The Good Life: Helen and Scott Nearing's Sixty Years of Self-Sufficient Living

The Good Life: Helen and Scott Nearing's Sixty Years of Self-Sufficient Living. Schocken Books, Inc., 1989.




This book is a combination of Living the Good Life (1954, 1970, 1982) and Continuing the Good Life (1979), with a new introduction by Helen Nearing. The first book is an accounting for 20 years (from 1932) lived in the backwoods of Vermont. The second book (bound in this instance together with the first) is an accounting from 1952 on of a similar experiment in living on a farm in Harborside, Maine (Cape Rosier). It is clear from the beginning that these are not "simple folk" forced into a simpler life of necessity (at least not physical necessity), but a couple who are seeking together a way of removing themselves from the larger society marked by World War and a rise in fascism to practice pacifism, vegetarianism, and collectivism. These are "professors" out to teach as much as they are to live well. They sought a life that would be 50% subsistence provision of their needs directly through their own physical "labor" and 50% "leisure" ("research, travelling, writing, speaking and teaching"). Obviously, their goals were more complicated than mine. I am simply interested in the parts of their experiment that show The Good Life to be also the sustainable, small-scale life, by which I mean something more like Duane Elgin's voluntary simplicity. (Voluntary Simplicity, Revised Edition: Toward a Way of Life That Is Outwardly Simple, Inwardly Rich) I am interested in their goal to eat from the work of their own hands, and to escape the traps of economic complicity in a high-consumption culture. I am less interested in the Nearings' social experiment (the collectivism), and more interested in their vegetable garden. My life is such that I'll not be able to escape the suburban landscape any time soon, so I'll not have the Nearings' 65 acres with which to experiment in living the good life. And even if I could, I would do it differently. The Nearings didn't keep animals for any purpose, especially not for eating, so I am loathe to call what they did traditional, small-scale farming. But I am interested in their techniques for subsistence "farming" without the use of chemical fertilizers or animals and animal products. (What?! No manure? Is it really possible to "improve" the soil without chemicals or animal manures?)

Should I ever be in the position to start from scratch on new land, I will certainly consult their chapters on building a house. And already, I have benefitted from their advice for extending the gardening year and for preserving garden produce. And almost they have persuaded me that vegetarianism is the way to go. Perhaps we should say that my farm will be less animal-intensive and animal centric for having read their work. But their chapters on living in community do little for me. I wonder whether they were simply too "serious" and "intentional" to recognize the community that already exists in churches, civic organizations, gardening organizations and the like. It seems to me that what they desired in the way of community was too confining, certainly for free-spirited Vermonters, but for anyone with a sense of individuality and independence. Though I do not go in for total withdrawal from society and complete self-sufficiency (undesirable and impossible), I do think that the indepence of spirit that marks citizens of the U.S. is a good thing that can be encouraged for the sake of many of the ideals that the Nearings embrace for living the good life.

In short, I recommend the book for its chapters on homestead buildings and construction, for its sections on gardening and diet, and for its overall spirit of voluntary living, its voluntary simplicity.

Farming for Self-Sufficiency: Independence on a Five-Acre Farm

Farming for Self-Sufficiency Independence on a 5 Acre Farm, John and Sally Seymour (Introduction by Mildred Loomis, The School of Living, Freeland, Maryland). Schocken Books, NY 1973.

"Give any man, anywhere in the world, his fair share of earth's surface, and--if he survives one harvest--he and family need never be hungry again." (p. 14)

In 1973, only seven years after I was born, already the basic structural problems for early 21st century society from industrial farming had been mostly identified and articulated: "depletion and erosion and disease were resulting from the chemical-pesticide regime and the commercial, mono-crop agriculture, sometimes called agri-business." (p. 2) As Loomis says, the Seymours offer a report on twenty years of living differently, organically and sustainably, locally, what "in the 1920s, Ralph Borsodis had christened 'modern homesteading.'" (p. 12) The strength of the book is the depth of experience shared in it; there is a "lived-with" feel, in which the rougher bumps and hard edges of life have been worn down and softened by apprenticeship and long practice, so that knowledge and experience have yielded a weathered wisdom. There is much of common sense, age, and hard work here, the results of which are freely and graciously shared with good humor.

The writing is strong. Chapter titles are mostly simple, one-word affairs: "Horse," "Cow," "Pig," and the like. What the internet now has the potential to provide--a resource for reporting and exchange of information with others who are engaged in a similar way of living--was once the purview of journals and newspapers and paper journals like The Interpreter and books like this one by the Seymours. The problem with paper publishing is its limited availability. And the problem with a book is that it carries a single perspective and limited experience, however relevant and important that particular perspective may be. It takes many books of this sort to provide a truly ample view of the self-sufficient life as it might be lived in suburban central Indiana, for example. But the Seymours' books are out of print, available only at the library or via used book sales at Amazon and the like. The good news is that there is an explosion of such writing and sharing going on now in blogs, on websites, and via sharing of online videos (with gardening and farming "how to's"); it merely needs some coordination and careful vetting to be more useful. I suspect that we are on the verge of forming a network of small-scale, diversified, suburban "experiment stations," designing and carrying out tests, and reporting results. Together we can discover what works, what is sustainable, and what flops.

Most of all, the book is a guide book, a "how-to-live-on-the-land" book. As such, it offers complete instructions for every crop and livestock project imaginable (and some that aren't imaginable for people with an acre or less in the suburbs)--and offers recipes for cooking and preserving the food produced on the farm. There are some difficulties for the U.S./North American reader caused mainly by the difference in locale. The Seymours were British farmers, meaning that there are climatic, historical, social, and legal (then U.K., now EU) differences on the two sides of the pond. ...not to mention linguistic differences, especially in using the Queen's English. It is not insignificant that John Seymour had lived in both African and Indian villages at one time or another. Seymour draws on this cross-cultural experience to provide context for a "post-industrial self-sufficiency." What he intends is a partial self-sufficiency. John and Sally both worked for cash (but only a little cash) , thus not contributing much to "the development of the atom bomb," etc. I think this taking of matters into one's own life and hands is necessary in a world when it is so difficult to have a meaningful impact as an individual on such things as the 2007 Farm Bill. It is better to plant and grow and eat your own vegetables--and to buy them from local farmers' markets--than to wait for the Farm Bill to stop subsidizing industrial corn and soybean production. Seymour suggests that for periods of time, for two years perhaps, and with a severely restricted diet (all beans all the time!) one could, like Thoreau at Walden, approach self-sufficiency more nearly even than the Seymours or the Nearings or others of the more recent vintage of self-reliant individuals and couples.

Partly, the case for self-sufficiency is one of anticipated necessity. (See the 1970s Resources and Men, W.H. Freeman and Co., San Francisco; National Academy of Science and National Research Council of the U.S.) Fossil fuels will eventually be used up. Today we might add that Global Warming will catch up with us. But the case for self-sufficiency is also a case for enjoying life. It is enjoyable and rewarding and the diversity it enforces on the production of what we eat is more interesting and less boring--or can be--than industrial corn and soybeans (or Thoreau's all-bean diet). For the purpose of the book, it is clear that for the Seymours and their children, a "fair share of the earth's surface" was five acres for a family of six. Another part of self-sufficiency, even on as many as five acres, is managing one's affairs carefully. There are also, obviously, dietary restrictions. For example, in Indiana it will mean eating a substantial number of root crops in the winter. It wouldn't necessarily mean that in California.

There were some disappointments in the book for me. For example, Cobbett (a favorite of Seymour) says that you can keep a cow alive and productive on half an acre with Swedish turnips and cabbages--but Seymour recommends two acres per cow. I guess that rules me out of the cow business--even if the neighborhood association would grant me the livestock exception. And it is somewhat ironic in a book on self-sufficiency to find--as in books by the Nearings and others of similar genre--the nearly universal praise and high veneration of community. The desired community is defined usually as like-minded neighbors living in a similar manner. Of course I live in a community of like-minded neighbors, they just aren't minds like mine. There is too little land (1/2 acre or less usually) in a suburban lot and the community is like-minded in its consumerist focus, a way of living that is diametrically opposed to the values of self-sufficiency.

There are lots of things that can't be learnt from books or web sites, and plowing with a horse is one of them, but Seymour recommends a tome anyway. (George Ewart Evans, "The Horse in the Furrow," Faber and Faber) But, of course, it will be a blue moon--and hades frozen over besides--before I get a horse. Seymour points out the difficulty of finding implements for sale for horse plowing and harness for sale. In this country it is good to start your search in Amish country, where you'll have not only the opportunity to buy but also the opportunity to observe and learn.

Perhaps my favorite recipe, and one I'll try this summer (stay tuned to the website and Tumbledown Farmer's Blog) is the one for dried yeast. The yeast is used to make either bread or beer and appears on p. 148.

3 oz. hops
3 1/2 lbs rye flour
7 lbs corn or barley meal
1 gallon water

"Rub the hops and boil them in the water for half an hour. Strain. Stir in rye flour, then corn or barley meal. Knead and roll out very thin. Cut into circles with a tumbler and leave to dry hard in the sun. Wild yeast will infect the biscuits. To use it, crumble a biscuit and soak in warm water with sugar and salt in it and next day use as yeast."

Already familiar with the Seymour book? Why not try this one?

The Gardener's Guide to Better Soil

The Gardener's Guide to Better Soil by Gene Logsdon and the editors of Organic Gardening and Farming. 1975. Rodale Press.

The thing is, the most important thing to know about a book is whether the author writes well. That goes double for non-fiction writing. I really don't care whether Mr. Logsdon knows how to garden if he doesn't know how to write. Thankfully, he knows how to do both well. And the book holds up well for its age, written in the 1970s, during the last oil (and chemical fertilizer) crisis. While most of us conveniently forgot for the intervening 30 years about the limits of fossil fuels, a small cadre of organic gardeners and farmers continued to ask how to produce food in sufficient quality and quantity when (not if) the oil runs out.

Logsdon's genius for spinning a yarn is evident on nearly every page. The book contains everything a gardener would ever want to know about the soil, and then some. But it also drops other gems of gardening knowledge and lore along the way. For example, chapter 2 begins with a "conversation" between two gardeners on a road trip and continues with a recommendation for (and description of) a cross-country "Soilwatching Trip" from the Pine Barrens to the mountains and deserts of the West. And the itinerary includes a short course in the basics: soil types, soil maps, soil texture, soil tests, nutrients (N-P-K), micronutrients, organic matter, humus, drainage, pH, mulching, composting, organic fertilizers, and green manures. And somewhere along the way, Logsdon finds the time to talk about buying good farmland and to explain such gardening essentials as crop rotation, even offering examples of useful rotations and gardening tool recommendations.

There are a few caveats. One is that the dichotomy between "chemical" and "organic" fertilizers is too starkly drawn. The gardener worthy the name will neither dump chemicals willy-nilly on the garden nor avoid them altogether. Chemical fertilizers will have their place in growing vegetables so long as they are inexpensively available. (That they will not be available indefinitely is a reason to know and begin to use the alternatives.) Another example is Logsdon's east-Ohio centric vision of farming and gardening. When he approves without reservation most things that raise the pH of the soil, it is fairly clear that he has usually gardened and farmed an acid soil. Gardeners in central Indiana will want to approach with caution any soil emendation that raises a pH that is probably already too high for optimum plant growth. But these are really quibbles with a great literary romp through what every gardener should know about the ground under his feet.

Human Limits and Unlimited Hubris

Wendell Berry. The Way of Ignorance: And Other Essays, Shoemaker & Hoard, 2005. (contributions by Daniel Kemmis and Courtney White)




Collections of essays are never as tightly constructed or coherent as a reader might wish, but this is one of those rare cases--and rare authors--for which one can truly say it does not matter. The subject of human limits--and our need to recognize and honor those limits--is of such importance and so permeates every essay in the book that the reader forgives what disjunctions do occur between individual essays. There is not a linear progression from beginning to end, but in the end who cares. The subject has been addressed thoughtfully from many directions.

Part I is the least satisfying section of the book. It is also the most political (in the stupid sense of that word), but short enough to be tolerable. Berry has written more and better about "Contempt for Small Places" and "Rugged Individualism." Tumbledown was gratified to see Berry endorse the growth of farmers markets, community supported agriculture (CSAs), sustainable agriculture, Slow Food (using all of the "movement" monikers) and the like as an alternative to "competing on the global market" and as an indicator that indeed "We Have Begun." The pace picks up toward the end of this section with one good (Compromise, Hell!) and one better ("Charlie Fisher") essay. The latter, the story of a man logging and using horses to do it, is vintage Berry.

Part II is the reason to buy the book, 98 work-horse pages in 8 little essays. The first, "Imagination in Place," tells us that Berry is a farmer-writer and a writer-farmer, and that both vocations are shaped by (and shape) the land on which he lives. A wondrously brief bibliography (library) illustrates the shape of Berry's "philosophy" of farming:

F. H. King, Farmers of Forty Centuries: Organic Farming in China, Korea, and Japan

Sir Albert Howard, An Agricultural Testament (Special Rodale Press Edition)

Sir Albert Howard, The Soil And Health: A Study of Organic Agriculture (Culture of the Land: A Series in the New Agrarianism)

J. Russel Smith, Tree Crops: A Permanent Agriculture (Conservation Classics)

Aldo Leopold, A Sand County Almanac

If these have influenced Berry's thoughts, you can bet they'll be on Tumbledown's shelf and on his nightstand soon. How better to understand Berry's influence on my own thoughts than to read his sources (in the sense of wells and springs) independently.

The title essay, "The Way of Ignorance," first written as a conference paper for the Land Institute, Marfield Green, Kansas, is about "our old friend hubris, ungodly ignorance disguised as godly arrogance. Ignorance plus arrogance plus greed sponsors 'better living with chemistry,' and produces the ozone hole and the dead zone in the Gulf of Mexico." The thesis is that there is a congenital human ignorance and a a willful ignorance of our own ignorance (theologians would speak of original sin) that makes one shudder at the thought that our response to global warming and exhaustion of fossil fuels will be to build many, many more nuclear reactors. Having seen what gets "skipped" or "done poorly" at too many construction sites, Tumbledown has to agree that nuclear physics "'applied' by ignorant arrogance resembles much too closely an automobile being driven by a six-year-old boy or a loaded pistol in the hands of a monkey." All of that is on the first page of this dynamite essay that rings the changes on what we don't (and can't) know and why we should respect our limits. "The Purpose of a Coherent Community" is mostly a lament that we no longer have one. "Quantity vs. Form" is another demonstration that we transgress our limits at our peril--at the peril of appropriate human scale and a propriety of technological application. Medicine should be practiced by human standards (not by the standards of what machines can do). The same goes for agriculture. Limitless production is not a good thing. Limits provide the "formal completeness, grace, and beauty" of a part related to the whole. "Renewing Husbandry" is again a caution against boasting of "technological feats that will 'feed the world.'" Husbandry, according to Berry is the more comprehensive term; science the narrower, more specialized term. (Husbandry includes science.) Yet more is claimed for the much narrower science than the more comprehensive husbandry would ever dare claim. "The Burden of the Gospels" was of special interest to Tumbledown (a professional interest). It is heartening to see such straightforward readings of Scripture--especially the rejection of interpretations that come "perilously close to 'He didn't really mean it'" (Luke 14:26).

Part III consists of a letter by Berry to Daniel Kemmis (former Minority Leader and Speaker of the House in Montana, and mayor of Missoula), a reply from Kemmis to Berry. Both essays are worth reading if readers already care about the Democratic Party. If not, don't bother. The best essay of this final section is Courtney White's "The Working Wilderness: A Call for a Land Health Movement." Courtney is not predictably on any side except the side that offends both ranchers and environmentalists (and therefore probably best protects the land).

All in all, an awesome read. A book to read a second time (or at least major sections of it). A book to provoke thought. (And shouldn't every book be that?)

100 Mile Diet: Food for Thought

Tumbledown's summer reading list had a lot to do with eating. It began with Barbara Kingsolver's recounting of her family's year of eating locally (with help in the telling from her husband Steven L. Hopp and daughter Camille Kingsolver). The strength and also the weakness of the book was ease of reading. The access point for entry was the lowest common denominator of mass market appeal. But that also makes for good summer beach reading. (Not that Tumbledown went to the beach this summer, and had he gone, this book would have compounded his sense of guilt for having used the fuel and for having eaten his share of industrial fast food along the way.)

Kingsolver recounts what is becoming a popular and oft repeated experiment in eating (living, really), in which a person or couple or family decides to feed themselves food "from so close to home, we'd know the person who grew it." (p. 10) The recipes for that year-long experiment, many of which can be had for free at the Animal, Vegetable, Miracle web site, are worth the price of the book. (Also available at that site is an index of non-Kingsolver web sites and other online resources, many of which are also listed in the various chapters of the book.) Tumbledown's family especially appreciates the new "Friday night pizza" ritual that grew out of the chapter entitled "Six Impossible Things Before Breakfast." We are now imitating Kingsolver's example--and the fun of gathering the family around the table to put together our two 12" masterpieces of gustatory delight has become a weekly event likely to be repeated every week until the children leave the nest. The ingredients for our pizza toppings come fresh from the garden on the day we eat them, washed and chopped minutes before they hit the crust. The children see the journey from garden to mouth and participate fully along the way. Thanks to Kingsolver for the recipe and the suggestion that "family night" include food preparation and conversation about the sources of what we put in our mouths.

The final criticism, if indeed that is what it is, would be that sometimes the book comes across as "preachy." But that too is OK in a sermon, even one about the evils of Concentrated Animal Feeding Operations (CAFOs, where animals are confined in feedlots), the fuel cost of transporting food across the nation and across the world, and the broken economics of farming.



If Kingsolver's book is preachy, Pollan's book, The Omnivore's Dilemma, is pedantic ("teachy" in the monotone professorial sense) and inflammatory (referring in part to his attention-grabbing accusation that McDonald's McNuggets have as an ingredient tertiary butylhydroquinone (TBHQ), "a form of butane (i.e., lighter fluid)" (p. 187). Subtitled " A Natural History of Four Meals," the book is a Jeremiad (OK, he does sermonize) against monocrop corn and soybeans and (you guessed it) CAFOs. The four meals are 1) Industrial Food, 2) Pastoral Food: Whole Foods / Big Organic, 3) Pastoral Food: Small Organic, diversified and local, 4) Personal: Hunter / Gatherer. Many of the same concerns that animate Kingsolver's experiment also inform Pollan's work, which was published a year before Kingsolver's. And Pollan, for all his story-telling ability, also likes to pack the chapters with data and citations. Pollan's telling of the history of the organic movement and description of the differences between the new "industrial organic" and the more sustainable organic of smaller farms is a tribute to good research and writing. And the basic premise, the "omnivore's dilemma" about what to eat (because an omnivore cannot eat just the leaves of a eucalyptus) is robust enough to bear the explanatory weight of the book. Overall, very well done, despite some well-publicized controversy over some of the data. (But in a book that seeks to influence as well as inform, the overreaching of a datum or two is to be expected.)



Another book that partakes of what Pollan calls an "edible conceit" (an artificial set of rules for eating--a hyper-cultivation of a convention--for the sake of the art, in this case a book, and that moves well beyond what the author would naturally do), is the book Plenty: One Man, One Woman, and a Raucous Year of Eating Locally. It too tells the story of a year-long experiment in eating by one couple. Smith and MacKinnon's one "ironclad" rule was that "every product we bought had to come from within 100 miles." The point of the conceit, then, was "to explore, and explore deeply, the idea of local eating." (pp. 10-11) Unlike Kingsolver's and Pollan's books, which are experiments that feature the culture and foods of the Midwest and Southeast, Smith and MacKinnon's "local"-ity is foreign to Tumbledown. They live on the West Coast, the Pacific coast, west of the Cascades, in a land of mild winters and lots of rain. For that reason, the book was of interest conceptually, but hardly as informative for purposes of imitation. Still, it was an inspiration to read the story of this "conceit" and contemplate such a journey for ourselves. Just where would a family in Indianapolis draw the line on buying local food? In the flat Midwest corn belt, is local the Ohio border? (100 miles) Chicago? (200 miles) or Des Moines? (500 miles) ...or could it be that the circle around Indianapolis could be drawn more closely?

Why bother? That's the question asked once again toward the end of Plenty. The answer, in part, is the same in each of the above-mentioned books, because the average food item travels 1500 miles from farm to plate in North America. And, as Pollan says, along the way, it "has come to require a ramarkable amount of expert help" to determine where its origins are. "How did we ever get to a point," Pollan asks, "where we need investigative journalists to tell us where our food comes from...?" How indeed?



If you and your family are thinking of embarking on one of these "edible conceits," Tumbledown thinks you'll need a new cookbook for eating what's fresh and local when it is in season. (Don't look for fresh raspberries in Indianapolis in December!) The best one Tumbledown has seen is Simply in Season. It is a sequel to the much-loved More-with Less, and now comes with a study guide. (What's a conceit if you cannot study what you eat? ...that's the point, right?) The sections are arranged (you guessed it) by what is fresh in season (or, in winter, what is available because it has been canned, frozen, or otherwise locally procured and preserved).

Ecology, Economics, Ethics: The Broken Circle

F. Herbert Bormann and Stephen R. Kellert, eds. Ecology, Economics, Ethics: The Broken Circle. Yale University Press: New Haven and London, 1991.



In addition to the dated references in a work now 16 years old, this book suffers from the usual shortcomings of academic essay collections. The essays are disconnected and poorly coordinated, being loosely arranged around the three-part theme of ecology, economics, and ethics. The essays are uneven in quality and accessibility; in other words, the book wants the professional editing to be a book. Though most of the authors are notables in the area of ecology and environmental science, few are as well versed in either economics or ethics, so the treatment is often highly technical in its arguments in one of the three areas, but bedeviled by generalities and unfounded assertions in the next. The essays range over a broad swath of issues related to environmental conservation, from biocide (the human-caused mass extinction of thousands of species; the "death of birth") to proposals for financing conservation in five sections: Species Diversity and Extinction, Modern Agriculture, Environmental Values, Pollution and Waste, and Market Mechanisms.

So, why is Tumbledown reviewing the book? First, because a few of the essays are by themselves worth the price of admission. Among these are the essays by Wes Jackson ("Nature as the Measure for a Sustainable Agriculture"; author, Becoming Native to This Place) and David Pimentel ("The Dimensions of the Pesticide Question"; author, CRC Handbook of Pest Management in Agriculture, Second Edition, Volume I). The opening essay, on biodiversity, by Edward O. Wilson (author, The Creation: An Appeal to Save Life on Earth) also falls into this category, as does Paul H. Connett's "The Disposable Society." The latter, along with sections of the essays on groundwater and wind, had Tumbledown asking whether the next person who unknowingly throws away a flashlight battery be prosecuted for crimes against humanity. (Or is that "crimes against biology"?) Many of the concerns that were front and center in the late 80's have now faded from the public eye (e.g., the landfill crisis and acid rain). That doesn't mean that they have faded from importance. Others have become more glamorous (e.g., global warming, via Al Gore's "An Inconvenient Truth"). This pattern of awareness and response is actually graphed in the essay by Gene Likens (p. 142; author, Long-Term Studies in Ecology: Approaches and Alternatives). Second, Tumbledown would like to see several of the essays updated. Connett's essay on "The Disposable Society," for example, provides model examples of local community and civic initiatives for reuse and repair (reusables), toxic waste exchange (toxics), composting (compostables), separation and upgrading (recyclables), and screening of mixed waste for landfills (the rest). What is the status 16 years later of these model programs? Tumbledown wonders. And are the only effective responses those devised by governments and civic organizations? In Tumbledown's humble opinion all is lost if the response is dependent on governmental action and the will of our political leaders. So is there a place for individual action by those who are convinced of the need to live according to St. Francis of Assisi's way of voluntary poverty? Is there room for "freegans" (dumpster divers) who strive to reduce their "carbon footprint," coordinating their efforts in informal, internet-based communities? Have we eliminated non-reusable packaging yet? (Of course not.) In other words, it would be helpful to have an update of the status quaestionis of this academic debate and another list of best practices and bibliography of works published on this topic in the intervening years.

Still, if you can find it, this book is worth the read. It isn't quick or easy going, but it is definitely provocative.

George Washington Carver: Scientist & Symbol

McMurry, Linda O. George Washington Carver: Scientist and Symbol. Oxford: Oxford University Press, 1981.



Tumbledown was a little annoyed by the adoring tone that sometimes seemed to permeate the descriptions of Carver in the early sections of the book, thinking they sometimes veared toward hagiography. This perception changed when, on closer inspection, it was obvious that the assessments that annoyed most were contemporary with the man. The sweeping generalizations--that Carver was a genius, a great teacher, a great lecturer, and the like--were for the most part embodied in numerous quotes from Booker T. Washington, James Wilson (former teacher at Iowa, and Secretary of Agriculture, head of USDA), and correspondence from Carver's students. Careful reading of this George Washington Carver biography reveals that the author, though sympathetic with the subject, is also critically aware of Carver's weaknesses. The refrain (also from Carver) that he was a starter and a dreamer, not a finisher, an inspirer of others and a popularizer, not a groundbreaker or highly original Tuskegee scientist (which is not to diminish the significance of his innovations on and original applications of already formulated ideas, especially, as McMurry suggests, in the direction of aiding those "fartherest down") is proof enough of a somewhat fair and balanced treatment. This, alongside descriptions of Carver's at times stormy relations with Bridgeforth and Washington, are enough to put thoughts of hagiography to rest. (The idea of Carver as symbol, especially of the New South, seems to be reaching a bit far. But even here the treatment is not unremittingly positive.)

Why would Tumbledown read and recommend this biography of a scientist and academic? Because Carver's life's work was dedicated to the improvement of small, diversified farms and their habitants at precisely the time that "most agricultural researchers were heading in another direction. Increasing amounts of federal and state funds were piped into mechanization and efficiency projects that aided the big agribusiness units, not the small farmer" (p. 92). Carver, as everyone knows, taught farmers to grow more than one crop--to supplement cotton with peanuts and sweet potatoes. (Though less famously, Carver also experimented with and recommended soybeans and alfalfa and the raising of animals on Southern farms.) Though the Tuskegee web site hardly mentions Carver (Booker T., the other "Washington" is everywhere lauded), the title of this year's Annual Farmers Conference is a continuing tribute to Carver's interests and influence: "Sustainable Small-Scale Family Farms in the Southern Black Belt: Nurturing the Land and its people."

Overall, an excellent introduction into an important subject--and an easy read for an academic title. Though the book does not provide the details (peanut recipes or specific crop recommendations) of Carver's work, it is well documented and therefore provides a beginning point for further research into this important contributor to the welfare of small, diversified farms. And what could be better for Black History Month?

Additional Reading:
Holt, Rackham. George Washington Carver: An American Biography. Doubleday, Doran and Company, 1943.