Food is Primary Care

Sometimes I will buy a big peach, a bright red tomato, or even an apple only to be disappointed when I bite into a mealy peach, a watery tomato, and a tasteless apple.  I don’t like to throw out food, so I often eat it anyway. But sometimes, it’s just so bad that I guiltily toss the entire beautiful glob into the compost pile, burying it under some faded tulips or tough cabbage leaves.

Nutritionists say that we’re not getting the nutrients our bodies need from our food.  Considering the obesity epidemic and the debilitating diseases in America, it’s hard not to agree. Soil health, crop health, and human health are interrelated. Since the 1950s, however, crop yield has gone up, but nutritional value has gone down.  The great monocultures of agricultural production have focused on yield, pest resistance, appearance, and shelf life; not taste or nutrition.

Many of our food systems provide food that is low on both flavor and nutrition — for example, food served in hospitals to those who are ill, people who need healthy food. Turkey with corn might sound appealing when ticked off the menu, but when it arrives the next day, it’s a different story. Pre-frozen turkey rounds and corn niblets grown with chemical pesticides and herbicides, not to mention jiggles of artificially dyed red and orange Jello for dessert, is neither appealing nor nutritious.

The good news is that Marydale Debor, founder of the organization Fresh Advantage (their wonderful tagline is Food is Primary Care), works to put fresh and nutritious food back into hospitals, schools, and other institutions. It’s not easy – the old guard must be removed and new chefs who want to buy and cook with local ingredients need to be hired. Debor knows that buying food from a small local farm is the best way to get tasty and nutritious food.

A healthy diet contains a diversity of foods, but how to encourage diverse and nourishing meals when much of our food no longer has taste — especially when junk food has so much flavor? I heard a presentation by Mark Schatzker, author of The Dorito Effect: The Surprising New Truth about Food and Flavor. He explained that not only have our foods lost their flavor, but food is now separate from taste. He gave the example of the Frito-Lay Company that makes Dorito chips. In that product, for the first time, taste was manufactured; and flavor was added separately such that taste had no relation to the product’s food ingredients.  Frito-Lay, Inc. (a subsidiary of PepsiCo) perfected the taste of their chip to be appealing to a wide group of people. This original manufactured taste opened the door to all kinds of manufactured food, in particular, the enormous category of junk food.

Humans can have associations with food taste from childhood like the sweetness of mother’s milk. If a manufactured food is high is corn fructose, it will satisfy this associative sugar craving, but, and here’s the catch, it will not satisfy the belly’s nutritive need because it’s only flavor. We don’t stop eating, because the craving doesn’t go away. We are caught like Tantalus reaching for the apples that are forever out of reach.

I love potato chips and eat more than I like to admit. But if that peach I had grabbed was warm, sweet, and juicy, or there was a basket of cherry tomatoes on the kitchen counter, I would eat a bellyful, be sated, and nutritionally fed. Healthy food needs to be the norm for people everywhere. Everyone should have access to nourishing and delicious food at a price that is affordable.

A Late Harvest of Cherry Tomatoes from Old Frog Pond Farm

Some people believe that our bodies can sense food grown with love and compassion; it feeds the spirit as well as the body, and sadly the opposite is also true.  Food made by an angry cook can make a food unappealing or even repellent. ‘Food is primary care’ — and real food inspires wonderful poetry!

Ode to The Tomato

by Pablo Neruda

The street
filled with tomatoes,
midday,
summer,
light is
halved
like
a
tomato,
its juice
runs
through the streets.
In December,
unabated,
the tomato
invades
the kitchen,
it enters at lunchtime,
takes
its ease
on countertops,
among glasses,
butter dishes,
blue saltcellars.
It sheds
its own light,
benign majesty.
Unfortunately,
we must murder it:
the knife
sinks
into living flesh,
red
viscera
a cool
sun,
profound,
inexhaustible,
populates the salads
of Chile,
happily, it is wed
to the clear onion,
and to celebrate the union
we
pour
oil,
essential
child of the olive,
onto its halved hemispheres,
pepper
adds
its fragrance,
salt, its magnetism;
it is the wedding
of the day,
parsley
hoists
its flag,
potatoes
bubble vigorously,
the aroma
of the roast
knocks
at the door,
it's time!
come on!
and, on
the table, at the midpoint
of summer,
the tomato,
star of earth, recurrent
and fertile
star,
displays
its convolutions,
its canals,
its remarkable amplitude
and abundance,
no pit,
no husk,
no leaves or thorns,
the tomato offers
its gift
of fiery color
and cool completeness.

Repairing the Broken

 “The world breaks everyone, then some become strong in the broken places.”

                                                                           —Ernest Hemmingway

In the Japanese pottery world there is an old tradition, Kintsugi (golden joinery), of repairing a broken pot with gold. The pot might have been a prized tea ceremony bowl, revered with the eye and treasured with the hand. Instead of tossing the pot broken by some mishap into the rubbish pile, the pieces would be fitted back together and held by lacquer mixed with gold powder. Kintsugi became an art form. A newly repaired bowl with threads of gold has more appeal than the unbroken one.

Teabowl, Yamamoto Gempo (1866-1961) photo courtesy of Backmann Eckenstein Newsletter

Kintsugi is connected to the Japanese philosophy of wabi-sabi. Wabi might translate as loneliness or solitariness —the sight of a lone crow on a crooked branch or a plum blossom peeking through light snow. Sabi refers to objects that exude the well-worn, rustic patina of age.  Wabi-sabi informs the aesthetics of the traditional Japanese arts. An object doesn’t need to be discarded because it is worn and old. On the contrary, we treasure it even more.

I lived in Japan in my early twenties, and I consider wabi-sabi to be a strong influence on my own aesthetics. I love using old tools, worn objects, and wood in my art. Wood, its knots, rings, and branch collars, carries the history of the life of the tree. Similarly, pottery carries its past; the clay was created in the earth hundreds of years ago. We have an intuitive attraction to that which is old and from the earth. We trust its wisdom. Without knowing about Kintsugi, when I made my first large-scale outdoor sculpture using tree logs from a hundred-year-old maple that fell in a winter storm, I gold leafed its sawn surfaces to highlight its beauty and give it new life.

The repairs of Kintsugi draw our attention to the impermanence of life. In fact, it is emphasized and celebrated. The repairs to the bowl add to its beauty. How is it that our culture wants to deny this reality? From blemish-free apples to wrinkle-free faces to the ideal relationship, we are directed to strive for perfection as if it was attainable and permanent.

In the third stanza of Jane Hirshfield’s poem, For What Binds Us, she writes:

And see how the flesh grows back
across a wound, with a great vehemence,
more strong
than the simple, untested surface before.
There's a name for it on horses,
when it comes back darker and raised: proud flesh,

I can recall as a child sitting with friends as we showed off our scars and shared our battle stories.

I have a tea mug I use every day. It’s one that my son, Alex, a potter and the founder of East Fork Pottery, made over ten years ago when he was a freshman at Guilford College. It’s the only piece of pottery that still exists from that time. At home, we keep all of our mugs on two open shelves in the kitchen. When my beloved Alex mug is on the shelf and a houseguest decides to choose a cup, they infallibly choose this one. There is little about it that would make you prefer it from among the two shelves of mugs. Yet there must be something that communicates, whether it is our intuitive attraction to the patina of age or the subtle power of something treasured. No one seems to be concerned with the hairline crack down the inside of it. I care for this mug tenderly.

Mug, Alex Matisse, fourth from right on bottom shelf  

Eventually, my Alex mug will likely break. I will need to learn how to make a Kintsugi repair in preparation for that day. 

The gold we need for each repair is available in many forms — a hot bowl of soup, a knitted scarf, a poem, acts of courage, love and compassion — we can see them all as gold threads we offer to heal this earth and each other.

Wassailing the Apple Trees

On Saturday afternoon we will be wassailing the apple trees in the orchard at Old Frog Pond Farm. We want to thank them for such good harvest in 2015 and encourage their fruiting for 2016. Wassailing is an old English Christmas tradition where farmers would visit the orchards with bowls of cider and gather around one of the largest trees. They would pour libations on the roots and hang bits of bread dipped in cider on the limbs for the robins, the good spirits who would protect the trees. The farmers would of course drink the cider too, and then circling around the tree they would sing

Here's to thee, old apple-tree,
Whence thou mayst bud, and whence thou mayst blow,
And whence thou mayst bear apples enow!
Hats-full! caps-full!
Bushel, bushel, sacks-full!
And my pockets full, too! Hurra!

Wassailing celebrates the gifts from the trees by returning a portion of what we have been given.  The ritual acknowledges nature’s generosity and our dependence on her. 

Bread and cider are the pagan sacraments for this orchard communion. Bread is food, a symbol for well-being, and physical sustenance. Cider quenches thirst — perhaps physical as well as spiritual. This golden juice is the sun, the rain, and the soil through the living tree.

Thoreau writes about wassailing in his essay, Wild Apples. He also mentions ‘apple howling’ where a group of boys would go out to the orchards and sing while knocking the trunks with sticks

Stand fast, root! bear well, top!
Pray God send us a good howling crop:
Every twig, apples big;
Every bough, apples enow!

This howling feels almost like a wake-up call, like the Zen masters’ use of the keisaku, the hitting stick to wake up their students and call them back to the reality of the present moment. “Don’t slumber too long, trees! We love you. We count on your fruit.”

For our Wassailing celebration at the farm, we’ll toast with our own hot mulled cider and listen to original poems written for the trees. We’ll sing and send out prayers that all creatures will have food, shelter, and bear fruit in 2016 — the microbial population in the soil,  sea turtles and polar bears, all people everywhere. If you’d like to join us, bring a little bread for the birds, and we’ll meet at 3 pm in the orchard.