Note: Portions
of this post contain graphic descriptions related to birth and death.
My
boss is a self-described violent communicator. He speaks loudly and
passionately about everything from the importance of the global sustainable
food movement to the proper usage of hoses (which, as anyone who’s ever tried
to use a hose in a greenhouse will know, is actually not a crazy thing to go crazy about –
hoses can be really dangerous to a burgeoning garden bed). In the fall, he
attended a workshop on “somatic nonviolent communication” and shared with the
group that his interest in violence is what led him to the workshop in the
first place. His apparent violence stems, I think, from an underlying ardor for living an
examined life. He points to the violence in the natural world.
Birth,
Freud’s original trauma, is an almost universally violent event. I don’t think
I need to go into the details of mammalian birth (which is good, because my
most direct knowledge of it is from the movie Milo and Otis, which has a birth scene probably too graphic for 5
year-old cat and dog enthusiasts, or you know, most 5 year-olds). Though it has
been on my mind lately. In early February, we had two cows give birth, far
earlier than anticipated. The first birth, took place while I was away from the
farm and involved heroic efforts to bring the calf and its mother in from the
field, the single digit temperatures, and the blowing wind. The calf made it to
the barn, the mother spooked and bolted, and the calf died from exposure an
hour and a half later. For days, the mother, in the pasture across the street,
lowed plaintively to the barn, a bovine lacrimosa. The second calf was found
dead, frozen to the ground, a few days later. I carried it away in a child’s
sled over the snow, and going down a hill, the still form overtook me and slid
away, a macabre moment of excitement come too late.
We
stored the frozen bodies with plans to skin them, to salvage something
beautiful from something tragic. And a few weeks later when it came time to
skin, one hide was unusable, chewed through by rats. The other animal was hung
from a hook in the way of a slaughterhouse, legs fully extended and head facing
the ground. I was uninvolved in the actual skinning, but the denuded, skinned
carcass intrigued me after the fact. Fully exposed, stretched out, rib bones
riveting the breast muscles, this calf was almost human. Its head, free from the
trappings of its usual calf fur, transfixed me. Some brief spark of
universality passed through my mind – the anatomical, phylogenetic connection
laid plain. We are animals, after all.
I
think back to the turkeys we slaughtered in November. An ice pick pierced
through the roof of their mouth, straight into their brains, rendered them
immediately dead. Brain dead, at the very least. The simple nervous systems of
birds, such as turkeys and chickens, are decentralized, unlike in humans. The
body continues to function without the brain – wings flap, legs sprint, the
neck will crane the head up, and you feel like Thomas the doubter as you see
their eyes gazing at you. I am dead. You
have killed me. I am here, still.
Some
friends, some visitors often respond with great sympathy, horror, perhaps some
mix, when I tell them about these darker sides of farming. Mary, the veal calf
I fed milk to daily since its birth, went off to the big house some weeks ago,
and she’s been the recipient of many postpartum condolences. Some people will
decline to eat our meat after seeing the farm – “how can I eat the same pig I
met?” We blindly wish for our food to be anonymous. We don’t want to understand
that our food was once living. But one of the great sadnesses, or perhaps
wonders, of life is that it cannot propagate without death. In order to live,
you must kill, at least indirectly. Cut meat out of your diet, and you still
devour acres of once living plants to nourish your own life. Violence is
inherent to existence. Is violence bad?
The
honeybee survives on honey, a nutritious, energy-dense food transformed from
the nectar of flowers. In the process of collecting this nectar, bees unwittingly
collect and spread pollen, allowing for widespread germination of plant life.
Bees do not kill. Bees do not even harm the flowers they harvest nectar from.
Their industrious endeavors benefit all organisms they interact with, and the
fruit of their labor is delicious, nutritious, and irreproducible. Look to the
honeybee.
The
mosquito species survives because of blood. Though they normally feed on nectar
(without spreading pollen), the females need the protein blood provides in
order to lay eggs. Bloodsuckers, parasites, they carry disease and give nothing
back to the environment. They themselves are not a significant part of any
other organism’s diet.
A recent article in Nature cites that over 247 million
people are infected by Malaria yearly. The article argued that the eradication
of mosquitoes from the food chain would have no ill effects. Look to the
mosquito.
What
hubris, though, to play God, and declare “The world has no need for this
creature! We will destroy it completely!”
Dom is
no religious zealot, but in our kitchen he has fixed a biblical quote, in large
print, to the bulletin board: Genesis 3:19, “In the sweat of thy face shalt
thou eat bread, till thou return unto the ground; for out it was thou taken:
for dust thou art, and unto dust shalt thou return.”
Spend
enough time trying to grow food and you realize the glory of the carbon cycle. The
divinity of nature. To say everything is connected is not abstraction. What is
alive will die, and what is dead will give life, and to call that violent, with
all its iniquitous connotations seems to me the greater violence.