report to the police from Tory MP Nadim Zahawi for supposed ‘encouragement of terrorism’.

As Holmes points out this provides a textbook example of a phenomenon memorably identified in the ‘premises’ of Derrick Jensen’s 2006 book, Endgame:

Premise Four: Civilization is based on a clearly defined and widely accepted yet often unarticulated hierarchy. Violence done by those higher on the hierarchy to those lower is nearly always invisible, that is, unnoticed. When it is noticed, it is fully rationalized. Violence done by those lower on the hierarchy to those higher is unthinkable, and when it does occur is regarded with shock, horror, and the fetishization of the victims. (link)

Do I need to explain how this applies to the Israel-Palestine conflict? If you’ve paid any attention to corporate media coverage over the last few weeks you can’t fail to have noticed the prominence given to Israeli deaths, funerals, grieving relatives etc. – even when these were soldiers killed whilst invading and brutalising Gaza – and only token gestures offered to Palestinian victims with Israeli justifications and denials given full prominence (C4 news presenter Jon Snow followed an analysis-free expression of compassion for Palestinian civilians with an interview a few days later of a Hamas official which attempted to make the issue entirely about their response: ‘Why are you encouraging [Israel] by continuing to fire your ineffective rockets?’) Feelings of empathy have been shepherded towards the Israeli population suffering the indignity of air raid sirens and bomb shelters, cowering in fear from the threat of rocket attacks. “Would you put up with this happening to you in your own home?” Except it isn’t their fucking home! They live in occupied territory which was stolen from the original inhabitants. Obviously they should have known to expect some form of reprisal. Meanwhile the colossal violence meted out on their behalf apparently merits little or no empathic outreach. No shrieks of ‘Responsibility to Protect’ here. No comparison to the Blitz or the Nazi occupation of Europe. And yet we should all be worried because another reason we’re all Palestinians is that Gaza and the occupied territories are where the elites road test all their military hardware as well as their techniques for crowd control and suppression of dissent (sorry I don’t have a source for this – I’ve heard it argued in various places, with specific examples of tactics and hardware used against UK demonstrators as well as the lucrative ‘battle tested’ stamp of approval for military technology). They have it over there and soon we’ll have it over here…

So yes, resistance. Chomsky argues that the primary goal should be to minimise, or at least not worsen the suffering of the victims, but makes the crucial point that it’s not for outsiders to dictate how Palestinians will or will not respond:

it’s very easy to recommend to victims, “You be nice guys.” That’s cheap. Even if it’s correct, it’s cheap. What matters is what we say about ourselves. Are we going to be nice guys? That’s the important thing, particularly when it’s the United States, the country which, quite rightly, is regarded by the—internationally as the leading threat to world peace, and the decisive threat in the Israeli case.

But he appears to believe that strict nonviolence is the best strategy in this instance (albeit a focus on Israeli nonviolence). At least his reasons for discouraging a violent response are apparently tactical rather than ideological. Other commentators have noted the reluctance of the Israeli public to tolerate military casualties. It seems that militants have gotten better at exacting a toll on ground troop invasions – around 65 this time and not all through friendly fire for a change. Now it might jeapardise my future career prospects in politics to say this but… Good. They got what was coming to them. A soldier invading another sovereign territory on a brutal mission of collective punishment, involving shelling of schools, hospitals, mosques, UN shelters and the levelling of whole neighbourhoods, is fair game if anyone is. If higher casualty rates lead to a greater reluctance to pursue similar tactics in the future, so much the better.

But maybe that’s just me, and I leave Palestinian activists and civilians to make their own decisions and trust them to know how best to react in their situation, of which, I admit, I have only the dimmest comprehension.

—————

* – Although, as Chomsky cautions, there are times when the occupying power might not even want you for slave labour. They might want you out of the picture permanently:

In the Occupied Territories, what Israel is doing is much worse than apartheid. To call it apartheid is a gift to Israel, at least if by “apartheid” you mean South African-style apartheid. What’s happening in the Occupied Territories is much worse. There’s a crucial difference. The South African Nationalists needed the black population. That was their workforce. It was 85 percent of the workforce of the population, and that was basically their workforce. They needed them. They had to sustain them. The bantustans were horrifying, but South Africa did try to sustain them. They didn’t put them on a diet. They tried to keep them strong enough to do the work that they needed for the country. They tried to get international support for the bantustans.

The Israeli relationship to the Palestinians in the Occupied Territories is totally different. They just don’t want them. They want them out, or at least in prison. And they’re acting that way. That’s a very striking difference, which means that the apartheid analogy, South African apartheid, to the Occupied Territories is just a gift to Israeli violence. (ibid.)


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