Song of a neighborhood nightingale transcribed in 1868 by German naturalist Johann Matthäus Bechstein:
Tioû, tioû, tioû, tioû.
Spe, tiou, squa.
Tiô, tiô, tiô, tiô, tio, tio, tio, tix.
Coutio, coutio, coutio, coutio.
Squô, squô, squô, squô.
Tzu, tzu, tzu, tzu, tzu, tzu, tzu, tzu, tzu, tzi.
Corror, tiou, squa pipiqui.
Zozozozozozozozozozozozo, zirrhading!
Tsissisi, tsissisisisisisisis.
Dzorre, dzorre, dzorre, dzorre, hi.
Tzatu, tzatu, tzatu, tzatu, tzatu, tzatu, tzatu, dzi.
Dlo, dlo, dlo, dlo, dlo, dlo, dlo, dlo, dlo.
Quio, tr rrrrrrrr itz.
Lu, lu, lu, lu, ly, ly, ly, liê, liê, liê, liê.
Quio, didl, li lulylie.
Hagurr, gurr quipio!
Coui, coui, coui, coui, qui, qui, qui, qui, gai, gui, gui, gui.
Goll goll goll goll guia hadadoi.
Couigui, horr, he diadia dill si!
Hezezezezezezezezezezezezezezezeze couar ho dze hoi.
Quia, quia, quia, quia, quia, quia, quia, quia, ti.
Ki, ki, ki, ïo, ïo, ïo, ioioioio ki.
Lu ly li le lai la leu lo, didl ïo quia.
Kigaigaigaigaigaigaigai guiagaigaigai couior dzio dzio pi.
In his 1795 Natural History of Cage Birds, he notes that some captive birds “never sing unless confined within narrow limits, being obliged, as it would appear, to solace themselves, for the want of liberty, with their song,” and so should never be given freedom within a room.
See Bird Talk, Bird Songs, and Who’s Who.
by John Helmer, Moscow
[@bears_with](https://twitter.com/bears_with)
In politics — the Kremlin is no exception — politicians don’t mean what they say. In gardening, the plants always mean what they say. Gardeners, obliged to record what that is, are more likely than politicians to tell the truth.
In the records of Russian politicians since the Bolshevik Revolution, only one leading figure stands out as having the eye, ear, and nose for what plants have to tell. Not the present nor the founding one. The only gardener among them was, and remains, Joseph Stalin.
Nothing has been found that he wrote himself on his gardening except perhaps for marginal comments in books he read. There is no mention of books on gardens or gardening in the classification system Stalin’s personal library adopted from 1925. He kept no garden diary. Without a diary recording the cycle of time and seasons, the planting map, colour scheme, productivity of bloom and fruit, infestation, life and death, he must have committed his observations – “he possessed unbelievably acute powers of observation” (US Ambassador George Kennan) – to memory, as peasants do.
Unlike the tsars who employed English, Scots, and French architects and plantsmen to create gardens in St. Petersburg and Moscow in the royal fashions of Europe, defying the Russian winter to display their power and affluence without shovelling for themselves, Stalin dug his gardens himself in the warm weather of his dacha at Gagra, on the Black Sea. There he was photographed with his spade tending parallel, raised beds of lemon trees (lead image, top). There is no sign of him wielding trowel and fork in the garden at Kuntsevo, his dacha near Moscow, where the photographs show him strolling in a semi-wild young forest or seated on a terrace in front of a hedge of viburnum. No record of Stalin digging at Kuntsevo has been found.
There is just one reminiscence of Stalin speaking to a visitor about his gardening. “Stalin is very fond of fruit trees. We came to a lemon bush. Joseph Vissarionovich carefully adjusted the bamboo stick to make it easier for the branches to hold large yellow fruits. ‘But many people thought that lemons would not grow here!’ [He said] Stalin planted the first bushes himself, took care of them himself. And now he has convinced many gardeners by his example. He talks about it in an enthusiastic voice and often makes fun of would-be gardeners. We came to a large tree. I don’t know it at all. ‘What is the name of this tree?’ I asked Stalin. ‘Oh, this is a wonderful plant! It’s called eucalyptus,’ Joseph Vissarionovich said, plucking leaves from the tree. He rubs the leaves on his hand and gives everyone a sniff. ‘Do you feel how strong the smell is? This is the smell that the malaria mosquito does not tolerate.’ Joseph Vissarionovich tells how, with the help of eucalyptus, the Americans got rid of the mosquito during the construction of the Panama Canal, how the same eucalyptus helped with the work in swampy Australia. I felt very embarrassed that I did not know this wonderful tree.”
Stalin read a great deal of philosophy, Roman and Russian history, art, and agronomy, and so he is bound to have reflected on the way in which the ideas of the classics he read took physical form in the gardens of the time. Especially so on the ancient idea of the paradise garden. It is this transference between thinking and digging, between the idea of paradise and the cultivation of it, which a new book, just published in London, explores in a radical way.
Olivia Laing, author of The Garden Against Time, In Search of a Common Paradise, knows nothing whatever about Russia or its gardens or its politics – except for propaganda on the Ukraine war she has absorbed unquestioningly and briefly repeats from the London newspapers. That’s a personal fault; it’s not a dissuasion from the book of reflections she has written out from her garden diary to an end which Russians understand to aim at, not less than the English.
In this wartime it’s necessary to keep reflecting on this end, on the aesthetic and philosophical purpose of the paradise garden. Laing begins her book and her garden with John Milton’s lament for gardening in wartime – in his case, the English Civil War of 1642-46 and the counter-revolution of 1660. “More safe I Sing with mortal voice, unchang’d”, Milton observed at the beginning of Book 7 of his Paradise Lost, “to hoarce or mute, though fall’n on evil dayes/ On evil dayes though fall’n, and evil tongues;/in darkness and with dangers compast round,/And solitude.”
At the same time, Laing records for herself and Stalin certainly knew, “what I loved, aside from the work of making [the paradise garden], was the self-forgetfulness of the labour, the immersion in a kind of trance of attention that was as unlike daily thinking as dream logic is to waking.”
Source: [https://www.rulit.me/](https://www.rulit.me/books/vstrechi-s-tovarishchem-stalinym-read-60539-2.html)
Through the near eighty years of my life, I’ve made gardens in each of the houses I’ve lived in, four of them are in Russia. The first was on the bank of the Osetr (“sturgeon”) River, in the only brick cottage of the dying village of Ivanchikovo (“Little John”).
In a semi-circle around the front of the old house and its timbered verandah (Russian has also adopted the Hindi word, веранда), I excavated a trench in which I planned a tall hedge of roses, with underplanting of blue and white scilla siberica for the early spring, iris siberica for late spring, and mauve colchicums for late summer and autumn.
They were the evil days of Boris Yeltsin, however. Ivanchikovo’s collective farm had collapsed, and there was almost nothing, certainly no seed, no bulbs, not even flowers in the local shop or nearby market. What I should plant, I decided, was what I could fossick from the wild of the untended sovkhoz fields, the verge of the river stretching up to Kukovo (“Baker”) and down to Tregubovo (“Three Lips”), and the forest nearby. I started with wild roses.
I also asked for the advice of the other villagers, my neighbours. They were unused to speaking with foreigners: the last of them they told me were German soldiers in retreat fifty years before. The only gardener in the village was a Soviet Army officer who had been made redundant at the rank of Lieutenant Colonel and pensioned off with a pittance. In his cottage garden he had planted an orchard of apple trees. By patient experiment and skilful grafting, he explained, it was his ambition to revive as many of the old varieties of Russian apples as he could find. His paradise garden was filled with apples. Ground flowers he had excluded, he told me.
In the rear garden of my cottage the hedgerows were composed of raspberry and blueberry bushes. A tree of Bolshevik vintage cast ample shade on to the narrow sward. Shade meant more specialized plantings for which there was no obvious source but the forest. For the time being, my priority was the front garden.
After a week of hiking, searching and excavating I had enough wild rose bushes to fill the trench and promise a luxuriant screen of flowers, blooming twice in the summer, I hoped. To cheer the poverty-stricken husband and wife on the left who had taken my fence palings for their oven fire, and to deter the wealthy transplant from Moscow who was erecting a double-storey house to the right, I engaged the local priest to conduct a ceremony of exorcising the evil spirits inside and around the house and to bless the garden for fertility and beauty.
But money and force defeated the plan. Without a preliminary word, the neighbours from Moscow — formerly high-ranking officials of the now defunct Communist Party — arranged for construction trucks to make their deliveries of bricks, cement, timber, and workers by driving across my garden. Dozens of tyre tracks destroyed the roses.
This was a violation of my private property rights, as the Yeltsin regime had announced them. But like everything else he did, this was false, and for me there was no recourse. My little paradise garden, blessed by the Church, hadn’t been nipped in the bud. It had been annihilated before it had a chance to bud.
My second Russian garden was planned and planted at the same time in Moscow. It was in the square in front of my apartment house at Kolobovsky pereulog (“Bun Lane”), in the Tverskaya district of the old city. The building dated from the time of reconstruction after Napoleon had left. The square had been intended for the residents, my new neighbours. Its four corners had been planted with shade trees which had survived the Revolution and the Germans. But the space underneath had long ago been covered by refuse, then cars in various states of disrepair, poisoned by patches of oil, suffocated by weeds.
As the only non-Russian to own an apartment in the building, I was the only one to think of spending personal cash on the public space in front, for the benefit of our collective, so to speak. My neighbours gave their consent to my tossing my money on to the garden.
To remove the cars first of all, I installed a waist-high fence around the square in the wrought-iron style of the century before. The next task was to clear the surface rubbish; dig up the impoverished sandy soil, adding black top soil and worms; prune the dead boughs of the trees and fertilize the roots; lay down out diagonal paths from corner to corner; and plan plantings of spring and autumn bulbs in the quadrants formed by the paths, as well as an annual display in a raised circle in the centre.
Restored public benches on Strastnoy Boulevard.
Four old wrought-iron park benches, salvaged from elsewhere in the city, were placed in the quadrants, bolted to concrete foundations sunk into the soil, repainted. The babushki of the house were invited to take their morning and afternoon sittings there. They would become the guardians of the budding paradise. They shouted off drivers attempting to repair and oil their engines. They stopped dog defecation. They prevented anyone cutting the spring display of snowdrops and daffodils. In thus defending the Kolobovsky Pereulog garden, these women were, unlike my neighbour at Ivanchikovo, true communists.
Both gardens were ruined by theft. To steal is a venal sin but in Russia not a mortal one. It was common in Russia, not only during Yeltsin’s time in the Kremlin, but after. It continues for me. Venal sins can be repented, reversed, compensated. But to ruin a garden is a mortal sin. No punishment fits that crime.
This is because the paradise garden is a morality play on the soil — as Laing has discovered, without her forgetting the deadly simple mechanics of how the land is owned, the labour paid for, the neighbours fenced off. The English garden is not such a thing, Laing concludes in a revolutionary fashion. Rather, it’s a “confidence trick. To reshape the land in your own image, to reorder it so that you inhabit the centre and own the view. To fake nature so insidiously that even now those landscapes and the power relations they embody are mistaken for being just the way things are, natural, eternal, blandly reassuring…”
In trying to understand the idea of the paradise garden and to make it for herself, Laing writes of the English precursors of communism – the Levellers and the Diggers of the Civil War period. About them, she notes, they are remembered for “declaring the earth to be a ‘common treasury’, given by God equally to all men and never intended to be bought or sold.” Laing has studied Karl Marx and the English socialists, some of whom gardened seriously – William Cobbett, William Morris, George Orwell, E.P. Thompson. With their point of view, Laing goes on the attack against the English style in gardens – the fashion which was aped by Catherine the Great and her tsarist successors in those palatial gardens which remain on show in St. Petersburg.
One of the “English views” in Catherine the Great’s garden at Tsarskoye Selo, nationalized in 1917.
This month it is the 93rd anniversary of Stalin’s idea, implemented by the Central Committee on [November 3, 1931](https://johnhelmer.net/russian-gardens-and-the-war-against-the-anglo-american-grass-sward/), to design, build, and pay for public parks and gardens as national policy. The pleasure garden of the rich and powerful for the preceding three thousand years had been revolutionized and democratized for the first time. “The parks of culture and rest,” the Central Committee declared, “represent a new kind of institution that has numerous political and didactic obligations to fulfil, all of which are for the wellbeing of millions of workers”. The creation of Moscow’s Gorky Park had been an idea of Stalin’s inside the new layout he conceived for Moscow from Red Square to Sparrow Hills (called Lenin Hills between 1935 and 1999).
For Laing, the privatisation of peasant farmland, the enclosures by Act of Parliament, the replacement of the village common with the aristocratic lawn and the ha-ha to view it, the creations of Capability Brown and Humphry Repton – all are to be understood now to be “status symbols and adornments, a way for money to announce its presence in a more comely or displaced form.”
“But where does the money come from?” Laing asks. Her answer is unique in the modern English gardening literature. In probing for the origins of the great English gardens, Laing goes from the corrupt Elizabethan trade and privateering concessions of the 16th century to the sugar and tobacco plantations of the US and Caribbean worked by slavery and the East India Company slaughter of India during the 18th and 19th centuries. “There are gardens that have come at far too high a price, and I am glad that Crowfield is now obliterated, and that the historians at Middleton Place have tried to recover and foreground the stories of the enslaved people who build and paid for its garden, with its rare camellias and azaleas.”
Laing is confident enough of her own values to record her debts for gardening imagination and skill to the English garden writers Monty Don, Beth Chatto, Rosemary Verey, Christopher Lloyd, and to several garden custodians at the university colleges of Oxford and Cambridge. She leaves out the best known of them, Robin Lane Fox, the classics don at New College where he has been the Garden Master. Lane Fox is also the longest continuing garden columnist for the Financial Times, platform for the display of what very large sums of money can buy. Laing calls that money laundering – “us[ing] gardens to cleanse and frame their reputation …to rise above the degraded and exploitative sources of their wealth.”
Source: [https://johnhelmer.net/](https://johnhelmer.net/cabbages-and-rothschilds-%e2%80%93-the-special-horticulture-of-spreading-manure-grafting-and-forcing-for-the-enrichment-of-everybody-%e2%80%93-well-almost-everybody-%e2%80%93-well-somebody-with-ta/)
For the land, the peasants are bound to fight the aristos, the communists against the oligarchs, the garden writers against each other – for the idea of the land and the idea of the paradise garden are collectively and personally a moral geography that’s worth fighting for.
Laing correctly identifies this idea with John Clare (right), the 19th century farm labourer poet who ended up locked in an asylum. “His knowledge,” Laing writes, “was another way of saying his familiar ground , the place he knew… that knowledge is itself a function of place, in which one’s capacity to make sense of things, to generate understanding , is a product of being in some way rooted and at home, and that, even more strikingly, this sense of home is reciprocal: that one doesn’t just know, but is known.”
In the story of this book, Laing succeeds in keeping the garden she makes. Milton wasn’t so fortunate. He went blind and was pursued by the counter-revolutionaries empowered by King Charles II. They are the “evil tongues”, the “dangers compast round”, and the “evil dayes” against which Milton wrote his Paradise Lost, “propelled” — Laing retells the story — “by an almost intolerable need to understand what it means to have failed and what one ought to do once failure has occurred, both by imagining a process of future reparations and by re-envisaging the nature of an intact , untarnished world.”
Laing’s has got the question right, but not quite the answer. “A garden dies with its owner”, her book concludes.
I believe the opposite, and Laing is honest enough to allow it — the owner may die, the garden may remain in place. I am obliged to conclude so because my third garden in Moscow is being stolen from me as I write, but not quite yet.
The fourth, in the village of Kurlek, by the Tom River in the Tomsk region of Siberia, is the garden of Tatiana Vasilievna Turitsyna, my dead wife.
By the acts of oligarch Oleg Deripaska and Foreign Minister Sergei Lavrov, this garden too is being stolen from me, but not quite yet.
Yet is a long time, mind you.
For how long, Old Blind John claimed optimism at the very end of his Paradise Lost, “Som natural tears they drop’d, but wip’d them soon;/The World was all before them, where to choose/Thir place of rest, and Providence thir guide.” In the Russian politics I know, as Stalin knew, there is no place of rest and no Providence.
by Editor - Sunday, November 17th, 2024
Editor Note: Actually 6 types can be seen.
- Satellite imagery shows that logging activity is spreading from peripheral areas of the Amazon toward the rainforest’s core, according to groundbreaking research.
- The satellite-based mapping of seven of Brazil’s nine Amazonian states showed a “terrifying” pattern of logging advance that cleared an area three times the size of the city of São Paulo between August 2019 and July 2020 alone.
- At the state level, lack of transparency in logging data makes it impossible to calculate how much of the timber production is illegal, experts say.
- Evidence of cutting in Indigenous reserves and conservation units — where logging is prohibited — make clear that illegal logging accounts for much of the activity, according to the report.
One of the main fears about the Brazilian Amazon is beginning to materialize: logging is starting to move from the periphery of the rainforest toward the core of the biome, groundbreaking new research shows.
Tracking cut trees through satellite mapping data, the research found that logging activities cleared 464,000 hectares (1.15 million acres) of the Brazilian Amazon — an area three times the size of the city of São Paulo — between August 2019 and July 2020. More than half (50.8%) of the logging was reportedly concentrated in the state of Mato Grosso, followed by Amazonas (15.3%) and Rondônia (15%).
“Around 20 years ago, we feared that the forest would be devastated in the so-called ‘deforestation arch’ and the movement would migrate from the peripheral areas toward the central region of the Amazon,” said Marco Lentini, senior project coordinator of Imaflora, a sustainable development NGO involved in the mapping project. “Our map shows this is happening now: logging is going toward the Amazon core.”
He said the logging pattern was that of “frontier migration,” adding, “This is something that terrifies us. We have to stabilize this frontier.”
The largest seizure of illegal timber in Brazil’s history saw police recover 226,000 cubic meters (8 million cubic feet) of wood on the border between the states of Amazonas and Pará in March 2021. Image courtesy of the Federal Police in Amazonas state.
The research, released last week, was developed by the Simex network formed by four Brazilian environmental nonprofits: Imazon, Imaflora, Idesam, and Instituto Centro de Vida (ICV). The institutions say they set up the alliance to map, for the first time, logging in almost all of the Amazon. They managed to map seven of the nine states that make up the Brazilian Amazon — Acre, Amazonas, Amapá, Mato Grosso, Pará, Rondônia and Roraima — which together account for almost 100% of timber production from the rainforest.
Although the mapping was unable to specify the exact amount of trees illegally extracted from untouched forests, mostly of the illegalities were concentrated at the triple border between Mato Grosso, Amazonas and Rondônia, where intense logging activity was detected in an Indigenous reserve and a conservation unit, according to Vinicius Silgueiro, territorial intelligence coordinator at ICV, a nonprofit based in Mato Grosso. “Protected areas in this region show a large presence of logging and low level of fiscalization, with a lot of signs of illegality.”
The Sismex map covers areas where the Federal Police made the largest seizure of illegal timber in Brazil’s history earlier this year, recovering 226,000 cubic meters (8 million cubic feet) of wood on the border between Amazonas and Pará states. This operation triggered the ouster of the controversial minister of environment, Ricardo Salles, in June, after he reportedly asked for the release of the wood.
Ten municipalities accounted for almost 200,000 hectares (494,000 acres) of logging, five of them in Mato Grosso, two in Amazonas and the remaining in Roraima, Acre and Pará. Most logging activity, 78%, reportedly occurred on privately owned properties. Legal permits are often used to mask logging in restricted areas through a process known as tree laundering, according to the findings.
A more detailed study developed by Imazon focused on Pará shows that over half of the logging in the state has not received any governmental authorization. From August 2019 to July 2020, 50,139 hectares (123,896 acres) of forest were reportedly devastated, with 55% without authorization from environmental bodies. This represented a 20% growth over the 12 months before, when non-authorized logging totaled 38%, according to Imazon.
The map developed by the Simex network shows concentrations of logging activity in the state of Mato Grosso, followed by Amazonas and Pará. Image courtesy of Simex.Before the advent of the Simex project, only Pará and Mato Grosso had satellite-based maps identifying areas where logging has occurred. Imazon started monitoring Pará in 2008 and ICV joined the iniciative in 2013 by monitoring Mato Grosso. The institutions say that these states were their initial focus for data transparency due to high logging activities.
Logging for timber doesn’t clear forest area as extensively as deforestation does, and vegetation growth over logging sites can make visualization via satellite harder, according to Vinicius Silgueiro, territorial intelligence coordinator at ICV.
“With logging, different than deforestation, there is still some coverage by vegetation. We can identify scars in the forest made by the roads used to move the logs, as well as clear areas for storage. There is a whole infrastructure around logging that helps us find these areas,” Silgueiro told Mongabay in a phone interview.
In most states, however, he said it’s nearly impossible to verify when the logging activity is illegal, due to lack of transparency or technological barriers. Many times, he added, certificates for legal forestry activities are filed on paper, making it hard to cross-reference the database of certificates with the images. The only two states with digitized databases are Pará and Mato Grosso.
Logging activity in the Brazilian state of Rondônia, with trees already tagged and awaiting transportation. Image courtesy of Vicente Sampaio/Imaflora.
Another challenge is that the certificates allowing forest management give the location coordinates, but not the shape file — the digital map — of the area, which hampers efforts to identify through satellite imagery where illegal logging occurs, according to Lentini.
Despite these challenges, there are cases where it is very clear that the logging taking place is illegal, Lentini said: when it happens in protected areas like Indigenous reserves and conservation units. The study found that 6% of logging in the Amazon, or 28,112 hectares (69,466 acres), was in conservation units during the study period; 5% was in Indigenous reserves, at 24,866 hectares (61,445 acres). “These areas don’t have any kind of authorization for legal logging,” Silgueiro said.
A 2018 report by the Greenpeace, titled “Imaginary trees, real destruction,” highlighted the unreliability of Brazil’s forestry licensing and control systems, which it said makes it harder to tackle fraud.
“A critical flaw in the Amazon states’ forestry governance lies in the weakness of the licensing process for sustainable forest management plans,” the report said. For the most part, no field inspections are conducted before management plans are drawn up, or these inspections are of low quality, according to the report.
“This allows the forest engineers … to overestimate volumes or fraudulently add trees of high commercial value to the area’s forest inventory. State agencies subsequently issue credits for the harvesting and movement of this non-existent timber,” which will be logged from forests on Indigenous lands, protected areas or public lands, according to Greenpeace’s investigation.
Pará state environmental authorities seize illegal timber in an inspection operation in 2021. Image courtesy of Agência Pará.
Silgueiro, from ICV, said legal and illegal logging persist in proportions of around 60:40. “The more legal documentation there is for exploring the forest, the more illegal timber there is,” he said. He added that logging fraud will only stop once the whole process becomes traceable through technologies that help estimate the real volume of timber production and track each tree individually. “Traceability of production is essential,” Silgueiro said. “This technology already exists, but producing states are slow at adopting it.”
The environmental impact of illegal logging is immense. Recent studies show the Brazilian Amazon is now a net CO2 source, instead of being a carbon dioxide sink as would be expected, due to factors that include logging.
Banner image: A truck carries logs cut from the Amazon Rainforest in the state of Rondônia. Image courtesy of Vicente Sampaio/Imaflora.
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.
Every book by Ursula Le Guin is by definition the best book by Ursula Le Guin. And there is no book by Ursula Le Guin that's not the best book by Ursula Le Guin. But this one, "The Word for World is Forest" may be even better than that!
I read "The Word for World is Forest" maybe 30 years ago, but when I took it up again, every word in it was familiar to me, as I had dropped it in a drawer just one week before. Each word of it carried the rumble of thunder and the force of a hurricane, the same effect on me of a presentation by Anastassia Makarieva on the same subject, the forest.
Anastassia Makarieva is a scientist, Ursula Le Guin was a novelist. It doesn't matter. There is a thread, there is a narration, there is a story that pervades humankind's consciousness. I can't remember who said that trees are the pillars that hold the sky, but I am discovering it is true. Not single trees, the forest, it is the biotic pump, an incredible machine that works pumping water from the air above the oceans and distributes it for free to every living creature. The ultimate gift of life.
I can't understand how Ursula Le Guin could grasp these concepts by pure intuition nearly 50 years ago, but she did. Reread many years later, this book is a pure hit to the stomach. It leaves you breathless, but in a state of mind as if you wanted to be punched again and again, for the pure pleasure of the action, the movement, the sensation.
In 1972, something about this subject was already known and the destruction of the Vietnamese forests using the infamous "agent orange" reverberates all over the book. The basis of the story is the Vietnam war, retold in a science fiction setting, with the Aliens in the role of the Vietnamese and the Terrans of the Americans. The Terrans want to destroy the forest to turn it into plantations, the Aliens want to save it. In fact, it is the same story as that of the "Avatar" movie, it is just that Cameron's debt to Ursula Le Guin is not acknowledged.
But the book is not just a political statement, it is much more than that. Read this passage ("Selver" is the alien leader of the story):
"Sometimes a god comes," Selver said. "He brings a new way to do a thing, or a new thing to be done. A new kind of singing, or a new kind of death. He brings this across the bridge between the dream-time and the world-time. When he has done this, it is done. You cannot take things that exist in the world and try to drive them back into the dream, to hold them inside the dream with walls and pretenses. That is insanity. What is, is.
The meaning of this passage may be evident to you, or you may need to mull it over for a while in your mind. But it is one of the deepest statements I've ever read on the predicament we find ourselves in. The beauty of it is that so much hope is embedded in these words: the world changes, ideas evolve, sometimes taking the form of Gods or god-like entities. It is in this way that the world is changed: when dreams become reality. And some dreams are truly beautiful and full of hope, like this one by Anastassia Makarieva
You see, there is a succession process for forest recovery. We first have shrub grasses after some disturbance like fire, then it takes time for that to be replaced by trees. So if we are lucky our grand grandchildren will be walking in such forest, so this dimension should also be stressed. We are working for the future we are not just securing for ourselves some two dozens years of better comfort. Rather, we send a message through centuries such that people will remember us and walking into this forest along the brookes and rivers they will remember us with gratitude for our consciousness and dedication. (Anastassia Makarieva (https://www.youtube.com/watch?v=SZ1UtHRBcG4 - min 30:05))
The Yamabushi in northern Japan practice a once forbidden ancient religion. While their tradition is at risk of disappearing, it offers a way for those seeking a different path in Japan‘s society.
Walking barefoot through rivers, meditating under waterfalls and spending the nights on mountaintops - that is the way of the Yamabushi. They walk into the forest to die and be born again.
Their teachings of Shugendō 修験道 were first established 1400 years ago and peaked in popularity during the 17th century, when Yamabushi visited around 90 percent of all villages in northern Japan. The monks were said to have magical powers and served as advisors to samurai and warlords.
In the late 19th century, when Japan opened itself to the west and moved from a feudal state towards industrialization, their religion was forbidden. Only the monks of Yamagata prefecture in northern Japan practiced the tradition in secret. Their isolation near the three holy mountains of Dewa helped them to save their customs.
Today, their religion is not forbidden anymore, but there aren't many left who practice it either. Some schools have opened their doors to allow women and foreigners. They offer private courses to help maintain their sacred places:
yamabushido.jp/
(It's great if you want to share the video, but please don't publish any still images or screenshots from it without asking.)
There are two and only two topics required to understand the basis of every success and problem in our civilization: thermodynamics and genetic behavior.
When I say thermodynamics I mean:
the laws of thermodynamics
where energy comes from, how it is used, and what is and is not feasible
the relationships between energy, economy, wealth, population, and pollution
the history of energy use
When I say genetic behavior I mean:
human behaviors that are mostly hard-wired
genetic behaviors that contributed to our unique success and predicament
why genetic behaviors evolved
Why is it that every famous intellectual understands many topics except the only two topics that really matter: thermodynamics and genetic behavior?
David Attenborough Stewart Brand Ken Burns Sean Carroll Noam Chomsky Richard Dawkins Jared Diamond Niall Ferguson
John Kenneth Galbraith Alan Greenspan James Hansen Sam Harris Stephen Hawking Chris Hedges James Lovelock Lawrence Krauss Paul Krugman Jordan Peterson Steven Pinker Michael Pollan Matt Ridley Joe Rogan Vaclav Smil Thomas Sowell Joseph Stiglitz David Stockman David Suzuki Neil deGrasse Tyson Frans de Waal and many others.
Why is it that there is no famous intellectual (nor political or business leader) who understands thermodynamics and genetic behavior?
Why is it that the few intellectuals who do understand thermodynamics and genetic behavior are distinctly not famous?
Jack Alpert Albert Bartlett Jason Bradford William Catton Paul Chefurka Dave Cohen Nicole Foss Richard Heinberg Nate Hagens Jay Hanson David Korowicz Steve Ludlum Dennis Meadows James @ Megacancer George Mobus Reg Morrison William Rees Joseph Tainter xraymike79 Gail Zawacki and very few others.
This can’t be an accidental coincidence because famous polymaths are fluent in many topics. I suspect the answer is that famous polymaths deny everything they don’t want to know, and they wouldn’t be famous if they didn’t, because their audience doesn’t want to understand those topics either.
It’s a fascinating phenomenon to observe once you see it.
P. S. Why is there only one person in the world, a cranky old retired electrical engineer, who is interested in genetic reality denial?
I suspect because denial is the reality that must be most aggressively denied to avoid collapsing the house of cards that keeps us functioning.
I originally set out to make this film as a homage to Wallace Stegner and the enduring words he wrote in his famous 'Wilderness Letter' to Congress in 1960. His poetic appeal for robust and comprehensive conservation efforts of America’s wild lands gave me pause. In this current political climate his words began to take on new meaning. His plea for what wilderness can do for us is more relevant now than ever. Thousands of acres of our remaining public lands are threatened everyday. We need to stand together to protect America's wild lands from being sold off to the highest bidder. We must preserve wilderness as a "means of reassuring ourselves of our sanity as creatures, a part of the geography of hope."
The Linsenmaier Chrysididae collection at the Natur-Museum Luzern in Switzerland features some 250,000 insect species – a small slice of the roughly 10 million species that scientists believe currently exist across the planet. In While Darwin Sleeps… what begins as a droning tour of the collection transforms into a wild, vibrant display of dancing beetles, fluttering butterflies, fuzzy bees and a flurry of other insects. By rapidly cycling through some 3,500 photographs of various specimens, the UK filmmaker Paul Bush gives the effect of millions of years of evolution condensed into just a few minutes, almost as if pushing a single creature through a frenzied metamorphosis, or as Bush puts it: ‘like a mescaline vision dreamt by Charles Darwin’.