Tag Archives: Food

Empty Buds

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Branches against blurred green and brown background, with small leaves, and small empty buds opened.
Cherry tree open buds are empty.

The cherry trees and peach tree have no blossoms on them at all. The cherry trees had the buds that should open into blossoms, but when they opened, they were empty. At first I worried that I’d done something wrong. But on connecting with other gardeners in Maine I learned that many people are facing this problem with all their stone fruits. Apparently, the most likely cause is the weird weather over the winter, with mild times alternating with a deep freeze. They didn’t stand a chance.

I feel sad about it–there were really so many buds on the cherry trees this year. In prior years we just had a very few blossoms, and I was hopeful that this year we’d see our first real fruiting. I also feel glad that the leaves are opening–I heard that some people’s trees actually died. I am glad ours are alive. But this is a lesson about climate change. Global warming increases the unpredictability of the weather, and the temperature swings are part of that. What food we can grow becomes more unpredictable.

We don’t rely on our little garden for our food–we are really just learners in this process. When we get a harvest, it is exciting–and thankfully, we still have peaches from last year’s abundance in our freezer. It looks like the blueberries and raspberries will be fine. I’ve already eaten sea kale and some asparagus. But I can feel the vulnerability of what it means to face a shifting climate, even in these small ways. How many larger ways are unfolding all over our planet? Severe heat and drought in many places, floods in other regions. For too many people actual starvation is real. I feel so powerless in the face of these huge problems.

When we first moved to this place, our hope was to form a deeper connection to the earth and all her creatures, through our connection to this small piece of land. I have to say it isn’t easy. We know so little, and we are surrounded by challenges larger than we are. For just one example, Margy spends hours pulling and cutting invasive plants around the borders of our land–Asian bittersweet, multiflora rose, Norway maples. The way it is with invasives, that job will never be over. Plants have their own personalities, and some are very aggressive even if they are native plants or desired plants, so there is the endless pulling and pruning to keep things in some sort of balance. (Oregano and wood anemone, I’m looking at you! Everywhere!)

But maybe these are the lessons we are learning about making a deeper connection to the earth. Plant by plant is the only way we get to know them. Whole Indigenous communities were needed to foster the balance of all beings, and we are just two old non-Indigenous humans. Some of our neighbors seem to be in a similar venture to ours, and others seem just the opposite.

Still, I have to hope that the love we offer to this place can be a small seed of healing, maybe even its own “aggressive” form of healing, spreading into the broken places. I draw hope from the birds who seem to multiply and who enjoy the yard so much. I draw hope from the violets blooming everywhere they want to bloom. I draw hope from the turkey who visited the other day and made a dust bath in the patchy lawn. There is something so wonderful about a community of creatures who share one place.

Turkey sitting on patchy grass.
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Hugelkultur

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Today we started the process of building a hugelkultur garden bed.  Here is the “before” picture, though I had already created a path, next to the asparagus bed at the side of our garage. I lined the path with logs from the land, leveled it, and covered it with wood chips. Ever since I created the asparagus bed, that slope has been a bit of a mess, from all the dirt that I moved around to do asparagus plantings.

Before hugelkultur

Hugelkultur means hill culture, or hill garden, and is one of the tools in a permaculture tool kit that we had never used before. It is a kind of raised garden bed, with rotting logs at the base, brush, leaves, and other organic materials over that, and soil over the whole mound. The logs hold moisture, so that eventually you don’t need to water your plants as often, and they contain nutrients that are gradually released to the soil. They also extend your growing season because their slow decomposition warms the bed. It also serves as a use for old rotting wood and brush that otherwise might go to the dump, and it sequesters carbon in the soil. Some folks make them 6 feet high, but ours will be smaller than that.

With everything happening because of the COVID 19 pandemic, we felt it would be a good time to increase our capacity to grow more food. So far in our garden, we’ve focused on cultivating fruit trees and bushes, and herbs and other perennials. The only annuals I have grown are snap peas and kale, in amongst the trees. So this bed will be for annual vegetables, like carrots, lettuce, and zucchini.

The first stage was to go around with a wheelbarrow and collect old logs that have accumulated on the edges of our land. Most of them were there when we arrived four years ago. I think this will be the hardest part. These logs were heavy! Margy and I both had to rest in between loads. But it has been a beautiful sunny day, so what could be better than to sit in our yard in the sun.Logs for hugelkultur

The next step is to arranged the logs every which way in the area that will be the bed. Some people might be more orderly than this, but it doesn’t really matter. It does matter what kinds of wood you use. Hardwoods are preferred, but not cedar, which doesn’t rot, or black walnut, black cherry, or black locust because of how they protect themselves in the soil. Pines have tannins, and might make the soil more acidic, plus they don’t last as long. We were also careful not to use any bittersweet cuttings, and to make sure no bittersweet roots had colonized the rotten logs. Margy spends half her time going around cutting back all of that.Logs layer hugelkultur

After the big logs were laid out, we filled in with smaller logs and long branches. And that was as far as we got today. I came in to have a cup of tea, and to write all about it. Tomorrow’s weather is supposed to stay nice so we’ll do the next steps then, and I’ll do an update.hugelkultur branches

Oh, I should also mention that Wednesday Margy and I had a big outing–since we’ve been staying home for three weeks now.  We went out to Winslow Park beach, and gathered seaweed, and got to see the beautiful ocean. All that seaweed will go into the hugelkultur too. One of my favorite things about permaculture is that nothing is wasted–what we might think of as waste is passed along as food for another part of the cycle of life. So rotten logs, brush, dead seaweed, fallen leaves, cut grass, vegetable scraps–all of it goes back to help create fertile soil. That is something beautiful to perceive.

Gathering seaweed

Conflicting Survival Strategies in early Quebec

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(More reflections on colonization in Quebec, jumping off from the book Helene’s World.)  Author Susan McNelley writes:

Summer days for the French settlers were long and filled with hard work. This was not the case for the indigenous people. Life was much less demanding in the summer. Fish, fowl, and small game were readily available in the river and nearby forest. The indigenous peoples along the St. Lawrence didn’t worry about storing food to last the winter. To the consternation of their French neighbors, the natives spent much of their time sleeping and socializing with their friends. There were games, story-telling, feasting and opportunities for young people to meet and court.  Summer was a time of replenishment and fortification for the rigors of winter.

A common factor for both Montagnais/Innu people and French settlers in early Quebec was surviving the long hard winter.  But they had quite different strategies for doing that. The French worked very hard in the summer to clear fields, and plant and harvest crops. Bread was their primary food. They were agricultural people, and in the early years were also reliant on ships arriving in summer with new supplies, to replenish their stores of wine and oil and spices and grains. They preserved food and stored it for surviving the long winter. Winter included much less activity, so in some ways it was an easier time, but they were on their own, and their strategy for survival was to carefully ration what food they had among the people in their families.

For the Montagnais, on the other hand, summer was the easy time–they camped by the river, fished & hunted, gathered fruits and nuts, feasted and celebrated with each other, and generally felt a sense of abundance in all sorts of food. As the fall came, they caught and dried eel, and then they left the summer encampment and began to hunt small game in the nearby woods. In winter, they traveled in small family groups into the interior, where they relied on heavy snow cover to slow down the big game: moose, caribou, deer, and bear. When they were successful in the hunt, they shared their feast with nearby families.

hiver_transports_11

Susan McNelley describes a winter incident recounted by Champlain when some of the Montagnais/Innu came to the early French settlement, because they were starving, and asked for food.

Although the French did try to be generous, they rationed the distribution of provisions to the aborigines out of necessity. Otherwise, the food would not have lasted a month.

The French believed that the Innu were irresponsible because they didn’t store food, and because when they acquired food in the hunt, they ate all of it, or shared with their neighbors.  But if you are traveling to follow big game, it wouldn’t be practical to carry large quantities of preserved food.  It would be practical to share the abundance that came sporadically depending on who had a good hunt.  Reading between the lines of this incident, I could imagine the Innu noticing that the French had food while they had none, and expecting, according to their own values, that of course the French would be willing to share with them. Their strategy for survival was sharing what became available, as it became available. The French strategy was about storing up and rationing.

And isn’t that just like capitalism, really, and how our modern mainstream society works.  “Save what you don’t need now, to use later. Try to accumulate as much as possible. That is the definition of wealth.”  (But perhaps rampant consumerism and planned obsolescence have superseded that model too.  Some things to think about.)

I feel the pressure of this time of year to preserve what we can from our garden, small as it is–making pesto from basil and chives and parsley, freezing kale, drying herbs–in our own way getting ready for the long Maine winters. We certainly wouldn’t know how to survive on our own, without being able to go to the Food Coop or grocery store. So perhaps both the French settlers and the Innu had better survival skills than we have now.Kale

 

Oak Leaves

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In the spring, I learned that acorns of the white oak were less bitter–and were more widely used for food–than those of the red oak.  At that time, I was walking through thousands of acorns in our neighborhood, and thinking how great it would be to use them for food.  I also walked through thousands of dried-up oak leaves, but never saw any white oaks.  You can tell the difference because the leaves of the red oak are pointy and the leaves of the white oak have rounded lobes.

This fall, there were barely any acorns. Oaks do that.  They choose certain years (mast years) to collaboratively put on a full production of acorns, and others years, not so much. This may be a rough winter for the squirrels, who grew their families large on last year’s bounty.  But imagine my surprise when I saw these leaves on the pavement during my morning walk.  You might have to look closely. White Oak and Red Oak Leaves

Amidst the pointy ones are some small round-lobed leaves.  The tree is about two blocks from my house, a smaller oak right next to a big red oak, standing in someone’s front yard. I am going to guess that it might be a white oak. I look forward to the next mast year for acorns, to see if I can distinguish them from each other, and maybe try making acorn flour.

Meanwhile, this was a beautiful autumn for oak trees. Usually, it seems, the oak leaves hang on the tree and go from green to brown without much fanfare.  But two weeks ago, they were a translucent gold to rival the maples. Today, we had our first snow storm, but the snow is spotted with oak leaves everywhere, pulled from their branches by the wind to land on top of the snow.Oak Leaf Gold

Abundance

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Myke with kale

[Photo by Margy Dowzer]

The kale has gone crazy this year! I eat some every day, and we’ve given a lot away, but it is still up to my waist in abundance. Not to mention the basil plants, also a few feet tall. Harvesting has always felt like the most challenging part of gardening–how to keep up with everything the earth is producing. I see posts of friends who are canning and drying and freezing–that is all still something I need to learn more about.  I search online for instructions, so information is not the main issue–just the time and energy to keep up with it and carry it out.

Most of our garden this year isn’t even to that stage yet–the fruit trees and bushes are still babies, the asparagus is in its first year.  And perennial herbs will keep coming back each year, whether I harvest them now or not.  In fact, I’ve got thyme drying in the basement, and will probably do some oregano after that is done.  I finally dug up the garlic that I had planted as companions to the fruit trees to help keep away pests.  But I especially feel a responsibility to the annuals like kale and basil.  This is it for them. And they are shining.

Last week, I experimented: I sautéed a dozen large leaves of kale, which cooked down quite a bit, and then I froze it–it only filled a small part of a plastic freezer bag.  I should be doing that with whole bunches of it, but it takes time to wash and cut and sauté and cool and bag.  We’ve been eating basil this week–especially yummy with an heirloom tomato we bought from the coop.  I learned not to put it in the refrigerator, but to keep cut stems in a vase with water.

For now, I just want to say thank you to the earth for creating such abundance!  Give me the strength to receive and cherish and preserve your gifts.  I’d better get outside and harvest some more!

Celebrating Grains (as someone who doesn’t eat grains)

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Today is the celebration of Lammas, the Grain Festival–or how I often have thought of it here in North America–the Corn Festival.  This is the time when local corn on the cob is finally ready!  In its European origins, “corn” meant wheat, and it was a celebration of the wheat harvest, complete with Lammas breads eaten during the rituals.  But lately, I have been following a mostly grain-free eating plan–no wheat, no gluten, and no corn.  So how might I celebrate Lammas?

I am planning to go outside for a fire this evening.  We had our first fire in our fire circle on the new moon on July 23rd.  (the photo is from that fire)  A fire always feels like an invocation of the sacred.  Perhaps it would work also to celebrate with nuts and fruits, which are like grain in that they are the seeds of the plant.  They are freely gifted by the plants to human beings.  All cultivated plants co-evolved with human communities.  So perhaps tonight I will celebrate that partnership between human beings and plants!

First Fire

Water for Future Gardens

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Garden SpigotToday a plumber installed a new outdoor spigot at our house. The old one was buried behind the steps to the deck, close to the driveway, and not at all handy for future garden watering. This one is on the other side of the deck, close to where we are imaging planting fruit trees and other food crops. It makes me happy to see it there, all ready to use.

Before we installed it the spigot, we had to research what material to use for the piping–copper, PVC or PEX.  We chose copper because the PVC varieties and PEX piping seem more hazardous with leaching that puts chemicals into the water. This article was very helpful.  Since this spigot will be watering our food, we want it to be as non-toxic as possible.

Submeter

Submeter

It is also attached to a submeter we purchased from the Portland Water District. Our sewer bills are computed based on the volume of our water usage, and with a submeter, the water that is going into the ground (rather than the sewer) won’t be used to compute the sewer bill.  So spending the money for the submeter now should eventually save us money in the long run.  Now all we have to do is contact the city for an inspection, and we’ll be good to go.

(Except we won’t be planting gardens until next year.)

Wild Blueberries

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Wild Blueberry Patch

Wild Blueberry Patch

Wild blueberries plants don’t really photograph well–the plants are low to the ground and often in a large patch.  The flowers are tiny and bell shaped.  I have been trying to grow them in our yard for the last several years with minimal luck. But this May it seems they are bursting with life all along the the street we live on. They don’t really like the luscious bed I made for them… they seem to prefer the sand scrabble mess along the side of the road. There are blueberries flowers everywhere, along with wild strawberry, and I see volunteer raspberry plants greening out in many and diverse spots as well.

Blueberry flowers close DSC07502If we were gathering our food, we are living in the right place. One year I did gather a pint of wild strawberries. Most years we leave them for the chipmunks and birds to munch on…it is a lot of work to pick them and they are so tiny. Same with the wild blueberries. Now it is easier to buy the cultivated varieties at the store.

I think about how people used to give a lot of attention to finding their food, when they were gathering these little morsels in earnest.  It might take a long time to get enough for a real dish.  But here all around us is such abundance, and such a gift of nourishment, if we are willing to receive it in small bites. Could it be that life is like that in other ways? That there might be spiritual nourishment all around us, freely given, in small bites, to those who are willing to pay attention for a while?

Avoid Spiritual Theft by Doing Our Own Spiritual Work

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Indigenous spiritual traditions are inextricably woven into the network of relationships within an Indigenous community and in the particular land in which that community lives. They are a fundamental element of the Native struggle against the destruction of their cultures and homes. They are not meant to be exported piecemeal for some other purpose, however earnest it may be. If we seek to avoid spiritual theft, the best tool we can use is for us to do our own spiritual work. 

If we are seeking to reconnect to the earth, we must remind ourselves that non-Indian people are no less a part of the earth than Indians, even though we are not indigenous to this place. In reality, we all live here on this land and our lives are equally enmeshed with the fate of countless other beings around us. This land, broken as she is, is our only source of food and water. And this land is full of nourishment for us, both material and spiritual. We can love the earth, and be loved by the earth, even if she keeps some secrets from us. Step by step, we must rebuild our own culture’s relationship to the earth. Even though we might learn from the wisdom and experience of Indigenous peoples, no one else can do the work for us.

Photo by Margy Dowzer

Photo by Margy Dowzer

One summer, I learned that by eating local honey, I could help the hay-fever I suffered from in summertime. By eating that local honey I could begin to make a relationship between my body and the plants which grow in that place. There has been a resurgence of interest in eating foods that are locally grown. Along with the environmental benefits, there are also these spiritual ones, this reweaving of a connection with our bodies to a place. It is our connection to a specific place, the place we live, which forms the doorway for us to hear the earth, to find her sacredness.

A sacred understanding of land is not entirely foreign to European culture. Until the advent of capitalism, land was seen in a more communal fashion. Europeans had their own indigenous traditions to connect them to their land, many of which survived even into Christian times. We see traces of this in our holidays even here in this country—the evergreen trees of the winter festival, the foods we prepare for special times of the year. Many people are seeking to relearn these old European earth traditions.

Othila DSC02547

Othila

There is a rune, part of the early Germanic ritual alphabet, called Othila, whose sacred meaning is “inherited land.” It describes the relationship between people and the land on which they live. In Germanic countries, there is still a legal right called the right of odal. It means that a person living on a particular estate has the right to stay and live on that estate after the owner has died.

In 17th century England, there was a movement of people called the Diggers, who were protesting the fencing off of common lands and believed that the land could not be owned by private individuals. A love for the earth has many roots in our European ancestors’ ways.

Sacred Animals

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We may not be able to know and appreciate all the animals and plants, but we sense that something important might emerge if we can know and appreciate one animal. This has led some to have an interest in looking for a “power animal.” I think this interest comes from a desire to be connected to our fellow creatures here on earth.  Finding a power animal began in some ancient shamanic traditions but has become popular in the modern spirituality marketplace, where often the idea is romanticized. People look for the exotic and the wild.

But there is another way to find a power animal. First, you can start by thinking about your food. If you eat meat or fish, or eggs or milk, what are the animals that give you their life, so you can have food?

In our culture, it is difficult to honor the animals who are most important to us. Chickens, cattle, and pigs are the most widely eaten animals in the United States. Most of them are raised in horrible conditions. My purpose right now is not to talk about the nightmare of factory farming. But when we begin to open our hearts to our connection with other animals, we have to ask ourselves about the animals we eat for food.

Chicken

Photo by Margy Dowzer

Let’s focus on the chicken—the animal most eaten in the United States. Sometimes they have been given a bad image in the media—we call someone “chicken” when they are lacking in courage. But chickens lay eggs that feed us, and give their lives to feed us. When allowed to roam a yard, chickens will kill and eat the ticks that can cause Lyme disease. They have their own nobility and useful simple lives. A chicken would be a fine power animal. Except that perhaps we feel too ashamed of how the humans have treated them. If we respected the chickens, how could we consider the agricultural practices that confine them to torturous cages?

To eat is a sacred act. So often, we eat mindlessly. We don’t pay attention. When we eat, we take one part of Mother Earth, and unite it with another part of Mother Earth—our own bodies. Eating is necessary for life, and yet always includes death of some kind, whether of plants or animals. The great mystery of life and death can be present to us every single day, in the ordinary communion of eating a meal. But most of the time we are separated from that mystery because we can pick up our food in the grocery store, without any indication that this food is from living beings.

One of Henry David Thoreau’s practices when he went to the woods was, for a time, to try to catch or grow whatever he ate. He spoke about how needing to kill and prepare one’s meat was something that inclined him toward being a vegetarian. Some people do make that choice, out of respect for the animals. For my part, I try to honor the sacredness of food by thanking the creatures who have given their lives that I might eat. And because of that, I try to buy meats of animals who have been raised with dignity. In our culture, it can be a difficult thing to do. But it all begins by making one simple change—to recognize and celebrate the source of our food at each meal.

The Indigenous Innu people of northern Quebec did rituals in which they asked the caribou spirit to help them in the hunt. They believed that the caribou spirit helped them find caribou to kill and eat. They did rituals after they killed a caribou, and made sure that none of the bones touched the ground. The animal they ate was the animal to which they prayed. We can do that too.

Cats facing Window DSC03590When I watch our cats looking at the birds outside, it seems to me that they are doing something like praying. We don’t let them go outside—we’ve interrupted their hunting of birds. But when they shiver and chatter in excitement just watching the birds, it seems very much like deep devotion.