Whenever a younger member of the clan mentions being bored I ask if they’ve been to the library lately. While the flood of resources available online is endless, I often find time in our local public library relaxing and more manageable. A vast collection of current periodicals is readily available and since I tend to spend more time reading non-fiction books, I also use trips to the library to scan what fiction works might expand my horizons. Recently I happened upon Jim Crace’s 2013 dystopian novel, Harvest, that transports readers to a sixteenth-century English village to experience a week of celebration, intrigue, and disturbance that marks the end of harvest. Area residents gossip and gather in the barley field but are more concerned with the recent arrival of several vagrants than the momentous events about to engulf them. The story is told from the standpoint of Walter Thirsk, who after residing there for a dozen years is himself a relative newcomer to a place. “We should face the rest day with easy hearts,” he muses, “and then enjoy the gleaning that would follow it, with our own Gleaning Queen the first to bend and pick a grain. We should expect our seasons to unfold in all their usual sequences, and so on through the harvests and the years.”
The strangers who camp nearby are refugees from enclosure of open lands, and their coming coincides with that of a man of uneasy silence the villagers call Mr. Quill for the peculiar instrument he carries for his work: “We mowed with scythes: he worked with brushes and quills. He was recording us, he said, or more exactly marking down our land.” Quill is making a map and compiling numbers, measuring locations of streets, houses, and fields. He informs his rustic hearers that such work is about “improvements” being done on behalf of the manor estate’s absentee heir who is zealous for improvements to enlarge the estate by enclosure and replace fieldworkers with sheep which will also render gleaning obsolete. “We know enough to understand that in the greater world,” Quill explains, “flour, meat, and cheese are not divided into shares and portions for the larder, as they are here, but only weighed and sized for selling.” The old order of Enough is being displaced by More. To be sure, pre-enclosure landscapes were not idyllic spaces since commoners depended on hard labor and the vagaries of the seasons for their welfare. But conditioned by faith and custom, daily anxieties poignantly expressed by Crace were moderated by community fellowship and shared resources from the commons.
One of Kentucky farmer-philosopher Wendell Berry’s first public addresses on trends in consolidation of family farms and land care took place in July 1974, at the “Agriculture for a Small Planet” symposium held in conjunction with Spokane’s “Expo ’74.” The world’s fair was promoted as the first international ecological exposition and Berry’s passionate talk, delivered from scribbled notes on a large yellow pad, included a call for “a constituency for a better kind of agriculture.” The presentation inspired organization of the Northwest Tilth movement for sustainable farming, and became the nucleus of Berry’s best-selling book The Unsettling of American: Culture & Agriculture (1979).
In his essay “The Good Scythe” (1979), Berry grapples with the meaning of progress in modern times. He recalls buying a “power scythe” for cutting grass on a steep hillside near his home, but soon found that the anticipated advantages of reduced labor were offset by the machine’s temperamental motor and considerable racket. The turning point came when a neighbor showed him an old-fashioned scythe that was comfortable to handle and efficient. “There was an intelligence and refinement in its design that make it a pleasure to handle and look at and think about,” Berry observed, and he promptly replaced the powered machine and gas can with a wooden-handled Marugg scythe and whetstone. Berry does not dismiss mechanical innovation; the scythe, after all, is an improvement on the sickle. But he found the episode to have “the force of a parable” about life, labor, and definitions of progress. He advocates a time-honored approach for judging claims of saved labor and short cuts, and warns against the embrace of technological solutions that tend to bring longer working hours with greater equipment expense, and further move the balance between nature and needs.
Lewiston, Idaho artist W. Craig Whitcomb has painted rural scenes for a half-century in watercolor and acrylic with subject matter ranging from isolated Northwest grain elevators to English thatched cottages and Japanese landscapes. His Amber Waves (2008), finalist for the first annual “H’Art of the Palouse” Banner Competition, shows an immense abandoned grain elevator in vivid rusty reds and blues rising from a field of ripe grain. Vibrant watercolors of Northwest grain and legume fields scenes by Andy Sewell of Viola, Idaho, have appeared on posters for the Pullman-based National Lentil Festival. His dramatic Doubletime Before the Storm (2021) shows the skillful choreography of two John Deere combines moving in tandem with tractor-pulled grain carts in the face of threatening clouds and lightning. Sewell, a graduate in fine arts from the University of Idaho in Moscow, spied the late afternoon scene near his eastern Palouse home. The golden browns and dark shadows of land and sky express Sewell’s appreciation for the primal forces of nature that make harvests possible. Other richly colored agrarian landscapes by Sewell include Palouse Summer Glory and Palouse Country Summer.
Roger Feldman, Threshold (2013), Laity Lodge near Leakey, Texas
Courtesy of the Artist
Works by my friend Roger Feldman of Seattle, winner of the 2005 Prescott Award in Sculpture, reflects his study of theology and art education. Raised in the Palouse Country community of Rosalia, Feldman has created large site-specific sculptures in the United States, Canada, and Europe. He meticulously plans each installation by visiting the location to “dream about the possibilities” before rendering a small 3-D scale maquette from mat board before fashioning a larger, more refined model from wood. For Threshold (2013) at Laity Lodge, an ecumenical retreat along the Frio River in Texas’s Hill Country, Feldman conceived of three interconnected chiseled limestone monoliths including a 15-foot-tall tower to represent the three-in-one concept of the Trinity. The work’s title is derived from Hebrew words used in the Old Testament (saph, miptān), a raised beam at the edge of a threshing floor, to signify the boundary between the outside world and sacred space for contemplation and worship.
Tradition and innnovation have presented cultural tensions since the dawn of civilization, and responsible influence from each has contributed to humanity’s wellbeing. Like van Gogh paintings of gleaners and reapers with factory smokestacks on the horizon, agrarian fine art and literature foster better understandings of tensions that involve emotion and reason, and local and universal values. Among other recent developments in grain production, the advent of minimal tillage operations using specialized power equipment has greatly reduced soil erosion on Amercan farms while increasing yields. The emerging New Agrarianism of the twenty-first century moves beyond nostalgic romanticism to moderate use of industrial energy within the context of natural systems for soil fertility. Wise approaches to innovation respect stewardship of land and the longterm wellbeing of others. Duke Divinity School environmental theologian Norman Wirzba writes of a New Agrarian ethic that honors modern science as well as ancient religious appreciation for the transformative mystery of soil, water, and grain for human sustenance. Implicit acknowledgement is also made of fair compensation for farmers and other workers. “How we make bread, how we share and distribute it, are of profound moral and spiritual significance,” he writes in Food and Faith: A Theology of Eating (2011). “[E]very loaf presuppposes decisions that have been made about how to configure the social and ecological relationships that make bread possible.”
Tim Dearborn of Fuller Theological Seminary and author of Taste & See: Awakening our Spiritual Senses (1996) tells of Jesus’ reference to bread in the context of material well-being and spiritual strength. During his temptation in the Wilderness (Luke 4:4), Jesus quotes the familiar Old Testament passage, “[M]an does not live by bread alone” (Deuteronomy 8:3), which recognizes legitimate needs for “daily bread” physical sustenance (Matthew 6:11) provided through divine provision and sacrifice. Sharing food and faith goes hand in hand with prayer (“grace”) and communion with family and friends for the vital, senuous experience of daily feasting. In this way, meals can transform mundane consumption into enriching spiritual experience that honors grains, greens, and other foods, but recognizes their material essence, cultivation, harvest, and preparation as rooted in meaningful service. The tragedy of religious piety is not materialism Dearborn writes, “but that in a particular way we are not materialistic enough.” By dividing aspects of human existence into sacred and secular realms, one can also render possessions, physical needs, and the land into domains separate from their divine source and protection.
Frustrations with equipment repair and long hours of solitary fieldwork may appear scarcely related to religious faith. But farmers and other members of St. Macrina’s Episcopal Church near San Francisco regularly meet to share the challenges of twenty-first-century farming with area millers, bakers, brewers, and consumers. All contribute perspectives on grain as a “community crop” and how each group can participate in consequential efforts to strengthen cultural ties and serve as stewards of the land. In 2015, St. Macrina co-founder and Agricultural Chaplain Elizabeth DeRuff established The Bishop’s Ranch Field on Russian River Valley church property near Healdsburg, California. Young and old gather there throughout the year to plant, till, and harvest heritage grain that is milled for communion bread and distributed throughout the diocese. “We want to see local farmers succeed and be part of local communities,” explains Rev. DeRuff, “and to learn with them about ‘belonging’ as well as ‘having.’”
Although based in Baltimore, landscape artist Katherine Nelson has regularly traveled cross-country since 2001 to the Palouse’s undulating grainlands. Her fluid charcoals and dye sublimates capture the summertime chiaroscuro of swirling slopes, saddles, and swales laden with wheat, barley, and legumes. Nelson has also contributed to Oregon State University’s Art About Agriculture program and to Glen Echo, Maryland’s Yellow Barn Gallery exhibitions. She traces threads of her fascination with the region to her diplomat father’s interest in Turkish rugs: “I remember their luxuriant textures and shapes which influenced my affection for rolling landscapes. The Palouse is a tapestry of woven connections among seasons, fields, and people. The effect is thoroughly spiritual and provides a place of reflection, solace, and beauty that overcomes the noise of the outside world.” To emphasize the rhythmic effects of light for line and shadow, Nelson works entirely in black-and-white which evokes heightened awareness of layering, texture, and movement. “My ‘Portraits of the Palouse,’” she explains, “are metaphors for the human prospect. ‘Harvests’ to me are exhibitions that depict the land as hallowed space through views of heritage farm architecture and landscape vistas. Implicit rural values relate to the natural environment, hard work, and community, and are relevant anywhere.”
