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Cultural Patterns of Soil Cultivation in Europe 3: Scientific Context

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Cultural Understanding of Soils
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Abstract

Modern soil science draws on geological-physical-chemical approaches on one side, on bio-ecological approaches on the other, and on modelling. An important precondition to develop modern European mainstream natural sciences has been to remove God, any deities or spirits from creation. In this context, nature is no longer seen as a divine creation. Instead, human rationalism, natural determinism and mechanistic models have become predominant. However, European scientific views on soil and agriculture comprise more than one paradigm and there is more than one storyline to be told. This chapter sketches some basic concepts of Western scientific thinking, describes the nutrient elements theory, discusses the humus history, explores economics and functionalism, addresses soil systems theory, and investigates agroecology and agro-technology. Minority movements of science tried to integrate ideas of living soil and its vital forces (and health), mother earth, and the circle of life and death in their theories. This chapter also includes the subcultural agricultural movements of organic farming that emerged in Europe.

All modes of managing soil, ways of exploring and of relating to it have their origins that are linked with cultural patterns – be they religious or secular ones – and are thus broadly contextualized. Even scientific patterns of soil understanding are not just “evidence-based” in a narrow or even naïve sense, but they are part of human history and were influenced by many things, including the individual lives of scientists, and unconscious factors. There were and always are alternative perspectives and interpretations of “nature.” The most influential scientific paradigm and practices developed in Europe and North America have become globally dominant, with little regard for other views and experiences. In contrast, knowledge about cultural rooting spaces and the origins of modern soil science approaches can help raise awareness of their societal and psychic context, including their ambiguous rewards and threads. This might lead to more reflection and caution in progress as well as in cultural recourse, and to more freedom in the approaches available to the nature of soils and to the culture of understanding.

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Notes

  1. 1.

    Compare the quotes from the Karelian (Finnish) Kalevala myth at the beginning of Chap. 2 on European polytheism and soil.

  2. 2.

    For a sophisticated critical review of human ecology of neolithization in Northern Europe, and theories on it, see Johansson, 2003. For many case studies on the diversity of this process in Southern Europe, see Manen et al., 2014.

  3. 3.

    Plough blades of bronze and then iron were used in the Middle East some 4000, 2000 years, respectively, before these iron plough shares became common in Europe (Kaser, 2011).

  4. 4.

    See also Chap. 17 on Bernard Palissy.

  5. 5.

    “il semble conforme à la raison que la nature produise aussi ses automates” (Descartes, 1649).

  6. 6.

    See for the geology (and partly soil forming factors) debate between biblical and scientific models the works of Niklaus Steno (1638–1687), Jakob Lehmann (1719–1767), Giovanni Arduino (1714–1795), James Hutton (1726–1797), Abraham Werner (1749–1817), Georges Cuvier (1769–1832) and Charles Lyell (1809–1882), the last being a teacher of Darwin. Names and dates taken from Weissert and Stössel’s historical outline of geology (2015).

  7. 7.

    See for that Gen. 8.22, Jer. 31.35 f., Ps. 104.30–32, Ps. 145.15 f., and exemplarily Job 38.37 f. (New King James Bible): “Or who can pour out the bottles of heaven, When the dust [soil] hardens in clumps, and the clods cling together?”

  8. 8.

    Jung & Pauli (1957). Cited from Jung‘s collected works 8, § 957 f.

  9. 9.

    Eine fruchtbare Erde ist überhaupt diejenige, welche das beschiedene, und der natur aller Pflanzen zuständige maaß und verhältniß der nährenden grundteile enthält. Eine unfruchtbare hingegen diejenige, welcher nur gar wenige, oder gar keine nährende theilchen beigemischt sind. Es kan demnach eine unfruchtbare Erde fruchtbar gemacht werden, wenn sie mit jenen theilchen vermischt wird, welche den Pflanzen nahrung geben.“

  10. 10.

    In translation from Shaw & Johnson (1858) it reads in context (p. 167): “Humus is the product of living matter, and the source of it. It affords food to organization; without it nothing material could have life, at least the most perfect animals and plants could not exist; and, therefore, death and destruction are necessary and accessory to the reproduction of animal and vegetable life.”

  11. 11.

    See also: https://ec.europa.eu/clima/eu-action/forests-and-agriculture/sustainable-carbon-cycles/carbon-farming_en.

  12. 12.

    “Spüren Sie die Macht. Übernehmen Sie das Kommando.” http://www.deutz-fahr.com/landing/de-de/traktoren-7250-ttv-warrior, July 2020.

  13. 13.

    See more on the concept of “inner soil” in Chap. 22.

  14. 14.

    It is sometimes irritating to see European or North American organic practices being promoted or even imposed (by labelling for export) in countries of the Global South. Some of these countries have (had) established similar or locally better practices millennia before of their development in the North.

  15. 15.

    The foundations and development of organic farming in the United States of America is not subject of this chapter. Just as a hint to its temporal localization: After having met British organic pioneer Sir Albert Howard, Robert Rodale established an experimental organic farm in 1940 in Pennsylvania, and started publishing influential books on organic farming and the journal “The Organic Farmer” with his own publishing house in 1942. Other early important US organic pioneers were Edward Faulkner, Louis Blomfield, and Barry Commoner (Vogt, 2000, p. 195 f.).

  16. 16.

    For primary sources, see in the Corpus aristotelicum, Aristotle: (About the soul) De anima II 1, 412a, (Metaphysics) Metaphys. VII.13, 1038b 1–6, IX.8, 1050a 9–16, (Physics) Phys. Ill, 1.

  17. 17.

    In philosophy, the concept of Entelechy was explicitly used for example by Thomas Aquinas (1225–1274) and Gottfried Leibniz (1646–1716) to describe the finality of life.

  18. 18.

    For this history of ideas see as important examples the works of Jan Baptist van Helmont (1577–1644), Georg Ernst Stahl (1660–1734), Albrecht von Haller (1708–1777), Paul-Joseph Barthez (1734–1806) and Marie Francois Xavier Bichat (1771–1801). For the until present last phase of vitalism discussed in more or less mainstream science, see Bütschli (1901), Wolff (1905), Braeuning (1907), and, at this time quite influential, the bio-philosophical vitalism of Driesch (1922).

  19. 19.

    In the 1858 translation of Shaw and Johnson it reads (p. 167): Humus “is the produce of organic power — a compound of carbon, hydrogen, nitrogen, and oxygen, such as cannot be chemically composed.”

  20. 20.

    Examples from the literature: Batjes (2018), Blanco-Canqui & Lal (2008): Chang et al. (2015), De Stefano & Jacobson (2017), Don et al. (2011), García-Palacios et al. (2017), Gattinger et al. (2012), Houghton (2002), Krauss et al. (2017), Lal (2013), Lorenz et al. (2019), Minasny et al. (2017), Piikki et al. (2019), Sanderman et al. (2017), Spawn et al. (2019).

  21. 21.

    Meme means a content of consciousness (thought, belief, etc.) passed on through communication and internalized through the process of imitation, thus multiplying and being perpetuated socio-culturally in a comparable way as genes are inherited biologically. The word comes from the Greek μίμημα = mīmēma = imitated things, to ancient Greek μιμεῖσθαι = mimeisthai = to imitate.

  22. 22.

    See for example Courtoy (1992), Marsh & McMahon (1999), Leborgne-Castel et al. 2010, Goode et al. (2015).

  23. 23.

    Franz Sekera organized for the National Socialist Party the alignment of the Soil University (BOKU) of Vienna, after having been imposed as their president (Inhetveen et al. 2021, p. 311 f.).

  24. 24.

    Most relevant references are from Raoul Francé, 1913 and 1922, from Annie Francé-Harrar, 1957 and 1959.

  25. 25.

    For a global overview see Frazer, 1951, p. 171–199; for source material with European cases see Patzel, 2015, p. 95, 180–183, 193 f., 250–254. Compare also Chap. 2.

  26. 26.

    A bit less successful were Montgomery’s books with the tiles (with A. Biklé) The Hidden Half of Nature: The Microbial Roots of Life and Health (2016) and Growing A Revolution: Bringing Our Soil Back to Life (2017), with different co-authors.

  27. 27.

    Geisen et al., 2018, Banerjee et al., 2019, Zumsteg et al., 2012.

  28. 28.

    “Rien n’est la proie de la mort, tout est la proie de la vie.” Quoted following Nonclerq, 1977, p. 160.

  29. 29.

    Braungart & McDonough (2009), Lovins et al. (2014).

  30. 30.

    Quote from the founding letter of Roland Chevriot from 1972: “The food quality and ecology crisis is no longer a national problem, but an actual international concern (…) all the scientifical and experimental data we have hardly can cross the borders. Wouldn’t it be possible to try to share them? I think that the creation of an international federation of organic farming movements would be of much interest for all of us and for humanity.”

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Patzel, N. (2023). Cultural Patterns of Soil Cultivation in Europe 3: Scientific Context. In: Patzel, N., Grunwald, S., Brevik, E.C., Feller, C. (eds) Cultural Understanding of Soils. Springer, Cham. https://doi.org/10.1007/978-3-031-13169-1_4

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