King Corn Versus An Urban Rustic

I heard a brief interview on the radio with independent documentary filmmaker, Aaron Woolf.  He directed Greener Grass: Cuba, Baseball, and the United States, and Dying to Leave: The Global Face of Human Trafficking and Smuggling. His latest film is King Corn.

King Corn is a film about this ubiquitous king of crops that ends up in everything from apples to antifreeze, body lotion to batteries, margarine to magazines.

The crop has come a long way in 6,000 years ago from Mesoamerica to your kitchen. It is grown on every continent (except Antarctica) and in the U.S. it gets 93 million acres of  land. Do we really eat that much corn? Well, yes – if you count all the corn that goes to high-fructose sweetener and to grain to feed cows that we will eat.

In the 2007 film, we follow two college buddies, Curt and Ian, to Greene, Iowa (home of their great-grandfathers) and watch them spend a year planting and harvesting one acre of corn.

The project is small time in the corn world, but they learn about subsidies, surpluses, and the nutritional aspects the industry of an industry that’s growing in proportion to America’s bellies.

Maybe you don’t think of farming as industry, but corn has certainly helped to eliminate the family farm with industrial farms. As with other industries, decisions about what crops to grow and how they are grown are often based more on economic considerations than their effects on the environment or consumer health.

There’s more on the film at kingcorn.net and pbs.org/independentlens/kingcorn

What actually interested me more in the interview I listened to with Woolf was his store  Urban Rustic, a grocery store in Brooklyn, NYC.

The store’s mission is to raise awareness about where our food comes from – and to sell groceries.

Here, things come mainly from local farmers, butchers, cheesemakers, and other producers. It’s got a general  general store look but with a  juice-and-coffee bar and an elevated dining area.

Everything sold has a story about where it came from and how it was produced.

One lesson learned and told in the interview is that some things turn out to be counter-intuitive. For example, the kiwi from New Zealnad might actually have a smaller “carbon footprint” than the tomato from southern New Jersey due to modern transportation systems.

Locavore Nation

Listening to the podcast edition of the program The Splendid Table (episode January 17, 2009) got me thinking about several topics that I will write about this weekend.

The show sponsored “Locavore Nation” in 2008. Locavore isn’t a word that most people probably know, though it was is the 2007 “Word of the Year” for the Oxford American Dictionary.

A locavore is someone who eats food grown or produced locally or within a certain radius such as 50, 100, or 150 miles. The locavore movement encourages consumers to buy from farmers’ markets or even to produce their own food, with the argument that fresh, local products are more nutritious and taste better. Locally grown food is an environmentally friendly means of obtaining food, since supermarkets that import their food use more fossil fuels and non-renewable resources.

“Locavore” was coined by Jessica Prentice from the San Francisco Bay Area (see also http://www.locavores.com) on the occasion of World Environment Day 2005 to describe and promote the practice.

The podcast was a final (I suppose) check with their  Locavore Nation volunteers to see what conclusions the year-long project inspired.  There were fifteen people from around the country that they grouped by regiosns.

The idea was to try to get at least 80% of their food from local, organic, seasonal sources and then incorporate it into tasty, healthy meals.  (The show is about food, after all.) The participants had blogs on the site.

Since I came in at the end, there was a lot to read. I looked at the East group (no one from from my home state though) and starting reading some posts.

The blogger I looked at in the most detail was Autumn Long.

“I’m 24 years old, and I live in rural north-central West Virginia. I was born and raised in West Virginia, and in 2005 I graduated from the University of Pittsburgh with a degree in Anthropology. I live on a 75-acre farmstead that is composed mainly of forested hills. My husband, Dan, and I live “off the grid” in a “hand-built” house that is a work in progress. Dan’s parents are our closest neighbors and have owned this property since 1981. We have a horse, a donkey, two dozen laying hens, five cats, two dogs, and one hive of honeybees.

Dan and I both work part-time (I’m an editor and writer; he’s a landscaper) and consider ourselves full-time homesteaders. Together with my in-laws, we maintain ample pastures, two hayfields, large vegetable and herb gardens, fruit trees and berry bushes of various stages of development, and a small pond stocked with bass and catfish. The forest provides us with firewood and edible and medicinal plants and mushrooms. Dan and I make maple syrup each spring. We try to grow as much of our own food as possible, and we enjoy brewing beer. This year we plan to raise a couple of pigs and some roasting chickens.”

I like that she is a writer, and that they seem to have a jump-start on the locavore lifestyle. But what actually got me started reading her posts was her retrospective last blog post.

“When I was approached last year to participate in the Locavore Nation, it sounded like it would be well organized and enthusiastically supported, and would generate a lot of public participation. Fast-forward to a year later, when a few steadfast bloggers are still stubbornly churning out occasional entries despite a steady waning of interest by all (or at least most) involved parties. I’ve tried to keep up my end of the bargain, but I can’t help but feel that I’m often writing just to hear myself talk, so to speak. I wish there would have been better organization and more encouragement and support from the people who created this project in the first place. A great opportunity has been wasted in many ways.”

That seemed pretty honest. Of course, I also can identify with bloggers who feel like they are talking to themselves. (I had that same feeling doing a late-night college radio program many years ago.)

I did some searching, but didn’t turn up a new Autumn Long blog. I hope she does some vanity search and comes across this bcause I think she should continue her blogging on her own.

Like the cabin blogs I wrote about earlier, I find that getting someone’s personal take on something like this really makes your education about the topic more meaningful.

Autumn,

How is the donkey?
Are your honeybees having that hive collapse problem I read about?
Did you continue eating locally? What’s green to eat these winter days?

Yours truly,

Ken

More: from PBS “10 Steps to Becoming a Locavore”

December 21, 2012

Some people disagree about what humankind should expect on December 21, 2012. There’s not even agreement on whether or not that is the correct date. But you’re going to hear more about the date during the next three years.

December 21, 2012 is calculated to be when the Maya’s “Long Count” calendar marks the end of a 5,126-year era.

One writer, Lawrence Joseph, forecasts widespread catastrophe in his book Apocalypse 2012: An Investigation into Civilization’s End.

Spiritual healer Andrew Smith predicts a restoration of a “true balance between Divine Feminine and Masculine” in his books The Revolution of 2012, Vol.1 The Preparation and The Revolution of 2012: Vol. 2 The Challenge.

Daniel Pinchbeck anticipates that in 2012  a “change in the nature of consciousness” will occur assisted by indigenous insights and psychedelic drug use.

Hunab Ku

Others say that 2012 is another end-of-the-world, Y2K hoax that will amount to nothing more than another day in 2012.

Maybe there will be a convergence. Maybe  the growing interest in earth religions will cause ud to reconnect with the Earth and we will save ourselves. Maybe the Maya are right.

The Maya civilization. You studied it in school – remember? Advanced writing, mathematics and astronomy and torture and sacrifice. Or was that the Inca? You still confuse the two.

The Maya lived in Mesoamerica around A.D. 300 and 900. They used a “Long Count” calendar. It measured out more than 5,000 years. Then it resets at year zero.

For the Maya, making it to the end of a whole cycle was cause for real celebration.

Personally, I like the 2012 count. Right now I’m working as part of a grant program at a college. The grant runs out in 2012. I’m thinking it’s a good year to retire. So, I’m betting that 2012 is the start of a brave new world. It’s in the stars.

In fact, it is in the stars. On the winter solstice in 2012, the sun will be aligned with the center of the Milky Way for the first time in about 26,000 years. Some say that this means whatever energy typically streams to Earth from the center of the Milky Way will indeed be disrupted on 12/21/12 at 11:11 p.m. Universal Time. Set your alarms.

Did the Maya really figure that out?

“It would be impossible the Maya themselves would have known that,” says Susan Milbrath, a Maya archaeoastronomer and a curator at the Florida Museum of Natural History. What’s more, she says, “we have no record or knowledge that they would think the world would come to an end at that point.”

Who’s right?  What should we plan for Year Zero in four years?

WordPress TV

I’m still pretty new to WordPress, so I was happy to stumble upon WordPress TV which has lots of online videos about working with WordPress.

Unprogrammed Worship

A few years ago, I took an evening “adult school” class that met at a local Friends Meeting House. It wasn’t a course on anything that had to do with Quakers. It just met there. One night a member of the Friends came to talk briefly about their beliefs and practice.

I came across some notes from that session (almost totally incomprehensible by now) and the part that caught my attention was their idea of “unprogrammed worship.”

That seems to be the more typical style of worship among Friends in English-speaking countries. During unprogrammed worship, Friends meet for “expectant waiting”  and “divine leadings.”

I found it fascinating that sometimes a meeting, which seems to last about an hour,  is entirely silent. Sometimes quite a few people speak.  If someone is led by the spirit, they would rise and share a message. These are not prepared (programmed) “speeches” and the speaker might be expected to say the source of their inspiration. It might be divine. It might be from within.

After someone speaks, some time will pass in silence before anyone else speaks.  They do not expect anything like a response or debate on what was said.

How unlike my own Catholic upbringing. How refreshing to think about what we say and say something only when we really have something to say.

This unprogrammed worship starts as soon as the first participant is seated. All enter in silence. The Meeting ends when one person (usually predetermined) shakes the hand of another person present. All the members of the assembly then shake hands with their neighbors. After that, one member usually stands to extend greetings and make announcements.

Meeting HouseI was telling my friend Scott about this and he really wants to visit such a place.  The closest to me is the same place I had gone for those classes: the Montclair Friends Meeting House on 289 Park Street in Upper Montclair, New Jersey.

Scott and I both grew up with “programmed worship” and have been searching for most of our adult lives in other places.

Apparently, there are some Quakers who practice programmed worship which resembles a typical Protestant worship service in the United States. These meetings may have readings from scripture, hymns, a sermon from the pastor and a shorter period of silence.

I have read that this type is more common in southern and central United States worship.

I did some reading online about Quakerism though I found no official or definitive website.

I like that they have no creed.

George Fox dismissed theologians as “notionists”, and modern Quakers are generally little concerned with theology, and are more concerned with acting in accord with the leading of the Spirit. Quakers have historically expressed a preference for understanding coming from God’s Spirit over the knowledge derived from objective logic or systematic theology. Eschewing notions of “authoritative” doctrines, diverse statements of “Faith and Practice” and diverse understandings of the “leading of the spirit” have always existed among Friends. The leading to lay down all sense of authoritative theology (notions thereof) results in broad tolerance within the Society for earnest expressions of “the light within”.

They don’t really observe religious festivals such as Christmas, Lent or Easter at particular times of the year, but instead believing that Christ’s birth, crucifixion and resurrection should be commemorated every day of the year.  If something should (or should not be done) on certain days, this should be followed all year round. For example, rather than observing Lent, live a simple lifestyle all the year round.

I think I need to check into Meeting days and times. Many Friends have Meetings on the “First Day” (Sunday) for convenience rather than because it is believed that Sunday is the sabbath, and other Friends hold Meeting for Worship on other days of the week.

I also admire Quaker egalitarianism

…the spiritual equality of the sexes,  their refusal to practice “hat honour” (Quakers refused to take their hats off or bow to anyone regardless of title or rank), and their refusal to address anyone with honorific titles such as “Sir,” “Madam,” “Your Honour,” or “Your Majesty.” In the eyes of God, there was no hierarchy based on birth, wealth, or political power—such honours they reserved only for God. This practice was not considered by Friends to be anti-authoritarian in nature, but instead as a rebuke against human pretense and ego.

An introduction to the Friends Meeting House, Watford, UK     http://www.youtube.com/srekauq

General Information (quoted above)    http://en.wikipedia.org/wiki/Quakers

Waiting For Charlie Rose

This is not a new video, but if you haven’t seen it, it is a new video.

PBS talker Charlie Rose in conversation with Charlie Rose. Talking about Internet technology (perhaps).

In this editing exercise, Mr. Rose is in an absurd (Radiohead) world of dialogue (sometimes clear, sometimes hostile, sometimes not dialogue) one-on-one with someone very much like himself.

Why is “Steve” not happy. Yahoo, Microsoft, Google. (We’re not going to do that.)

Using a single episode of the “Charlie Rose” program as raw footage, Andrew Filippone Jr. created “‘Charlie Rose’ by Samuel Beckett.”

Steve is not happy. What did Charlie Rose think of it? Click and see or hear.

Bright College Years

Bright College Years is part of the “Sixties Legacy” series.  It’s a  feature length documentary on the “student revolution” at Yale University.

I recall that on May Day (May 1) 1970 there was Black Panther rally in New Haven, Connecticut with the ‘Chicago 7′ defendants Jerry Rubin, Abbie Hoffman and David Dellinger and Panther official David Hilliard.

Peaceful rally that ended up with police and tear gas, bottle-throwing protesters marching from Yale into town. More police and guardsmen.

I was finishing my junior year of high school, thinking about college and being a bit envious that I wasn’t involved in all the protests.

I watched it online this weekend before the inauguration of Barack Obama. A film full of Black Panthers, speeches, protests and rich Yale students trying to either do the right thing or look like they are doing the right thing.

I’m not sure what to think as I watch this today. I don’t feel nostalgia.  Who feels  nostalgia for a protester talking about how Charles Manson is innocent?

It really was a strange trip. It’s a road I don’t mind visiting, but I have no desire to park there for any length of time.

The documentary  won the Gold Hugo, Chicago Film Festival, 1972 and Cannes Film Festival Award for Best First-Feature Film, 1972.

It can be viewed online at an interesting website called snagfilms.com that features documentaries.

Penny Postcards

mt college

Montclair Teachers College
(now Montclair State University)

I came across two shoeboxes full of postcards that I have saved over the years.

Some are cards that were sent to me. Some are cards that I mailed home from places and my mom had saved. Some are cards that were never mailed and that I just bought or found. I even have some that have nothing to do with my own life that were mailed by others to others.

These postcards are sometimes called penny postcards. It wasn’t that these postcards cost a penny, but that they cost 1¢ to mail.

Lots of people seem to collect postcards.

Take a look at http://www.rootsweb.ancestry.com/~usgenweb/special/ppcs/ppcs.html
and this site about collecting postcards  http://www.postcardcollector.com
which led me to look at this site
http://www.usgwarchives.org/
and that site has some interesting & odd special projects
http://www.usgwarchives.org/index.htm#special
and this one on tombstones
http://usgwtombstones.org/
and there’s a search tool for all state archives, so I looked at New Jersey obituaries
http://www.usgwarchives.org/obits/nj/obitsnj.htm

A few local cards from the childhood section of shoebox #1.
Civic Square, Irvington, New Jersey
Chancellor Avenue Playground
Irvington General Hospital

civic square

chancellor playground

hospital

Camptown, NJ

I grew up in New Jersey. I grew up in town that was originally part of Clinton Township and included parts of  today’s Maplewood, Newark and South Orange.

My hometown was called Camptown until the mid-1800s because of the religious camp meetings that were held there.

In 1850, after Stephen Foster published his ballad, “Camptown Races,”  residents were concerned that the “wild” activities described in the song would be associated with their quiet community. Camptowns were tent cities that were temporary workingmen’s accommodations in many parts of the United States, especially along the rapidly expanding railroad network. Along with the workers and their horses came races and betting.

See dem flyin’ on a ten mile heat, Doo-dah doo-dah!
Round de race track, den repeat, Oh, doo-dah-day!
I win my money on de bob-tail nag, Doo-dah! doo-dah!
I keep my money in an old tow-bag, Oh, doo-dah-day!

So, the wife of the local postmaster, suggested Irvingtown, in honor of  the author Washington Irving. It was accepted. The author was invited. He never showed up.

That’s my hometown’s real story.

Irvington (drop the w) was incorporated as an independent Village in 1874, and later incorporated as a Town, replacing Irvington Village. In my days there, it had about 65,000 residents making it one of the biggest “towns” in the country. And all packed into a square mile.

After the 1967 Newark riots, there was a fast exodus of families who thought they were living in a suburban town and discovered they were part of the Newark sprawl in the most densely populated part of the United States.

Until 1965, Irvington was almost exclusively white. By 1980, the town was nearly 40% black, by 1990 it was 70%.

Irvington has had a tough run of it the past 3o years, but I loved growing up there. I lived on Adams Street and it was a real neighborhood where you knew all the other families by name. I could wander as a kid from house to house, to the park, down to play at the brook, off to the downtown stores or one of the three movie heaters, and my parents never worried about me. It was a different time; a different world.

Doo-dah, doo-dah.

Wolf Moon

wolf moon

Tonight is the night of the Wolf Moon.

Full Moon names started with Native Americans as tribes kept track of the seasons by giving distinctive names to each recurring full Moon. The names actually applied to the entire month in which each occurred.

There was some variation in the names based on tribes. European settlers followed that custom and created some of their own names. Since the lunar month is only 29 days long on the average, the full Moon dates shift from year to year.

The January full Moon name comes from the wolf packs that would howl outside the villages of Native Americans during the hungry, lean, snow-covered winter nights.

Depending on location, some tribes call January the Full Snow Moon, but most tribes applied that name to the next full moon.

See also  http://www.farmersalmanac.com wikipedia.org

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