The Farmer Is the Man

Tags

Agriculture, Farmer Is the Man, farming, folk songs

Folk music fans will likely remember “The Farmer Is the Man,” the rather scathing song from the 1880s that described the plight of the farmer:

The farmer is the man, the farmer is the man,

Lives on credit till the fall;

Then they take him by the hand and they lead him from the land,

And the middle man’s the one that gets it all.

The more things change, the more they stay the same, as the saying goes. Today’s headline: “State lawmakers approve $40M in tax breaks for farmers.” In the story: “The measure includes tax credits to benefit companies involved in meat processing, biodiesel, ethanol fuel and urban farms. It also expands government loan programs for farmers.”

So the headline might better have read, “State lawmakers approve benefits for lenders and agribusiness corporations.” Whether actual farmers get any of those benefits is anyone’s guess. And by directing the tax breaks to certain industries, such as biodiesel and ethanol, the state is supporting a monoculture model of agriculture based on massive investment in corn acreage, intensive fertilizing and irrigation, and industrial scale of operation that turns the act of farming into something much closer to factory work.

I’ve written on this song before, but every few months or so its relevance slaps me in the face again.

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Limits and Localism

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Agriculture, Arkansas, diversification, farming, Ozarks, small farms, sustainability

“On Limits and Localism” is the title of an excellent, thoughtful article by Lindi Phillips that recently came out on the Arkansas Strong website. It talks about farming in the Ozarks, and how the old traditions of small, diversified farming gave way to the standardized monoculture of national agriculture. And then it connects the weaknesses of that system to the issues of the current pandemic. It is well worth the read!

Find it here. “On Limits and Localism.”

Another Remarkable Bit of History I Just Learned

Tags

African Americans, Bootheel, Charleston, farming, Great Depression, Highway 60, Highway 61, sharecroppers, tenant farming, unions

I like to think of myself as a curious guy. I even take pride in it, and in feeling that I actually know a few things. Thus when I discover an episode of history right in my backyard that I didn’t know the least bit about, I am humbled at how much I don’t know, and how much is yet to be learned.

That’s what happened to me when, entirely by accident, I stumbled across this article in a journal called Southern Spaces. Even more humbling to me as a Missouri history aficionado, it was written by someone from the University of Sussex. You should really read the whole article; it’s long but fascinating. But here’s a short summary.

The Great Depression hit everyone hard, but one group hit hardest was the tenant farmers and sharecroppers of the South. Falling prices, increased mechanization, government policies, and environmental disasters all combined to make these most marginal citizens even more marginal than ever. In southeast Missouri, this tenuous existence had been worsened in a January 1937 flood when the Army Corps of Engineers dynamited the levee on the Mississippi River to relieve pressure on Cairo, Illinois, across the river; they gave the 12,000 tenants and sharecroppers on the Missouri side three days to pack their belongings and get out.

Russell Lee, Negro flood refugees at meal time, Charleston, Missouri, February 1937. FSA-OWI Collection, Library of Congress, LC-USF34- 010215-D.

These refugees, moved by the federal Resettlement Administration to camps in and around Charleston, were fed and housed by the government, but only a few received permanent resettlement. A cooperative farm known as LaForge Farms was created, but only 100 homes were built, with 60 of those homes reserved for white people (the tenant farmers and sharecroppers were overwhelmingly African-American). In response, many of the displaced farmers joined the Southern Tenant Farmers Union, which had been established in northeast Arkansas a few years earlier.

Now jump ahead two years, to January 1939. The forces at work in the lives of the tenant farmers were still at work, most notably the federal government’s attempt to prop up commodity prices by paying landowners to take acreage out of production – which meant that those landowners had even less need for tenants or sharecroppers. So when the turn of the new year came, the traditional time for the renewal of agreements between landowners and their tenants, many of those folks received eviction notices instead.

In the past, a farmer receiving an eviction notice would have mourned, regretted the news, maybe tried to convince the landowner to let him stay another year, and eventually moved on in search of a new tenancy. But these farmers, pressed to the extreme by circumstances and awakened by their organizing, chose a different path.

They demonstrated.

Arthur Rothstein, Evicted sharecroppers along Highway 60, New Madrid County, Missouri, January 1939. FSA-OWI Collection, Library of Congress, LC-USF33- 002926-M3.

The farmers, the union, and other groups like the NAACP and the St. Louis chapter of the Urban League, knowing that large-scale evictions were probably coming, had alerted the news media, and on January 10, some 1,500 people (including about 200 white tenant farmers and sharecroppers) gathered their belongings and created roadside encampments alongside Highway 61 and Highway 60, the two great artery highways of Southeast Missouri. As Jarod Roll, the author of the Southern Spaces article, puts it, “In over a dozen camps, large and small, they erected makeshift tents by draping blankets and sheets over stick frames. Into these tents they moved whatever clothing, food and belongings they had brought. They unloaded straw ticks and corn shuck mattresses from old cars and trucks, parking the vehicles close to their camps to provide shelter for children and the elderly. With this work finished, they sat down among kin, friends and neighbors to wait for the nation to wake up and respond to their collective statement of discontent.”

And respond it did. The Associated Press, major area newspapers, and the Farm Security Administration (the new name for the Resettlement Administration) all sent photographers. It is our good fortune that the FSA photographer who happened to be in the area, and who was sent to document the demonstration, was the great Arthur Rothstein, creator of the iconic “Dust Bowl” photograph of a farmer and his two sons. Thus we have these unforgettable images of the Bootheel roadside encampments – and their subsequent dismantling.

Arthur Rothstein, State highway officials moving sharecroppers away from roadside to area between the levee and the Mississippi River, New Madrid County, Missouri, January 1939. FSA-OWI Collection, Library of Congress, LC-USF33- 002975-M2.

The initial outcry over the photographs and news stories reached all the way to the White House, with both Roosevelts responding to the farmers’ plight. Federal officials hurried to the Bootheel to talk to the farmers and their representatives.

But state and local officials, stung by the bad publicity, had other ideas. The local papers portrayed the farmers as the unwitting tools of social agitators, and the state health commissioners declared the camps to be a menace to public health because they lacked clean water and sanitary toilets. (Did the typical sharecropper’s cabin have clean water and sanitary toilets? You guess.) So the state highway patrol and local law enforcement officers were instructed to remove the demonstrators from the roadside.

Arthur Rothstein, State highway officials moving evicted sharecroppers away from roadside to area between the levee and the Mississippi River, New Madrid County, Missouri, January 1939, FSA-OWI Collection, Library of Congress, LC-USF33- 002932-M2.

By a sad coincidence, many of the evicted farmers were relocated to camps on the same ground that had been flooded by the Corps of Engineers two years earlier. The primary advantage of this location, from the authorities’ viewpoint, was that it was many miles off the highway and thus out of sight, and could be guarded by local officers to keep the press away. The state health commissioner actually referred to these sites as “concentration camps.” And when word arrived that President Roosevelt had authorized the sending of tents, food, and most alarmingly cash grants and relocation loans to the farmers, the local authorities moved again, breaking up the farmers into even smaller groups and dumping some of them on back roads.

Finally, in 1940 and 1941, the FSA built more than 600 homes for the displaced farmers at sites scattered around the Bootheel, although again with a racial disparity of two homes for white families for every one home for an African-American one. It even tried out an experiment in providing low-cost medical care to the poor families, and more than 1,200 families signed up for the plan. But continued opposition from local politicians, who saw the FSA settlements as hotbeds for union activism, led to the eventual privatization of the homes and subcontracting of the health service to Blue Cross. Fortunately, a last burst of activism and fund-raising allowed most of the residents to buy the homes that they had been renting from the FSA.

Rothstein, Arthur, Evicted sharecropper and child, New Madrid County, Missouri, January 1939. FSA-OWI Collection, Library of Congress, LC-USF33- 002945-M2

It’s a remarkable story of struggle, collective action, and the disenfranchisement of the poor that echoes to us today. And doggone, why had I not heard it until now? I’m chagrined at the many things I haven’t learned.

(P.S.: Here’s another blogger’s account of that fateful event.)

A Fine Collection That Will Leave You Touched

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books, Caitlin Hamilton Summie, farming, rural life, short stories, To Lay To Rest Our Ghosts

If you’re a fan of short stories, especially ones with a modern rural base, you’ll like this book.

Not that the characters in these stories are all farmers; in fact, few are. Instead, many are that more common species, the offspring of farmers, women and men who went off to college or who have been squeezed out economically, and are now making a living in “the city” – Minneapolis/St. Paul or elsewhere – and feeling the loss and vague guilt that comes with being severed from those roots.

To Lay To Rest Our Ghosts is full of hard feelings. Siblings hold grudges; parents cling to unreasonable expectations; neighbors misunderstand and judge. But below these hard feelings is the longing to make things right. This is a lovely book of stories, in which the drama, unforgiven wounds, and generational misunderstandings of family members are balanced by their halting attempts to heal those wounds and slights. The characters are drawn with a quiet deftness that sometimes make you forget that they are characters at all, in prose that is likewise quiet, not showy, but always well targeted.

“Fish Eyes In Moonlight” was my personal favorite of the collection, a monologue from the point of view of an old man facing mortality, counting up his losses, mistakes, and moments of redemption. But all ten of the stories have a similar yearning for the moments of harmony that occasionally — but only occasionally — counterbalance our stubbornness and failing. A fine collection that will leave you touched.

The History of Tree Roots

Tags

Dallas County, farming, Missouri State University, observation, Ozarks, Phil Howerton, poetry, reviews

I bought The History of Tree Roots, Phil Howerton’s new book of poetry, a couple of weeks ago and have been leafing through it ever since. Like most books of poetry, it’s better read a few pages at a time.

Howerton’s specialty is the brief observational lyric, and his subject is the rural Ozarks. A native of Dallas County who now teaches at Missouri State University-West Plains, Howerton has an intimate knowledge of the artifacts of rural life and teases meaning out of them with understated patience: the rock-lined well, the sprouting fencerow, and as in the title poem, the exposed roots of a tree, “holding in place what little remains / of a soil that once held me secure.”

As that pair of lines indicates, the dominant mood in this book is one of loss. Not nostalgia for what is lost, but simple recognition of the loss and meditation on what is now missing. Howerton’s poems are not sentimental in the conventional sense, but they convey strong feelings by their insistence on attending to what is disappearing from Ozark life and what has – and has not – appeared instead.

The physical objects that are the subjects of many of these poems represent values that we associate with earlier generations of Ozarkers: stoicism, simplicity, family loyalty, and skill in the art of ‘making do.’ The poem “Abandoned Barn” recounts these values in the sad light of the barn’s abandonment. “Store against tomorrow / reap within reason, / return to the soil / more than what was taken. / A sheet of tin / roofing rises and falls / in the wind.”

But the Ozark way of life is not portrayed as a thing of unalloyed virtue; that tight-lipped stoicism can conceal provinciality and loathing of the nonconformist. Several poems meditate on old photographs. What is plumbed in these photographs is often the one who is looking away, the one whose expression reveals hidden longing, or the one who is never in the picture to begin with.

The newspaper where I used to work used to publish occasional poems sent in by subscribers, and the common thread in those verses was always the celebration of Ozark scenes and characters, hound dogs and porch-sitters, broomsedge and bloodroot. Phil Howerton takes these cliché-prone subjects and retrieves them by refocusing, changing the angle of view, and noticing the less-noticed.

“Not ideas about the thing, but the thing itself,” Wallace Stevens famously wrote, and Howerton’s poems follow that dictum by paying attention to the ordinary things and people around him. And from his noticing, we discover that even ordinary things have un-ordinary depth.

The book is available from amazon.com, among others.

– Phil Howerton

 

The Sign and the Commons

Tags

childhood, commons, farming, Garrett Hardin, human nature, individualism, Ozarks, rural

When I was a kid, the German Community (where my mother and father grew up) had a huge signpost at the crossroads indicating the direction to each farm. I don’t know who put up the signpost, but I would guess that the Wiegensteins might have been involved, as their place was near the crossroads. It might also have been a Brewen.

Anyway, when we moved out to Reynolds County, my dad duplicated that effort, putting up a post at the fork in the road showing which way to go to each family’s house and how far it would be. When a new family moved in, or an old family moved out, he would saw up a new pine board and paint the name or take down the old sign. When age forced them off the farm, I took down his sign and have kept it ever since. Recently I freshened up the paint with the help of my daughter, and I plan to hang it as a decoration and a memory.

We hear frequent mention these days of the “tragedy of the commons,” a term used in Garrett Hardin’s famous environmental article about the hazards of unregulated common use of such things as air, water, and so forth. And we see examples of the tragedy of the commons everywhere. Yesterday I drove to St. Louis on Interstate 70, the main artery of the state, a highway which is is dreadful repair because our legislators cannot summon up the political will to fund its proper upkeep — not because they don’t recognize the need to improve it, but because their individual self-interest (getting reelected by avoiding the “he voted to raise taxes” canard) outweighs in their mind the general good that would be gained by pulling up their socks and raising the money to fix it.

But the commons — and a proper appreciation of the commons — is also a blessing. It all depends on how you view it. Nobody made a rule that a signpost be created; someone just did it. Someone with an understanding that taking time and effort to promote the general welfare (now where have I heard those words before?) is in itself a value.

Nowadays we spend a lot of time talking about individual freedom; recently I chatted with a visitor from another country, a businessman, who told me with a chuckle, “You Americans will buy anything with the word ‘freedom’ attached to it.” The underside of freedom is selfishness and the tragedy of the commons. The blessing of the commons comes from the recognition that we are all in this together, that our own individual choices have wide impact, and that we make decisions thinking about others as well as about ourselves.

M. M. Bennetts Finalist Review and Interview – 6

Tags

books, farming, fiction, historical fiction, human nature, novels, reviews, writing, Yorkshire

Next stop on my trip through the M.M. Bennetts Award finalists is P.D.R. Lindsay’s Tizzie. Although Lindsay lives in New Zealand, her family roots are in Yorkshire, the setting of this novel.

I mention that only by way of partial explanation of one of the most striking features of this book – its utter and complete mastery of the rural Yorkshire dialect. From the first paragraph onward, Tizzie captures the speaking rhythms and vocabulary of 19th-century Yorkshire farmers with amazing fidelity and precision. I was immediately immersed in the concerns and thought patterns of the main character, Tizzie Cawthra, simply by virtue of her poetic and quaint rural dialect.

And oh, Tizzie has troubles. As an unmarried woman thought to be past marrying age (29), she has been “taken in” by one of her brothers, whose family treats her as little more than a slave, or worse. Her immense store of knowledge about dairying and cheesemaking, handed down through the female side of the family over the generations, serves as the family’s financial bulwark, but Tizzie never sees a penny of it. Scorned as a failure by the family because of her lack of a husband, Tizzie can only find comfort in her beloved niece Agnes, who is similarly abused as a “useless girl.”

Tizzie’s brother’s family surely enters my list as one of the most appallingly vile sets of people I’ve read about in a long time, counterbalanced precariously by the kindly schoolmaster and fair-minded squire of the village, who appreciate Tizzie’s talents and share her aspirations for young Agnes. Tizzie’s struggles to find a sliver of freedom for herself, and a glimmer of hope for Agnes, are depicted with heart-aching care.

Fans of the gauzy PBS version of Yorkshire rural life will find parts of Tizzie hard to take. Farm work during that era was backbreaking and mind-numbing, set against an omnipresent worry that the year’s earnings might not make the rent and the family would be put off. The economic and social pressures that weigh on Tizzie make her battles against them all the more heroic. And I use the term “heroic” most intentionally here; Tizzie is indeed a hero as she labors to carve out a space of freedom for herself and her niece.

Learn more about P.D.R. Lindsay at her website, her publisher’s website, her Twitter feed, or her Goodreads page.

– PDR Lindsay

SW: Tizzie struck me immediately with its evocative use of Yorkshire dialect. Can you tell us about that dialect, and how you came to have such a mastery of it? Did the use of that dialect pose particular challenges for you as a writer?

I grew up in Yorkshire listening to several of the Yorkshire dialects. My father was strict and my siblings and I were not allowed to speak like that ourselves, but we heard it daily from the men on the farms around us, the women in the street and shops, a sort of general broad accent was used by most Yorkshire people. Being kids we picked up and could use some of the more colourful expressions. I used to love listening to the oldest grannies and grandads who spoke the purer dialects where I could only understand one word in twenty. There was a special rhythm to that speech. Even now I love the sound of the Dales dialects. Many of the words are pure Old English, or Norse-based and have fascinating histories. Sneck and thwaite, yat and mither, thole and crowdie, nipper and laiking, they sound grand. And it is not only the words but the way they are used which is a delight to my ear. I tried to convey some of that musical quality to the readers without losing them but any real dialect expert would not approve of the way I’ve used some of the words. My American Beta readers hated the dialect and asked me to take out as much as possible. It became a delicate balancing act, but Tizzie had to sound on the page as she did in my head.

Dialect is always a difficult choice for a writer as many readers are put off by having to deal with the unknown. As a writer I have to make things clear for my readers so I did try to put every word in context or use it in such a way that a reader could substitute a word they would know and so understand what Tizzie was thinking or saying. I know I did not succeed, but some readers have told me they loved the way she spoke, or they loved it because she sounded just like their old Nan, so perhaps a little of the music of the dialect made it off the page.

SW: A little further on that topic — I noticed that some characters are distinguished by their ability to shift in and out of the local dialect, while others are not. And then there are characters for whom the local dialect is practically a foreign language. Do you see the characters’ language use as a marker of social distinction?

Oh yes, speech marked your social class and from the Regency onwards people were clearly ranked by their speech. The old Squire, Sir Charles’s father, would have been a jolly, broad Yorkshire speaker and not give tuppence for London and London society and their pernickety ways, but his wife had had a London season and did mind about being thought a country bumpkin. Their son and heir, Sir Charles, was brought up to remember that and went away to an expensive public school where any dialect would be beaten out or mocked out of him. It was the language of the peasant not the gentleman. Even servants who wished to be more than gardeners, stable men or kitchen maids had to try and mend their speech. Readers of The Secret Garden will remember that the serving girl, Martha, tells Mary that she is only allowed to help in the house as a favour because her speech is ‘too broad.’ People learned to manage this dual system in order to get better jobs or positions. Dialect at home and standard at work.

The Schoolmaster is an interesting character in this way of dual speech in that he had joined the army and been made sergeant then was invalided out. But his friendship with his captain, Sir Charles, (he’d saved him from a couple of disasters) and their mutual interests meant that he could train as a teacher, with Sir Charles’s support, and so he had to move up the social ranks. As a senior teacher and Sir Charles’s school inspector he needed to speak ‘standard’ English but as a Yorkshire lad he knew his dialect and used it occasionally to good effect.

SW: Tizzie herself is such a great character — so rich and well-rounded. Had you been thinking about this character for a long time? What got you started with Tizzie?

I like cooking, especially old recipes. Dorothy Hartley’s book Food in England had a bibliography which set me chasing up books. I found the wonderful Elizabeth David’s book on bread which had a reference to an old Scottish cook book. I was hunting up oatcake recipes and this book was recommended for its scone and oatcake recipes. The writer aimed to preserve traditional recipes and mentioned their history and why they were made. One of these traditional oatcakes was the St Columba’s cake, an oatcake made on June 9th, St Columba’s eve. Into this cake went a silver coin. The cake was toasted over a fire made of sacred rowan, yew and oak wood and the child who found the coin in their piece of cake got to keep the year’s crop of lambs.

What an idea for a story!

I wrote one, not a great one because it was all sweetness and light and a good story needs friction. But the idea grew because I know families. Imagine what happened if the same child found the coin? Would a mother cheat to see all the children had the coin and so those valuable lambs? Would children fight and fall out for ever because one had the lambs and the other did not? The ideas buzzed inside my head quietly for a while and I tried to write a story, but the idea grew too big for a short story. It might be a novel though and I wondered about who and what and where, which is when I first began to hear Tizzie’s voice, this Yorkshire voice, in my head. Other writers will know what I mean, but it does sound a little crazy, this voices in the head business. It comes about, for me, after a lot of thinking and musing and wondering about a story idea. I will find that a character is coming to life, first as a voice I hear, then as a face I see. Thus Tizzie appeared. Tizzie, the aunt who wanted her niece to get the coin and the lambs. Tizzie who had to stop wearing rose tinted glasses and see her life as it really was. Tizzie, who was a simple, kindly soul, trying to cope with a great deal of devious evil. She was, for me, real and alive.

SW: The farther I got in the book, the more I felt that a dominant and growing theme in it is the amount of casual violence that occurs, and the disregard some of the characters have for the harm they cause. Nowadays we would call it “domestic violence,” but in that time seemed to be part of the fabric of existence. Do you see this as a theme in the book?

I have the greatest problem with themes because I always start off thinking I am writing on one theme but the story ends up about others. Any first draft is a confused mess as I try to force it my way and it goes off on its own path. In Tizzie what I wanted readers to understand was that we all wear rose tinted glasses and we need to see truly and honestly to live our lives well, which is not easy. We can choose to see or not to see. I always write about people having choices. But there was also this underlying theme of man’s inhumanity to man, and the casual unthinking unkindness which people with power often show to those who are powerless. It can be seen in families, in groups who have to work together. There is nothing ‘old’ about Tizzie’s treatment. It still happens today. I have seen in schools and in businesses the Killing by Kindness method of putting people down, pushing them out, or rendering them powerless. I have also seen the outright, devious and cruel methods which people use to gain power or get rid of people. Tizzie faces both sorts of ‘violence’ and yes, it became a theme, one I hope readers will think about and may be more aware of it happening around them.

SW: Another element of book that resonated with me is the sense of old folkways and folk wisdom being slowly lost, with Tizzie as an example of someone who possesses an enormous store of folk wisdom. Do you see this time period as a shift in our ways of knowing and doing things?

It seems to me that every generation discards the old, the things the parents did, and takes up the new. Traditions which parents valued are often derided as old fashioned or useless. Sometime traditions had to change for simple economic reasons. With luck the following generation might seize on some of their grandparents’ traditions as quaint or an excuse for a celebration, drinking or stopping work, and there might be a few people around who remembered how the traditional activity went.

In Tizzie’s era, the 1880s in Victorian Britain, economics played a large part in losing traditions. It was a period of economic depression and there was a world-wide slump in agricultural prices because New Zealand had just learned how to send chilled meat to Smithfield market in London and their cheese and butter soon followed. Exports of cheese and butter from America also added to the English farmers’ problems. Prices fell. Farmers had a hard time paying their rents. The pressure was on for change in order to survive.

Maggie was always chasing Tizzie up to make more cheese, butter, and clotted cream. Tizzie used the old, careful, slow methods traditionally successful, but you can see how the pressure would build to become more efficient, cut out some of the traditional ways in order to speed things up and produce more. The blessing of the Hall dairy is one example of a traditional way of introducing the correct bacteria to a new dairy, but it was slow and there were other ways of doing it.

SW: What’s your next project?

Right now I’m fighting my way through the first draft of a novel set in 1872 in the India of the British Raj. I anticipate that the characters end up in New Zealand, however I am not sure where the novel will now end as the characters have done their take over and might go back to Britain. I am at that dreadful writing stage where I have to make the middle of the novel fit onto the end and it is tough going as my carefully planned ending has vanished and I don’t know where I am going. Writing becomes an act of faith until that glorious moment when it all makes sense.

Tizzie had to be written in the 3rd person POV because it was too painful to write in 1st person. This is a 1st person novel simply because my male main character insists on having his story told this way. He is a merchant banker, son of bankers, an observer, thinker, and excellent seeker of new opportunities for banks and business. His family is one of the new Victorian families whose wealth and education made them independent of the mainstream upper middle class Victorian mores. He has a Quaker mother and a Jewish father. He’s been tipped out of his comfortable life in the bank to extract justice and revenge on behalf of a group of families, and himself, and he has to travel to India to deliver it. It’s another difficult story to write because of what the poor MC has to go through.

Place

Tags

change, farming, Madison County, memory, rural

When I was a kid, my parents drove us out to visit our relatives on the home place pretty much every weekend, and sometimes during the week as well. My grandparents lived on what everyone called The Old Home Place, and my uncle Bill and aunt Gina lived down the road on why my folks called “Bill’s Place,” but which I understood in the sort of dim way that kids do that it was also part of the Home Place. Not to be confused with the River Place, where my mom had been born, now uninhabited but still part of the farm.

We passed other places – the Thurman Place, the old Kessler Place, the Graner Place (Graners long gone, now occupied by McCreerys, and in the slow process of becoming the McCreery Place). In between were mere houses, occupied by people we didn’t know, or by people we knew but who were yet too brief in their occupancy to merit a Place.

When you had a Place, you were somebody. You were probably just as poor as everybody else – my grandparents’ place was tiny – but people knew who you were, and where you lived. Your Place didn’t change much. Maybe an addition when extra children necessitated it, but the essential plan didn’t change. The house, the barn, the sheds, the pond, the pastures, all existed in a slowed-down version of time, one in which change happened, but on a different rhythm than the rest of the world. Change was more measured, deliberate, its implications considered more broadly. Other farmers considered my grandfather pretty innovative in his time; he was an early adopter of terracing and other practices advocated  by the county agent. But certainly no one would ever have called him hasty.

Needless to say, I don’t have a Place, and at this point in my life probably never will. The contemporary world, and my adjustment to it, doesn’t permit that. But I know that this is a trade and not an unalloyed gain.