During the period of the Wagner Group insurrection in the spring of 2023, the biography of the mercenary group’s founder and principal owner, Yevgeny Prigozhin, was spread far and wide. The fact that he had once served meals to Vladimir Putin prompted sniggering among our mainstream commentators. Just imagine that such a person could rise to the power, influence and wealth of Prigozhin! This was proof positive of the endemic corruption and distorted values of the ‘Putin regime,’ they opined.

However, my point in writing today’s installment is to demonstrate that upward mobility of those with great talent and imagination has long been and remains a competitive advantage of Russia. That was so under Peter the Great in the first quarter of the 18th century, it was certainly true in much of the Soviet period until the 1980s. And it revived very nicely in the ‘Roaring 90s’ when the hero of this piece, Sergei Gutzeit, restaurateur, vineyard owner, restorer of landmark buildings at his own expense, founder and chief benefactor of a lyҫėe for aspiring talents from the lower classes began his steep rise up the success ladder in the circle of another rising star, Vladimir Putin.

All of these issues came to mind this afternoon when my wife and I took lunch in Gutzeit’s first and still best earning restaurant Podvorye located in the Petersburg suburb of Pavlovsk where he has kept his primary residence and focus of his charitable works for decades.

Pavlovsk is named for the Emperor Pavel (Paul I), son of Catherine the Great and father of Emperor Alexander I, best known as the conqueror of Napoleon. Paul’s elegant and modestly sized palace is a ‘must see’ tourist destination for both foreign and domestic visitors to Northwest Russia, alongside the much larger and more demanding Summer Palace of Catherine in the town of Pushkin (formerly Tsarskoye Selo), 5 km away.

However, the success of Gutzeit’s restaurant opposite the palace park had little to do with location, location, location. Gutzeit opened the Podvorye in 1994 on an unpromising plot of land that the grudging city authorities offered him. It is wedged between the train tracks on one side and a busy local highway on the other. It was his unique architectural solution and his talents in hospitality services that won him a loyal clientele from among the top business and political circles of Petersburg after a very few years.

As for architecture, the Podvorye restaurant and the ensemble of outbuildings adjacent to it are made from immense stripped logs in a style that resembles the stage settings for 17th century or still earlier Russia as shown in Rimsky Korsakov operas in the Mariinsky Theater. The basic menu was built entirely around traditional hearty Russian cuisine that is very well turned out, in copious portions and priced very fairly. And on weekends it was the rule to regale diners with rounds of Russian folk songs by musicians who invited the children especially to join in.

Gutzeit’s fortune was assured in October 2000 when Vladimir Putin decided to celebrate his first birthday as president in…the Podvorye. The specially prepared meal for the presidential party remains on page one of the printed menu and is currently priced at 55 euros in ruble equivalency. In typical Russian fashion, the meal opens with a shock and awe array of eight different meat, fish, salted vegetable, marinated forest mushroom and other appetizers which invite rounds of vodka shot glasses, then moves on to a fish or meat soup followed by the mains of fried fish or meat. Fasting for a day ahead of such a meal is a good idea.

On the other hand, for normal dining, the out of pocket cost is much lower. By way of example, I mention that our favorite dish is half a roast duck served with stewed cabbage and a baked pear with lingonberry filling. One portion is more than sufficient to serve two and today costs the equivalent of 12 euros. Back in the 1990s, when Russian farming was reeling from the shock therapy administered at the advice of Western advisers, Gutzeit had to import his ducks frozen from France to be satisfied with quality and uniform portions. Then when relations with France soured, he shifted to frozen ducks from Hungary. Now chef assures me that they arrive fresh from farms in Rostov (Russia) and I assure you that the quality is superb.

But, to resume my story of Gutzeit’s rise: once word of the President’s visit got around, the Podvorye was filled daily to capacity. Back in the 1990s and early in the new century, the diners were predominantly foreigners whose reservations were made for them by the premiere hotels in St Petersburg where they were lodged. I recall how in about 2004 my wife and I spotted former British prime minister John Major at another table.

Those were the glory days when Gutzeit made a fortune that he immediately invested in other commercial ventures and also in charitable works, the first of which, was a free of charge soup kitchen for the poor run daily from a large, specially built canteen adjacent to the restaurant.

Nowadays the clientele is almost exclusively middle class Russians from near and far. They arrive as couples, as families with kids, and as groups of friends.

Aside from opening other restaurants in the region, Gutzeit created the ‘Russian Village’ in Upper Mandrogi, a Russian equivalent to America’s Williamsburg on a riverbank site jointly agreed with tour operators of cruises in the rivers and canals running north from Lake Ladoga that are very popular in the summer season. This venture provided work opportunities to artisans in traditional decorative handicrafts.

With the proceeds of his businesses, with his own money Gutzeit undertook the restoration of dilapidated buildings from the late eighteenth, early nineteenth centuries in the Pavlovsk area. In one of these complexes he opened what I would call his most ambitious and far-sighted project which was inspired by the lyҫėe within the Catherine Palace which Alexander I created initially with a view to educate his younger brothers together with a small group of talented students from outside the royal entourage. Today it is best known as the school where the young Pushkin studied. Gutzeit’s vision was to help create a new patriotic but broadly educated and widely traveled elite to help guide the country’s future.

The school was named for Russia’s revered Foreign Minister in the second half of the 19th century, A.M. Gorchakov. Gutzeit directly oversaw the selection of the 18 candidates for the first class and following classes from among children of low income intelligentsia families. He oversaw the program of travel abroad in the West and domestically around Russia that the students were given gratis. The school is still going strong and I expect to hear more about its graduates when I meet with Gutzeit at the start of next week.

In reviving the tradition of what was called in Pushkin’s time the Tsarskoye Selo lyҫėe, Gutzeit was a good 20 years ahead of the Putin government. It is only now that a project to revive that school in the original Catherine Palace complex is being realized.

Meanwhile, Gutzeit never abandoned the love for fresh produce that directed him to cooking and restaurant ownership. Originally born and educated in Odessa (Ukraine), Gutzeit got his start in business in the food markets of the north where he traded in vegetables. The latter partly explains his decision early in the new millennium to buy a farming estate in the Crimea. His main crop there is grapes for wine, and he began well before it became popular for Russian arbiters of taste like Dmitry Kiselyov, director of all Russian state television news, to become a vineyard owner in Crimea. Gutzeit indulges in his gentleman farmer avocation in the south from late spring to autumn.

His most recent acquisition, agricultural land near the regional center Gatchina, brings together various interests. The location has its own logic: Paul 1 had his earliest palace in precisely Gatchina. On this farm, Gutzeit is now growing most of the fresh vegetables, herbs, fowl and dairy products that will be featured in Podvorye. With this latest accent on cooking mainly what you get from your surroundings and can personally control, Gutzeit’s restaurant is sure to vie for a star in the Michelin guide if and when sanctions are lifted.

That, in a nutshell, is my Exhibit Number 1 of a successful and wealthy benefactor of his society with outstanding vision who began, like Prigozhin, as ‘a waiter to Putin.’ When you care to scratch the surface, this country has a great many surprises that help you to better understand why it is now the fourth biggest economy in the world as measured by Purchasing Power Equivalency and likely has the number one army in the world.

©Gilbert Doctorow, 2024

Published by gilbertdoctorow

Gilbert Doctorow is an independent political analyst based in Brussels. He chose this third career of 'public intellectual' after finishing up a 25 year career as corporate executive and outside consultant to multinational corporations doing business in Russia and Eastern Europe which culminated in the position of Managing Director, Russia during the years 1995-2000. He has publishied his memoirs of his 25 years of doing business in and around the Soviet Union/Russia, 1975 - 2000. Memoirs of a Russianist, Volume I: From the Ground Up was published on 10 November 2020. Volume II: Russia in the Roaring 1990s was released in February 2021. A Russian language edition in a single 780 page volume was published by Liki Rossii in St Petersburg in November 2021: Россия в бурные 1990е: Дневники, воспоминания, документы. View all posts by gilbertdoctorow

As the pandemic rolled into its second year, I became concerned that the psychosocial fallout of the pandemic, and especially the response at the global and local levels, could represent an existential threat to permaculture and kindred movements. At one level, this threat is the same as that to families, workplaces, networks and organisations more generally, where a sense of urgency to implement the official response, especially lockdowns and mass vaccination, is producing a huge gulf between an ever more certain majority and a smaller minority questioning or challenging the official response.

My aim in this essay is to focus on the critical importance of using all our physical, emotional and intellectual resources towards maintaining connections across what could be a widening gulf of frustration and distrust within our movement, reflecting society at large. I want to explore how permaculture ethics and design principles can help us empathetically bridge that gulf without needing to censor our truth or simply avoid the issues.

While the pandemic and the responses to it will pass in time, I believe the future will be characterised by similar issues that test our ability to tolerate uncertainty and diversity and to thus exercise solidarity within kin, collegiate and network communities of practise.

International Permaculture Day May 2013 Daylesford Community Garden

Future Scenarios and the Brown Tech future

The positive grounded thinking that characterises permaculture has always been informed by a dark view of the state of the world and long-term emerging threats. Future Scenarios is my 2008 exploration of four near-future ‘energy descent’ scenarios driven by the variable rates of oil and resource depletion on the one hand and rate of onset of serious climate change on the other. Six years later, I wrote the essay ‘Crash on Demand: Welcome to the Brown Tech Future’ where I ‘called’ Brown Tech as being the already emergent scenario.

In the longer version of this ‘Pandemic brooding’ essay, I review and reinterpret this work in light of the pandemic and responses to it.

Permaculture pluralism

Anyone involved in permaculture knows that permies can come to quite different conclusions about what is the most ethical and practical solution to the same problem. For example faced with marauding wildlife, some will go to considerable expense (and resource consumption) building elaborate fences, anti-aviaries and other deterrents to separate wildlife from food. Others will treat the wildlife as another abundance of the system to be harvested. Various permaculture principles, as well as the fundamental ethic of Care of Earth, might be invoked to support both approaches.

Likewise, many permies believe taxation is essential to redistribute resources from places of abundance to those of scarcity and as an expression of solidarity essential to any functioning, let alone ethical, society. Others see almost all the expenditure by governments of tax revenues as representing rape of Mother Earth’s abundance and theft from Indigenous peoples, and further as either downright evil or at best a bandaid covering festering wounds. An ethical response is to minimise taxpaying (by reducing income and consumption). Again, design principles and ethics can be invoked to support either position.

From my perspective, grappling with the ethical and systemic issue is more important than the notion that there might be a correct answer, and therefore a wrong answer, to the challenge. In the past, there have been heated debates, and agreements to disagree, but rarely would participants in permaculture design courses, convergences or networks see the answers of others as reasons to reject permaculture. Many celebrate personal actions as small-scale experiments with their good, bad and interesting outcomes informing other experiments, especially the next generation’s, as we muddle through energy descent to hopefully more benign, or at least less-bad, futures.

Pandemic flavoured Brown Tech

I believe the pandemic and the responses to it represent a major turning point in crystalising the Brown Tech future. It ticks so many boxes:

• a nature-driven crisis which has been long predicted, and to some extent, planned for
• rolling uncertainty that progressively breaks down past expectations
• a crisis which, like a war, requires the suspension of normal economic activity, personal rights and governance processes
• a demand for strong action by government for the common good informed by science
• a revival of Keynesian policies including a massive increase in government debt
• an enemy (the virus) that can be easily demonised without there being too many defenders to ignore or silence
• strong censorship of broadcast media and novel efforts to censor social media to sideline debate that could undermine the rapidly emergent and evolving program.

If the crisis is not solved, then demonisation progressively shifts to those resisting the plan.

This situation is creating the fork in the road where some permies will find themselves (perhaps surprisingly) following the program, while others will have become certain that they will at least quietly resist complying to some degree or other, right up to a radicalised public resistance, whether that be through resigning from work, street protest or satirical art.

We can learn and gain, individually and collectively, from these increasingly divergent paths – but the learnings could be painful. Let’s consider the benefits that might have led permies down one or another path, perhaps unwittingly, to increasingly polarised positions.

The mainstream plan

Although there are differences of emphasis and policies around the government responses to the pandemic, these debates are around the margins, even if they are at times heated. Most fundamentally, the mainstream plan, informed by the scientific and medical establishment, takes the following as self-evident:

• The virus is an existential threat to society that must be contained and disarmed if not eliminated before an establishment of some hoped-for, tolerable new normal.
• Social distancing, disinfectant cleaning, testing, contact tracing, masks and various levels of quarantine, border controls and lockdowns are the only mechanisms available to prevent collapse of the health system and deaths escalating to horrific levels in the short term.
• Novel vaccine technology is the only real hope for a tolerable new normal.
• To achieve effective herd immunity and minimise death, some great majority of the adult population and probably children need to get vaccinated as soon as possible.
• The adverse effects of these provisionally approved vaccines are minor and/or rare and much less than the risk of the disease.
• Preventative and early treatments are at best of marginal value, or more likely based on false hope and fraud.
• The suspension of normal civil liberties is a necessary, albeit temporary, measure to achieve the plan in a timely fashion and reduce the suffering both from the virus and the plan itself.
• People who actively resist the plan need stronger social, economic and, where necessary, legal sanctions to ensure their actions don’t prevent the plan from working for the common good.
• Apart from debate around the margins about how best to respond to these givens, debate and questioning at the level of science, logistics, economics, law, politics, media and social media is not just unnecessary, but an existential threat to the plan and society at large, so must be prevented by unprecedented means.
• It is the responsibility of every citizen to play a part in the plan, be bold in convincing those who are hesitant, and challenging those not following the plan, especially those actively resisting it.

Permies following the plan are likely to see themselves as being part of a society-wide collective effort to minimise pain and suffering in the aged, the disadvantaged and those in poor health; a choice in favour of collective and longer-term gain at the cost of individual and short-term sacrifice. For many of us, this is a perfect metaphor for what is needed to address the climate emergency. By accepting what appears to be a broad consensus of global, national and local medical and scientific experts, we avoid the protracted debate and lack of a technical consensus that has stymied governments in initiating strong action to address the climate emergency.

For permies in despair about the waste and dysfunction of the consumer economy, the closure, albeit temporary, of many discretionary services and businesses is a taste for how we might need to decide what is important; maximum consumer choice for the affluent versus the provision of basic needs for all. The personal sacrifice and adaptation to difficulties, including stay-at-home lockdown, have been opportunities to focus more on the important things in life and get a taste of what social solidarity feels like.

Reports of contrarian views seem to mostly come from sources contaminated by association with climate denial and other views we categorically reject. The resisters’ outrage looks to many like just more selfish, science denying and ignorant right-wing rednecks, trying to prevent collective wisdom and social solidarity from working. Familiar powerful bad players in global corporations or nation states have been replaced by much more immediate angry undesirables, who without much power or vision, could wreck the hard work of the collective to create a workable new normal.

The dissident view

It is more difficult to generalise about those who question or reject the program. A great diversity of views, explanations, feelings and actions flourish in an environment of unprecedented censorship. While there is great sensitivity about the term ‘censorship’, let alone ‘propaganda’ by those supporting the plan, for those on the other side, it is astonishing how rapidly the axe has fallen on enquiry, and debate, in the mainstream media, social media, workplaces and families, let alone in defence of what – until very recently – most of us took as our inalienable rights.

For many permies, the pandemic seems another example of hyped threat like the ‘war on weeds’, ‘war on drugs’, ‘war on terror’ used to manipulate the population to comply with some version of disaster capitalist1Disaster capitalism feeds off natural (climate change) and other disasters to provide recovery and reconstruction services funded by the public that typically benefit the corporate providers and contribute to ongoing dependencies. The term was used by Naomi Klein to describe the evolution of late stage capitalism over recent decades. solutions. Most sceptics acknowledge the virus as real, but not as dangerous as the cure in lockdowns and other draconian measures. The ‘war on the virus’ seems just as futile or misguided as all the other wars on nature, substances and concepts. So much for trying to have nuanced discussions about viruses as an essential and largely symbiotic mechanism for the exchange of genetic material and mediation of evolution!

While the closure and loss of cafés, gyms and hairdressers might not be a great loss, except to those directly affected, many of us have noticed that the official response to the pandemic tends to follow a pattern of support and strengthening of dominant corporations while leading to the weakening and likely collapse of small business and community self-organised activities.

During the first lockdown, ‘stay at home in your household’ was celebrated as a great plus for people getting the RetroSuburbia message. More recently, the messaging about the problem of shared and multi-generation households being suspect has been building, especially in the working-class western suburbs of Sydney and Melbourne where many of essential and less well paid workers live. We have shifted from a joke about ‘which permie created the pandemic?’ to a gritted teeth recognition that the response to the pandemic is working to vacuum people into another level of dependence on techno-industrial systems.

Many permies have taken advantage of the shift online to network more effectively around the country and the world, but we are deeply troubled by our increasing dependence on mediated experiences and what seems like draconian regulation of informal engagement with people and nature. The concerns for what this is doing to children are far more serious than the loss of the regulated version of social interaction that children get at school.

For many of us, it is completely natural to be sceptical about one big fast answer provided by the giants of the pharma industry, while they have been granted legal immunity for the consequences of their novel products. Many have made the rational assessment that the very low risks of the virus (for most of us at least) seem better than the unknown of a novel technology approved and pushed on a frustrated and frightened population in record time. Some in this camp were sceptical about vaccines in general but most have been influenced by the largely censored views from some leading global experts, that these vaccines are in a totally different risk category to all previous vaccines.

While waiting and seeing what happens next may look selfish to the majority, the difficulty in getting access to data and unbiased interpretation drives many to rely on their gut feelings. One or more examples of spin and manipulation of data by officials, and especially the media, leads to a general collapse in trust about any, and even all, aspects of the official story. For instance:

• Many of us have seen evidence that existing low cost and low risk treatments are available and used effectively in some countries resisting the ‘no available treatment’ orthodoxy.
• Most understand that while the vaccines seemed to give some protection from more severe effects at least in the early stages, they do not appear to stop transmission, at least of the latest variant.
• Many wonder why the build-up of natural immunity from prior exposure to the virus is not considered as part of the solution that should at least be discussed before vaccine passports are implemented.

Concerns about more serious adverse effects of the vaccines, as predicted by some experts, have developed into alarm, anger and resistance as both the evidence increases and efforts at cover up and spin become worse. Extreme consequences that many of us dismissed early on as highly unlikely are now showing up in hard-to-read scientific papers, clinical reports and official records and databases.

A similar process has happened with the official responses. For example vaccine passports are now widely discussed and debated as part of the attempt to get as many people vaccinated as possible, as the efficacy of vaccines falls and concerns about adverse effects lock in resistance by a minority. At the start of the pandemic this possibility was decried as paranoid conspiracy theory.

France has been leading the charge to impose vaccine passports for many public and work spaces including hospitals. It’s hard to assess how large the resistance will be in different countries and circumstances but there are already signs that whole industries will lose a significant part of their workforce as some substantial minority of the population withdraw their work, consumption and investment in the system rather than getting the vaccine. Whether by design, policy stupidity or the unexplained viral power of censored scientists and vaccine doubters to overcome the largest public health education/public relations/propaganda effort in history, it is conceivable that the result could be economic contraction on a much larger scale than has occurred as a result of lockdowns so far.2 I can’t help but see what is unfolding as a bizarre version of my ‘Crash on Demand’ scenario

Economic contraction could mostly be in the discretionary economy, but how would the health system cope with a loss of staff, especially if some combination of ineffective vaccines against new strains and antibody-enhanced disease lead to medically informed people losing faith before the general public? Part of the solution might be doctors and nurses from overseas,3In the week since I wrote this sentence, doctors from overseas are now part of the plan for Australia or the adoption of treatment options for Covid currently being used with success in countries like Mexico and India.

Australia and New Zealand seem to be something of a test bed for the most authoritarian regulations in an attempt to keep Covid as close to zero as possible (and failing). Large numbers of people in other countries see us as a police state and wonder why there hasn’t been more resistance Down Under.

Some of us have noted plans promoted by the World Economic Forum for a Global Reset that will require a command economy to respond to the climate emergency, and that the pandemic is an opportunity to implement some of the structures and processes needed to create what some fear is a global new world order.

For many people, the trajectory from trust to mistrust often leads to either deep depression or an energised anger, mostly focused on the authorities but often expressed to friends and family at great cost to all concerned.

Although I have some of those thoughts and feelings, I mostly feel a great tension between a deep and somewhat detached fascination with the big picture and the sense of urgency I habitually feel in spring to get fully cranking with the seasonal garden and generally keeping our home at Melliodora shipshape. I feel like I finally have a box seat to watch the train of techno-industrial civilization hitting the Limits to Growth stone wall and breaking apart, all in slow motion.

The rapidly evolving situation and all its psychological, sociological and economic dimensions suggest an expanding field of possibilities. These could include:

• a cyber pandemic that crashes the global financial system,
• a short war between China and the USA4Part of my ‘A History from the Future’ story happening in 2022
• rapid reduction in consumption of oil and other critical resources and consequently greenhouse gas emissions as a result of the virus,
• plus of course accelerating climate disasters.

In different scenarios, concern about the virus and the ability to implement the plan could become ever more intense, or alternatively, be shunted offstage or metastasised into dealing with the next crisis. Consequently, the details of what worked, what didn’t, who takes the credit and who gets the blame, would probably all be lost in the swirling muddy waters of compounding crises.

A personal view of the pandemic

Up until this point, I have not indicated my personal interpretation of either the virus or the response because I wanted to focus on the bigger systemic drivers without getting muddied in the good/bad, right/wrong, us/them polarities. However we all have to face what life throws in our path with whatever internal and collective resources we have at hand. As is my lifelong habit, I have done my own ‘due diligence’ to understand and guide my personal decisions. In the past I have always been open about my conclusions and decisions, whether around the campfire or on the most public of forums. I have often joked about the comfort I feel in being a dissident about most things including being beaten up at primary school in the early days of the Vietnam war for being a ‘commie traitor’ to being ostracised in the 1990s for opposing the ‘war on weeds’ orthodoxy of the environmental mainstream. But today being a dissident is no joking matter. Unfortunately the psychosocial environment has now become so toxic that the pressures to self-censor have become much more complex and powerful. Much more is at stake than personal emotions, ego, reputation or opportunities and penalties.

Following my instinct for transparency, I will state my position, which has been evolving since I first started to consider whether the novel virus in Wuhan might lead to a repeat of the 1919 flu pandemic or even something on the scale of the Black Death. I can summarise my current position and beliefs as follows:

• The virus is real, novel and kills mostly aged, ill and obese people with symptoms both similar to and different from related corona viruses.
• It most likely is a result of ‘Gain of Function’ research at Wuhan Institute of Virology in China supported by funding from the US government.
• Escape rather than release was the more likely start of the pandemic.
• Vaccines in use in western world countries are based on novel technology developed over many years, but without resulting in effective or safe vaccines previously.
• The fear about the virus generated by the official response and media propaganda is out of proportion to the impact of the disease.
• Effective treatment protocols for Covid-19 exist and if those are implemented early in the disease, then hospitalisation and deaths can be greatly reduced, as achieved in some countries that faced severe impacts (especially Mexico and India).
• The socioeconomic and psychosocial impacts of the response will cause more deaths than the virus has so far, especially in poor countries.
• The efficacy of vaccines is falling while reported adverse effects are now much greater proportionally than for previous vaccines.
• The under-reporting of adverse events is also much higher than for previous vaccines, although this is still an open question.
• The possibility of antibody dependent enhancement (ADE) leading to higher morbidity and death in the future is a serious concern and could be unfolding already in countries such as Israel where early and high rates of vaccination have occurred.

Given the toxic nature of views already expressed about (and by) people I know and respect, I am not going to engage in an extensive collating of evidence, referencing who I think are reliable experts and intermediaries who can interpret the virus, the vaccine or any of the related parts of the puzzle. Outsourcing personal responsibility for due diligence to authorities is a risky strategy at the best of times; in times of challenge and rapid change the risks escalate. I do not want to convince anyone to not have the vaccine, but I do want to provide solidarity with those struggling (often alone and isolated) to find answers, so the following are two starting points that I think could be helpful:

• For those trying to understand the vaccines, their efficacy and risks, ‘This interview could save your life: a conversation with Dr Peter McCulloch’ provides a good overview with full reference to official data, scientific papers and clinical experience.
• For those focused on treatment options, the Front Line COVID-19 Critical Care Alliance (FLCCA) physicians are a good source on this rapidly emerging field of clinical practise.

As a healthy 66-year-old I am not personally afraid of the virus, but if greater virulence and death rate do emerge with new variants, I might consider the preventative regimen recommended by the FLCCA doctors. There is no way I will be getting any of the current vaccines in the foreseeable future, no matter what the sanctions and demonisation of my position on this matter.

At this point there may be readers who decide to ignore anything and everything I have written as obviously deluded. These are the costs of transparency.

Valuing the Marginal

Tolerance, let alone celebration of diversity, is not the easy permaculture principle many of us assume. Valuing the marginal can be even harder, especially if we study the darker periods of human history.

Over most of history, minority ethnicities and subcultures lived in ambiguous complementarity with dominant majorities. For hundreds, if not a thousand, years my Jewish ancestors made valuable contributions to European culture while managing to maintain their own culture to an extraordinary extent. They lived in ghettos not just for protection from the eruptions of intolerance in the dominant Christian communities but to ensure their language and culture wasn’t swamped by that of the majority. While the Jews carried the elitist belief that they were God’s Chosen People, they didn’t attempt to gain converts and were naturally respectful to the majority Christians. They survived through all but the worst of antisemitic pogroms by not antagonising the majority, largely accepting the restrictions placed on them by society. What else could they do?

Similar dynamics could emerge from the virus and the vaccine, where a subculture of home birth, home education, home food production and alternative health brings together people of previously diverse subcultures, including permies, who are excluded from society. That exclusion will seem self-inflicted to the majority, but for those excluded it will feel critical to both survival and identity.

Is it sensible to plead for tolerance in line with sensitivities to the rights of other minorities? Or is that just an invitation to be stoned to death, if not literally then virtually, on social media?

Unfortunately one of the weaknesses of western culture, which shows up in both Christian and Muslim traditions, is the idea that if a particular path is the correct one, then everyone should follow it. From the perspective of east Asian philosophy and many Indigenous traditions, harmonious balance is more important than the right way. The yin yang symbol showing each polarity containing the seed of its opposite encapsulates this critically important antidote to the recurring western theme about the triumph of good over evil. In The Patterning Instinct Jeremy Lent explores how these different world views have shaped history and that any emergent ecological world view will foreground the importance of harmonious balance.

The wisdom of the collective

I want to lead by example in trying to understand and articulate why it is good that the majority of the population appears to be strongly behind the official plan and that maybe it is even good that a majority of my permaculture colleagues might be lining up to get vaccinated, when I have no intention of doing so.

Firstly, I acknowledge the obvious reason that if the official story is right, the majority getting vaccinated will combine with naturally acquired immunity and control the worst effects of the virus without the need to get every last dissenter vaccinated.

Secondly, given the pressure to push the vaccination rate in every way possible, encouraging some extra hesitators to resist will only increase the pressure and possibly lead to harsher sanctions as well as more broken family relationships, reputations, pain and suffering, which could be worse than potential adverse effects of the virus, or the vaccine, on those people.

Thirdly, because so many people I respect as intelligent and ethical are following the plan, I won’t fall into the trap of losing respect for who they are, what they have done and what else they might do in the future. And if it turns out this is the start of a more permanent hard fascist command state, then we need people of good values on the inside to keep open whatever channels of communication remain possible.

As systems unravel, the stories that make sense of the world also fall apart and in the desperate search for mental lifeboats, different stories come to the fore. The mainstream story around the pandemic is one such mental lifeboat that allows people to maintain faith and function. Without the renewed source of faith and order from rational science guiding technological wizardry, the psychosocial shock from a pandemic could be enough to create social, economic and political chaos on a historically unprecedented scale, at least in long-affluent countries like Australia.

Whatever the nature of the next crisis, I think it will require citizens to by and large accept that the behaviours, rights and freedoms we took for granted are artifacts of a vanishing world. Further, it will provide a harsh reality check on how dependent most of us are on systems we have no control over, so most will find they have little choice but to accept the new state of affairs.

While I might resent what I see as unnecessary sanctions on those resisting, I accept than in the early stage of Brown Tech energy descent, harsh and by some perspectives, arbitrary, controls on behaviour will be part of our reality and are arguably necessary to maintain some sort of social order (even if short-sighted or not sustainable in the long run). My aim is to focus on how we ameliorate the adverse effects of a predicament that humanity cannot escape.

More philosophically, the virus and the response to it could be seen as a meditation practise showing us how no one is an island separated from the whole of life. To break down the toxic notion that we are free agents to do as we choose without consideration of consequences, especially for future generations and the wider community of life, is something permaculture teaching has tried to bring to daily life. How we do this in meaningful ways is a constant challenge.

Sympathy for the devil

Having at least had a go at seeing the good in the mainstream plan, I now want to articulate quite passionately why the majority should at least tolerate and not seek to further punish the minority for their resistance. To advocate for this within the permaculture movement, I appeal to our pluralism in celebrating the diversity of action. This is especially where permies take the risk of being the unvaccinated guinea pigs, who can at least be a control group in this grand experiment on the human family. Beyond that, I hope our colleagues inside the tent will see the need to express solidarity with our right to chart our own course and not feel they have to be silent for fear of being cast out of the tent.

While I respect the younger permaculture folk following the plan for the common good, I still believe the most creative deep adaptations to the Brown Tech world will be crafted at the geographic and conceptual fringes by younger risk takers coming together in new communities of hope. While the paths to the armoured centre and the feral fringes both have their risks, those on the inside, especially older people, should accept that the young risk takers on the fringes might create pathways though the evolutionary bottleneck of energy descent more effectively than the best resourced and rationally devised plans from within the system of thinking that has created the civilisation crises.

Whether or not the pandemic will lead to the flowering of creative light-footed models for adaptation, the larger energy descent crisis for which permaculture was originally designed (that most permies recognise as the ‘Climate Emergency’) needs these responses at the margins. If the permaculture movement cannot digest this basic truth and at least defend the right of people to craft their own pathways in response to collapse of all certainties, then our movement will have failed the first great test of its relevance in a world of energy descent.

Some permie dissidents will double down in their focus on preparation to survive and thrive in spite of the sanctions, while others will be energised by non-violent direct action to resist what they see as draconian and counterproductive collective punishment. In doing so they may draw on past experience, or inspiration, from the frontlines of anti-war, environmental defence and free communication resistance.

In the past, more apolitical permies trying to introduce permaculture to socially conservative punters could still acknowledge, at least privately, the element of truth in the quip ‘permaculture is revolution disguised as gardening’. In today’s climate, can permies inside the tent accept and appreciate their colleagues on the frontlines of a new resistance movement that might moderate the extremes of how society navigates the larger climate emergency? Or will they flip and decide permaculture was, after all, mostly hippy nonsense now further contaminated with toxic right wing conspiracy madness, so must be dumped as unfit for purpose in our new world?

In saying this, I’m not suggesting we should all follow suit, let alone belittle or demonise those who don’t take the walk on the wild side. That would also be a contradiction of permaculture ethics and design principles. As we have always taught, ethics and design principles are universal but rarely lead to clear and conclusive solutions. Strategies and techniques vary with the context; wonderful elegant design solutions for one context can be hopeless white elephants, or worse, in another. Context is everything and as colleague Dan Palmer has so effectively applied in his Living Design Process, the people context is as complex, subtle and diverse as that of the land and nature.

The sovereignty of persons to choose freely how they grapple with the tension between autonomy and the needs of the commonwealth is not just an ideal from western Enlightenment civilisation working out how to apply the gift of fossil fuel wealth. It is a fundamental expression of how the ecology of context is constantly shifting, and that all systems simultaneously express life through bottom-up autonomy of action and top-down guidance of collective wisdom.

In times of great stability, the distilled wisdom of the collective, embodied in institutions, carries human culture for the long run. Sometimes the sanctions on the individuals who rejected the rules of the collective were harsh and, according to modern thinking, arbitrary but over long periods of relative stability, those rules kept society working. In times of challenge and change it is, ironically, dissidents at the fringes who salvage and conserve some of the truths of the dying culture into the unknown future to craft new patterns of recombinant culture.

What we call ‘science’ had its origins in what Pythagoras salvaged, almost single handedly, from the decadent and corrupt theocracies of ancient Egypt of which he was an initiate, before he walked away from the centre to the margins of civilisation. Major failures in the application of so-called trusted science have been a feature of our lived experience. Tragically, science could be one of the casualties as humanity passes through the cultural evolution bottleneck of climate chaos and energy descent. Permaculture was one attempt to craft a holistic applied design science grounded in observation and interaction, taking personal responsibility and accepting (negative) feedback, designing from patterns to details, and creatively using and responding to change. I still believe that salvaged and retrofitted versions of practical science crafted at the margins will serve humanity better than rigid faith in the priests of arcane specialised knowledge maintained by an empire of extraction and exploitation. Can we be sure what the father of science and mathematics would do in this time of turmoil?

Whatever the historical significance of these times, maintaining connections across differences of understanding and action within permaculture and kindred networks will strengthen us all in dealing with the unfolding challenges and opportunities of the energy descent future.

David Holmgren
Melliodora
September 2021

Paulus Potter De stier 1625

Dr. D today from an entirely unexpected angle: cattle farming from a engineer’s point of view. His interest here stems from the increasing numbers of people wanting to move “back to the land” in COVID time, who have very little idea what that entails. Well, here it is, here’s your manual:

Dr. D: Since the idea of 1840 has come up, let’s do something useful and work out math on 1840’s factory-food system. That is to say, cows.

In 1840 the Victorian age had started, and the world was moving away from the post-medieval 18th century in important ways. Far from the millennia-long tradition of shepherds and commons punctuated by manor houses, life was moving towards distributed farmsteads integrated with modest small businesses in the nearest town. From centuries-old regional breeds, active breeding had developed powerful new plants and animals with new niche purposes overnight. And likewise, active management of pastures led to a revolution in hay and fodder unimagined a few years previously.

Although railroads and canals radically transformed nations overnight, permitting that specialization of labor and radically reduced costs that expertise and infrastructure bring – that is to say, “Capital” – nevertheless, life remained solidly local by our standards. A farm might have been cleared last year or 200 years previous. It might be attached to a railroad or be in the Alps. It might be under the eye of the Feudal Lord or might be a colony of Anabaptists. But the general structure was now one of single family ownership, large or small, with a central house and barn, with fields moving back from the house and road into ever-wilder, less human territory, eventually becoming impassible forest in the great beyond.

While there was a human transformation happening, daily items were more historic than we might credit: a farm might have few iron nails and hinges, few window panes, with turf cellars and wood box granaries that a Viking would recognize. Spinning and weaving existed on site or in the cots nearby. Although an explosion in factory goods was beginning, there was still little to buy, and few stores to buy things from. At the same time, the new availability of iron, of steel for blacksmiths, but also for saws and new wood mills made materials unimaginably cheap, as material science opened the world to new inventions. The revolution of Jethro Wood’s steel plow opened up soil to production unimaginable a few years before, and Jethro Tull’s grain drill was finally becoming common instead of simply tossing seeds by the handful for the birds on ox-harrowed ground.

American corn, maize, was transforming from Indian-flint grown in hills and hung on poles to endless fields of food, cattle feed even for cities and feedlots far away. And with it, the opening of the north, of feeding chickens, pigs, and horses in a newly-sawn Dutch barns all winter. And cows. Cows have a different place in human life. Unlike sheep, who need little and can stay faraway much of the year, or chickens which require daily tending, cows live in the middle place. They can stay in the field, but essentially must be fenced. They may not need humans, but when used for milk they require human attention twice daily all year.

They can be an expensive breakeven, but with the right support and infrastructure, they are highly profitable in diverse ways: Milk, butter, cheese, which may be too much for one farm without a nearby market. Meat, leather, bones, which again tie into the butchers, markets, prices, tanners and railroads. And oxen, the slow tractor of the small, as well as calves for sale, and the milk they cause, starting the year over again. So a cow is not a cow: it’s a system. The system has parts, and the parts are not only breeds, traditions, methods, but expensive standing infrastructure – barns, fences, wells, dairies, markets — Capital — or else they are put afield, Roman-style, and wild, near-subsistence living returns again.

Of course all methods, all areas, all answers are local, but let’s take your British/French/U.S. areas as an example. In these wet, temperate areas, land requirements are ~1 acre/cow. In addition, in the north, but also in the new scientific methods of Victorian Britain, they were no longer leaving cows to destroy winter pasture in the cold and rain, but haying and sheltering them in barns at the expense of a building, the fields…and the enormous time of mucking and haying. But still it was a well-paying improvement.

A 1,200lb cow eats 10,000lbs a year. At this time, the high-tech cow would be left to field 9 months of the year. So let’s say 3 months or 3,300lbs of hay per cow. You need more rare and expensive Capital of troughs, sheds, and stanchions to feed carefully at this time, so much is wasted. Estimate 5,000lbs dry hay per cow. Cows are not “cows”; they live in herds. To milk, you need calves. To calve you need bulls. Bulls are generally overhead as they are quickly too tough for the butcher, and too tough for the farmer without a very strong fence and strong britches.

You can’t have a herd of 500 cows either: they are too many and will trample the soil to powder anywhere within walk of the house and barn. So you’re set with 5, 10, 20 cows for a family stead, and not many more on a manor, when for the same reasons they will break off and sublet to a new barn and pasture. 10 cows x 5,000lbs = 50,000lbs of hay. 25 tons. They used the new haystacks, cranes, hay elevators, but let’s visualize in hay bales, a technology common 70 years later. At 50lbs/bale, it’s 1,000 bales. 10 high, 10 deep, 10 wide. That’s 30ft x 16 feet x 14 feet.

A modest 1-story house. Picture 2 semis packed tight, +4 semis loose hay. For only three months. Weather and yield vary wildly by area and year but let’s say hay fields produce 3 tons per acre, so10 acres guarded hay in addition to 10 acres fenced summer pasture. What do we get for it? Hard to figure exactly but +2 gal/day/cow for these hardier breeds which varies wildly with shelter, season, and diet. 2 gallons milk = 2 pounds of cheese. It takes 1 year to raise beef, so 7,500lbs of hay = 1,200lb cow = 750lb beef.

While you need 20 acres for the feed alone, you’ll also need crop rotation, a barn, a springhouse, a dairy, an implement shed, a repair garage, a human house and cellar, and because of humans on site to support the cows: a chicken coop, pigs to eat the leftover dairy, a smokehouse, a garden and orchard, as well as wood for heat. That’s 1 acre / face cord, so let’s say 20 acres for cows, 10 acres for crop rotation, 10 acres for wood, and 10 acres for the homestead, garden, and buildings. What is the common size of American farms from Cape Cod to Iowa? 50 acres. 20 hectares. How many people? 4-10/farm. 1-2 humans/acre.

Why do I bring this up? It gives you a rough sense of transforming a suburban housing development back into the farm it came from. First: there’s no longer any forest. That means no boards, no firewood. We have new materials and oil too, so let’s not dwell on this. There is an enormous surplus of existing buildings. How many acres per house? Presently, it’s 1/5 acre. How many people per house? There are unimaginable difficulties answering this, but let’s say 2 people/house. That’s 10 people per acre.

Pablo Picasso Bull – Plate 4 1945

Starting to see the problem? At merely the cow-size, even ignoring the existing buildings, using McMansions for hay, ignoring firewood, even using solar or (insert fantasy here) you have to displace 20 acres, or 200 people. But you only have 10 cows feeding those 200 people, or 1/20th of 20 gallons = 1 gal, or 1 quart of milk + 12 oz of cheese per day. No grains, no veg. You could halve the population density and it’s not much better. This is your 1840s reality.

They might say this explains why we must have no cows and become vegetarians. But aside from land that cannot be gardened – the entire U.S. cattle plains, for instance, or the Swiss Alps – this is just more false science. Howso? There are 30 calories per cup of kale, 200 calories/pound. There are 1,500 calories per beef pound – 1,900cal/lb dry (jerky). So you need to eat 7x more kale than meat. All you’re doing is concentrating vegetables into meat with a small efficiency loss. So you can EAT more as a vegetarian, but you also HAVE to eat much more to break even. So when they say they can create more food by outlawing meat, be careful of what they’re saying. They’re not creating more calories, more life stuff. They will also calculate the maintenance of a cow from birth on corn feed, which is foolhardy. High-cost, high-input corn or grain feed is only used – or should be – in the last weeks if at all.

Comparing your 1840 yields (i.e. without petroleum fertilizer), that’s 800lbs field corn/acre – a very productive crop. But we just said we have 750lbs/acre in grass-fed beef. The calories are 1,600cal dry corn vs 1,900cal dry beef. Where’s the savings? Where’s the rennet, the suet, the soap, the fertilizer, the leather that could greatly increase the use, the “profit”, the value? Where’s the diversity? Where’s the life?

Here’s the engineering reality: only 442BTUs of sunlight fall per square foot. It may fall evenly or more in summer and less in winter. It may fall on trees, grass, or houses. You can eat it as beef, sugar or kale. You can burn it in the stove. But that’s the energy input of a non-carbon world. And since photovoltaic is at 12% efficiency, solar may be the single least efficient way to capture and store these BTUs – and that’s beyond the rare-earths, glass smelting, world-wide transportation, back-end space-age infrastructure, transmission loss, and replacement problems. Trees, grass, and cows may be the best way. It depends on your goal.

Now can I increase yields from 1840 levels? Yes. A lot. And they did too – I’m describing only one food stream of many overlapping. And although the soil is ruined and the present structures are practically useless in what Kunstler calls “the largest misallocation of resources in world history,” we can still leverage perfect roads, electric, ditches, water lines and structures. But to do so we would need to un-misallocate them, completely convert them out of centralization and suburbia, out of consumption and back into production, and all that takes time, energy, and materials.

And to think I started this discussion calculating how many people and how many scythes to take in those 10 acres of hay. 2 acres per man per day x 5 men, 2 pounds of steel per scythe per man. 10 pounds of finest steel per hay barn. 9 million barns, 90 million pounds of fine scythe steel for this one tool alone. 35 million blades, 1 blade smithed per man per day, 35 million days…on and on and on.

So if you plan to adjust to a new rural world, might want to start early and beat the rush.

Albert Cuyp Cows in a river 1650