Farm Blog

Compost Crew & Bio~Dynamic Spraying of Preparation Horn Silica 501

OLYMPUS DIGITAL CAMERA OLYMPUS DIGITAL CAMERA

 

 

Greetings! 2015 has been a very exciting year. There are currently 6 apprentices who you see directly above placing the 6 compost preps in the most current compost pile.  And above that Jon Guisti is spraying the biodynamic horn silica on next year’s grain crop in the early morning hours.

 

Sorters and Snakes!

Some recent pictures of the San Francisco sort, emergency-garter-snake-farm-rescue, and the 2013 apprentices:

sort

sort1

OLYMPUS DIGITAL CAMERA

OLYMPUS DIGITAL CAMERA

photo

Live Power’s Grain Harvest

August 1st marked Lammas, an Angelo-Saxon festival of first fruits, marked by the harvest of wheat and the baking of it into bread to be blessed and eaten by friends. Coincidentally (or well though out by Steve, you can decide) Live Power harvested its grain crops of barley, wheat, and rye the the day before and had the chance to, apprentices and all, take the harvest down to the MenOLYMPUS DIGITAL CAMERAdocino Grain Project granary in Ukiah. Doug Mosel, founder of Mendocino Grain Project, along with his apprentice Mai, showed us the grain cleaning equipment and procedures in cleaning the grain.

Steve and his sons, with the help of some apprentices, harvested the grain with a combine on the farm. This machine cuts the flower heads off the plants and threshes what it cuts, separating the grain from the straw and other bigger material. You can imagine doing this by hand, even on the two acres of grain we sowed. Scything the grain, gathering and tying it into bundles to be propped back upright in its bundle to let the grain ripen, and after a couple of days gathering hundreds of bundles to a hand-foot-or hydro propelled thresher. What took about three to four hours here would be increased to days and weeks, which nevertheless this writer can still dream about doing. Even with the combine, the grain that has been threshed and separated from all larger plant material still contains smaller plant material, from weeds and the husks covering the grain, that we don’t want mixed in. Such plant material can rot, when stored causing fungus and mold to crop up in with the grain. Not to speak of the extra work and worry it causes the poor baker (and eater!) who wants a consistent taste in his bread. Here is where the grain cleaning comes in.

To separate the grain from the other material mixed in, Doug Mosel took the grain through his seed cleaner. This machine cleans the grain by filtering it through screens, shaking, and blowing air through the compartment the grain passes through. Doug picked a filter for the obvious bigger material and two more for the smaller aOLYMPUS DIGITAL CAMERAnd similar shaped morning glory seeds. The chaff and plant material was separated out, which we collected for animal feed, while the clean grain was siphoned in to a barrel. How beautiful it was to see pound and pound of grain fall into a couple of 50 gallon drums!

After a run through the seed cleaner, because there was still the similar shaped morning glory seeds mixed in, Doug next took the grain through a machine called a gravity table. Whereas the seed cleaner cleaned the seed, basically winnowing it, by motion, air, and different filters (discriminating by size), the gravity table used motion, air, and gravity. The heaver grain would outweigh the morning glory seed and would be separated by its weight rather than its size. Additionally, the heaver grain was separated from the lighter grain, giving us good seed to plant again next year, and hopefully in creasing the quality of grain grown through future plantings. Over all we cleaned only our wheat and rye crops which, wheat alone, weighed over 600 pounds.

Now we atOLYMPUS DIGITAL CAMERA the farm can only wait for the delicious bread baked by Alexander in the brick oven! And such bread is one of the many examples of how rich a harvest small grain production can produce. You have not tasted bread until you have tasted wheat freshly harvested, milled, and baked in a brick oven the next day. How different the wheat that’s been milled and left to sit in bags for who knows how long (much less refined and bleached!) which further lacks the nutrients that are present in fresh kernels of grain. There is a reason why grain has existed alongside man for thousands of years which, when cooked and treated properly, is a good source of fiber, protein, carbohydrates, and other balancing nutrients.

There is such a potential, once had – and now returning with endeavors like the Mendocino Grain Project – in this country, where grain is grown specifically for the locality it was grown in. Potential showing the different varieties, tastes and ways of cooking the grain; linking the present season with those of the past, through the seed and varieties passed down through generations; and on into the future, building a culture rich in what sustains and gives life to culture and the humans composing it. There is such a potential, once had and now returning, in practicing again an agriculture, where culture is tended and broughtOLYMPUS DIGITAL CAMERA to life in its variety and rhythm along with the crop; where food is grown, cared for, and cultivated along with the human life surrounding.

Is it any wonder the Egyptians placed their afterlife, their paradise in fields swollen in grain, and saw the divine in the agricultural flow of seasons? From the deep ocean-hued blue-green shoots rising to meet the Spring sun. The oscillating fields of “dazzling silver, emerald, fawn,” moved by the inhalations, the exhalations of the Spirit’s breath upon this world. The deepening crimsons and clay spotted ripening flower at top of a now weight burdened stem, of the fields, the fields of the amber waves of grain! The promise of the midsummer’s declining sun, the promise of harvest and plenty and bread crafted by the hands of one who knows of Love in the labor and gift of a Mother, crafted by the hands of who loves her. In the words of Walt Whitman:

Shot gold, maroon and violet, dazzling silver, emerald, fawn,
The earth’s whole amplitude and Nature’s multiform power consign’d for once to colors,
The light, the general air possess’d by them — colors till now unknown
To limit, confine — not the Western sky alone — the high meridian — North, South, all,
Pure luminous color fighting the silent shadows to the last.

 

If you’d like to learn more about harvesting grain and how you can get involved with other small grain farmers, please visit MendocinoGrain.net

A Portal to the Sacred

The following article appeared in the Biodynamics journal from Fall of 2012, written by Karen Davis-Brown.

It’s always fun to hear from Rebecca, the editor of Biodynamics, with her latest assignment. However, I was not prepared for the power and inner growth that came with her request to interview some of the presenters for November’s conference in Madison.

My counter proposal was deceptively simple — to interview a group of presenters of my own choice with an initial set of written questions regarding their perception of “the sacred,” based on their decades of work and lives in biodynamics. Based on their responses, we then shared a one-on-one phone follow-up conversation.

The presenters I interviewed were: veterinarian Dana Burns and educator Janet Gamble from East Troy, Wisconsin; permaculture teacher and advocate Mark Shepard from the Viroqua Wisconsin area; Stephen Decater from Live Power Farm in Covelo, California; and consultant Laura Riccardi Lyvers from Kentucky. In spite of their diverse ages, locations, practices, and experiences, several strong, common themes ran through their responses and form this article.

What first impressed me about the presenters I chose to interview was that, at this busy time of year, they took the time to answer my questions and to share their stories and perceptions with me. I am grateful and humbled by the breadth and depth of their commitment to the larger biodynamic community and to the future of humanity in general. And, throughout the interview process I was awed and humbled by their struggles and successes in putting images and experiences that are beyond words into words for the rest of us.

My heartfelt apologies to the presenters whom I was not able to interview. I am sure you understand the limitations of space, time, and the seasonal demands of September. Every one of us has stories to tell, and I trust that this article will stimulate the sharing of such experiences and observations when we are together at the conference.

“This is How the Cosmos Thinks”

One of the strongest themes knitting together these interviews was the unequivocal assertion that work in agriculture is fundamentally a partnership and relationship with the spiritual world, from each elemental who forms a plant or stone to those who guide the planets and stars. In biodynamics we understand the crucial role that the human ego plays as the bridge of consciousness and “hands,” or activity, that either contributes to or detracts from the progress of all creation. For instance, when I asked Mark Shepard how experiences in his life contributed to his current understanding of agriculture and the sacred, he referred back to his years in the Alaska wilderness. That is where he learned that life and work are a seamless experience of the sacred and that is “how the cosmos thinks.” He then brought that experience and understanding into his work in agriculture.

In our phone conversation, Mark elaborated on Rudolf Steiner’s fundamental assertion that the way human beings think is often far from how the cosmos thinks. Our use of language and concepts influences the way we experience the world. We can program ourselves to think that the sacred is not here and now, or that the sacred is here and now. Mark noted that his work in permaculture and biodynamics complement each other because both emphasize percept/observation over precept/concept. In the handbook for Permaculture, Bill Mollison stresses over and over again “observe, observe, observe,” and permaculture’s principles of design reflect the principles of biodynamics and Steiner’s threefold social order: earth care, people care, and economic equity. Biodynamic agriculture’s stress on the importance of diversity in species and land use is also a fundamental understanding it shares with permaculture.

Laura Riccardi Lyvers affirmed Mark’s approach:

…it is part of my job to observe deeply, to notice how influences express themselves through the landscape, the livestock, the pastures or gardens.

Stephen Decater offered a vivid description of one experience where a farmer’s observation led to a new understanding of the sacred:
…I was walking between fields thinking about the land, the plants, and all that goes on and is living there, and suddenly I was overwhelmed by the realization that all of this was being constantly created as a loving gift out of the spiritual…. I felt, yes, as a farmer I did work, but it was miniscule in light of the huge support that was pouring out as an unconditional gift of creation.

Dana Burns encouraged the early and ongoing exposure of children to nature and agriculture, where adults model and teach respect for other beings. “Not in petting zoos,” she asserted, but in ways where children provide service to their fellow creatures, and thereby develop their observational skills and will forces. Many biodynamic operations provide this opportunity for experience and meaningful work to school children as part of their mission.

The Healing Power of Beauty

Another recurring theme was the overwhelming experience of the beauty and healing that is offered by the natural world if we are open and present in our agricultural work. One example was an experience shared by Stephen Decater from his early days in the Alan Chadwick Gardens at UC Santa Cruz. He wrote:

… I was just turning 21 and working as an apprentice gardener with Alan Chadwick….It was that time of day when the afternoon was flowing into evening and the light was golden; eggplant time in the spring. The air was finally carrying a gentle warmth and the soil was soft and alive. Alan had explained how we were going to water in the plants with warm water because “Aubergine” was a creature of warmth. Of an instant I was engulfed in that other world of warmth and life and love despite the fact that it was 1968 and people were slaughtering each other in Vietnam and creating misery through out the world. That was when I knew there was also beauty in the world and it had the power to heal.

Later in life, as an established and respected biodynamic practitioner, he experienced a much different aspect of healing:

Then in my 40’s when my self ego had me really convinced that I knew … it all, I was pruning fruit trees… and all at once saw all the miscuts that I had inflicted on that tree over the years and the tree’s efforts to recover and heal itself. My arrogance was destroyed….I was empty and unacceptable and utterly and completely isolated and alone. I became unable to work or participate in life and stopped eating. After days and months of struggle, finally, out of desperation, I got out of bed and wandered out to the barn. There were horse plops there. I mechanically took the shovel and began to pick them up. In that instant, I was surrounded by thousands of people reaching back through all ages of time and they were people who understood and cared, people who had shoveled manure and returned it to the earth for millennia. It did not matter that I was broken, I was no longer alone.

There are these moments of extreme revelation and emotion in our daily work on the farm, but there are also the longer term applications of knowledge, love, and willpower to heal a landscape and farm organism. Mark Shepard shared one such experience on his farm:

Our farm is a ridgetop farm surrounded by thousands of acres of corn and beans. There is no surface water (pond, stream, etc) within a mile and a half…. On this farm, however, there are several sites where one can see that there once was a spring that has long since dried up because of 150 years of abusive land use. By building terraces, swales, berms and dozens of vernal pool … we not only soak more water into the ground, but we create habitat for amphibians. It took several years before the first ones showed up, but what a joy it was to hear our first spring peepers on the farm….To hear frogs singing in the rain is sacred. To know that it is a result of me farming here that amphibians now have places to live, is sacred.

Janet Gamble, who for many years trained future practitioners, finds the “healing power of beauty” in her educational work:

….for me the real work has been cultivating souls as much as teaching farming….Working with interns at Michael Fields over the years, we co-created food and beauty – both vital to the development of healthy human beings….A garden is the inner reflection of oneself and a place to work through one’s inner development. The results were both practical and ephemeral.

“Divine Doing”

At this time in human evolution, it is very easy to believe that thinking and reading and enjoying and having emotions is the same as doing. However, another strong theme throughout these interviews was the importance of engaging will forces in an active and positive way. That is how we take our place as human beings between the elemental and angelic realms. Only we can make decisions and carry them out, in the partnerships that create a farm organism.

Laura Riccardi Lyvers offered a litany of what she calls “divine doing:”

When I stir preps for the farm, it is often…a sacred moment….Gratitude, reverence….opening up to the phenomenon that is life…..and receiving bits and pieces of awareness….And of course, in the making of the biodynamic preparations, ….The preparations themselves are bringers of awareness towards our spiritual potential in our relationship with earth. Even…the roar of the tractor and mechanical power that it takes to stir 200 gallons of water for each batch of preps, there is recognition of divine doing….I witness the devotion of my husband to his “conventional” hog & grain farm: hundreds of acres in cover crops of crimson clover, vetch and buckwheat…humming with life, glowing with radiant beauty. Manure and preps made from his livestock and our herbs, to feed the life of the soil & field…which will in-turn feed his livestock a more spiritualized nutrition.

Mark Shepard described how observation can lead to divine doing:

I was in our woodshed one day and I watched as an orchard mason bee flew in carrying a cabbage-looper caterpillar. It crawled around on one of the 2X6 studs and found an ant-hole. It proceeded to stuff the caterpillar into the hole. I waited for several minutes and watched it do this three more times. I then took out a set of drills and measured the diameter of the favored hole as well as the depth. I then proceeded to drill zillions of similar holes in the studs of the woodshed. It is a thrill to see most of the holes now serving as nesting sites for orchard mason bees, carpenter bees and other wild pollinators. By observing and then assisting in a natural process we now have OODLES of wild pollinators that help us to have higher fruit and berry yields as well as eliminate 90% of the cabbage loopers in the garden….Because I was there, was observant and I helped, there are more orchard mason bees….That’s sacred…

Stephen Decater quoted this zen saying as a truism for divine doing: Before enlightenment chop wood, carry water. After enlightenment chop wood, carry water. He shared this example of partnerships across all kingdoms of nature that emerge out of human divine doing:

Another time as I was driving our draft horses “Dolly & Don Ray” on the seed drill, racing against the thickening clouds to get the field planted before the rain began to fall….All of a sudden the horses began to move with speed and determination out of some deeper harmony. Then I was no longer a lone human being in the field contending with the all powerful.

Janet Gamble observed:

The farm is a tool to create community. In a CSA, the goal is to bring community from the periphery of the farm into its center….When people come and visit and work on the farm, it is a profound experience for them. The harmony of being part of the working unit and seeing the greater picture of growing their food leads to profound change in many people. With a CSA, farming cannot be insular, it is for a greater purpose, it serves people. My goal, and the hook for them, is that they reach this point of understanding and reverence.

Dana described how the harmonious being of a healthy farm organism with diverse species and uses of land creates an environment rich with opportunities to experience the harmonious “interface” and interaction of elemental, human and angelic beings. The life forces on such a farm help us to “hear’ the cosmic “harmony of the spheres.” She advised her agricultural colleagues:

In the interface between different species and different kingdoms the sacred is more obvious. To a farmer looking for more of the sacred, I would advice adding another species, preferably not one that will necessarily add a profit, but one that will interact with the farm.

“A Sacred Union”

In my conversation with Janet Gamble, she described an understanding of sacred agriculture that I heard from all interviewees:

Sacred agriculture is love. It implies a relationship with agricultural work that has all the elements of human love – commitment, devotion, passion, sacrifice. And it implies a love relationship with the land. The questions and revelations of participating in the mysteries of life – land, plants, life, death, renewal. It is a sacred union….

Stephen Decater described one such experience from his own life:

For me, sacredness in agriculture is connected with feelings of gratitude for the activity of unseen spiritual beings which stand behind the everyday practical, physical realities of farm work which our consciousness is so often submerged in. Every time I have had a glimpse of awareness behind that veil of daily physical reality it has been accompanied by feelings of deep gratitude, reverence, and humility in light of the beauty, magnificence, and love that are expressed through that unseen world.

Laura observed the connection that such a union creates between the farmer and the natural world:

I think whenever we engage with awareness in the rhythms of life, become a beneficial force offering our contribution towards a healthy system of production…this, I think, is agriculture made sacred….Each time a heron flies up from our pond in the dairy barn yard, I glow with the feeling of “Sacred.” Each time I see the giant bucks with their giant racks I feel the same. Because of the connectedness of these things, because of the influence I know they bring to the pastures and crops, they too are part of my agriculture.”

Mark Shepard echoed this sentiment:

Just living in this beautiful place, interacting with all of the flourishing life that has established itself here because of the way we farm, loving the people who eat the food we grow, loving our animals, all of this is sacred.

“We Join Them at Their Table”

While all of the interviewees experienced their work as a personally spiritual experience, they described this experience as the basis for their contribution to the health and wellbeing of the human beings who eat the food they produce. For instance, Mark Shepard wrote:
Being one who grows food for others is an honorable responsibility…sacred if you will. When I snap a stem of asparagus that is destined for someone’s table, in a very real sense I am joining them at their table. I am feeding their bodies and their minds. I am a part of their family life, their memories and all of their senses. To be THAT intimately connected with the eater (both materially and non-materially connected) of the food I grow is pretty special. Sacred, if you will.

For her own farm and family, Laura observed:

I believe the most significant aspect of our biodynamic work is our connection to the food we eat. We touch every seed that will become our food, care for every plant and tree that bears us fruit and raise all of our own meat and dairy products. Our animals give back the fertility. In this I think there is a pathway for our spirit to mingle with that of the natural world, and eventually become our nutrition.”

Dana and Janet commented on the converse, disconnected, experience that most people have with the production, preparation, and eating of most food today. Dana wrote:

While I feel that all agriculture is originally sacred, the harsh physical realities: physical, economic, etc can create hardship and struggle that can lead us away from the sacred, towards finding solutions including mechanization and more efficiency. The endless acres of monoculture GMO corn fields are examples of the results of this process of more mechanization and efficiency. It is much more difficult for me to feel the sacred in the midst of this type of agriculture.

Janet lamented that most of us “have lost our relationship to the sacredness of food and the importance of how food and proper nourishment contribute to human development and evolution” and that “What modern man does to food holds us back from health in body, mind and spirit, producing food that is so manipulated and stripped of nutrition that it becomes a malevolent act.” She then offered hope: “What we can learn from our ancient race is the sacred relationship to food and seeds. We can then bring this knowledge and understanding to the present and future with a deeper consciousness of how imperative it is for us to find reverence for food again.”
“Live a Sacred Life”

One question I asked was what advice they would give to others seeking to recognize and grown in the sacred in their lives and work. The unified response was really advice for us all: Live a sacred life. For instance, this is how Dana Burns defined sacred agriculture:

Sacred, to me denotes something exceedingly precious, elevated to a spiritual level by religious feelings of devotion, wonder, and worship. Agriculture means farming/producing food/cultivating. Putting these two together would be: exceedingly precious, spiritual farming/food production/cultivation worthy of devotion, wonder and worship.

Dana went on to say that “Farms and agriculture are the most important intersection of people and nature. All kingdoms intersect there: humans, animals, plants, and minerals; as well as all the elements: earth, fire, water, and air. It is a place of abundance to encounter the transitions of birth and death. When I was small I remember riding on the tractor with a great uncle. There, by the side of the road was a dead calf. I had never seen or contemplated death before. I still remember feeling as if my uncle had nonchalantly shown me a key to one of the great mysteries of existence.”

Laura observed how the daily and yearly rhythms of the Earth support living a sacred life, for both small and large scale operators:

For me, sacred is holding the most common things to the highest. Sunrise ~ Sunset. Change of seasons. Change of light through the day. The way the vegetation and atmosphere looks after a cleansing rain…It is not only for small scale operations, this “sacred agriculture;” some of the most powerful moments are when I am working with lots of cattle moving them from field to field, sensing the group soul of the animal, or when I am on the crest of a hill in the middle of a 140 acre field spraying BD #500 at sunset. …. these are not just “nice moments”; they become holy when I pause in their presence…when I engage in the potential a moment can bring, harnessing a force or energy and directing it towards the farm.

Mark’s consistent advice for living a sacred life is to remember that

Your work, whether it is agricultural or not, is already sacred. LIVE a sacred life…. When you hold the concept “I live a sacred life and all that I do is sacred,” you will then see the outward effects of living out of THAT concept. Stop viewing the world through separation.

I would like to close with a quote and verse shared by Stephen Decater. Stephen said, simply, that “Love is the greatest power on earth, life is sacred, and agriculture is sacred. For me, Rudolf Steiner puts this all together in his morning prayer:”

Above me stands the sun,
It gives me loving light;
In the light, God gives to me
The noble power of life,
And the power of God,
It rays out everywhere,
In every stone,
In all the plants,
In animal and in man;
And when the power of love
Is living in my heart too
Then comes the power of God
Into my Self as well-
The higher power of God
Is gift from Christ
To man on earth.

Amen.

Draft Proposal for a Mendocino Community Based Farming Network

Introduction

As the energy crisis and climate pollution deepens and the need becomes more acute to get local food production and a local food system up and running, we need to know about new ways of creating and operating farms. The 100% community based farm represents a completely new way to organize food production in contrast to the market based agricultural system that we have now which often does not take very good care of the farmer, the land, the climate, or the eaters.

When a group of eaters/prosumers come together and pool money to support the operating budget of a particular, local, diversified farm, and then share in eating the food that is produced, a stable economic basis is achieved which often cannot be achieved through the market system. In effect, the community of people eating from the farm are not buying food, but rather partnering with the farmer in creating and operating the farm. There are many roles they can play – from simply providing a share of the budget and eating the food to serving on an advisory board to define the farm crop plan, the farming and energy practices, address land and capitol issues, and facilitate communication through the newsletter, website, and member outreach and farm celebrations. Through this involvement, people can play a conscious and active role in forming and manifesting a new food system.

Associative Economics

In order to have a healthy agriculture we have to have a healthy economic process. The real cost of food is actually based on the cost of taking care of the needs of the farmer and the land on a long term sustainable basis which is often not indicated by the current market economic “bottom line”. The associative economic practices employed by CBF’s transform the economic process underlying agriculture from being directed by mechanistic “bottom line” self interest economic forces to an economic process which is directed by the good of the community as a whole – oriented towards meeting the needs of the earth, the farmer, and the eaters and reflecting human values and long term stewardship.

In practical terms this is accomplished through presenting the farm’s annual operating budget to the members and using it as a communication tool so that members can become aware of the actual costs of operating the farm and the state of its economic well being. The operating budget has the greatest clarity in a farm that distributes 100% of its produce through its members. If a farm is not wholly community based and has 75% of its product going to a member community and the other 25% going to markets, then it could possibly create some clarification by separating 25% of its gross income and expenses from the budget presented to members.

A farm that is operated with these associative economic practices is a social business which, although it may pay back initial investors, does not have a goal of paying dividends or accruing capital to private investors, and in that way is akin to a non-profit organization. It does have a goal of providing an adequate living for the farmers and maintaining the land and infrastructure in good condition. Also each farm is serving its member community and is not in competition with its neighbor farm when each farm has its own member base to carry the operation of the farm. In partnering with the farmer, the members share in the natural risks and benefits of the harvest and secure the development and future of local farms.

Proposal

This is a proposal for initiating and developing an organization in Mendocino county for educating the public about Community Based Farming and promoting development of local Community Based Farms.

This organization would:

  1. Promote awareness of CBF principals and practices through on farm field/education days at existing CBFs and presentations about CBF at “local food venues”.
  2. Ask for volunteers who would like to:
  • Participate in administering the organization
  • Participate in the initiative by becoming members of a CBF
  • Participate by being CBF farmers in the CBF format.
  • Collate the threshold number of members to provide the beginning economic base for a given farm operation and match with an appropriate farmer.
  • Create land access for CBF farming through a Land Link type program which registers and facilitates matches between land owners/retiring farmers and farmers seeking farms/land.
  • Enlist civic/gov. recognition and support.
  • Organize/participate/present in education workshops on CBF for farmers; for members/core group members.

Community Based Farming Definition/Standard

a. Growing practices are broadly ecological-strengthening and healing the life forces of the earth and the air-ie.at least organic or biodynamic growing.

b. The farm distributes at least 50% of its produce through a member community and grows at least 75% of the produce on the farm.

c. The farm supports the development of conscious relationships between the members and the farm through core group/planning meetings, open house field days, farm celebrations or other direct interaction with members to encourage community awareness and cooperation.

d. Several farms cooperate with the same member community to offer a wider range of foods maintaining transparency of relationship by each farm making its own direct offering of, for instance, a vegetable supply, tree fruit, grains and beans, meat, winter vegetables, cheese, berries and nuts, vegetable oil, etc., rather than one farm acting asa middle man for unrelated farms.

Comments

Retail outlets, farmers markets, and CBFs all have important, but different rolls to fulfill in a local food system. They can be mutually complementary and we want to have and promote all of them. CBFs can create a secure staple food supply for members, but there will also be additional quantities or other items that members will obtain at stores or markets. Not all farmers want to incorporate the level of community and personal interaction that is a fundamental part of the CBF concept. Also beginning and less experienced farmers may be better off with the farmers market because they can focus on fewer crops and don’t have the pressure of trying to meet the needs of a committed community of members.

However, when a farmer reaches the point of wanting to produce food for people as a full time and long term vocation, then he/she will be looking for the economic stability that a CBF can generate so that the farmer can see a secure future in farming for themselves and the next generation. Also, because a CBF creates a much more conscious and committed relationship between the eater and the grower it has a much deeper capacity to educate people about agriculture and foster social change.

Currently there are people and organizations locally promoting retail and farmer’s markets on KZYX , in the papers, and with events. Now it is time to generate greater public understanding and awareness, and support for CBF so that it can develop and manifest a greater number of viable local farms.

Steve Decater, Live Power Community Farm, 2/23/08

 

Contact Sign Up List

Are you interested in promoting/participating in Community Based Farming in the county in the following ways?

Further discussion/administration

Becoming a member of a CBF

Becoming a CBF farmer

Attending/organizing CBF workshop

If so, please send us an email at livepower@livepower.org. Be sure to include your name, address, phone, and e-mail address.