from "The Pleasures of Eating"
On 'Eating Responsibly'
I begin with the proposition that eating is an agricultural act. Eating ends the annual drama of the food economy that begins with planting and birth. Most eaters, however, are no longer aware that this is true. They think of food as an agricultural product, perhaps, but they do not think of themselves as participants in agriculture. They pay, mostly without protest, what they are charged. And they mostly ignore certain critical questions about the quality and the cost of what they are sold: How fresh is it? How pure or clean is it, how free of dangerous chemicals? How far was it transported, and what did transportation add to the cost? How much did manufacturing or packaging or advertising add to the cost? When the food product has been manufactured or "processed" or "precooked," how has that affected its quality or price or nutritional value?
Food is pretty much an abstract idea - something they do not know or imagine - until it appears on the grocery shelf or on the table. Patrons of the food industry are mere consumers - passive, uncritical, and dependent.
The industrial eater is, in fact, one who does not know that eating is an agricultural act, who no longer knows or imagines the connections between eating and the land, and who is therefore necessarily passive and uncritical - in short, a victim. When food, in the minds of eaters, is no longer associated with farming and with the land, then the eaters are suffering a kind of cultural amnesia that is misleading and dangerous.
Like industrial sex, industrial eating has become a degraded, poor, and paltry thing. Our kitchens and other eating places more and more resemble filling stations, as our homes more and more resemble motels. "Life is not very interesting," we seem to have decided. "Let its satisfactions be minimal, perfunctory, and fast." We hurry through our meals to go to work and hurry through our work in order to "recreate" ourselves in the evenings and on weekends and vacations. And then we hurry, with the greatest possible speed and noise and violence, through our recreation - for what? To eat the billionth hamburger at some fast-food joint hellbent on increasing the "quality" of our life? And all this is carried out in a remarkable obliviousness to the causes and effects, the possibilities and the purposes, of the life of the body in this world.
One will find this obliviousness represented in virgin purity in the advertisements of the food industry, in which food wears as much makeup as the actors. If one gained one's whole knowledge of food from these advertisements (as some presumably do), one would not know that the various edibles were ever living creatures, or that they all come from the soil, or that they were produced by work. The passive American consumer, sitting down to a meal of pre-prepared or fast food, confronts a platter covered with inert, anonymous substances that have been processed, dyed, breaded, sauced, gravied, ground, pulped, strained, blended, prettified, and sanitized beyond resemblance to any part of any creature that ever lived.
The trap is the ideal of industrialism: a walled city surrounded by valves that let merchandise in but no consciousness out. How does one escape this trap? Only voluntarily, the same way that one went in: by restoring one's consciousness of what is involved in eating; by reclaiming responsibility for one's own part in the food economy.
To eat responsibly is to understand and enact, so far as we can, this complex relationship. What can one do?
1. Participate in food production, to the extent that you can
2. Prepare your own food
3. Learn the origins of the food you buy, and buy the food that is produced closest to your home.
4. Whenever possible, deal directly with a local farmer, gardener, or orchardist.
5. Learn, in self-defense, as much as you can of the economy and technology of industrial food production.
6. Learn what is involved in the best farming and gardening.
7. Learn as much as you can, by direct observation and experience if possible, of the life histories of the food species.
The pleasure of eating should be an extensive pleasure, not that of the mere gourmet. People who know the garden in which their vegetables have grown and know that the garden is healthy and remember the beauty of the growing plants, perhaps in the dewy first light of morning when gardens are at their best. Such a memory involves itself with the food and is one of the pleasures of eating. The knowledge of the good health of the garden relieves and frees and comforts the eater. The same goes for eating meat. The thought of the good pasture and of the calf contentedly grazing flavors the steak. Some, I know, will think of it as bloodthirsty or worse to eat a fellow creature you have known all its life. On the contrary, I think it means that you eat with understanding and with gratitude. A significant part of the pleasure of eating is in one's accurate consciousness of the lives and the world from which food comes. The pleasure of eating, then, may be the best available standard of our health. And this pleasure, I think, is pretty fully available to the urban consumer who will make the necessary effort."
-Wendell Berry
Community Sponsored Agriculture
I begin with the proposition that eating is an agricultural act. Eating ends the annual drama of the food economy that begins with planting and birth. Most eaters, however, are no longer aware that this is true. They think of food as an agricultural product, perhaps, but they do not think of themselves as participants in agriculture. They pay, mostly without protest, what they are charged. And they mostly ignore certain critical questions about the quality and the cost of what they are sold: How fresh is it? How pure or clean is it, how free of dangerous chemicals? How far was it transported, and what did transportation add to the cost? How much did manufacturing or packaging or advertising add to the cost? When the food product has been manufactured or "processed" or "precooked," how has that affected its quality or price or nutritional value?
Food is pretty much an abstract idea - something they do not know or imagine - until it appears on the grocery shelf or on the table. Patrons of the food industry are mere consumers - passive, uncritical, and dependent.
The industrial eater is, in fact, one who does not know that eating is an agricultural act, who no longer knows or imagines the connections between eating and the land, and who is therefore necessarily passive and uncritical - in short, a victim. When food, in the minds of eaters, is no longer associated with farming and with the land, then the eaters are suffering a kind of cultural amnesia that is misleading and dangerous.
Like industrial sex, industrial eating has become a degraded, poor, and paltry thing. Our kitchens and other eating places more and more resemble filling stations, as our homes more and more resemble motels. "Life is not very interesting," we seem to have decided. "Let its satisfactions be minimal, perfunctory, and fast." We hurry through our meals to go to work and hurry through our work in order to "recreate" ourselves in the evenings and on weekends and vacations. And then we hurry, with the greatest possible speed and noise and violence, through our recreation - for what? To eat the billionth hamburger at some fast-food joint hellbent on increasing the "quality" of our life? And all this is carried out in a remarkable obliviousness to the causes and effects, the possibilities and the purposes, of the life of the body in this world.
One will find this obliviousness represented in virgin purity in the advertisements of the food industry, in which food wears as much makeup as the actors. If one gained one's whole knowledge of food from these advertisements (as some presumably do), one would not know that the various edibles were ever living creatures, or that they all come from the soil, or that they were produced by work. The passive American consumer, sitting down to a meal of pre-prepared or fast food, confronts a platter covered with inert, anonymous substances that have been processed, dyed, breaded, sauced, gravied, ground, pulped, strained, blended, prettified, and sanitized beyond resemblance to any part of any creature that ever lived.
The trap is the ideal of industrialism: a walled city surrounded by valves that let merchandise in but no consciousness out. How does one escape this trap? Only voluntarily, the same way that one went in: by restoring one's consciousness of what is involved in eating; by reclaiming responsibility for one's own part in the food economy.
To eat responsibly is to understand and enact, so far as we can, this complex relationship. What can one do?
1. Participate in food production, to the extent that you can
2. Prepare your own food
3. Learn the origins of the food you buy, and buy the food that is produced closest to your home.
4. Whenever possible, deal directly with a local farmer, gardener, or orchardist.
5. Learn, in self-defense, as much as you can of the economy and technology of industrial food production.
6. Learn what is involved in the best farming and gardening.
7. Learn as much as you can, by direct observation and experience if possible, of the life histories of the food species.
The pleasure of eating should be an extensive pleasure, not that of the mere gourmet. People who know the garden in which their vegetables have grown and know that the garden is healthy and remember the beauty of the growing plants, perhaps in the dewy first light of morning when gardens are at their best. Such a memory involves itself with the food and is one of the pleasures of eating. The knowledge of the good health of the garden relieves and frees and comforts the eater. The same goes for eating meat. The thought of the good pasture and of the calf contentedly grazing flavors the steak. Some, I know, will think of it as bloodthirsty or worse to eat a fellow creature you have known all its life. On the contrary, I think it means that you eat with understanding and with gratitude. A significant part of the pleasure of eating is in one's accurate consciousness of the lives and the world from which food comes. The pleasure of eating, then, may be the best available standard of our health. And this pleasure, I think, is pretty fully available to the urban consumer who will make the necessary effort."
-Wendell Berry
Community Sponsored Agriculture