agrarianism

Thomas Jefferson, the patron of American agrarianism, wrote in his Notes on Virginia (1785), "Those who labor in the earth are the chosen people of God, if He ever had a chosen people, whose breasts He has made His peculiar deposit for substantial and genuine virtue. It is the focus in which He keeps alive that sacred fire, which otherwise might escape from the face of the earth." The origins of this sentiment are traceable to Virgil's Arcadia (first century B.C.) about an idealized pastoral society, and it reappears constantly in both secular and sacred Western literature. Jefferson's conviction placed it at the center of U.S. history.

The Elements of Agrarianism

Agrarianism expresses a number of political and cultural perspectives. The creed can be summed up in four parts. First, farming has a spiritual dimension that generates many virtues, among them self-reliance, moral integrity, and honor, because direct contact with nature leads to a meaningful relationship with God. Accordingly, like God, the cultivator creates order out of chaos. Second, farming is the only occupation offering total self-sufficiency and independence, primarily because it is the only occupation that creates genuine wealth. (This physiocratic assumption has loomed large in American history.) Third, the farmer, through his work, gains a sense of place and identity. The reason for this psychological wholeness is simple: the farmer does not live and work in the city, an artifice of mankind's hubris. He is an alien in the hostile, man-made environment that is the city. Since ancient Rome, the city has been the traditional home of the proletariat, the landless, property less rabble. Fourth, with its fellowship of cooperation and labor, the agricultural landscape features the model society. These characteristics and values of agrarianism have long been a constant in the nation's history.

As a basis for reform, agrarianism—like many other ideals—contains both a forward-looking element, a brave new world, and a desire to return the country to an earlier condition of individual innocence and social purity. Generally, the "backward" agrarian denounced what he saw as the corrupting influence of the modern world, while the "forward" agrarian saw social justice in the integration of technology into American agriculture. In addition, agrarians oppose monopoly and privilege, and desire the liberation of the individual from dependencies of all kinds and their related corruptions.

The agrarian ideal turns on the cultivation of virtue and abundance. Jefferson and countless other writers linked the two. Recent historical scholarship regarding republicanism in American history illustrates the connection. Land was abundant in Jefferson's America. It provided the means to a virtuous and independent life, the essence of agrarianism. The American environment and westward expansion turned classical republicanism into an expression of democracy. Old World classical republicanism was an ideology of leisure restricted to men of landed property. The frontier, however, created a New World version of republicanism that allowed a material stake in society for every man who transformed the wilderness into his private property, thereby becoming a middle-class citizen. It permitted every man the means for political and economic independence. The classical polis was now the family farmhouse.

Agrarianism in American History

This ideological context, the fate of the agrarian ideal, illustrated the chronology of American history. After the War of Independence in 1776, home rule became the American Revolution—who rules at home. Agrarianism became a part of the cultural and political struggles for a middle-class utopia. The political conflict between Thomas Jefferson and the Democrats against Alexander Hamilton and the Federalists was a dispute between agrarian-minded men and men of commerce. At different times, both sides were nervous about the rise of the city. Hamilton's vision of a national commercial society differed from Jefferson's agrarianism, particularly in its social conservatism and the use of the federal government in the advancement of commerce and industry. Hamilton worried about landless men living in such a place as New York City.

Agriculture, of course, was never free of the need for overseas and domestic markets, and particularly not after the market revolution of Jacksonian America. The emerging commercial order always included the yeoman farmer. In fact, as the United States became an urban, industrial society, the family farmer, a potent political icon, maintained a strong presence in the value system.

Jefferson's use of the federalist approach to the Constitution in the purchase of the Louisiana Territory was neither the first nor the last irony in the history of American agrarianism. The United States experienced the antebellum market revolution in which farmers and workers involved in the transportation of goods looked to the government for help in realizing the agrarian ideal. Up to a point, every one wanted the advancement of the individual; moving west was the means, the central myth, in American history. Unfortunately racism was a part of agrarianism. As Jacksonian Democrats defended the herronvolk doctrine, "it's a white man's country," slavery reached far into agrarianism when the sanctity of private property extended to the ownership of African Americans.

The causes, course, and consequences of the Civil War were complex. In a real sense the split in agrarianism contributed mightily to its origin. As the ideology of "free soil, free men, free land" developed, the notion that freedom was colorblind began its long and painful process through American history. The theme of yeoman agrarianism now was the threat of slavery to the farmer's political and economic freedom. For many Americans, Jefferson's Monticello had become Simon Legree's plantation. Yet slavery, too, appealed to the agrarian ideal as the plantation became the defining image of the rebel South.

During the war the Homestead Act of 1862 indicated the political and cultural strength of agrarianism. The creation of the Department of Agriculture in 1889 also reflected agrarian concerns as the debates over land policy continued. The Department of Agriculture was an institutional recognition of agrarianism's effect on public policy. After the war, Thaddeus Stevens's campaign for the freedman to have "forty acres and a mule" again suggested the agrarian influence, as did the Dawes Act of 1883, which sought to turn the Plains Indians into yeoman farmers.

In the Gilded Age, the agrarian ideal became the suburbs, the country place, and the gentleman-farmer estate as more of the population became city dwellers. Populists believed that the family farmer must be saved from economic ruin and cultural irrelevance. The influx of a new wave of immigrants gave a reactionary twist to turn-of-the-century agrarianism, fueling anti-urbanism, as illustrated by the eugenicists and other advocates of the pastoral life. On the other hand, Liberty Hyde Bailey's Country Life Movement blended agrarianism with an urban existence. Bailey's reform was a genteel claim for the simple, rural life.

By the 1920s the yeoman farmer had a modified image. Agrarian interests were strong in Congress and were heard with increased vigor during the Great Depression. The New Deal objective was the preservation of the family farmer, but the results were problematic during the remainder of the twentieth century as many moved to the cities. As the squire of Hyde Park, Franklin Delano Roosevelt understood the complex problems of farm life in modern America. The New Deal and its legacies recognized the political power of the agrarian ideal with its emotional appeal for family life.

Ideologically, the twentieth century modified the cultural expressions of agrarianism. As the crabgrass frontier replaced the farming frontier, Americans still enjoyed outdoor recreation, national parks, camping, conservation, and so on. The homestead of previous times became ownership of a freestanding house. Owning a weekend place in the country is an example of Americans' desire to "have it both ways," or to participate in the city life for one's livelihood and hold on to one's agrarian roots. Some reactionary advocates of agrarianism, particularly in the South, rejected twentieth-century America with scorn; others, such as those associated with Dorothy Day's Catholic Worker movement, adopted a left-wing perspective, deriving their ideas from the Distributism of G. K. Chesterton and Hilary Belloc, twentieth-century British advocates of agrarianism who favored a more egalitarian distribution of land.

Symbolically, agrarianism's strength remains strong in the American idiom. After all, James Earl Carter became president as a peanut farmer and George W. Bush moved into his Texas ranch when he became the chief executive. In one form or another, agrarianism endures in American life and thought.

Bibliography

Foner, Eric. Free Soil, Free Labor, Free Men: The Ideology of the Republican Party Before the Civil War. New York: Oxford University Press, 1970. An account of the most successful expression of agrarianism.

Peterson, Merrill D. The Jefferson Image in the American Mind. New York: Oxford University Press, 1960. A brilliant treatment of Jefferson as icon of agrarianism and a host of other creeds.

Pickens, Donald K. "The Expanding Economy: An Overview of United States As an Exercise in Middle Class Utopianism." Journal of the American Studies Association of Texas 4 (1973): 30–37.

———. "The Republican Synthesis and Thaddeus Stevens." Civil War History 31 (March 1985): 57–73. The relationship between agrarianism and the agitation for forty acres and a mule.

———. "The Turner Thesis and Republicanism: A Historiographical Commentary." Pacific Historical Review 61 (1992): 319–340. Explores the connections among agrarianism, westward expansion, and political theory.

White, Morton. The Intellectual Versus the City. New York: Mentor Books, 1964. An old but handy summary of why many American thinkers were inclined toward agrarianism.

—Donald K. Pickens

Agrarianism is a social and political philosophy which stresses the viewpoint that a rural or semi-rural lifestyle, most especially agricultural pursuits such as farming or ranching, leads to a fuller, happier, cleaner, and more sustainable way of life for both individuals and society as a whole.

Contents 1 Philosophy 2 History 3 Similar social movements 4 Famous agrarians 5 Agrarian parties 6 See also 7 References 8 External links

Philosophy

In the introduction to his 1969 book Agrarianism in American Literature, M. Thomas Inge defines agrarianism by the following basic tenets:

• Cultivation of the soil provides direct contact with nature; through the contact with nature, the agrarian acquires the virtues of "honor, manliness, self-reliance, courage, moral integrity, and hospitality" and follows the example of God when creating order out of chaos.

• The farmer "has a sense of identity, a sense of historical and religious tradition, a feeling of belonging to a concrete family, place, and region, which are psychologically and culturally beneficial." The harmony of this life checks the encroachments of a fragmented, alienated modern society that has grown to inhuman scale.

• In contrast, farming offers more independence and self-sufficiency. It has a solid, stable position in the world order. But urban life, capitalism, and technology destroy independence and dignity while fostering vice and weakness. The agricultural community can provide checks and balances against the imbalances of modern society by its fellowship of labor and cooperation with other agrarians, while obeying the rhythms of nature.

History

Agrarianism was woven into the very fabric of early republic. A major proponent was Thomas Jefferson, who wrote in 1785 in a letter to John Jay:

"Cultivators of the earth are the most valuable citizens. They are the most vigorous, the most independent, the most virtuous, & they are tied to their country & wedded to it's [sic] liberty & interests by the most lasting bonds."^[1]

In the 1910s and 1920s, agrarianism garnered significant popular attention, but was eclipsed in the postwar period. It has been revived somewhat in conjunction with the environmental movement, and has been drawing an increasing number of adherents.

In 1930 the Southern Agrarians wrote in the "Introduction: A Statement of Principles" to their book I'll Take My Stand: The South and the Agrarian Tradition:

"All the articles bear in the same sense upon the book's title-subject: all tend to support a Southern way of life against what may be called the American or prevailing way; and all as much as agree that the best terms in which to represent the distinction are contained in the phrase, Agrarian versus Industrial. ... Opposed to the industrial society is the agrarian, which does not stand in particular need of definition. An agrarian society is hardly one that has no use at all for industries, for professional vocations, for scholars and artists, and for the life of cities. Technically, perhaps, an agrarian society is one in which agriculture is the leading vocation, whether for wealth, for pleasure, or for prestige-a form of labor that is pursued with intelligence and leisure, and that becomes the model to which the other forms approach as well as they may. But an agrarian regime will be secured readily enough where the superfluous industries are not allowed to rise against it. The theory of agrarianism is that the culture of the soil is the best and most sensitive of vocations, and that therefore it should have the economic preference and enlist the maximum number of workers."^[2]

Recent agrarian thinkers are sometimes referred to as neo-Agrarian and include the likes of Wendell Berry and Gene Logsdon. They are characterized by seeing the world through an agricultural lens. Although much of Inge's principles, above, still apply to the New Agrarianism, the affiliation with a particular religion and patriarchal tendency have subsided to some degree.

Similar social movements

Agrarianism is not identical with the back-to-the-land movement, but it can be helpful to think of it in those terms. Agrarianism concentrates on the fundamental goods of the earth, communities of more limited economic and political scale than in modern society, and on simple living--even when this shift involves questioning the "progressive" character of some recent social and economic developments. Thus agrarianism is not industrial farming, with its specialization on products and industrial scale.

Famous agrarians

The name "agrarian" is properly applied to figures from Horace and Virgil, Pyotr Stolypin and Thomas Jefferson, Transcendentalists like Ralph Waldo Emerson and Henry David Thoreau, the Southern Agrarians of the 1920s and 1930s (also known as the Vanderbilt Agrarians) and present-day authors Wendell Berry, Gene Logsdon, Allan C. Carlson, and Victor Davis Hanson.

The leader of the Bulgarian Agrarian National Union, Aleksandar Stamboliyski, is the only president of an Agrarian Party to have been the prime minister of a one-party agrarian government, from 1920-1923.

Agrarian parties

Main article: List of agrarian parties

See also

Agropedia portal

• Agrarian socialism
• Agrarian society
• Agrarian system
• Physiocrats
• The Amish, Mennonites, and Hutterites
• International Agrarian Bureau
• Localism (politics)
• Nordic agrarian parties
• Permaculture

References

1. ^ Thomas Jefferson: Letter to John Jay August 23, 1785
2. ^ I'll Take My Stand, Introduction: A Statement Of Principles, Southern Agrarians

External links

• "Agrarianism" in American Conservatism: An Encyclopedia
• "Agrarian Valhalla: The Vanderbilt 12 and Beyond" by Joseph Scotchie, Southern Events
• Writings of a Deliberate Agrarian
• Biblical Agrarianism
• The New Agrarian
• The Agrarian Foundation
• Agraripedia
• Article from Chronicle

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