At some point in college I came by a copy of Michael Pollan’s first book, Second Nature, about gardens and humans’ relationship to the natural world. I may have stolen it from my parents’ coffee table, or found it lying around the cozy, fervent MIT cooperative where I lived. Having been raised by former NOLS instructors on tofu, Thoreau, and Edward Abbey, and on the other hand undertaking at the time an intense education in technology, quantitation, and innovation (electronic paper, 3D printing, underwater drones, implanted medical devices…), the book stuck with me (‘planted a seed’, you might say), and played a part in leading me to these apple trees, this blog, and this post.
Briefly, ‘Second Nature’ presents contemporary environmental thinking about land as a sort of absolutist madonna/whore dichotomy between a few remaining preserved gems of ‘pure’ wilderness and the surrounding matrix of ordinary, ‘degraded’ territory, and Pollan pronounces this absolutist distinction barren – both literally and conceptually. As an alternative he sets forth the garden as a more fruitful metaphor, both for feeding ourselves and for thinking about interactions between humans and the natural world. Re-reading after over 20 (!) years, the book is thoughtful, engaging, and still has a good argument to make, one that resonates with my life.
Certainly Wilderness was a guiding star of my youth. Though my parents were raised in or near cities on both coasts, they met high in the Rockies as mountaineering instructors, and mixed in among the ordinary homesteading tools there were strange artifacts about – wood-handled ice axes, oval carabiners, and hanks of rattle-stiff old goldline. Practically before we could walk, my sister and I had full-sized Kelty framepacks waiting for us, and I remember the pride of finally being (marginally) big enough to carry mine. Many summers we road-tripped to Wyoming to hike high into the mountains, disappearing across the continental divide where sometimes we’d go a week without seeing another party.
And since my parents ‘settled down’ pretty far off the beaten path, my sister and I grew up two miles from the nearest other kids, as part of the broader back-to-the-land movement which was in conscious opposition to the industrial practices of modern life. Growing up this way I came to see wilderness as Real, bracing and constant against the artificiality of television, plastic toys, and social cliques. The mountains we trekked through offered arresting beauty in reward for skill and hard work. The rock is enduring, the weather uncaring, the alpine trees strong and patient. Wilderness offers a tough but objective test – you either keep your gear dry or you don’t, you make it over the pass or you don’t, and the consequences flow directly from the nature of unvarnished reality. In wilderness it’s clear that the universe doesn’t care about you, but it’s fair and its rules are legible – in that way it’s far superior to junior high.
But, you can’t cultivate a rock. You can’t eat a view. As a species we are 7 billion people, ten thousand years down a one-way experiment in intensive food-making, culture-building, and technology-refining, and we’ve been pretty darned sophisticated at it for thousands of years. For who we are, wilderness is an education, perhaps a vacation, but not a career – while it’s certainly a nice place to visit, we just can’t live there anymore.
Where we live is the industrial economy, and how we live there is mechanized agriculture and massive flows of energy. The surface experience of modern life in the developed world often obscures this – our skills are transferrable, our communities virtual, our finances digital. But this is, if not an illusion, an epiphenomenon of the stability, specialization, and efficiency of the underlying physical systems. Until we upload our consciousness into silicon (as the Singularity squad devoutly wishes), we remain stubbornly physical creatures – to see this clearly look no further than last spring’s run on toilet paper.
The toilet paper thing is a sort of nervous joke, but I mean this in a broad and serious way. We don’t actually have a post-industrial society; we just got so efficient at manufacturing buildings and cars and appliances and electronics that as a society we have enough bandwidth for many of us to toodle around with apps and stuff. Nor in physical terms do we actually have a post-agricultural society – we just got so efficient at agriculture (efficient in economic terms, by using a ton of fossil energy) that we had enough extra wealth/calories to build an industrial society. The foundation of the information age is hyper-efficient manufacturing, and the foundation of industry is hyper-efficient agriculture, and the foundation of all of it is cheap energy. And the fact that the environmental impact of our lives is largely hidden by offshore manufacturing and high-voltage transmission lines does not make it go away.
Grappling in a real and quantitative way with human environmental impact seems to be what Second Nature is missing. Published two years before Pollan’s book, Bill McKibben’s The End of Nature introduced the US mainstream to concrete and present reality of global warming. But Pollan doesn’t engage materially with climate change, or really with other large-scale environmental problems. Perhaps this is because he leans so heavily on the crisp dichotomy between wild and impacted land, which was at the very moment of his writing being ruptured by the all-permeating reach of global greenhouse gas emissions.
Pollan was right that wilderness is not a solution for sustaining 7 billion people, and that necessarily the way forward is to thoughtfully cultivate our world (enough of it to live on). But his book has precious little to say about actually producing sustenance. After a promising beginning among the truck farms of Long Island, the book takes long excursions into the social class implications of rose varieties, the moralistic overtones of compost, and the excesses of seed catalogues, and in the end seems to be more about aesthetics than substance, more about landscaping than actually producing food, fuel, or fiber. His primary concern seems to be how a well-read suburbanite can display his good taste.
This disappoints me because I believe that the actual physical substance of how we live matters. To be sure, what we feel and proclaim matter also – aesthetics, symbols, and statements move minds, but minds are also subject to myopia, hypocrisy and wishful thinking. Rock-bottom physical reality matters at least as much, because all the while as we think and symbolize and post and upvote, inexorably we eat, we heat, we travel (or used to), we buy, and we build, and the effects are real, quantitative, physical. Our microprocessors require electricity, our fingers quit typing much below room temperature, and our lofty professional and aesthetic goals are stubbornly dependent on a pound dryweight of bread, butter, and beans, daily with scant interruption. We remain tied, physically and therefore ethically, to the land.
Where then should we live, and how should we live there? Where? There’s no point getting prescriptive about it; we are 7.6 billion now, we take up a lot of space already, and this Covid time is no season to encourage folks moving around. We should live in our communities. Urbanites have their own clear paths to low-impact living: density, bicycles, and a thoughtful diet go a long way. For those of us who live in the countryside, the risks and possibilities are broader.
I live in Maine. Because our state has the lowest population density east of the Mississippi, many of us live on sizeable chunks of land. While most people in the developed world externalize the environmental impact of their lives, still land and sunlight are the ultimate sources of our sustenance, and the impact does not go away just because we can’t see it. So for those of us fortunate enough to own acreage, it’s worth thinking about how our land could sustainably produce some of the basic stuff of human life.
I have written much here of my frustration with the consumer model of citizenship. Not that I want to live as a survivalist, guarding a field of turnips with an assault rifle, but nor am I satisfied to be merely a specialized cog in the global industrial machine. Because my life impacts the planet, because land and nature are the ultimate source of our sustenance, and because I have land, I am interested in stewardship. Because the path humanity is on is not sustainable, I am interested in experimenting and modeling other paths – ways to be productive, physically, of vital goods in a sustainable way and at a meaningful scale.
I say ‘experimenting’ because generally this sort of project won’t make a whole lot of conventional financial sense; it’s more like a hobby with a larger purpose. Why? Food is cheap, real estate is expensive, and the cash economy is lucrative. When a small buildable lot of an acre or so sells for $50-$100k, basically nothing (except cannabis) can be done agriculturally to match the economics of development. Still there is a sadness in old farms going to forest or to subdivisions. To be sure, when the railroads spread across the nation, it made economic sense to move production of grain and beans from rocky New England farms to Ohio, Illinois, and Kansas, but nothing came to replace the vitality that went out of the places then. But should the gods of the market dictate next that the staff of life should move on further, to be produced entirely in Brazil or Mongolia, will we then clothe Iowa in condos, and keenly await the grain ships as the Romans did?
In this modern first-world life, our food, shelter, warmth, transportation, and electricity all come from the global economy, which is 80% fossil-powered. Our land lies fallow as we heat our homes with petroleum, eat supermarket food grown with Haber-process nitrogen, and build with lumber trucked in from Canada or beyond. Those of us with the freedom to choose should contemplate instead how we might do better by thoughtful use of our land. What practices can I take up, such that if if my neighbors and my bioregion followed suit, the result would be a stronger community, a more vital countryside, and a gentler impact on the broader world? What sustenance and beauty could we bring forth, and what might that do for our health, our communities, and our planet?
One interesting consequence of the intersection of ubiquitous internet search and ubiquitous aerial imagery is that it isn’t hard to go looking and find places that would previously have remained literary abstractions. So without much effort I was able to find the western Connecticut property that was the centerpiece of Pollan’s book. And in 2021 only the barest hints of the hardscrabble dairy farm he describes are visible. From the air and the street we have what appears to be a typical high-end exurban home in the woods, with more-tasteful-than-average landscaping. The only hint of anything out of the ordinary is a few raised beds, heavily shaded by large trees. Like so many former New England growers, Pollan has picked up and moved west, and the forest has largely reclaimed his efforts.