Daily Bread, Liberty, and the Orphans of Ukraine

Ethos Stone Mill Ukrainian Grain Loaves
Richland, Washington

If you’ve ever eaten a slice of bread you can thank Ukraine. That’s not an exaggeration. The flavorful grains that transformed the North American prairies during the nineteenth century into a continental breadbasket were varieties native to Ukraine’s famed Black Earth districts of Crimea and Galicia.  To be sure, Americans had previously consumed something called bread, but virtually all colonial and early American wheats were soft white and red varieties that made exceedingly dense loaves and are used today for scones, biscuits, and pancakes. The pedigree of most any modern hard kernel bread wheat can be traced back to famous “Turkey Red” and “Scotch Fife” that actually have nothing to do with Turkey or Scotland. Through happenstance of pioneer delivery and cartographic misunderstanding, Ukraine’s proper claim as historic and contemporary provisioner to the world is often overlooked.

Putin’s campaign to annex substantial portions of its peaceful southern neighbor is inflicting trauma upon its residents on a scale unprecedented since World War II in a twisted quest to restore some semblance of great power status. Today Ukraine’s annual production of some thirty million tons of wheat accounts for 12% of the global export supply. Together with Russia’s output, annual wheat production of the two countries exceeds the United States, Canada, Mexico, and Australia combined and represents one-third of world wheat exports. Ukraine is a leading supplier to Moldova, Lebanon, Pakistan, Egypt, Bangladesh, and Indonesia to which deliveries are now at risk. As a result of the present conflict grain prices have soared. Much was made by Kremlin spokesmen before the outbreak of war about the need to reaffirm a broader Slavic cultural solidarity from western influence. But in the wake of Russia’s declining population and moribund economy, Ukraine’s agricultural bounty has surely been an important factor in Putin’s malevolent calculus.

This is not the first time that someone has terrorized the inhabitants of the fertile steppes. Russian demographers have documented how the murderous calamities of Stalin claimed more innocent lives than did Hitler. None was more horrific than the 1932-1933 Holodomor when as many as ten million peasants were starved to death in southern Russia during Stalin’s campaign to expropriate grain for Russia’s industrial cities to the north. No greater genocide has taken place in modern times, and the experience remains a searing legacy among Ukrainians. In 1930 and 1931, New York Times reporter Walter Duranty wrote from the comfort of his Moscow apartment in flattering terms about Kremlin initiatives to modernize the Russian economy. He also pointed out that leaders in the United States and Great Britain had not appreciated Stalin’s genius. Duranty even received a Pulitzer in 1932 for his series on the Bolshevik Revolution which he composed against the backdrop of show trials in Moscow that led to the imprisonment and mass executions of Stalin’s rivals.

Enter essentially unknown but courageous young Welsh journalist Gareth Jones who decided to do more than parrot official accounts of conditions in Ukraine after hearing rumors of catastrophe. At great risk to his own safety, Jones donned the clothes of a Soviet commoner and journeyed by rail to Ukraine in the spring of 1933 where he witnessed unimaginable carnage and reported it to a skeptical world press. Once bustling villages were eerily silent except for the occasional cry of children, imposing church edifices had been boarded up on orders from above by burly militiamen who forbade public worship. Within two years Jones himself would be executed in likely retaliation by the Soviet secret police for daring to write the truth. Since Putin’s rise to power, at least forty-four Russian journalists investigating his doings have been murdered, as have numerous political rivals. The ministries of evangelically minded Russian Orthodox leaders in the spirit of martyred priest Alexander Menn have also been significantly obstructed.

Those of us with ancestral ties to the region recall stories of family elders’ distress that the emerging evidence of evil in the 1930s seemed lost on so many fellow Americans. Our grandparents recalled the feeling of helplessness when they gathered with neighbors after Sunday church services to read the latest news from relatives who remained in Russia. We have kept these yellowed pages all these decades as reminders to never take freedom for granted, to help others in dire straits, and to affirm inconvenient truths. One of our letters from that time reads: To begin with, we send you greetings in the name of the Holy Spirit. I will let you know that we are without parents. Where they are is unknown to us [and] only to God. We think they received the same treatment as others so is very bitter for us children. Will you not take mercy on us because we are lost children and will not be long on this earth. …Please send us help because we are orphans.

Our elders did send help that made all the difference for those who managed against human odds to survive and build a new life in the aftermath of famine, war, and the USSR’s eventual collapse in 1991. I was in Russia numerous times that year and afterward in response to overtures from the Russian Academies of Sciences and Education to establish faculty and student exchanges between universities in Russia and Ukraine and members of the U. S. Consortium of Christian Colleges and Universities. Dozens of these relationships flourished until Putin rose to prominence. Under his oppressive regime such relationships summarily ended as well as the collaborative social services programs they had fostered to address the challenges of foster care and orphanhood in our countries.

Vibrant democratic initiatives and educational exchanges did continue in Ukraine. I traveled to Crimea in the summer of 2010 for meetings on global orphan care and was amazed by the vibrancy of life in the capital city of Simferopol. My gracious hosts were local residents who expressed hope for the future under Ukraine’s nascent democracy. They smiled, talked of prospect for better lives, and enjoyed relationships with Americans and other Europeans. We drove south across the undulating expanse of recently harvested grainlands to the historic Black Sea port of Sevastopol where a double row of massive steel silos glistened alongside ships being loaded for delivery worldwide. Our conversation turned to opportunities for service that would have been impossible before Ukraine’s independence. Now after three decades an unprecedented interfaith consortium of Orthodox, Catholic, and Protestant church leaders was forming an indigenous “Ukraine Without Orphans” (UWO) movement to find caring homes in-country for Ukraine’s 30,000 adoptable orphans.

The number seemed staggering, but “UWO” was no mere slogan. Sasha, Marina, and my other new friends were seriously committed to a nation without orphans. They found inspiration in a theme verse about seemingly overwhelming odds: “There is a lad here with five barley loaves and two fish, but what are these for so many people?” (John 6:9). If divine provision could feed 5,000 using an anonymous lad’s unselfish offering, why couldn’t a nation without orphans be possible? (And perhaps, they wondered aloud, a “World Without Orphans”?) To this end the UWO consortium soon grew to involve 400 churches of all confessions in Ukraine as well as 110 public and charitable organizations that included a presidentially appointed Commission for Children’s Rights.

As a result of this commitment and as a percentage of its population, no nation on earth has accomplished more to address orphanhood in the last decade than Ukraine. In 2010 Ukrainians adopted 2,247 orphans while 1,202 were adopted internationally, and by 2015 the total number of in-country adoptions since 2010 reached 11,300. By 2021 the number of children eligible for adoption had fallen to 4,920 for a dramatic 83% reduction of adoptable orphans. (In Ukraine as elsewhere, significant numbers of children have been in residential care who have at least one adult who retains parental rights.) UWO leaders pledged to not rest until all such children had been placed in caring homes, and their dedicated efforts attracted the attention of care givers worldwide. Their inspiring example helped launch “Without Orphan” movements elsewhere in Europe as well as in Africa, Asia, and South America, and has also contributed to improved foster care initiatives in the U. S. and Canada.

The tragic aftermath of Russia’s invasion of Ukraine now threatens to undo the remarkable progress UWO childcare providers have made and has greatly complicated conditions for orphans and vulnerable children. Ukraine’s unfolding national nightmare is also presenting Americans with fundamental choices about civic and moral responsibility given the consequences of our own domestic politics and foreign repercussions. Authoritarian rulers of the past century like Stalin, Hitler, and now Putin have zealously applied the propagandistic “Big Lie” approach to obscure their nefarious intentions. Hitler blamed the Jews, Stalin blamed peasant farmers, and Putin astoundingly is blaming Nazis. Historian Timothy Snyder writes in On Tyranny (2017) of cardinal lessons we should have learned from 20th century experience. Number 10 reads: “Believe in Truth. To abandon facts is to abandon freedom. If nothing is true, then no one can criticize power, because there is no basis upon which to do so. If nothing is true, then all is spectacle.” 

We must brace for the fallout of economic dislocation that will test the mettle of any who subscribe to core principles of liberty and justice for all. They aren’t free. Standing in solidarity with Ukrainian freedom fighters will come at a cost. “Give me liberty or give me death!” can be easily thought or shouted, but the events of the past century have abundantly shown that American freedom and prosperity is inextricably linked to the wellbeing of like-minded nations throughout the world. Americans aren’t being asked to put their lives on the line in Ukraine, but we will pay more for a gallon of gas and loaf of that bread with Ukrainian roots.

Both courageous and vainglorious voices have been raised in the drama that is being played out on the world stage these dark days. The courageous promote the general welfare of the community, nation, and world. They have names like Zelensky and Blinken, and those who have been prime movers in the Ukraine Without Orphans movement like Sasha and Marina of A Family for Every Orphan. The people of Ukraine, whose harvests have long been blessed as daily bread for millions throughout the world, now need our support as they face a humanitarian disaster that may well drag on.

Facing invasion from the north in ancient times by powerful aggressor Assyria, the Prophet Isaiah asked how the religious might live out their faith. He answered: “Share your bread with the hungry and provide the wanderer with shelter” (Isaiah 58:7). Patriots young and old of Ukraine who have hosted our visits are putting their lives on the line for faith and freedom. They have shown me up at gatherings by loudly singing from memory all six verses of the Woody Guthrie classic, “This Land Is Your Land” about the “sun come shining” and “wheat fields waving.” They also know the somber refrain sung throughout the Orthodox Divine Liturgy, Gospodi, pomiluy—"Lord have mercy.” Let us pray that it may it be so, and instead of complaint that good hearts here and abroad will help sustain their deliverance.

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Dr. Richard Scheuerman resides in Richland, Washington, and is a founding board member of A Family for Every Orphan, which promotes indigenous adoption in Ukraine and a dozen other countries. A longtime school administrator and professor emeritus of education at Seattle Pacific University, he is also author of Hardship to Homeland: Pacific Northwest Volga Germans, and Harvest Heritage, a history of agriculture and heirloom crops. Please consider a one-time donation to A Family for Every Orphan’s Operation Harvest Hope fund.

Goodness, Grain, and Humankind— Thoughts Concerning Ukraine and Our Nation’s Founders

Cabrini Brothers Plaster Bas-Relief (c. 1910)
After Emmanuel Leutze, Washington Crossing the Delaware (1851)
Endicott-St. John Middle School; Endicott, Washington

How happy to think to our self when conscious of our deeds, that we started from a principle of rectitude, from conviction of the goodness of the thing [freedom] itself, from motive of the good that will come to humankind.
—Thaddeus Kosciuszko to General O. H. Williams; February 11, 1783

Day after day throughout all twelve years in the stately three-story brick school in rural hometown Endicott, notable figures from America’s past stared down at us from each classroom in the form of substantial bas-relief sculptures. Bearing the incised manufacturer name “Caproni Brothers” of Boston, these substantial plaster works resembled carved marble and spoke to the value placed on public education and art by members of our farming community who built the school in 1911. The three largest Caproni masterpieces hung against a wall of the third floor auditorium and included the famous scene Washington Crossing the Delaware which was painted some seventy years after the event by German-American artist Emanuel Gottlieb Leutze (1816-1868). The painter had returned for a time to his homeland and sought to support the wave of democratic revolts against European monarchies in the late 1840s. Leutze painted several other American Revolutionary War views including Mrs. Schuyler Burning Her Wheat Fields (1852) which is now held by the Los Angeles County Art Museum.

Notable battles that changed the course of world history were famously fought on fields of grain including Caesar’s defeat of Pompei in 48 BC on Greece’s Thessalian Plain at Pharsalos (Farsala—birthplace of Achilles), and English King Henry’s victory over the French at the Battle of Agincourt (1415) during the Hundred Years’ War. That large military engagements took place across vast rural areas is unsurprising and came to be associated with heroic sacrifice and symbolic harvests of souls. The Schuyler Wheatfield scene is especially notable for depicting an incident associated with the 1777 Battle of Saratoga that is considered the turning point of the Revolutionary War.

We learn in school about the nation’s Founders—men and women like Washington and Jefferson, John and Abigail Adams, James and Dolly Madison, Benjamin Franklin, and others who pledged their “sacred fortunes” to procure a free if imperfect nation based on democratic values. As part of this effort begun nearly 250 years ago other influential names are also familiar—army heroes Marquis de Lafayette of France, and stern Baron von Steuben of Prussia who became General Washington’s Chief of Staff and helped bolster patriot forces amidst the baleful conditions of Valley Forge. Another formidable if lesser-known foreign officer in freedom’s cause was cavalry general Thaddeus Kosciuszko (ko-choose-ko) who played a leading role in the Continental victory at Saratoga.

Emmanuel Leutz, Mrs. Schuyler Burning Her Wheat Fields (1852)
Los Angeles County Museum of Art

Painting at the distance of many decades, Leutze took liberties for his masterpieces of patriotic romanticism and the dramatic view of harried Catherine Schuyler, wife of Continental General Philip Schuyler and in-laws of Alexander Hamilton, combines elements of fact and legend. She is shown clad in red, white, and blue setting fire to a field of wheat on the family’s Hudson River estate presumably in September of 1777 to prevent its harvest by British troops approaching in the distance. The subsequent defeat of British General Burgoyne at the nearby Barber Wheatfield during the Battle of Saratoga in early October is considered the turning point of the American cause. The painting is remarkable not only for its depiction of a female figure in heroic wartime action, but she is shown being assisted by an African-American boy who carries a metal lamp.

Kosciuszko was a Polish nobleman and idealist, whose own privileged position in life contrasted with the democratic values he came to champion in peacetime and war. Commissioned a brigadier general by the Continental Congress and later made a member of the American Philosophical Society through Benjamin Franklin’s support, Kosciuszko nevertheless returned to Europe and helped lead the fight against autocracy in Poland as well as Russia’s invasion of Ukraine in the 1790s. Russia with far superior forces under Catherine the Great eventually prevailed against the Polish-Lithuanian Commonwealth and the Ottoman Turks in order to gain strategic access to the warm water Black Sea ports. Russia emerged victorious in 1792, and two years later Empress Catherine herself initiated the founding of Odessa which soon became Russia’s third largest city. Russia’s roots in Ukraine stretch back much further as Kyiv is considered Russia’s founding capital and flourished in a cultural Golden Age from the 10th to 12th centuries until its devastation in 1240 by the invading Mongols.

To secure her vast newly acquired southlands from such foreign threats, Catherine instituted one of the largest and most diverse settlement campaigns in European history. Substantial numbers of Armenians, Greeks, Italians, and other ethnic groups were directed to Ukraine to live among native Crimean Tatars and Turkic peoples. Beginning in the 1760s Catherine arranged for the relocation of 27,000 peasants from her native Germany to the lower Volga region, and some 50,000 followed until the 1830s to establish Black Sea colonies throughout Ukraine. Many came in the aftermath of Napoleon’s ill-fated invasion of Russia in 1812 that inspired Tolstoy’s novel War and Peace. A century later the prolific Black Sea German colonists needed more land to farm and faced increasing cultural threats from ascendent Slavic influences. Some chose to relocate as their ancestors had done, and many found new homes in America’s fertile farming districts—the Chesapeake Peninsula’s red loam country of Maryland and Delaware, southeastern New York’s “black dirt” area, the vast Midwest’s Great Plains, Pacific Northwest’s Columbia Plateau, and Canada’s prairie provinces. Black Sea German Mennonites brought Crimean “Turkey” Red wheat seed to Kansas in the 1870s which revolutionized American grain production and breadmaking.

Massey-Siemens Family Black Sea German Samovar
(c. 1890)
Palouse Heritage Collection

Those who appreciate this heritage have important reasons to be grateful their ancestors emigrated. European borders closed in 1914 with the outbreak of World War I, the Communist Revolution and three-year Russian Civil War followed until 1921, and Stalin’s brutal war on religion and campaign of collectivization led to Ukraine’s catastrophic Holodomor that claimed some eight million lives in the 1920’s and 30’s. Hitler’s invasion of the USSR caused the death of 27 million people during World War II. (American World War II casualties were about one million.) No wonder Timothy Snyder’s excellent 2010 chronicle of this era and place carries the disturbing title Bloodlands.

 Eastern European immigrants and survivors came, and substantially remained, because Americans both new and old found fidelity in the ideas expressed in Kosciuszko’s 1783 letter about “deeds,” “principle,” “conviction,” and “goodness.” These terms may be variously debated today, but they did not have vague meanings to those who wrote or heard them. And while they have been lived out in ways that excluded many since the nation’s founding, they have provided a framework for freedom, security, and economic prosperity unknown on a national scale in previous history. Such core ideas are threatened today because of extremism on both sides of a political continuum that values personal benefit and perceived “rightness” above the common good—an inversion of American First Principles.

To be sure, Jefferson’s expression “pursuit of happiness” is eighteenth-century code talk for private enterprise which forms the basis of modern economic development. But in the same breath he writes of “promoting the general welfare” since he, Kosciuszko, and the Founders understood liberty to be the use of freedom to promote national wellbeing, versus licentiousness as use of freedom for selfish power and gain. The peoples of Ukraine, Russia, and Belarus faced a momentous decision in 1991 when in the wake of the USSR’s collapse they voted to declare independence. Much has been written about the litany of events and political vacillations that have ensued since then. May the cause of Kosciuszko yet prevail on both sides of the Atlantic, and peace and prosperity return to the people of Ukraine’s fertile Black Earth grainlands.

A Medieval Bread Buffet in the Tri-Cities!

Thanks to our Palouse Heritage crop plots tended by a dedicated group of local school students, we were able to supply some heritage bread wheat flour to legendary baker Angela Kora at Ethos Bakery in Richland. Angela has kindly provided her incredibly flavorful creations for museum events and we enjoy visiting with her about agrarian traditions from long ago (see below). Responsibility for care of the fields from seed time to harvest through the centuries substantially rested with young adults and older children. Villages from Eastern Europe to the British Isles were generally synonymous with a single religious parish and many inhabitants shared ties of kinship that fostered social cohesion. But responsibilities and obligations rested with family units to care for the land. To be sure, all able-bodied workers of both genders were deployed during the crucial weeks of harvest, and important roles were also assigned to older children and elders to care for the youngest and provision reapers and binders. But prevailing economic norms that tied family units to individual holdings, tenancies, and leases limited greater cooperative economic development.

Angela Kora, head baker at Ethos Bakery in Richland, WA

Ethos Bakery Bounty

The wider availability of cereals led to greater specialization in food production. As early as the 1360s records from the Poitou region of central France reveal the grading of four types of wheat bread likely typical in other parts of Western Europe: superior white choyne made from sifted flour of highest quality and salted, unsalted choyne (Russian krupichataya), high extract reboulet likely made from approximately 90% whole flour with the heaviest bran removed (Russian sitnaya), and unsifted, whole grain safleur bread (Russian resheto).

Commoners also made coarse flour from barley, rye, and oats for flavorful, dense breads, and remained faithful into modern times to old culinary traditions using toasted grains for an array of such nutritious soups and porridges as Italian polenta (barley), Brittany grou (buckwheat), Russian kasha (rye), and Scottish porridge (oats). Raw grain was commonly stored in well-built wooden chests (known as “hutches” or “arks” in Britain) that rested upon the kitchen or pantry floor.

“Header in the Wheat”—The 2019 Harvest Commences

Our grain harvest began the first week of August as we joined with our Palouse River neighbor Joe DeLong to cut our crop of Crimson Turkey (“Turkey Red”) wheat at his farm. The DeLong place is located several miles upstream from our Palouse Colony Farm between the communities of Endicott and St. John. We’ve been working with Joe for several years as he takes meticulous care of his land and is a master mechanic whose magic touch keeps equipment of almost any vintage purring like new. Below is a picture of the first round in the Turkey wheat with Joe at the helm of his Model 453 International Combine. (The “header” is the detachable assembly in front of the combine with sickle cutting bar and rotating reel that feeds the grain back into the machines threshing mechanisms.) Crimson Turkey is a high quality hard red winter bread wheat indigenous to the Black Sea’s Crimean Peninsula. Flanking the strip of ripe grain is a lower stand of green oats that Joe will use for livestock feed, and above is a colorful hillside of Sonoran Gold soft white spring wheat which should be ready to harvest in about two more weeks. The latter is one of the earliest grains raised in the Pacific Northwest as period accounts trace its origins to at least the 1850s after seed stock had likely found its way north from California. Sonoran is a Mediterranean landrace wheat that was introduced by the Spanish to Mexico as early as the 16th century and eventually became a staple of Southwest cuisine for flour tortillas, Indian frybread, and numerous other flavorful foods.

Crimson Turkey Harvest

The picture below was taken this past spring when colorful native “sunflower” balsamroot set the hillside overlooking our Palouse Colony Farm ablaze in vibrant yellow and greens. The brown summer-fallow field covering the lower flat now hosts a fine crop of golden Scots Bere barley, the “grain that gave beer its name.” This ancient variety has grown in the northern British Isles since at least the 4th century AD when it was likely introduced by Roman legionnaires sent north to occupy the region.

Arrowhead Balsamroot overlooking Palouse Colony Farm

Although we transport our grain to a cleaning and storage facility in the rural community of Thornton about eighteen miles northeast of the farm, grain handling modernization has recently come to our nearby hometown Endicott. In the early 1880s, Endicott was platted by the Oregon Improvement Company, a subsidiary of the Northern Pacific Railroad, on its strategic branch line that tapped the fertile Palouse grain district along a route from the main NPRR transcontinental line at Palouse Junction (present Connell, Washington) eastward to Endicott, Colfax, and eventually Pullman and Moscow. A complicated network of feeder lines then tapped the northern and southern parts of the region. Construction of the central line, known in the late 1800s as the Columbia & Palouse, led to use of heavier rail than along other tracks which came to be an important factor many decades later for upgrading regional grain shipping operations.

Whitgro Unit Train Loading Facility, Endicott, Washington

With the merger of local farmer Endicott and St. John grain storage cooperatives in recent years into a larger entity known as Whitgro, a decision was made to construct a new storage and train loading facility in Endicott since the line there had been constructed with rail weight capable of carrying 110-car unit trains. The project called for construction of seven new immense steel grain silos to be located adjacent to a series of several other larger ones which brought total capacity in Endicott to approximately 3,100,000 bushels. The new storage facility was designed for rapid one-day loading of the trains which are capable of holding 100 tons of grain per car for a combined unit capacity of 420,000 bushels. Grain is trucked to town from farms and other elevators in all directions for shipment downline to tiny Hooper and then on to Portland for shipment worldwide. Work commenced on the enormous project last fall and the facility became operational just in time for this year’s bountiful harvest. The two R. R. Hutchison photographs below show grain storage at Endicott about 1910 when men worked long hours to carefully arrange 110 pound sacks along the railroad in tall stacks and in wide wooden flat-houses. Makes one grateful for trucks and augers.

Richard's Interview for the Off-Farm Income Podcast

Our own Richard was interviewed recently for the "Off-Farm Income" podcast. It's a great discussion about our journey into raising landrace grains as well as old world farming practices, Volga German farming heritage, and Richard's highs and lows in high school FFA!

You'll definitely want to check it out:
http://www.offincome.com/ofi-606-if-you-like-bread-thank-a-german-dr-richard-scheuerman-franklin-county-historical-society/

P.S. Richard isn't exactly "technically inclined" as some may say. So when he shares our website at the end of the interview, he incorrectly states it as palouse colony dot com. He meant to say palouseheritage.com. Safe to say he truly is more comfortable involving himself with the "old days."

Gleaning’s Early Modern Revival

Through arrangements with the US Department of Agriculture made possible by my friend and fellow historian Alex McGregor of Colfax’s The McGregor Company, I was recently able to visit Washington, D. C. and document works of agrarian art in our national collections. Among many highlights was seeing the gritty paintings of 1930’s New Deal artists like Ben Shahn as well as classical European works. Among the most beautiful were paintings on exhibit in the National Gallery by Jean-Antoine Watteau who turned to prevailing art academy representations that emphasized the human form of workers rather than the conditions of their lives. Rembrandt van Rinj, Nicholas Poussin, and Bernard Fabritius also rendered the biblical story of Ruth and Boaz in exotic settings and costume with a sacred gravity far removed from the period’s gritty realities in rural Europe. Not until Enlightenment attitudes supplanted aristocratic sentiment were peasants more fully reintegrated with aspirations of the rising middle class through art and literature consistent with era’s ideals of fraternity, progress, and rights of the common man. Enlightenment literary attention to gleaning is also notable for its association with feminine aspects of harvest and the state’s professed benevolent concern for the destitute.

USDA Whitten Building Entry Court; Washington, D. C.

Studies of customs and laws on gleaning challenge conventional interpretations that conflict over the poor’s harvest share arose with the emerging market economies of early modern Europe. But very few and obscure references to gleaning are found the late Roman period with the term virtually unknown in documents from the sixth century AD for the next six hundred years. References to the practice that emerge again in twelfth century English and French village by-laws regulate compensation of workers, describe limits to gleaning in village commons typically reserved as pasture, and are not explicitly associated with the poor. The raking of stalks missed by wielders of sickle and scythe had likely become one of the several steps embedded in the typical harvest cycle in which all able-bodied workers participated. 

Jean-Antoine Watteau, Ceres (c. 1718); Commissioned for Pierre Crozat’s Paris Palazzo, oil on canvas, 55 ¾ x 45 ½ inches; Samuel H. Kress Collection, National Gallery of Art, Washington, D. C.

The dominant narrative has held that as private ownership of land and the enclosure movement weakened villagers’ traditional communal rights and the aristocratic great estates, capitalistic demands for productivity eroded moral commitments to the impoverished. But gleaning had become conventional harvest practice and had long since lost its distinct association with the indigent. Population increase since the seventeenth century and the growth of Europe’s cities created substantial numbers of landless poor. Rather than addressing the new realities with comprehensive interventions for public welfare, state officials variously enacted archaic gleaning laws that fomented conflict in the countryside instead of ameliorating needs of the dispossessed. Church leaders often invoked religious rhetoric to justify such government efforts by attempting to apply ancient Levitical imperatives and the story of Ruth to distinctly new economic realities emerging in Western Europe.

Most Flavorful Breads, Very Beautiful Implements

I was not surprised when famed culinary host Guy Fieri of the Food Network’s hit TV show “Diners, Drive-Ins and Dives” selected Richland’s Ethos Bakery to feature for an upcoming episode. Ethos founders Angela Kora and Scott Newell manage one of our areas most popular eateries and one trip inside their attractive space offers proof through aroma and flavor of some of the finest breads, soups, and pastries available anywhere in the region. Small wonder Angela and Scott and their talented team were accorded such an accolade. We at Palouse Heritage were especially pleased because we have long been supplying Ethos with heritage grains like Crimson Turkey wheat and Purple Egyptian barley which they mill on site for the freshest baked products possible.

Ethos Bakery & Café Culinary Treasures; Richland, Washington

I first learned about Ethos after meeting Angela at one of the annual “Grain Gatherings” sponsored by Washington State University at their Mt. Vernon Research Center north of Seattle. These convocations draw participants from across the country while others hail from Europe and Australia. It used to be that use of agrarian folksayings, recounting tales of Old and New World seasonal farm labors, and harvest work songs were the obscure domain of cultural historians and ethnologists, but burgeoning interest in such topics is evident in sustainability and food sovereignty movements here and throughout the world. At a recent Grain Gathering session, groups toured test plots of heritage White and Red Lammas wheats, Scots Bere barley, and Lincoln oats, and learned about methods and marketability of artisan breads, craft brews, and other specialty food and beverage products. Even names of event sponsors suggest Old World associations—the Bread Baking Guild, King Arthur Flour, and Wood Stone, a custom builder of stone hearth ovens.

Conference presenters shared lines by the sixteenth century agrarian poet Thomas Tusser, and showcased a “Harvest Heritage” exhibit of art based on rural themes by plein air French Impressionists, American Realists, the Russian Itinerants. American folk art was represented in the once familiar Harvest Star quilt design and nineteenth century steel engravings of field workers wielding sickles. A notable modern depiction of this ancient tool is the sculpted stone bas-relief roundel carved by an unidentified New Deal era sculptor in 1941 for the Adams County Courthouse in Ritzville, Washington. Agricultural folklorist and artist Eric Sloan considered the crescent-shaped sickle in all its variations over time to be the most beautiful implement ever crafted.

Grain Sheaf Bas-relief (1941), Adams County Courthouse; Ritzville, Washington

Simple ancient depictions of sickle-bearing field workers gave way in a blended gradualism to medieval and early modern images of scythe-swinging harvesters. The social contract that had long governed and guided enduring social systems changed little until the nineteenth century. Inventions sparked by the Industrial Revolution led to the gradual replacement of sickles and scythes with mechanical reapers. This advancement in agricultural technology greatly relieved the arduous labor of harvest fields, but also compounded pressures of urban growth throughout the great grain growing nations of Europe and the America.

The horse-powered reaper developed by American Cyrus McCormick in the 1830s featured a moveable bar of small sickle sections that effectively cut grain stalks which fell onto a platform for binding and threshing. Just like anyone can enjoy today at Ethos Bakery & Café, exceptionally flavored heritage grains like Crimson Turkey were routinely held back by families to mill at home for delicious breads and other baked goods. Community elder Donald Reich of Colfax, Washington, recently told me that he remembered his immigrant father driving all the way to the Pataha Mill near Pomeroy to get their wheat ground into flour. How convenient we can go to places like Ethos and experience what they knew to be a treasure.