On December 8, 2016 Mr. Berry delivered a talk entitled "The Thought of Limits in a Prodigal Age." The event was held at Johns Hopkins University in Baltimore, and was sponsored by The Center for a Livable Future and the Department of Environmental Health and Engineering. Introductions begin around 9:20. Mr. Berry begins at 17:50. Johns Hopkins Livestream
The Schumacher Center has announced that the October 22 conversation between Wendell Berry and Wes Jackson (The Land Institute) has been sold out. But the event will be filmed, so watch The Schumacher Center for news of that.
The Center has described the event as follows:
On Saturday October 22nd at 7:00 pm, award winning author Wendell Berry and The Land Institute's co-founder Wes Jackson will share the stage at the historic Mahaiwe Performing Arts Center in the heart of Great Barrington, Massachusetts. They will hold a conversation about the 50-Year Farm Bill, their work, and their long friendship and collaboration in support of rural communities.
The occasion is the 36th Annual E. F. Schumacher Lectures, a tradition that Mr. Berry and Mr. Jackson launched when they spoke to a full house in October of 1981 on the theme of People, Land, and Community. Over the years the Annual Schumacher Lectures have provided a platform for some of the most powerful voices for an economics that supports both people and planet – voices that include Jane Jacobs, Bill McKibben, Winona LaDuke, Van Jones, Judy Wicks, and Otto Scharmer.
Much has changed since the first Annual Lectures. The promise of the global economy has faded in the face of ever-greater wealth inequality and environmental degradation. There is a groundswell of interest in building a new economy that is just and recognizes planetary limits. All of us at the Schumacher Center for a New Economics are delighted that Wendell Berry and Wes Jackson have accepted our invitation to come back and share their perspectives on how far we have come, where we are, and where we believe we should go next.
For more, visit The Schumacher Center for a New Economics.
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Wendell Berry's famous statement that "eating is an agricultural act" has motivated many to reconsider the agricultural systems our eating habits promote. Yet Berry's writings also contend that eating is a spiritual act; when we eat, we enact our relationship with the rest of creation and with the Creator. Unfortunately, the social architecture of the developed world encourages us to imagine food as a fuel that we consume. We're trained to treat food as a commodity whose sole purpose is to satisfy our desires and give us energy.
Lisa Graham McMinn's To the Table: A Spirituality of Food, Farming, and Community joins a chorus of other books that call Christians to resist this consumerist view of food. McMinn's book begins with Leslie Leyland Fields's proclamation that "food is nothing less than Sacrament." In defending this view, McMinn—a sociologist and co-owner of a CSA—adds her voice to the growing number of books and blogs celebrating farmers' markets, gardening, and home cooking.
Read all of "Eating as Discipleship" by Jeffrey Bilbro at Comment.
After returning home (following a "craftsmanship" tour of the Jack Daniels whiskey distillery), the students organized fifteen key questions that seemed the most important to them from all of our readings. I mailed them to Mr. Berry and he kindly responded with the letter posted to the right, along with typewritten responses to each question. I'm providing them for you here:
1. How much, if any, of Andy Catlett did you base upon your own life?
Andy Catlett is derived fairly directly from things I learned and that I remember from this part of the country at the time of my childhood. At the same time, it is very much a work of fiction. It had to be an imagined work simply because my memories are not complete enough to give me a whole story. And so Andy's bus ride, for example, is entirely imaginary. So are several of the characters and a good many of the events.
2. Where did industry go wrong, and why?
One of the large errors of industrialism is that it treats the ecological support system as "free." That is, it does not deduct ecological costs. To that I would add the tendency of industrialists to work on a scale so large that damages to ecosystems and human communities are inevitable.
Read more of this letter at Eighth Day Institute
Founded in 2011, the Berry Center aims to put her father’s writings to work: advocating for the farmers, land conservation and healthy regional economies. Berry spoke to Jane Black about her family’s legacy and her vision to support small sustainable farms. Edited excerpts follow:
Black: Your father, Wendell Berry, is a hero to so many people in the sustainable agriculture movement. But your work at the Berry Center honors not only his work, but your uncle and grandfather’s too.
Berry: My father says that his father did the important work. He and John, his brother, took it up. The work my grandfather did—and he would not have said it this way, but I will—was as the principle author of the Burley Tobacco Program, which was voted in in 1942 and ended about 11 years ago. It brought a stable economy to farmers in the eight-state Burley tobacco region. It protected them from over production, allowed them to plan an economic year, and it fostered a lot of intangibles like the ability for rural life to thrive.
Black: What did the program do?
Berry: It offered price support, not a subsidy. And it didn’t cost the federal government anything. It offered farmers stability—a market they could count on. For example, years ago we bought a 200-acre farm with a five-acre tobacco base, and that’s what we made our farm payment with. We borrowed money against the tobacco crop because we knew what that tobacco would bring. The rest of the farm was highly diversified. It was farming that fit the farm.
Read more at Stone Barns Center
Though I am not an economist, I do read articles and columns by economists. One of my interests in doing so is to see if any attention is paid either to the natural world or to the economies of land use. Though “the economy” obviously depends upon both nature and land use, those subjects are rarely mentioned, let alone attended to.
At the risk of trying your patience, I will point out that “What Is Wrong with the West’s Economies?” [NYR, August 13] by Edmund Phelps makes no mention of nature or “natural resources” or any land-using economy. He speaks once of “rural life” in order, tritely, to dismiss it from any concern or importance. And he speaks once of “the crops”—“the crops may be growing…”—but that is a trope. The crops in fact “may be” growing, but he takes for granted that they are.
Read more at The New York Review of Books
Francis and Berry both preach against an individualism that trumps community and compassion; note the Creator’s love for his creation regardless of its utility to humanity; and affirm a special status for people but rebuff a theology that equates our “dominion” with an unfettered domination. They decry what Francis calls the “rapidification” of culture and the over-specialization of knowledge; reject a hyper-dualism that completely severs body and soul, the spiritual and the earthly; and are even similarly wary of our relational reliance on electronic screens. Berry famously described “eating” as “an agricultural act.” Francis, quoting his predecessor Benedict XVI, makes a similar, if broader, point: “Purchasing is always a moral—and not simply economic—act.”
The two also offer extended criticism of what the Pope calls a “deified market” and Berry deems “an opposing religion, assigning to technological progress and ‘the market’ the same omnipotence, omniscience, unquestionability, even the same beneficence that the Christian teachings assign to God.” Moving on from the shared renunciations, they each praise the actions often taken by small landowners and local peoples and affirm the value of physical work and artistic beauty. In short, both men refuse to swallow the myth of progress or, conversely, diagnose humanity as a planetary cancer.
Read more at First Things
As it turns out, a US author from Kentucky came to Francis' same conclusions a little over thirty years ago. Award winning author Wendell Berry advocated in his 1983 essay "Two Economies" for a system that would prioritize the spiritual "Kingdom of God" without neglecting economical necessities.
Berry has often criticized electronic communication and modern agricultural techniques. That said, at a more universal level, this essay advocated for a practical harmony that both shaped the environment through human invention and allowed the environment to provide practical aids and limits on human development. Berry used topsoil as an example. He argued that industrialists overlooked complex ecological systems by replacing the double function of topsoil, water retention and drainage, with machines and dams that performed merely one or the other task, risking eroded ecosystems. In short, in the name of efficiency, technocrats had overlooked and reduced nature's efficiency. Turning to the ironic belief that we can or ought to control nature, Berry asked: "What is to be the fate of self-control in an economy that encourages and rewards unlimited selfishness? (68)"
Read more at Huffington Post
To be sure, Berry’s “rugged individualism” is simply a more poetic term for our common complaint of “entitlement” — an accusation usually aimed at the young, which upon closer inspection reveals itself as a major undercurrent of capitalist society itself. Contemplating how we got there, Berry points to the aberrant evolution of property rights — something that originated as protection of the private individual and mutated into destruction of the public good:
Rugged individualism of this kind has cost us dearly in lost topsoil, in destroyed forests, in the increasing toxicity of the world, and in annihilated species.
When property rights become absolute they are invariably destructive, for then they are used to justify not only the abuse of things of permanent value for the temporary benefit of legal owners, but also the appropriation and abuse of things to which the would-be owners have no rights at all, but which can belong only to the public or to the entire community of living creatures: the atmosphere, the water cycle, wilderness, ecosystems, the possibility of life.
Read more at Brain Pickings
As often before, my thoughts begin with the modern history of rural Kentucky, which in all of its regions has been deplorable. In my county, Henry County, for example, as recently as the middle of the last century, every town was a thriving economic and social center. Now all of them are either dying or dead. If there is any concern about this in any of the state’s institutions, I have yet to hear about it. The people in these towns and their tributary landscapes once were supported by their usefulness to one another. Now that mutual usefulness has been removed, and the people relate to one another increasingly as random particles.
To help in understanding this, I want to quote a few sentences of a letter written on June 22, 2013, by Anne Caudill. Anne is the widow of Harry Caudill. For many years she was involved in Harry’s study of conditions in Eastern Kentucky and in his advocacy for that region. Since Harry’s death, she has maintained on her own the long interest and devotion she once shared with Harry, and she is always worth listening to. She wrote:
The Lexington Herald Leader last Sunday ... published a major piece on the effects of the current downturn in the coal industry ... Perhaps the most telling statement quoted came from Karin Slone of Knott County whose husband lost his job in the mines ... finally found a job in Alabama and the family had to leave their home. Karin said, “There should have been greater efforts to diversify the economy earlier.” [Fifty] years ago and more Harry tried ... everything he could think of to encourage diversity. My heart goes out to those families who yet again are being battered by a major slump in available jobs. ... Again they are not being exploited, but discarded.
This is a concise and useful description of what Anne rightly calls a tragedy, and “tragedy” rightly applies, not just to the present condition of Eastern Kentucky, but to the present condition of just about every part of rural Kentucky. The tragedy of Eastern Kentucky is the most dramatic and obvious because that region was so extensively and rapidly industrialized so early. The industrialization of other regions (mine, for example) began with the accelerated industrialization of agriculture after World War II, and it has accelerated increasingly ever since. The story of industrialization is the same story everywhere, and everywhere the result is ruin. Though it has developed at different rates of speed in different areas, that story is now pretty fully developed in all parts of our state.
To know clearly what industrialization is and means, we need to consider carefully some of the language of Anne Caudill’s letter. We see first of all that she is speaking of a region whose economy is dependent upon “jobs.” This word, as we now use it in political clichés such as “job creation,” entirely dissociates the idea of work from any idea of calling or vocation or vocational choice. A “job” exists without reference to anybody in particular or any place in particular. If a person loses a “job” in Eastern Kentucky and finds a “job” in Alabama, then he has ceased to be “unemployed” and has become “employed,” it does not matter who the person is or what or where the “job” is. “Employment” in a “job” completely satisfies the social aim of the industrial economy and its industrial government.
Read more by Wendell Berry at In These Times