Backyard Farming Quotes

The first supermarket supposedly appeared on the American landscape in 1946. That is not very long ago. Until then, where was all the food? Dear folks, the food was in homes, gardens, local fields, and forests. It was near kitchens, near tables, near bedsides. It was in the pantry, the cellar, the backyard.

I hope that, someday, grocery stores carry only permaculture food because the farmers make more money growing permaculture foods

Modern US consumers now get to taste less than 1 percent of the vegetable varieties that were grown here a century ago. Those old-timers now lurk only in backyard gardens and on farms that specialize in direct sales--if they survive at all. Many heirlooms have been lost entirely.

On both sides, they've failed us...of course, we know about the industrialists. Their corn syrup and cheese product. Their factory farms ringed by rivers of blood and shit, blazing bonfires of disease barely contained by antibiotic blankets. These are among the most disgusting scenes in the history of this planet... But on the other side...the organic farms, the precious restaurants...these are toy supply chains. 'Farm to table,' they say. Well. When you go from farm to table, you leave a lot of people out...I think more poorly of these people than I do of the industrialists, because they know better. They know it's all broken, and what do they do? They plant vegetables in the backyard.

No tears. Not right now. Not until later when she was huddled under her blankets in bed instead of out here in the backyard where any roaming resident of Dream Harbor could pop up like some kind of jack-in-the-box nightmare of glad tidings.

There was once a town in the heart of America where all life seemed to live in harmony with its surroundings. The town lay in the midst of a checkerboard of prosperous farms, with fields of grain and hillsides of orchards where, in spring, white clouds of bloom drifted above the green fields. In autumn, oak and maple and birch set up a blaze of color that flamed and flickered across a backdrop of pines. Then foxes barked in the hills and deer silently crossed the fields, half hidden in the mists of the fall mornings. Along the roads, laurel, viburnum, and alder, great ferns and wildflowers delighted the traveler's eye through much of the year. Even in winter the roadsides were places of beauty, where countless birds came to feed on the berries and on the seed heads of the dried weeds rising above the snow. The countryside was, in fact, famous for the abundance and variety of its bird life, and when the flood of migrants was pouring through in spring and fall people traveled from great distances to observe them. Others came to fish the streams, which flowed clear and cold out of the hills and contained shady pools where trout lay. So it had been from the days many years ago when the first settlers raised their homes, sank their wells, and built their barns. Then a strange blight crept over the area and everything began to change. Some evil spell had settled on the community: mysterious maladies swept the flocks of chickens, the cattle, and sheep sickened and died. Everywhere was a shadow of death. The farmers spoke of much illness among their families. In the town the doctors had become more and more puzzled by new kinds of sickness appearing among their patients. There had been sudden and unexplained deaths, not only among adults but even among children whoe would be stricken suddently while at play and die within a few hours. There was a strange stillness. The birds, for example--where had they gone? Many people spoke of them, puzzled and disturbed. The feeding stations in the backyards were deserted. The few birds seen anywhere were moribund; they trembled violently and could not fly. It was a spring without voices. On the mornings that had once throbbed with the dawn chorus of robins, catbirds, doves, jays, wrens, and scores of other bird voices there was no sound; only silence lay over the fields and woods and marsh. On the farms the hens brooded, but no chicks hatched. The farmers complained that they were unable to raise any pigs--the litters were small and the young survived only a few days. The apple trees were coming into bloom but no bees droned among the blossoms, so there was no pollination and there would be no fruit. The roadsides, once so attractive, were now lined with browned and withered vegetation as though swept by fire. These, too, were silent, deserted by all living things. Even the streams were not lifeless. Anglers no longer visited them, for all the fish had died. In the gutters under the eaves and between the shingles of the roofs, a white granular powder still showed a few patches; some weeks before it had fallen like snow upon the roofs and the lawns, the fields and streams. No witchcraft, no enemy action had silenced the rebirth of life in this stricken world. The people had done it to themselves.

So, when Cole was two and I was four, we moved to Goshen Falls. Lucky us! The whole town is three blocks long. We have a cute little farm with a cute little farmhouse. And even though Mom and Dad are computer programmers — not farmers — we have a backyard full of chickens.

There are distinct health benefits to choosing farm fresh eggs over store bought too. The fresh eggs have as much as a third less of the bad cholesterol than store bought. They are lower in saturated fats and had more vitamin A and E and contained more beta carotene and omega-3 fatty acids.

My hosts have spread the spectrum: students, farm and construction workers, salesmen and truck drivers, teaches and writers... I've stayed in homes with backyard swimming pools and homes with backyard toilets, ridden with people who needed gas money and others who bought me meals, some who would put the fear of God into me, who whose country-twand talk almost called for an interpreter... but one thing had they in common: the willingness to help a stranger on the road or a weary friend at their door

If ecology was one of my measures of merit when it came to food, wouldn’t it make more sense to eat meat from a locally pastured beef cow than to buy salmon shipped in from Alaska or processed blocks of tofu made from soybeans grown a thousand miles away on industrially farmed land where diverse prairie habitat once thrived? If humaneness was another of my measures, wouldn’t it make more sense to shoot a deer who had lived a truly free life than to buy even the happiest, most local, backyard chicken? What meat could be more ethical than fifty or more pounds of venison resulting from a single, quick death?

This was a media beat-up at its very worst. All those officials reacting to what the media labeled “The Baby Bob Incident” failed to understand the Irwin family. This is what we did--teach our children about wildlife, from a very early age. It wasn’t unnatural and it wasn’t a stunt. It was, on the contrary, an old and valued family tradition, and one that I embraced wholeheartedly. It was who we were. To have the press fasten on the practice as irresponsible made us feel that our very ability as parents was being attacked. It didn’t make any sense. This is why Steve never publicly apologized. For him to say “I’m sorry” would mean that he was sorry that Bob and Lyn raised him the way they did, and that was simply impossible. The best he could do was to sincerely apologize if he had worried anyone. The reality was that he would have been remiss as a parent if he didn’t teach his kids how to coexist with wildlife. After all, his kids didn’t just have busy roads and hot stoves to contend with. They literally had to learn how to live with crocodiles and venomous snakes in their backyard. Through it all, the plight of the Tibetan nuns was completely and totally ignored. The world media had not a word to spare about a dry well that hundreds of people depended on. For months, any time Steve encountered the press, Tibetan nuns were about the furthest thing from the reporter’s mind. The questions would always be the same: “Hey, Stevo, what about the Baby Bob Incident?” “If I could relive Friday, mate, I’d go surfing,” Steve said on a hugely publicized national television appearance in the United States. “I can’t go back to Friday, but you know what, mate? Don’t think for one second I would ever endanger my children, mate, because they’re the most important thing in my life, just like I was with my mum and dad.” Steve and I struggled to get back to a point where we felt normal again. Sponsors spoke about terminating contracts. Members of our own documentary crew sought to distance themselves from us, and our relationship with Discovery was on shaky ground. But gradually we were able to tune out the static and hear what people were saying. Not the press, but the people. We read the e-mails that had been pouring in, as well as faxes, letters, and phone messages. Real people helped to get us back on track. Their kids were growing up with them on cattle ranches and could already drive tractors, or lived on horse farms and helped handle skittish stallions. Other children were learning to be gymnasts, a sport which was physically rigorous and held out the chance of injury. The parents had sent us messages of support. “Don’t feel bad, Steve,” wrote one eleven-year-old from Sydney. “It’s not the wildlife that’s dangerous.” A mother wrote us, “I have a new little baby, and if you want to take him in on the croc show it is okay with me.” So many parents employed the same phrase: “I’d trust my kids with Steve any day.

feces. If a wild bird infects a chicken on a poultry farm, the virus may get opportunities to interact with a range of additional viruses through close contact with pigs and other animals. This is indeed what has happened in the live animal markets and backyard farms of China and southern Asia. Influenza viruses are notorious for their ability to change, through a combination of mutation and “reassortment”—a borrowing of genes from other viruses. An open farm acts like a virus convention, where different strains swap genetic material like conventioneers swap business cards.

The backyard chicken movement sweeping the United States and Europe is a response to city lives far removed from the daily realities of life and death on a farm, and the bird provides a cheap and handy way for us to reconnect with our vanishing rural heritage. This trend may not improve the life or death of the billions of industrial chickens, but it may revive our memories of an ancient, rich, and complex relationship that makes the chicken our most important companion. We might begin to look at chickens and, seeing them, treat them differently.

Talking Dog One day, while driving in the country, a man noticed a sign that said “Talking Dog for Sale.”  The sign pointed to a farm house off the road just a bit.  The man’s interest was piqued so he pulled off the road and headed up to the farm house. When he got there and inquired about the talking dog, the farmer told him the talking dog was around the back of the farm house.  The farmer said the man was welcome to go in back and talk with the dog. The man was in a serious state of disbelief, because he knew dogs couldn’t talk.  Still he was very curious so he headed around to the backyard. In the backyard the man noticed a poodle that quickly came up to him.  The man thought to himself, “Hmmm poodles are supposed to be smart dogs.” “Can you really talk?” the man asked the poodle. “I sure can,” replied back the poodle. “Wow,” exclaimed the man.  Wanting to hear more he asked, “So what’s your story?” “I discovered I could talk when I was very young,” said the poodle.  “I knew I had a real gift so I thought I should do something about it.  I joined the CIA and became one of their very best spies.  I was sent on many secret missions.  I traveled all around the world and was involved in many interesting and intriguing cases. I even helped save the life of the President on two occasions. After eight years I got tired of all the jetting around and decided to retire.  I was given several awards for all my achievements and a gala dinner, attended by many important people, was held in my honor.  I was given a full government pension and brought to this farm to enjoy the rest of my life.” After hearing all this, the man was astounded.  He quickly went back to the farmer and said, “I want that dog!  I will buy it at any price.  How much do you want for that dog?” “Ten dollars,” was the farmer’s reply. “Ten dollars?” the man said in disbelief.  “That dog is amazing, why on earth would you sell it for so little?” “Because he’s a big liar; he didn’t do any of those things!

move your container easily.

More dangerously, our practiced whimsy, our ability to cast aside the objects of our desire we impulsively collect, extends to metaphysical yearning as well. The whole culture, a country populated by people, like magpies, on the hunt for the next shiny alternative to whatever it is that occupies their sweaty grip at present.

We can commit ourselves fully to anything—a discipline, a life’s work, a child, a family, a community, a faith, a friend—only with a poverty of knowledge, an ignorance of result, self-subordination, and a final forsaking of other possibilities. If we must make these so final commitments without sufficient information, then what can inform our decisions?

YEARS AGO I WORKED ON A GOVERNMENT TASK force studying fatherhood and healthy families. As we met in DC, I learned one of the main causes of the breakdown of the American family was the Industrial Revolution. When men left their homes and farms to work on assembly lines, they disconnected their sense of worth from the well-being of their wives and children and began to associate it with efficiency and productivity in manufacturing. While the Industrial Revolution served the world in terrific ways, it was also a mild tragedy in our social evolution. Raising healthy children became a woman’s job. Food was no longer grown in the backyard, it was bought at a store with money earned from the necessary separation of the father. Within a few generations, then, intimacy in family relationships began to be monopolized by females.

Trust is like a sheet of paper; once it’s crumpled, it is never viewed the same again.

We can be nomads in our own narrative, can feel like a stranger in our own story, just stopping by and traveling through, forever looking for something we feel we will not and cannot ever find. This sense of placelessness has everything to do with personhood, has everything to do with the ways our lives will project forward—who we will become and why. We are, all of us, trying to go back to the backyards where we learned to throw baseballs, the kitchens where we learned how to cook. We are trying to get back to the fields our families farmed, the ancient recipes and remedies, hoping to know what we need to make the soups and sauces. We search for bloodlines lost in map lines, the immigrant story of coming to a new land only to find ourselves missing the old one. Generations stretch out, longer and farther from our place of origin, straining and stretching to hold on to who we are. But the currents of change are strong, washing it all away in the waters of time.

We can be nomads in our own narrative, can feel like a stranger in our own story, just stopping by and traveling through, forever looking for something we feel we will not and cannot ever find. This sense of placelessness has everything to do with personhood, has everything to do with the ways our lives will project forward—who we will become and why. We are, all of us, trying to go back to the backyards where we learned to throw baseballs, the kitchens where we learned how to cook. We are trying to get back to the fields our families farmed, the ancient recipes and remedies, hoping to know what we need to make the soups and sauces. We search for bloodlines lost in map lines, the immigrant story of coming to a new land only to find ourselves missing the old one. Generations stretch out, longer and farther from our place of origin, straining and stretching to hold on to who we are. But the currents of change are strong, washing it all away in the waters of time.

When your order of baby chicks arrives, they will be thirsty. Provide a gallon of water for every fifty chicks and dip each of their beaks in the water right away. Each chick needs to learn to drink and where the water is. You should never let your birds run out of water.

Chickens need poultry grit in order to digest their food and oyster-shell grit in order to produce strong eggshells.

You’ll also want to provide feed, water, and grit for your birds, and it’s best to have these inside the house if possible so the chickens aren’t waiting for you to let them out in the morning before they can have breakfast.

When your chicks first arrive, prepare a special place for them in the hen house. Depending on how many chicks you have, this can be a large cardboard box or a set of boards to partition the hen house floor. Cover the floor with least 1 inch (2.5 centimeters) of wood shavings, rice hulls, sand, or straw. Don’t use cedar shavings, fine sawdust, or treated wood chips. Cover the floor with newspapers the first day so the chicks will eat the feed and not the litter.

At first, the chicks will need about half a square foot per bird. Inside this area, you’ll want to hang a brooder lamp with a 250-watt bulb that will provide heat and light for the chicks. The bulb should have a shade or shield to create an umbrella of warmth that the birds can get under. They will tend to clump together under this light. If the chicks appear to be spreading out from the light, it is too hot, in which case you can raise it a little. You can stop drafts by placing a circle of cardboard 12 inches (30.4 centimeters) high around the birds, but make certain they have enough room to get out of the heat if they so desire. Some people use a plastic kiddie pool for this.

1 tablespoon Murphy Oil Soap, castile or any all-natural, fat-based soap (not a detergent) 3 tablespoons cayenne pepper 1 tablespoon vegetable oil 1 quart warm water

My favorite idea to come out of the world of cultured meat is the 'pig in the backyard.' I say 'favorite' not because this scenario seems likely to materialize but because it speaks most directly to my own imagination. In a city, a neighborhood contains a yard, and in that yard there is a pig, and that pig is relatively happy. It receives visitors every day, including local children who bring it odds and ends to eat from their family kitchens. These children may have played with the pig when it was small. Each week a small and harmless biopsy of cells is taken from the pig and turned into cultured pork, perhaps hundreds of pounds of it. This becomes the community's meat. The pig lives out a natural porcine span, and I assume it enjoys the company of other pigs from time to time. This fantasy comes to us from Dutch bioethicists, and it is based on a very real project in which Dutch neighbourhoods raised pigs and then debated the question of their eventual slaughter. The fact that the pig lives in a city is important, for the city is the ancient topos of utopian thought. The 'pig in the backyard' might also be described as the recurrence of an image from late medieval Europe that has been recorded in literature and art history. This is the pig in the land of Cockaigne, the 'Big Rock Candy Mountain' of its time, was a fantasy for starving peasants across Europe. It was filled with foods of a magnificence that only the starving can imagine. In some depictions, you reached this land by eating through a wall of porridge, on the other side of which all manner of things to eat and drink came up from the ground and flowed in streams. Pigs walked around with forks sticking out of backs that were already roasted and sliced. Cockaigne is an image of appetites fullfilled, and cultured meat is Cockaigne's cornucopian echo. The great difference is that Cockaigne was an inversion of the experience of the peasants who imagined it: a land where sloth became a virtue rather than a vice, food and sex were easily had, and no one ever had to work. In Cockaigne, delicious birds would fly into our mouths, already cooked. Animals would want to be eaten. By gratifying the body's appetites rather than rewarding the performance of moral virtue, Cockaigne inverted heaven. The 'pig in the backyard' does not fully eliminate pigs, with their cleverness and their shit, from the getting of pork. It combines intimacy, community, and an encounter with two kinds of difference: the familiar but largely forgotten difference carried by the gaze between human animal and nonhuman animal, and the weirder difference of an animal's body extended by tissue culture techniques. Because that is literally what culturing animal cells does, extending the body both in time and space, creating a novel form of relation between an original, still living animal and its flesh that becomes meat. The 'pig in the backyard' tries to please both hippies and techno-utopians at once, and this is part of this vision of rus in urbe. But this doubled encounter with difference also promises (that word again!) to work on the moral imagination. The materials for this work are, first, the intact living body of another being, which appears to have something like a telos of its own beyond providing for our sustenance; and second, a new set of possibilities for what meat can become in the twenty-first century. The 'pig in the backyard' is only a scenario. Its outcomes are uncertain. It is not obvious that the neighbourhood will want to eat flesh, even the extended and 'harmless' flesh, of a being they know well, but the history of slaughter and carnivory on farms suggests that they very well might. The 'pig in the backyard' is an experiment in ethical futures. The pig points her snout at us and asks what kind of persons we might become.