Osawatomie And Midwestern Millenialism: The Broadsword of John Brown, Teddy, and Obama

Tragic Prelude; John Steuart Curry

By Kenyon Gradert, Course on Midwest Culture series Editor

The Midwest—half of its name ringing with the romantic potential of the frontier—has long been the home to millennial hopes. Contrary to today’s popular opinion, many have believed that this flyover region would be where everything came together in the end. From Bleeding Kansas to Farm Crisis, things fell apart.

Many Jews look to Jerusalem for the final millennial establishment of their end-times temple, but Mormon eschatology has traditionally declared that in the end times, their heavenly temple will be in Independence, Missouri.  Before Brigham Young led his Israelites into the desert, Mormons called Nauvoo, Illinois their home in exile. Not far away and not long before, New Harmony, Indiana was one of the most successful utopian communities in the United States.  In between New Harmony and Nauvoo, a group of quixotic philosophers called the “St. Louis Hegelians” believed that, because of the city’s strategic location in geography and history, it would be the site of the full unfolding of Absolute Spirit—everything marvelous in human development would reach its apex here. If world history ended with the 1904 World’s Fair, perhaps.

The most pervasive Midwestern Millennialism came with the Civil War, for it was here that geopolitical tensions first threatened to tear apart the nation. As the status of slavery was in the air for the territories west of the Mississippi, Yankee abolitionists came to the region with hopes of guaranteeing universal liberty. (And it was here Elijah Lovejoy became one of the first abolitionist martyrs just across the river.) Pro-slavery advocates flocked to the region in equal force and blood was spilt. “Bleeding Kansas” saw the most violent of these conflicts years before Fort Sumter.

One small Kansas town in particular continues to ring with millennial hope into the present. Osawatomie is where prophetic abolitionist John Brown’s sons hacked pro-slavery Kansans to death with broadswords. (The old man confined himself to shooting the injured in the head.) Fifty-six years later, Teddy Roosevelt paid the town a stop on his 1912 campaign trail and baptized the site with his famous “New Nationalism” speech in which he outlined his progressive platform.

The essence of any struggle for healthy liberty has always been, and must always be, to take from some one man or class of men the right to enjoy power, or wealth, or position, or immunity, which has not been earned by service to his or their fellows. That is what you fought for in the Civil War, and that is what we strive for now.

President Obama greeting the audience in Osawatomie; Associated Press

Last December, Barack Obama also stopped in Osawatomie, to revive Teddy’s New Nationalism, but also to claim its foundation of Heartland values:

I have roots here…I like to say that I got my name from my father, but I got my accent--and my values--from my mother. She was born in Wichita. Her mother grew up in Augusta. Her father was from El Dorado, so my Kansas roots run deep. And my grandparents served during WWII…together they shared the optimism of a nation that triumphed over the Great Depression and Fascism. They believed in an America where hard work paid off and responsibility was rewarded and anyone could make it if they tried…And these values gave rise to the largest middle class and the strongest economy that the world has ever known.

Obama claims regional roots for himself effectively, sprouting from these roots the values that flower into the same millennial hopes nurtured by Roosevelt a century prior. Contrary to the thoughts of the St. Louis Hegelians, though, such fruits are not necessary and inevitable, nor are they without the nourishment of blood. The Midwest cannot be forgotten as a fertile field for the best of our millennial hopes, nor can it be forgotten as the home of John Brown’s broadsword, sent straight from the God that gives us such end-time visions of dread and hope.

In 2008, Obama’s campaign focused on hope; detractors deemed it naïve. In returning to bloody Osawatomie and reclaiming his Kansas roots, it seems Obama himself has taken the criticism to heart, neither abandoning the Ideal nor ignoring the violent realpolitik through which it must trudge. 

• The painting above, Tragic Prelude, one of the most famous paintings of regionalist Kansan John Steuart Curry. This depiction of John Brown holding the fragile nation together was painted in 1939—the same year that the US attempted neutrality in the Second World War, The Wizard of Oz premiered, FDR approved the Manhattan Project, and Lou Gherig ended his consecutive games streak due to disease. The center could not hold. The mural is now located in the Kansas Statehouse.

Introducing The Rural Arts And Culture Map

By Matthew Fluharty and Rachel Rudi

Today we are excited to launch The Rural Arts and Culture Map.

As readers may be familiar, we shared news of the Map this summer as -- with all of your help -- the project won the crowd-source vote for a Rural Digital Advocacy Grant, an opportunity provided by the Rural Policy Action Partnership with funding from the W. K. Kellogg Foundation. We are deeply grateful for your support.

Building A Map, Expressing A Movement

Your efforts on behalf of this project speaks to what excites us so much about The Rural Arts and Culture Map: it's a space for collaboration, conversation, a platform where individuals from across the country (and the world) can share their artistic and cultural life. Unlike many other digital mapping projects, there are no gatekeepers here. This Map is generously hosted by PlaceStories, a platform designed by Feral Arts; these artists are led by a mission to create a space for inclusive and boundary-crossing storytelling. Our mission, and its outreach and interdisciplinary collaboration, is further coordinated and advised by Appalshop and the M12 art collective.

This is the first digital map of such a scope and with such a vision of wide public participation. Together, we can break new ground. 

Together we can not only tell our stories, but witness how they connect across disciplines, cultures, and geographies. While artists have a particular (and in some cases, necessary) relationship with isolation, rural artists and communities are intimately connected with this condition. Rural America is often given a marginal place in many national conversations, and this sense of separation can often be compounded by the accumulation of mile markers that represent the gap in these perspectives.

The Rural Arts and Culture Map can bridge those distances and put folks in contact with each other. This Map is both a resource and a metaphor for what we believe is happening across the country -- a new rural arts movement.

How Can We Use PlaceStories?

As collaborators in this mission we have some help: PlaceStories is fun and easy to use. Folks can click on "The Rural Arts and Culture Map" in the embedded box at the top of the page, which will lead you to the project page, where you can click to "Join Us." All the various options for telling your story (video, audio, postcard, documents, etc) are very intuitive, though if you have any questions, the designers offer this page with more information. Folks can also direct questions to ruralartsmap@gmail. We're glad to help in any way we can.

Here's a few ideas on ways to begin contributing:

• We can create picture postcards of landscapes, local objects, and people that help define our experience of place and the arts. On the opposite side of these digital postcards we can provide explanation and links to other sites.

• We can share videos and Soundcloud audio pieces. Have some favorite YouTube and Vimeo clips? Heard a podcast, an interview, a radio piece, or a great new musician on Soundcloud? 

• We can create our own videos and our own audio stories using the Webcam feature.

• Want to share recipes, reflections, quotes, and writing without accompanying video or images? The Notebook storytelling feature is perfect.

• Have a document that adds information and perspective? We can upload pdfs as well to the Map.

All it takes to begin contributing is an account. As PlaceStories members for over a year, we can assure you that your Inbox will be safe from unwanted and unsolicted emails.

Our Weekly Feed posts will highlight contributions to the Map, with additional links and information.

Collaborating With Organizations and Communities:

We are committed to helping communities and organizations tell their story through individual PlaceStories projects within The Rural Arts and Culture Map. This platform offers a fantastic opportunity for organizations to share their work and reach new audiences, while also adding their perspective to the wider dialogue across disciplines and regions. To boot, your website can also present a gorgeous embedded widget (as can your readers) that helps to tell a new facet of your work, and engages your audience in an innovative way. Whether you are working in an established organization, or seeking to gather folks around a common point of interest, PlaceStories can serve as a catalyst.

Please email us at ruralartsmap@gmail; our Digital Contributor Rachel Beth Rudi can provide assistance in setting up a PlaceStories project within the Map community settings.

Stay Tuned, And Thanks Again:

We are excited to begin this project, and we are grateful for your support of the crowd-source campaign that led to this opportunity. Much more soon!

Course on Midwest Culture: Big Ten

Ohio State preseason open practice, 2012; Ohio StateBuckeyes.com

By Kenyon Gradert, Course on Midwest Culture series Editor

I was at a party filled with English PhD students and I was asking a Cajun girl about New Orleans. When she showed amusement at my curiosity, another student piped up. “Kenny is a regionalist!” 

Out of the closet. So I proceeded on to research, asking students from various parts of the country what they thought of the Midwest as a regional entity. Intelligent interlocutors pointed to history, to contemporary cultural analysis, to literature, to socio-economics. I turned to the only fellow Iowan in the room— who also happened to be one of the few who wasn’t a student—and asked him what he considered to be the Midwest. Matter-of-factly, he responded “The Big Ten.”

A damn good point. And one I in all my scholarly wisdom had never thought of.

The rise of collegial and professional sports as billion-dollar industries have likewise led to a rise in regionalist spectacle. Game days become liturgical and individuals spend hundreds on vestments to display allegiance. America has always loved sports and has always been regionally diverse. Now, though, it’s harder to pinpoint regional identity based on accent, food, or ethnicity; instead, we buy our jerseys and caps. 

On NPR’s “Morning Edition,” Frank Deford recently spoke of “Southern Pride and the Southeastern Conference:” 

But, of course, it's impossible to ignore the pride the South feels for its football. As no other section of the country remains so closely connected — "Save your Confederate money, boys!" — so does no other section of the country boast of a regional predominance in any sport. Just because the Yankees have won all these years, the Northeast has never said, "Hey, we got the best baseball up here." It's impossible not to sense that because the South usually brings up the rear in important things like health, education and income, it looks to college football to enhance its national standing. We're No. 1, well, in something else besides beauty pageants.

Deford continues:

I don't know when exactly the SEC took over America. I know this is hard to believe, but the epicenter of college football used to be in the Midwest. I'm so old, I can remember when Notre Dame actually mattered, and the real tough players were supposed to come from Western Pennsylvania and Ohio.

One can’t argue with the tremendous success—and dollar value—of the SEC in recent years. But I quote Deford not to proffer a competing Midwestern narrative of football supremacy (for that, I’ll give James Wright’s beautiful football poem “Autumn Begins in Martins Ferry, Ohio”. Instead, I quote Deford simply to illustrate the incredible intertwining of sports and regional identity, both influencing each other within terribly market-driven forces.

I push a simple formula with my own conclusion: Sports are good. Regionalist identity is good.  Money isn’t bad. But money can turn sports from regionalist narratives rich with history of stadiums and heroes into the shallow spectacle of a game-day beer commercial. Kick back with some buds and some Buds® and don’t forget to carefully craft your self-image with NFL Network, Our Proud Sponsors, and jerseys, available online.

Again, cash isn’t bad. In fact, owners may find more money to be made precisely by acknowledging old regional identities rather than peddling shallow party image. Sports fans like a good time, but they are becoming more intelligent, more sophisticated, and more aware of history. History and the regional identities it shapes will continue to be a guiding factor in sports narrative. Do our new stadiums do justice to the old? Do our mascots make sense given our place? Do we preserve the stories of old heroes or simply peddle the merchandise of the new?

North Country: Betty and Lone Pine

The Lone Pine Family; The Al Hawkes Collection

By Alyce Ornella, North Country series Editor

In the twin cities of Lewiston-Auburn, Maine, a young girl named Rita listens to Patsy Montana records in the bedroom she shares with her sisters. Her parents are millworkers, among the hundreds of French Canadians who have come to the towns to work in the textile and shoe factories along the Androscoggin River. Rita herself was born in Quebec, but while growing up in Maine during the 1930s, she falls in love with the country and western barn dance shows she hears broadcast on local stations. The Katahdin Mountaineers are the most popular act in the state, merging regional Franco-American dance reels with the sounds of being streamed into the state via radio and records, from places to the south.  

Across the country, radio barn dance shows were gaining in popularity as transmitters began beaming local sounds beyond their immediate area. West Virginia’s WWVA, situated in the Ohio Valley surrounding Wheeling, had a greater reach up the East Coast than even Nashville’s Opry on WSM. By the 1940s, WWVA’s Wheeling Jamboree could be heard nightly through northern New England and into Atlantic Canada. Southern musicians made popular by the Wheeling Jamboree began travelling into New England to perform for fans, and Northern musicians saw WWVA as the next step to stardom.

Young Rita, now a professional singer in her own right under the stage name Betty Cody, began performing around Maine as a member of the Hal Lone Pine Show. Lone Pine  (born Harold Breau, near Bangor) and his newer brand of flashy, stage-show country quickly caught the attention of radio and live show audiences throughout the state and into the Maritimes. With Lewiston-born guitarist Ray Couture, the trio began penning songs that showed off Betty’s vocal range, Hal’s swagger, and Ray’s tense, evocative guitar. 



 
Playing on the biggest radio stations in Maine and the Maritimes, selling out shows, and touring the region didn’t satisfy the Lone Pine musicians for long. Betty and Hal, now married with small children, moved the band to Wheeling to become a part of the WWVA Jamboree. Strangely enough, by moving out of Maine and to a station with a 50,000 watt transmitter, they were able to increase their popularity back home because the Jamboree was one of the most popular nightly shows in Maine and eastern Canada. Their performances on WWVA also landed them an RCA recording contract and tour through the Southern states. For Betty, this newfound acclaim also brought her the attention of Nashville, the Opry, and manager Colonel Parker -- but that interest did not extend to Lone Pine or the rest of the band.  Nashville wanted Betty, without Lone Pine.


 
But Betty turned it all down. She had already returned her sons to Maine to live with family and she grew weary of life on the road. Relations with Hal were strained, as she became seen as the star of their duo, and he was known to occupy himself outside of their marriage with some frequency. Once their RCA and WWVA contracts ran out, Hal and Betty returned to Maine while Ray, their original guitarist, stayed on in Wheeling for another forty years.

Once again, the smallness of Maine crept in on Hal and Betty and after only a brief stay, they gathered up the children and moved the family to the country circuit of Canada. Teenage Lenny, through watching his parents on stage and early lessons given by Ray Couture, played guitar with a virtuosity beyond his age. He joined up, and tried to support his father’s efforts by playing lead, but grew tired of the limitations he found as a country musician. Enamoured by Winnipeg’s jazz scene, Lenny tried to improvise in his live performances, which enraged Hal. To Hal, a professional country musician put on the same show, the same way, with the same level of perfection every single time. Lenny was bored and he broke away.



With his relationship to his father torn, Lenny moved to Nashville and reconnected with Chet Atkins, who had worked with his parents on their RCA sessions years before. Through Chet’s advocacy and Lenny’s unusual gift, he pursued his interest in merging styles while becoming one of the most sought after session and solo musicians in 1960’s Nashville. Recording contracts and tours followed, which sometimes brought Lenny back to Maine -- where he could visit his brothers and mother, who had left Hal behind in Canada for good. Betty, like many Franco-American Mainers, returned to steady employment in Lewiston’s textile mills. She remarried. On weekends, she performed solo shows at a local ski resort. Without his family, Hal moved back to West Virginia to rejoin the Wheeling Jamboree, until he passed away unexpectedly in 1977.

Lenny had settled in Los Angeles by the early ‘80s, making a living as a musician and teacher while his reputation in jazz circles grew. Tragically, he was found dead in his swimming pool in 1984 -- his death ruled a homicide, unsolved to the present day.

Betty Cody still lives in her apartment above a shop in Lewiston, Maine. She has been known to perform at country fairs in the summer in recent years.

Hal and Betty; Library of Congress

What's Up With Those Southern Beasts?

By Dudley Cocke, Artistic Director of Roadside Theater

Storytelling is a partnership between the person telling the story and the person receiving the story; each depends on the other. This exchange is not designed to be passive, unless the purpose is propaganda. “The purpose of art is to lay bare the questions hidden by the answers,” wrote James Baldwin. Likewise, isn’t such questioning an important part of the artist–audience exchange? And isn’t the measure of the energy of such exchange an indicator of a culture’s vibrancy?

A new film, Beasts of the Southern Wild, furnishes an occasion to test this assertion. Beasts is the latest film fantasy about the rural South. I think it’s a depressing film, so I’m wondering why millions of viewers and the critics find it so exhilarating. A.O. Scott’s review for The New York Times is typical, “a blast of sheer, improbable joy.” Philip Martin writing for The Arkansas Democrat-Gazette seems to suggest that anything less than total buy-in is unpatriotic: “Wild is ... a visual tone poem. To try to impose any orthodox sensibility, much less political correctness, on the film is close to blasphemy.” Obviously, the movie has struck a mass emotional chord; as one of a handful of naysayers, what’s my problem?

Beasts of the Southern Wild is the story of six year old Hushpuppy. Deserted by her mother when she was a baby, Hushpuppy is being raised (jerked up is more like it) by her abusive, alcoholic father, Wink, who appears to think she is a boy, the fabled Man Child come as the Redeemer of the least among us. For her part, Hushpuppy tells us, “I can count on two hands the times when I’ve been lifted up,” and she means held in someone’s arms. (For a detailed analysis of the Hushpuppy character’s lineage in popular culture, see bell hooks’ commentary "No Love in the Wild".)

Beasts is in a line of popular movies about the rural South that includes Deliverance (1972) all the way back to D.W. Griffith’s silent The Harum-Scarum and the Mountain Idealist (1909). The music in Paramount’s candy-colored Li’l Abner (1959) was nominated for an Academy Award. The opening number: 

Soloists: It's a typical day

In Dogpatch, USA.

Where typical folks

Do things in a typical way.

First we rubs the sleep from our eyes, 

Gets our grub, and shoos 'way the flies.

We spend what's negotiable,

Then we gets sociable,

Sittin' around swappin' lies!

And then we drops by to collect unemployment pay!


All: Which leads us to say it's a typical day

In Dogpatch, USA!



Lonesome Polecat: Lonesome Polecat, Indian Brave!


Hairless Joe: Hairless Joe, me need’um a shave!


Both: We livin' an' sleepin' n' doin' housekeepin' in big subterranian cave!

While Kickapoo Joy Juice we make’um is heap "grade A!"


Skraggs: Take us boys what's known as the Skraggs,

Mammy said she had us as gags!

Can't git that depressin' an' homely unlessin' ya comes from a long line o' hags!

There ain't any widders or orphans we won't betray!



Moonbeam: Howdy boys, I'm Moonbeam McSwine, 

Sleepin' out with the pigs is my line.

The fellas admire me, 

But they don't squire me

Unless the weather is fine!

But I does alright when the wind blows the other way!


All: Which leads us to say it's a typical day, in Dogpatch, USA...It's a typical day

(echo: it's a typical day) in Dogpatch, USA! 
Where typical folks ( echo: typical folks)

Does things in a typical way!

Fast forward more than half a century and the cartoonish Dogpatch has morphed into the Bathtub, something more akin to a graphic novel and now located near the southern Louisiana levees. Like the characters in Dogpatch, po’ folk in the ‘tub have the “typical way,” drinking from dawn until they collapse – plus now they have the added headache of the approaching Apocalypse set off by global warming. Thirty years before the Beasts, Hank Jr laid down the survivalist anthem:

The preacher man says it’s the end of time
And the Mississippi River she’s a goin’ dry
The interest is up and the Stock Markets down
And you only get mugged
If you go down town
I live back in the woods, you see
A woman and the kids, and the dogs and me
I got a shotgun, a rifle, and a 4-wheel drive
And a country boy can survive
Country folks can survive

So who feels exhilarated by a film that appears to be a grab-bag fantasy about the end of time, poverty, and alcoholism? I hope rural Southerners, despite some affinity for the Book of Revelation, know too much about themselves to swallow the concoction. With more than 2.1 million Americans in prison, there’s no easy way for people who are part of communities with modest incomes to gloss the damage done by drug and alcohol addiction. Ask the school teachers here in Appalachia, and any one of them will tell you about the real-life fates of neglected and abused Hushpuppies.

Is the film, then, thrilling, “a blast of joy,” for penned-up, pent-up middle-class suburban and urban people ready to break free into a hedonistic wild? If this is the case, are rural people and their tourism bureaus prepared to fulfill this urban fantasy? In an era when pop culture and cosmopolitanism appear to be synonymous, what do rural people actually think about the way they are being portrayed in today’s mass media? Have the relentless stereotypes of popular culture finally hypnotized us all, rural and urban alike, erasing any sense of history and present reality so at any given moment we’re liable to turn into a caricature of ourselves? I realize these are heady questions when one could just relax -- hey dude, it’s just a movie. Meanwhile, tens of thousands are lining up to feel the beast, the hype is on, and I wonder what the fervor signifies.         

                                                                           

                                                                                         

Dudley Cocke is the artistic director of Roadside Theater, the professional theater wing of the multi-media arts and humanities center, Appalshop, in Whitesburg, KY.

Weekly Feed: National Hispanic Heritage Month, Slovenian Bees, Bass Pro Shop, Johnny Cash, Heartwood in the Hills, Barbara Allen

By Rachel Beth Rudi

• In celebration of National Hispanic Heritage Month, the Florida Folklife Program produced a podcast with audio tracks from the Florida Mexican American Music Survey. “The [survey] was undertaken...to document the musical traditions of Florida’s various Mexican-American communities: Apopka, South Dade County, Immokalee, the St. Johns River Basin, and Central Florida. ... Among the musical traditions were serenatas, conjunto, Quinceañara ritual music, ranchera, Michoacana, mariachi, norteno, Tejano, and pop music.” The FFP is wonderfully active in promoting its archives to the public, and makes many materials available online at the Florida Memory site and Facebook page.

Cabela "African Safari" Display; Minnesota Prairie Roots blog

• Writing for The Atlantic Cities, Scott Reeder of the Franklin Center for Government and Public Integrity investigated the dynamics of mom-and-pop versus box stores in the hunting industry.  “A Bass Pro Shop opened in Bossier City in 2005,” writes Reeder, “after city officials promised to give the retailer $38 million to pay for the construction of the 106,000-square-foot store in this Red River community.” This particular David-and-Goliath struggle is set in rural regions:

Both Bass Pro Shops and its archrival, Cabela’s, sell hunting and fishing gear in cathedral-like stores featuring taxidermied wildlife, gigantic fresh-water aquarium exhibits and elaborate outdoor reproductions within the stores. The stores are billed as job generators by both companies when they are fishing for development dollars. But the firms’ economic benefits are minimal and costs to taxpayers are great.

An exhaustive investigation conducted by the Franklin Center for Government and Public Integrity found that the two competing firms together have received or are promised more than $2.2 billion from American taxpayers over the past 15 years.

.....

Both firms have a history of targeting rural or smaller suburban communities and negotiating deals that involve extensive borrowing on the part of the municipality to build a store.

.....

For example, state and local taxpayers borrowed $60 million to build a Cabela's store and its supporting infrastructure in Buda, Texas. For that amount, every household in the 7,600-person community could have purchased a new 2012 Lexus CT Hybrid.

The Buda City Council even agreed to take the town's name off its water tower and replace it with the word "Cabela's." But government largess didn’t end there. The Texas Parks and Wildlife Commission provided Guadalupe bass, the official state fish, for the store's massive aquarium at no charge to the retailer.

.....

"Retail is not economic development. People don’t suddenly have more money to spend on hip waders because a new Bass Pro or Cabela’s comes to town," says Greg Leroy, executive director of Good Jobs First, a non-partisan economic development watchdog group based in Washington, D.C. "All that happens is that money spent at local mom and pop retailers shifts to these big box retailers. When government gives these big box stores tax dollars, they are effectively picking who the winners and losers are going to be."

• The ballad "Barbara Allen" "has been sung in parlors and on front porches for hundreds of years...It has branched into countless forms." In this recent spotlight essay, the Southern Folklife Collection offered a trip through Charles Seeger's field recordings of this song's many variants across the United States and British Isles. Here is country singer Don Edwards singing a fairly standard rendition of the tune:

• Grist.org’s Sarah Laskow covers one researcher’s examination of an ancient artistic process where art is not created for a viewer’s sake, but because it is an integral part of the architecture:

When Meredith Turk, a Fulbright scholar in Slovenia, talked to local beekeepers about their colonies, she found that their bees hadn’t been mysteriously dying off in the same way that American bees have been. Now, there’s probably a scientific explanation for this, but we’d like to believe that the gorgeous painted beehives that Slovenes provide for their colonies also have something to do with it.

Turk explains at Soiled and Seeded:

“Slovenians have painted their beehive panels for centuries, with the idea that bees have better orientation when panels are painted bright colors. When the paintings first appeared, the themes were drawn from Biblical imagery, held in high regard by a strongly Catholic population. After Slovenia’s entry into Yugoslavia, organized religion was banned and panel images depicted more cultural and landscape scenes rather than religious ones prior.”

• Calhoun County, West Virginia is home to Heartwood in the Hills, a community arts school that has been “celebrating the artist in every person since 1982.” For thirty years the organization has provided a variety of dance, art, music, theater, and crafts classes to community members of all ages and backgrounds, and its success is a testament to the transformative power of art in any region. Heartwood’s mission statement should serve as a model for all arts schools, rural or otherwise:

Heartwood embodies the ideal that the arts belong to everyone and the artistic gifts in each person deserve nurturing. Heartwood’s mission is to ensure that everyone has access to Heartwood’s programs regardless of their ability to pay. Heartwood’s Board of Directors and faculty are dedicated to keeping class fees low, ranging from $3.00 to $5.00 per class. Full and partial scholarships are available to all students. The Board and faculty are committed to providing scholarships to any student based solely on need.

Exploring Heartwood’s website feels like leafing through a family scrapbook, with old and new, sometimes blurry, photographs capturing homemade performances. Schools and companies with this amount of outreach are not uncommon in urban areas, though increasingly unaffordable, but the presence of such organizations in rural communities nourishes homegrown creativity that is as vital as the local foods movement.

A 2009 performance of “Min Nuit” by Heartwood in the Hills students, performed at Calhoun County High School:

• Johnny Cash passed away nine years ago this September. To conclude this weekly feed, we leave you with a heavy insight of Mr. Cash’s, excerpted from The Winding Stream: The Carters, The Cashes, And The Course Of Country Music, a forthcoming documentary. Mr. Cash’s words resonated strongly with us, and the hope he has in young people, we feel, is reflected in so many of the stories The Art of the Rural works to report.

My biggest kick is being in a record shop and watching the young people pick up a Carter Family record or a box set, and stand there and read it – you know, read all the print that’s on it, because they want to know. They’re hungry for it. And they’re hungry for a culture, the culture that we have lost, that we have abused, that has been taken away from us, that we’ve outgrown. With our money and everything else, we’ve lost a great, great part of our culture – the simple things of life, the simple things that are basic and fundamental to well-being and happy living.

Johnny Cash - My Big Kick from Beth Harrington on Vimeo.

The Rural-Urban Reality of the Local Foods Movement

The Dumbo, Brooklyn neighborhood farmers' market; Dumbo NYC

This week begins with a another must-read piece on the Daily Yonder: "How Rural is our Local Food Policy?"

One of the elements of the rural-urban exchange which gives many of us great hope is the emergence of farmers' markets, CSAs, and the overall awakening to the importance of agriculture many urban and suburban folks have demonstrated. These cultural tendencies suggest, with the right kinds of dialogue, that this cultural moment could reveal the connectedness of urban and rural communities -- and even suggest a way through which folks in the cities and suburbs might find themselves invested in a sense of rural identity. 

While those aspirations are in themselves lofty long-term goals, they are undercut in the short-term by the realities of participation in the local foods movement. Trey Malone and Brian Whitacre's piece today in The Daily Yonder clarifies the reality of these rural-urban partnerships -- and suggests there is much work to be done on the federal and local level. 

This is a must-read, with some extraordinary maps that express data along the rural-urban continuum codes. Here is a very brief excerpt:

Notably, in counties with high levels of direct sales for human consumption (Figure 1) or community supported agriculture (CSA) (Figure 2), we find that these areas:
•    Are predominantly located in the most metropolitan counties (55% of high direct sales counties and 51% of high CSA counties are in codes 1-3 [the most urban counties]).
•    Have an average population density of between 469 and 994 people per square mile (compared with an average of 16 people per square mile in counties with codes 8-9 [the most rural counties]). 
•    Have median household income averages of over $50,000 (compared with an average of $38,600 in counties with codes 8-9).
•    Are usually located in coastal regions – far away from where average government payments are highest.  

We all know that we have many different "rural" Americas. While Malone and Whitacre's piece suggests points of opportunity of farmers, it also suggests that we have two different local foods movements -- one located within driving distance of a coastal city, and another placed in the regions of the country where the philosophies and immediate benefits of healthy, local food are desperately needed.