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08

May

Organic Agriculture May Be Outgrowing Its Ideals

Planting the Beach: American demand for year-round organic fruits and vegetables has incited a farming boom in the arid deserts of the Baja Peninsula in Mexico.

TODOS SANTOS, Mexico — Clamshell containers on supermarket shelves in the United States may depict verdant fields, tangles of vines and ruby red tomatoes. But at this time of year, the tomatoes, peppers and basil certified as organic by the Agriculture Department often hail from the Mexican desert, and are nurtured with intensive irrigation.

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Green

A blog about energy and the environment.

Marcus Yam for The New York Times

A packaging plant run by the Del Cabo Cooperative in San José del Cabo, Mexico. It sends more than seven and a half tons of produce daily to the United States. More Photos »

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Growers here on the Baja Peninsula, the epicenter of Mexico’s thriving new organic export sector, describe their toil amid the cactuses as “planting the beach.”

Del Cabo Cooperative, a supplier here for Trader Joe’s and Fairway, is sending more than seven and a half tons of tomatoes and basil every day to the United States by truck and plane to sate the American demand for organic produce year-round.

But even as more Americans buy foods with the organic label, the products are increasingly removed from the traditional organic ideal: produce that is not only free of chemicals and pesticides but also grown locally on small farms in a way that protects the environment.

The explosive growth in the commercial cultivation of organic tomatoes here, for example, is putting stress on the water table. In some areas, wells have run dry this year, meaning that small subsistence farmers cannot grow crops. And the organic tomatoes end up in an energy-intensive global distribution chain that takes them as far as New York and Dubai, United Arab Emirates, producing significant emissions that contribute to global warming.

From now until spring, farms from Mexico to Chile to Argentina that grow organic food for the United States market are enjoying their busiest season.

“People are now buying from a global commodity market, and they have to be skeptical even when the label says ‘organic’ — that doesn’t tell people all they need to know,” said Frederick L. Kirschenmann, a distinguished fellow at the Leopold Center for Sustainable Agriculture at Iowa State University. He said some large farms that have qualified as organic employed environmentally damaging practices, like planting only one crop, which is bad for soil health, or overtaxing local freshwater supplies.

Many growers and even environmental groups in Mexico defend the export-driven organic farming, even as they acknowledge that more than a third of the aquifers in southern Baja are categorized as overexploited by the Mexican water authority. With sophisticated irrigation systems and shade houses, they say, farmers are becoming more skilled at conserving water. They are focusing new farms in “microclimates” near underexploited aquifers, such as in the shadow of a mountain, said Fernando Frías, a water specialist with the environmental group Pronatura Noroeste.

They also point out that the organic business has transformed what was once a poor area of subsistence farms and where even the low-paying jobs in the tourist hotels and restaurants in nearby Cabo San Lucas have become scarcer during the recession.

To carry the Agriculture Department’s organic label on their produce, farms in the United States and abroad must comply with a long list of standards that prohibit the use of synthetic fertilizers, hormones and pesticides, for example. But the checklist makes few specific demands for what would broadly be called environmental sustainability, even though the 1990 law that created the standards was intended to promote ecological balance and biodiversity as well as soil and water health.

Experts agree that in general organic farms tend to be less damaging to the environment than conventional farms. In the past, however, “organic agriculture used to be sustainable agriculture, but now that is not always the case,” said Michael Bomford, a scientist at Kentucky State University who specializes in sustainable agriculture. He added that intense organic agriculture had also put stress on aquifers in California.

Some organic standard setters are beginning to refine their criteria so that organic products better match their natural ideals. Krav, a major Swedish organic certification program, allows produce grown in greenhouses to carry its “organic” label only if the buildings use at least 80 percent renewable fuel, for example. And last year the Agriculture Department’s National Organic Standards Board revised its rules to require that for an “organic milk” label, cows had to be at least partly fed by grazing in open pastures rather than standing full time in feedlots.

But each decision to narrow the definition of “organic” involves an inevitable tug-of-war among farmers, food producers, supermarkets and environmentalists. While the United States’ regulations for organic certification require that growers use practices that protect water resources, it is hard to define a specific sustainable level of water use for a single farm “because aquifer depletion is the result of many farmers’ overutilizing the resource,” said Miles McEvoy, head of the National Organic Program at the Agriculture Department.

While the original organic ideal was to eat only local, seasonal produce, shoppers who buy their organics at supermarkets, from Whole Foods to Walmart, expect to find tomatoes in December and are very sensitive to price. Both factors stoke the demand for imports. Few areas in the United States can farm organic produce in the winter without resorting to energy-guzzling hothouses. In addition, American labor costs are high. Day laborers who come to pick tomatoes in this part of Baja make about $10 a day, nearly twice the local minimum wage. Tomato pickers in Florida may earn $80 a day in high season.

Manuel Verdugo, 42, began organic tomato farming on desert land in San José del Cabo five years ago and now owns 30 acres in several locations. Each week he sends two and a half tons of cherry, plum and beefsteak tomatoes to the United States under the brand name Tiky Cabo.

He has invested in irrigation systems that drip water directly onto plants’ roots rather than channeling it through open canals. He is building large shade houses that cover his crops to keep out pests and minimize evaporation. Even so, he cannot farm 10 acres in the nearby hamlet of La Cuenca because the wells there are dry.

At another five-year-old organic farm, Rosario Castillo says he can cultivate only 19 acres of the 100 he has earmarked for organic production, although he dug a well seven months ago to gain better access to the aquifer. The authorities ration pumping and have not granted him permission to clear native cactuses. “We have very little water here, and you have to go through a lot of bureaucracy to get it,” Mr. Castillo said.

Many growers blame tourist development — hotels and golf courses — for the water scarcity, and this has been a major problem in coastal areas. But farming can also be a significant drain. According to one study in an area of northern Baja called Ojos Negros, a boom in the planting of green onions for export a decade ago lowered the water table by about 16 inches a year. “They were pumping a lot of groundwater, and that was making some people rich on both sides of the border at the expense of the environment,” said Victor Miguel Ponce, a professor of hydrology at San Diego State University.

The logistics of getting water and transporting large volumes of perishable produce favors bigger producers. Some of the largest are American-owned, like Sueño Tropical, a vast farm with rows of shade houses lined up in the desert that caters exclusively to the American market.

While traditional organic farmers saw a blemish or odd shape simply as nature’s variations, workers at Sueño Tropical are instructed to cull tomatoes that do not meet the uniform shape, size and cosmetic requirement of clients like Whole Foods. Those “seconds” are sold locally.

Yet the connection to the United States has brought other kinds of benefits. Del Cabo Cooperative, which serves as a broker for hundreds of local farmers, provides seeds for its Mexican growers and hires roving agronomists and entomologists to assist them in tending their crops without chemicals. As the American market expands, said John Graham, a coordinator of operations at Del Cabo, he is always looking to bring new growers into his network — especially those whose farms draw on distant aquifers where water is still abundant.

07

May

Power Steer

Garden City, Kan., missed out on the suburban building boom of the postwar years. What it got instead were sprawling subdivisions of cattle. These feedlots—the nation’s first—began rising on the high plains of western Kansas in the 50′s, and by now developments catering to cows are far more common here than developments catering to people.

You’ll be speeding down one of Finney County’s ramrod roads when the empty, dun-colored prairie suddenly turns black and geometric, an urban grid of steel-fenced rectangles as far as the eye can see—which in Kansas is really far. I say “suddenly,” but in fact a swiftly intensifying odor (an aroma whose Proustian echoes are more bus-station-men’s-room than cow-in-the-country) heralds the approach of a feedlot for more than a mile. Then it’s upon you: Poky Feeders, population 37,000. Cattle pens stretch to the horizon, each one home to 150 animals standing dully or lying around in a grayish mud that it eventually dawns on you isn’t mud at all. The pens line a network of unpaved roads that loop around vast waste lagoons on their way to the feedlot’s beating heart: a chugging, silvery feed mill that soars like an industrial cathedral over this teeming metropolis of meat.

I traveled to Poky early in January with the slightly improbable notion of visiting one particular resident: a young black steer that I’d met in the fall on a ranch in Vale, S.D. The steer, in fact, belonged to me. I’d purchased him as an 8-month-old calf from the Blair brothers, Ed and Rich, for $598. I was paying Poky Feeders $1.60 a day for his room, board and meds and hoped to sell him at a profit after he was fattened.

My interest in the steer was not strictly financial, however, or even gustatory, though I plan to retrieve some steaks from the Kansas packing plant where No. 534, as he is known, has an appointment with the stunner in June. No, my primary interest in this animal was educational. I wanted to find out how a modern, industrial steak is produced in America these days, from insemination to slaughter.

Eating meat, something I have always enjoyed doing, has become problematic in recent years. Though beef consumption spiked upward during the flush 90′s, the longer-term trend is down, and many people will tell you they no longer eat the stuff. Inevitably they’ll bring up mad-cow disease (and the accompanying revelation that industrial agriculture has transformed these ruminants into carnivores—indeed, into cannibals). They might mention their concerns about E. coli contamination or antibiotics in the feed. Then there are the many environmental problems, like groundwater pollution, associated with “Concentrated Animal Feeding Operations.” (The word “farm” no longer applies.) And of course there are questions of animal welfare. How are we treating the animals we eat while they’re alive, and then how humanely are we “dispatching” them, to borrow an industry euphemism?

Meat-eating has always been a messy business, shadowed by the shame of killing and, since Upton Sinclair’s writing of “The Jungle,” by questions about what we’re really eating when we eat meat. Forgetting, or willed ignorance, is the preferred strategy of many beef eaters, a strategy abetted by the industry. (What grocery-store item is more silent about its origins than a shrink-wrapped steak?) Yet I recently began to feel that ignorance was no longer tenable. If I was going to continue to eat red meat, then I owed it to myself, as well as to the animals, to take more responsibility for the invisible but crucial transaction between ourselves and the animals we eat. I’d try to own it, in other words.

So this is the biography of my cow.

The Blair brothers ranch occupies 11,500 acres of short-grass prairie a few miles outside Sturgis, S.D., directly in the shadow of Bear Butte. In November, when I visited, the turf forms a luxuriant pelt of grass oscillating yellow and gold in the constant wind and sprinkled with perambulating black dots: Angus cows and calves grazing.

Ed and Rich Blair run what’s called a “cow-calf” operation, the first stage of beef production, and the stage least changed by the modern industrialization of meat. While the pork and chicken industries have consolidated the entire life cycles of those animals under a single roof, beef cattle are still born on thousands of independently owned ranches. Although four giant meatpacking companies (Tyson’s subsidiary IBP, Monfort, Excel and National) now slaughter and market more than 80 percent of the beef cattle born in this country, that concentration represents the narrow end of a funnel that starts out as wide as the great plains.

The Blairs have been in the cattle business for four generations. Although there are new wrinkles to the process—artificial insemination to improve genetics, for example—producing beef calves goes pretty much as it always has, just faster. Calving season begins in late winter, a succession of subzero nights spent yanking breeched babies out of their bellowing mothers. In April comes the first spring roundup to work the newborn calves (branding, vaccination, castration); then more roundups in early summer to inseminate the cows ($15 mail-order straws of elite bull semen have pretty much put the resident stud out of work); and weaning in the fall. If all goes well, your herd of 850 cattle has increased to 1,600 by the end of the year.

My steer spent his first six months in these lush pastures alongside his mother, No. 9,534. His father was a registered Angus named GAR Precision 1,680, a bull distinguished by the size and marbling of his offspring’s rib-eye steaks. Born last March 13 in a birthing shed across the road, No. 534 was turned out on pasture with his mother as soon as the 80-pound calf stood up and began nursing. After a few weeks, the calf began supplementing his mother’s milk by nibbling on a salad bar of mostly native grasses: western wheatgrass, little bluestem, green needlegrass.

Apart from the trauma of the April day when he was branded and castrated, you could easily imagine No. 534 looking back on those six months grazing at his mother’s side as the good old days—if, that is, cows do look back. (“They do not know what is meant by yesterday or today,” Friedrich Nietzsche wrote, with a note of envy, of grazing cattle, “fettered to the moment and its pleasure or displeasure, and thus neither melancholy or bored.” Nietzsche clearly had never seen a feedlot.) It may be foolish to presume to know what a cow experiences, yet we can say that a cow grazing on grass is at least doing what he has been splendidly molded by evolution to do. Which isn’t a bad definition of animal happiness. Eating grass, however, is something that, after October, my steer would never do again.

Although the modern cattle industry all but ignores it, the reciprocal relationship between cows and grass is one of nature’s underappreciated wonders. For the grasses, the cow maintains their habitat by preventing trees and shrubs from gaining a foothold; the animal also spreads grass seed, planting it with its hoofs and fertilizing it. In exchange for these services, the grasses offer the ruminants a plentiful, exclusive meal. For cows, sheep and other grazers have the unique ability to convert grass—which single-stomached creatures like us can’t digest—into high-quality protein. They can do this because they possess a rumen, a 45-gallon fermentation tank in which a resident population of bacteria turns grass into metabolically useful organic acids and protein.

This is an excellent system for all concerned: for the grasses, for the animals and for us. What’s more, growing meat on grass can make superb ecological sense: so long as the rancher practices rotational grazing, it is a sustainable, solar-powered system for producing food on land too arid or hilly to grow anything else.

So if this system is so ideal, why is it that my cow hasn’t tasted a blade of grass since October? Speed, in a word. Cows raised on grass simply take longer to reach slaughter weight than cows raised on a richer diet, and the modern meat industry has devoted itself to shortening a beef calf’s allotted time on earth. “In my grandfather’s day, steers were 4 or 5 years old at slaughter,” explained Rich Blair, who, at 45, is the younger of the brothers by four years. “In the 50′s, when my father was ranching, it was 2 or 3. Now we get there at 14 to 16 months.” Fast food indeed. What gets a beef calf from 80 to 1,200 pounds in 14 months are enormous quantities of corn, protein supplements—and drugs, including growth hormones. These “efficiencies,” all of which come at a price, have transformed raising cattle into a high-volume, low-margin business. Not everybody is convinced that this is progress. “Hell,” Ed Blair told me, “my dad made more money on 250 head than we do on 850.”

Weaning marks the fateful moment when the natural, evolutionary logic represented by a ruminant grazing on grass bumps up against the industrial logic that, with stunning speed, turns that animal into a box of beef. This industrial logic is rational and even irresistible—after all, it has succeeded in transforming beef from a luxury item into everyday fare for millions of people. And yet the further you follow it, the more likely you are to wonder if that rational logic might not also be completely insane.

In early October, a few weeks before I met him, No. 534 was weaned from his mother. Weaning is perhaps the most traumatic time on a ranch for animals and ranchers alike; cows separated from their calves will mope and bellow for days, and the calves themselves, stressed by the change in circumstance and diet, are prone to get sick.

On many ranches, weaned calves go directly from the pasture to the sale barn, where they’re sold at auction, by the pound, to feedlots. The Blairs prefer to own their steers straight through to slaughter and to keep them on the ranch for a couple of months of “backgrounding” before sending them on the 500-mile trip to Poky Feeders. Think of backgrounding as prep school for feedlot life: the animals are confined in a pen, “bunk broken”—taught to eat from a trough—and gradually accustomed to eating a new, unnatural diet of grain. (Grazing cows encounter only tiny amounts of grain, in the form of grass seeds.)

It was in the backgrounding pen that I first met No. 534 on an unseasonably warm afternoon in November. I’d told the Blairs I wanted to follow one of their steers through the life cycle; Ed, 49, suggested I might as well buy a steer, as a way to really understand the daunting economics of modern ranching. Ed and Rich told me what to look for: a broad, straight back and thick hindquarters. Basically, you want a strong frame on which to hang a lot of meat. I was also looking for a memorable face in this Black Angus sea, one that would stand out in the feedlot crowd. Almost as soon as I started surveying the 90 or so steers in the pen, No. 534 moseyed up to the railing and made eye contact. He had a wide, stout frame and was brockle-faced—he had three distinctive white blazes. If not for those markings, Ed said, No. 534 might have been spared castration and sold as a bull; he was that good-looking. But the white blazes indicate the presence of Hereford blood, rendering him ineligible for life as an Angus stud. Tough break.

Rich said he would calculate the total amount I owed the next time No. 534 got weighed but that the price would be $98 a hundredweight for an animal of this quality. He would then bill me for all expenses (feed, shots, et cetera) and, beginning in January, start passing on the weekly “hotel charges” from Poky Feeders. In June we’d find out from the packing plant how well my investment had panned out: I would receive a payment for No. 534 based on his carcass weight, plus a premium if he earned a U.S.D.A. grade of choice or prime. “And if you’re worried about the cattle market,” Rich said jokingly, referring to its post-Sept. 11 slide, “I can sell you an option too.” Option insurance has become increasingly popular among cattlemen in the wake of mad-cow and foot-and-mouth disease.

Rich handles the marketing end of the business out of an office in Sturgis, where he also trades commodities. In fact you’d never guess from Rich’s unlined, indoorsy face and golfish attire that he was a rancher. Ed, by contrast, spends his days on the ranch and better looks the part, with his well-creased visage, crinkly cowboy eyes and ever-present plug of tobacco. His cap carries the same prairie-flat slogan I’d spotted on the ranch’s roadside sign: “Beef: It’s What’s for Dinner.”

My second morning on the ranch, I helped Troy Hadrick, Ed’s son-in-law and a ranch hand, feed the steers in the backgrounding pen. A thickly muscled post of a man, Hadrick is 25 and wears a tall black cowboy hat perpetually crowned by a pair of mirrored Oakley sunglasses. He studied animal science at South Dakota State and is up on the latest university thinking on cattle nutrition, reproduction and medicine. Hadrick seems to relish everything to do with ranching, from calving to wielding the artificial-insemination syringe.

Hadrick and I squeezed into the heated cab of a huge swivel-hipped tractor hooked up to a feed mixer: basically, a dump truck with a giant screw through the middle to blend ingredients. First stop was a hopper filled with Rumensin, a powerful antibiotic that No. 534 will consume with his feed every day for the rest of his life. Calves have no need of regular medication while on grass, but as soon as they’re placed in the backgrounding pen, they’re apt to get sick. Why? The stress of weaning is a factor, but the main culprit is the feed. The shift to a “hot ration” of grain can so disturb the cow’s digestive process—its rumen, in particular—that it can kill the animal if not managed carefully and accompanied by antibiotics.

After we’d scooped the ingredients into the hopper and turned on the mixer, Hadrick deftly sidled the tractor alongside the pen and flipped a switch to release a dusty tan stream of feed in a long, even line. No. 534 was one of the first animals to belly up to the rail for breakfast. He was heftier than his pen mates and, I decided, sparkier too. That morning, Hadrick and I gave each calf six pounds of corn mixed with seven pounds of ground alfalfa hay and a quarter-pound of Rumensin. Soon after my visit, this ration would be cranked up to 14 pounds of corn and 6 pounds of hay—and added two and a half pounds every day to No. 534.

While I was on the ranch, I didn’t talk to No. 534, pet him or otherwise try to form a connection. I also decided not to give him a name, even though my son proposed a pretty good one after seeing a snapshot. (“Night.”) My intention, after all, is to send this animal to slaughter and then eat some of him. No. 534 is not a pet, and I certainly don’t want to end up with an ox in my backyard because I suddenly got sentimental.

As fall turned into winter, Hadrick sent me regular e-mail messages apprising me of my steer’s progress. On Nov. 13 he weighed 650 pounds; by Christmas he was up to 798, making him the seventh-heaviest steer in his pen, an achievement in which I, idiotically, took a measure of pride. Between Nov. 13 and Jan. 4, the day he boarded the truck for Kansas, No. 534 put away 706 pounds of corn and 336 pounds of alfalfa hay, bringing his total living expenses for that period to $61.13. I was into this deal now for $659.

Hadrick’s e-mail updates grew chattier as time went on, cracking a window on the rancher’s life and outlook. I was especially struck by his relationship to the animals, how it manages to be at once intimate and unsentimental. One day Hadrick is tenderly nursing a newborn at 3 a.m., the next he’s “having a big prairie oyster feed” after castrating a pen of bull calves.

Hadrick wrote empathetically about weaning (“It’s like packing up and leaving the house when you are 18 and knowing you will never see your parents again”) and with restrained indignation about “animal activists and city people” who don’t understand the first thing about a rancher’s relationship to his cattle. Which, as Hadrick put it, is simply this: “If we don’t take care of these animals, they won’t take care of us.”

“Everyone hears about the bad stuff,” Hadrick wrote, “but they don’t ever see you give C.P.R. to a newborn calf that was born backward or bringing them into your house and trying to warm them up on your kitchen floor because they were born on a minus-20-degree night. Those are the kinds of things ranchers will do for their livestock. They take precedence over most everything in your life. Sorry for the sermon.”

To travel from the ranch to the feedlot, as No. 534 and I both did (in separate vehicles) the first week in January, feels a lot like going from the country to the big city. Indeed, a cattle feedlot is a kind of city, populated by as many as 100,000 animals. It is very much a premodern city, however—crowded, filthy and stinking, with open sewers, unpaved roads and choking air.

The urbanization of the world’s livestock is a fairly recent historical development, so it makes a certain sense that cow towns like Poky Feeders would recall human cities several centuries ago. As in 14th-century London, the metropolitan digestion remains vividly on display: the foodstuffs coming in, the waste streaming out. Similarly, there is the crowding together of recent arrivals from who knows where, combined with a lack of modern sanitation. This combination has always been a recipe for disease; the only reason contemporary animal cities aren’t as plague-ridden as their medieval counterparts is a single historical anomaly: the modern antibiotic.

I spent the better part of a day walking around Poky Feeders, trying to understand how its various parts fit together. In any city, it’s easy to lose track of nature—of the connections between various species and the land on which everything ultimately depends. The feedlot’s ecosystem, I could see, revolves around corn. But its food chain doesn’t end there, because the corn itself grows somewhere else, where it is implicated in a whole other set of ecological relationships. Growing the vast quantities of corn used to feed livestock in this country takes vast quantities of chemical fertilizer, which in turn takes vast quantities of oil—1.2 gallons for every bushel. So the modern feedlot is really a city floating on a sea of oil.

I started my tour at the feed mill, the yard’s thundering hub, where three meals a day for 37,000 animals are designed and mixed by computer. A million pounds of feed passes through the mill each day. Every hour of every day, a tractor-trailer pulls up to disgorge another 25 tons of corn. Around the other side of the mill, tanker trucks back up to silo-shaped tanks, into which they pump thousands of gallons of liquefied fat and protein supplement. In a shed attached to the mill sit vats of liquid vitamins and synthetic estrogen; next to these are pallets stacked with 50-pound sacks of Rumensin and tylosin, another antibiotic. Along with alfalfa hay and corn silage for roughage, all these ingredients are blended and then piped into the dump trucks that keep Poky’s eight and a half miles of trough filled.

The feed mill’s great din is made by two giant steel rollers turning against each other 12 hours a day, crushing steamed corn kernels into flakes. This was the only feed ingredient I tasted, and it wasn’t half bad; not as crisp as Kellogg’s, but with a cornier flavor. I passed, however, on the protein supplement, a sticky brown goop consisting of molasses and urea.

Corn is a mainstay of livestock diets because there is no other feed quite as cheap or plentiful: thanks to federal subsidies and ever-growing surpluses, the price of corn ($2.25 a bushel) is 50 cents less than the cost of growing it. The rise of the modern factory farm is a direct result of these surpluses, which soared in the years following World War II, when petrochemical fertilizers came into widespread use. Ever since, the U.S.D.A.’s policy has been to help farmers dispose of surplus corn by passing as much of it as possible through the digestive tracts of food animals, converting it into protein. Compared with grass or hay, corn is a compact and portable foodstuff, making it possible to feed tens of thousands of animals on small plots of land. Without cheap corn, the modern urbanization of livestock would probably never have occurred.

We have come to think of “cornfed” as some kind of old-fashioned virtue; we shouldn’t. Granted, a cornfed cow develops well-marbled flesh, giving it a taste and texture American consumers have learned to like. Yet this meat is demonstrably less healthy to eat, since it contains more saturated fat. A recent study in The European Journal of Clinical Nutrition found that the meat of grass-fed livestock not only had substantially less fat than grain-fed meat but that the type of fats found in grass-fed meat were much healthier. (Grass-fed meat has more omega 3 fatty acids and fewer omega 6, which is believed to promote heart disease; it also contains betacarotine and CLA, another “good” fat.) A growing body of research suggests that many of the health problems associated with eating beef are really problems with cornfed beef. In the same way ruminants have not evolved to eat grain, humans may not be well adapted to eating grain-fed animals. Yet the U.S.D.A.’s grading system continues to reward marbling—that is, intermuscular fat—and thus the feeding of corn to cows.

The economic logic behind corn is unassailable, and on a factory farm, there is no other kind. Calories are calories, and corn is the cheapest, most convenient source of calories. Of course the identical industrial logic—protein is protein—led to the feeding of rendered cow parts back to cows, a practice the F.D.A. banned in 1997 after scientists realized it was spreading mad-cow disease.

Make that mostly banned. The F.D.A.’s rules against feeding ruminant protein to ruminants make exceptions for “blood products” (even though they contain protein) and fat. Indeed, my steer has probably dined on beef tallow recycled from the very slaughterhouse he’s heading to in June. “Fat is fat,” the feedlot manager shrugged when I raised an eyebrow.

F.D.A. rules still permit feedlots to feed nonruminant animal protein to cows. (Feather meal is an accepted cattle feed, as are pig and fish protein and chicken manure.) Some public-health advocates worry that since the bovine meat and bone meal that cows used to eat is now being fed to chickens, pigs and fish, infectious prions could find their way back into cattle when they eat the protein of the animals that have been eating them. To close this biological loophole, the F.D.A. is now considering tightening its feed rules.

Until mad-cow disease, remarkably few people in the cattle business, let alone the general public, comprehended the strange semicircular food chain that industrial agriculture had devised for cattle (and, in turn, for us). When I mentioned to Rich Blair that I’d been surprised to learn that cows were eating cows, he said, “To tell the truth, it was kind of a shock to me too.” Yet even today, ranchers don’t ask many questions about feedlot menus. Not that the answers are so easy to come by. When I asked Poky’s feedlot manager what exactly was in the protein supplement, he couldn’t say. “When we buy supplement, the supplier says it’s 40 percent protein, but they don’t specify beyond that.” When I called the supplier, it wouldn’t divulge all its “proprietary ingredients” but promised that animal parts weren’t among them. Protein is pretty much still protein.

Compared with ground-up cow bones, corn seems positively wholesome. Yet it wreaks considerable havoc on bovine digestion. During my day at Poky, I spent an hour or two driving around the yard with Dr. Mel Metzen, the staff veterinarian. Metzen, a 1997 graduate of Kansas State’s vet school, oversees a team of eight cowboys who spend their days riding the yard, spotting sick cows and bringing them in for treatment. A great many of their health problems can be traced to their diet. “They’re made to eat forage,” Metzen said, “and we’re making them eat grain.”

Perhaps the most serious thing that can go wrong with a ruminant on corn is feedlot bloat. The rumen is always producing copious amounts of gas, which is normally expelled by belching during rumination. But when the diet contains too much starch and too little roughage, rumination all but stops, and a layer of foamy slime that can trap gas forms in the rumen. The rumen inflates like a balloon, pressing against the animal’s lungs. Unless action is promptly taken to relieve the pressure (usually by forcing a hose down the animal’s esophagus), the cow suffocates.

A corn diet can also give a cow acidosis. Unlike that in our own highly acidic stomachs, the normal pH of a rumen is neutral. Corn makes it unnaturally acidic, however, causing a kind of bovine heartburn, which in some cases can kill the animal but usually just makes it sick. Acidotic animals go off their feed, pant and salivate excessively, paw at their bellies and eat dirt. The condition can lead to diarrhea, ulcers, bloat, liver disease and a general weakening of the immune system that leaves the animal vulnerable to everything from pneumonia to feedlot polio.

Cows rarely live on feedlot diets for more than six months, which might be about as much as their digestive systems can tolerate. “I don’t know how long you could feed this ration before you’d see problems,” Metzen said; another vet said that a sustained feedlot diet would eventually “blow out their livers” and kill them. As the acids eat away at the rumen wall, bacteria enter the bloodstream and collect in the liver. More than 13 percent of feedlot cattle are found at slaughter to have abscessed livers.

What keeps a feedlot animal healthy—or healthy enough—are antibiotics. Rumensin inhibits gas production in the rumen, helping to prevent bloat; tylosin reduces the incidence of liver infection. Most of the antibiotics sold in America end up in animal feed—a practice that, it is now generally acknowledged, leads directly to the evolution of new antibiotic-resistant “superbugs.” In the debate over the use of antibiotics in agriculture, a distinction is usually made between clinical and nonclinical uses. Public-health advocates don’t object to treating sick animals with antibiotics; they just don’t want to see the drugs lose their efficacy because factory farms are feeding them to healthy animals to promote growth. But the use of antibiotics in feedlot cattle confounds this distinction. Here the drugs are plainly being used to treat sick animals, yet the animals probably wouldn’t be sick if not for what we feed them.

I asked Metzen what would happen if antibiotics were banned from cattle feed. “We just couldn’t feed them as hard,” he said. “Or we’d have a higher death loss.” (Less than 3 percent of cattle die on the feedlot.) The price of beef would rise, he said, since the whole system would have to slow down.

“Hell, if you gave them lots of grass and space,” he concluded dryly, “I wouldn’t have a job.”

Before heading over to Pen 43 for my reunion with No. 534, I stopped by the shed where recent arrivals receive their hormone implants. The calves are funneled into a chute, herded along by a ranch hand wielding an electric prod, then clutched in a restrainer just long enough for another hand to inject a slow-release pellet of Revlar, a synthetic estrogen, in the back of the ear. The Blairs’ pen had not yet been implanted, and I was still struggling with the decision of whether to forgo what is virtually a universal practice in the cattle industry in the United States. (It has been banned in the European Union.)

American regulators permit hormone implants on the grounds that no risk to human health has been proved, even though measurable hormone residues do turn up in the meat we eat. These contribute to the buildup of estrogenic compounds in the environment, which some scientists believe may explain falling sperm counts and premature maturation in girls. Recent studies have also found elevated levels of synthetic growth hormones in feedlot wastes; these persistent chemicals eventually wind up in the waterways downstream of feedlots, where scientists have found fish exhibiting abnormal sex characteristics.

The F.D.A. is opening an inquiry into the problem, but for now, implanting hormones in beef cattle is legal and financially irresistible: an implant costs $1.50 and adds between 40 and 50 pounds to the weight of a steer at slaughter, for a return of at least $25. That could easily make the difference between profit and loss on my investment in No. 534. Thinking like a parent, I like the idea of feeding my son hamburgers free of synthetic hormones. But thinking like a cattleman, there was really no decision to make.

I asked Rich Blair what he thought. “I’d love to give up hormones,” he said. “If the consumer said, We don’t want hormones, we’d stop in a second. The cattle could get along better without them. But the market signal’s not there, and as long as my competitor’s doing it, I’ve got to do it, too.”

Around lunch time, Metzen and I finally arrived at No. 534′s pen. My first impression was that my steer had landed himself a decent piece of real estate. The pen is far enough from the feed mill to be fairly quiet, and it has a water view—of what I initially thought was a reservoir, until I noticed the brown scum. The pen itself is surprisingly spacious, slightly bigger than a basketball court, with a concrete feed bunk out front and a freshwater trough in the back. I climbed over the railing and joined the 90 steers, which, en masse, retreated a few steps, then paused.

I had on the same carrot-colored sweater I’d worn to the ranch in South Dakota, hoping to jog my steer’s memory. Way off in the back, I spotted him—those three white blazes. As I gingerly stepped toward him, the quietly shuffling mass of black cowhide between us parted, and there No. 534 and I stood, staring dumbly at each other. Glint of recognition? None whatsoever. I told myself not to take it personally. No. 534 had been bred for his marbling, after all, not his intellect.

I don’t know enough about the emotional life of cows to say with any confidence if No. 534 was miserable, bored or melancholy, but I would not say he looked happy. I noticed that his eyes looked a little bloodshot. Some animals are irritated by the fecal dust that floats in the feedlot air; maybe that explained the sullen gaze with which he fixed me. Unhappy or not, though, No. 534 had clearly been eating well. My animal had put on a couple hundred pounds since we’d last met, and he looked it: thicker across the shoulders and round as a barrel through the middle. He carried himself more like a steer now than a calf, even though he was still less than a year old. Metzen complimented me on his size and conformation. “That’s a handsome looking beef you’ve got there.” (Aw, shucks.)

Staring at No. 534, I could picture the white lines of the butcher’s chart dissecting his black hide: rump roast, flank steak, standing rib, brisket. One way of looking at No. 534—the industrial way—was as an efficient machine for turning feed corn into beef. Every day between now and his slaughter date in June, No. 534 will convert 32 pounds of feed (25 of them corn) into another three and a half pounds of flesh. Poky is indeed a factory, transforming cheap raw materials into a less-cheap finished product, as fast as bovinely possible.

Yet the factory metaphor obscures as much as it reveals about the creature that stood before me. For this steer was not a machine in a factory but an animal in a web of relationships that link him to certain other animals, plants and microbes, as well as to the earth. And one of those other animals is us. The unnaturally rich diet of corn that has compromised No. 534′s health is fattening his flesh in a way that in turn may compromise the health of the humans who will eat him. The antibiotics he’s consuming with his corn were at that very moment selecting, in his gut and wherever else in the environment they wind up, for bacteria that could someday infect us and resist the drugs we depend on. We inhabit the same microbial ecosystem as the animals we eat, and whatever happens to it also happens to us.

I thought about the deep pile of manure that No. 534 and I were standing in. We don’t know much about the hormones in it—where they will end up or what they might do once they get there—but we do know something about the bacteria. One particularly lethal bug most probably resided in the manure beneath my feet. Escherichia coli 0157 is a relatively new strain of a common intestinal bacteria (it was first isolated in the 1980′s) that is common in feedlot cattle, more than half of whom carry it in their guts. Ingesting as few as 10 of these microbes can cause a fatal infection.

Most of the microbes that reside in the gut of a cow and find their way into our food get killed off by the acids in our stomachs, since they originally adapted to live in a neutral-pH environment. But the digestive tract of the modern feedlot cow is closer in acidity to our own, and in this new, manmade environment acid-resistant strains of E. coli have developed that can survive our stomach acids—and go on to kill us. By acidifying a cow’s gut with corn, we have broken down one of our food chain’s barriers to infection. Yet this process can be reversed: James Russell, a U.S.D.A. microbiologist, has discovered that switching a cow’s diet from corn to hay in the final days before slaughter reduces the population of E. coli 0157 in its manure by as much as 70 percent. Such a change, however, is considered wildly impractical by the cattle industry.

So much comes back to corn, this cheap feed that turns out in so many ways to be not cheap at all. While I stood in No. 534′s pen, a dump truck pulled up alongside the feed bunk and released a golden stream of feed. The animals stepped up to the bunk for their lunch. The $1.60 a day I’m paying for three giant meals is a bargain only by the narrowest of calculations. It doesn’t take into account, for example, the cost to the public health of antibiotic resistance or food poisoning by E. coli or all the environmental costs associated with industrial corn.

For if you follow the corn from this bunk back to the fields where it grows, you will find an 80-million-acre monoculture that consumes more chemical herbicide and fertilizer than any other crop. Keep going and you can trace the nitrogen runoff from that crop all the way down the Mississippi into the Gulf of Mexico, where it has created (if that is the right word) a 12,000-square-mile “dead zone.”

But you can go farther still, and follow the fertilizer needed to grow that corn all the way to the oil fields of the Persian Gulf. No. 534 started life as part of a food chain that derived all its energy from the sun; now that corn constitutes such an important link in his food chain, he is the product of an industrial system powered by fossil fuel. (And in turn, defended by the military—another uncounted cost of “cheap” food.) I asked David Pimentel, a Cornell ecologist who specializes in agriculture and energy, if it might be possible to calculate precisely how much oil it will take to grow my steer to slaughter weight. Assuming No. 534 continues to eat 25 pounds of corn a day and reaches a weight of 1,250 pounds, he will have consumed in his lifetime roughly 284 gallons of oil. We have succeeded in industrializing the beef calf, transforming what was once a solar-powered ruminant into the very last thing we need: another fossil-fuel machine.

Sometime in June, No. 534 will be ready for slaughter. Though only 14 months old, my steer will weigh more than 1,200 pounds and will move with the lumbering deliberateness of the obese. One morning, a cattle trailer from the National Beef plant in Liberal, Kan., will pull in to Poky Feeders, drop a ramp and load No. 534 along with 35 of his pen mates.

The 100-mile trip south to Liberal is a straight shot on Route 83, a two-lane highway on which most of the traffic consists of speeding tractor-trailers carrying either cattle or corn. The National Beef plant is a sprawling gray-and-white complex in a neighborhood of trailer homes and tiny houses a notch up from shanty. These are, presumably, the homes of the Mexican and Asian immigrants who make up a large portion of the plant’s work force. The meat business has made southwestern Kansas an unexpectedly diverse corner of the country.

A few hours after their arrival in the holding pens outside the factory, a plant worker will open a gate and herd No. 534 and his pen mates into an alley that makes a couple of turns before narrowing down to a single-file chute. The chute becomes a ramp that leads the animals up to a second-story platform and then disappears through a blue door.

That door is as close to the kill floor as the plant managers were prepared to let me go. I could see whatever I wanted to farther on—the cold room where carcasses are graded, the food-safety lab, the fabrication room where the carcasses are broken down into cuts—on the condition that I didn’t take pictures or talk to employees. But the stunning, bleeding and evisceration process was off limits to a journalist, even a cattleman-journalist like myself.

What I know about what happens on the far side of the blue door comes mostly from Temple Grandin, who has been on the other side and, in fact, helped to design it. Grandin, an assistant professor of animal science at Colorado State, is one of the most influential people in the United States cattle industry. She has devoted herself to making cattle slaughter less stressful and therefore more humane by designing an ingenious series of cattle restraints, chutes, ramps and stunning systems. Grandin is autistic, a condition she says has allowed her to see the world from the cow’s point of view. The industry has embraced Grandin’s work because animals under stress are not only more difficult to handle but also less valuable: panicked cows produce a surge of adrenaline that turns their meat dark and unappetizing. “Dark cutters,” as they’re called, sell at a deep discount.

Grandin designed the double-rail conveyor system in use at the National Beef plant; she has also audited the plant’s killing process for McDonald’s. Stories about cattle “waking up” after stunning only to be skinned alive prompted McDonald’s to audit its suppliers in a program that is credited with substantial improvements since its inception in 1999. Grandin says that in cattle slaughter “there is the pre-McDonald’s era and the post-McDonald’s era—it’s night and day.”

Grandin recently described to me what will happen to No. 534 after he passes through the blue door. “The animal goes into the chute single file,” she began. “The sides are high enough so all he sees is the butt of the animal in front of him. As he walks through the chute, he passes over a metal bar, with his feet on either side. While he’s straddling the bar, the ramp begins to decline at a 25-degree angle, and before he knows it, his feet are off the ground and he’s being carried along on a conveyor belt. We put in a false floor so he can’t look down and see he’s off the ground. That would panic him.”

Listening to Grandin’s rather clinical account, I couldn’t help wondering what No. 534 would be feeling as he approached his end. Would he have any inkling—a scent of blood, a sound of terror from up the line—that this was no ordinary day?

Grandin anticipated my question: “Does the animal know it’s going to get slaughtered? I used to wonder that. So I watched them, going into the squeeze chute on the feedlot, getting their shots and going up the ramp at a slaughter plant. No difference. If they knew they were going to die, you’d see much more agitated behavior.

“Anyway, the conveyor is moving along at roughly the speed of a moving sidewalk. On a catwalk above stands the stunner. The stunner has a pneumatic-powered ‘gun’ that fires a steel bolt about seven inches long and the diameter of a fat pencil. He leans over and puts it smack in the middle of the forehead. When it’s done correctly, it will kill the animal on the first shot.”

For a plant to pass a McDonald’s audit, the stunner needs to render animals “insensible” on the first shot 95 percent of the time. A second shot is allowed, but should that one fail, the plant flunks. At the line speeds at which meatpacking plants in the United States operate—390 animals are slaughtered every hour at National, which is not unusual—mistakes would seem inevitable, but Grandin insists that only rarely does the process break down.

“After the animal is shot while he’s riding along, a worker wraps a chain around his foot and hooks it to an overhead trolley. Hanging upside down by one leg, he’s carried by the trolley into the bleeding area, where the bleeder cuts his throat. Animal rights people say they’re cutting live animals, but that’s because there’s a lot of reflex kicking.” This is one of the reasons a job at a slaughter plant is the most dangerous in America. “What I look for is, Is the head dead? It should be flopping like a rag, with the tongue hanging out. He’d better not be trying to hold it up—then you’ve got a live one on the rail.” Just in case, Grandin said, “they have another hand stunner in the bleed area.”

Much of what happens next—the de-hiding of the animal, the tying off of its rectum before evisceration—is designed to keep the animal’s feces from coming into contact with its meat. This is by no means easy to do, not when the animals enter the kill floor smeared with manure and 390 of them are eviscerated every hour. (Partly for this reason, European plants operate at much slower line speeds.) But since that manure is apt to contain lethal pathogens like E. coli 0157, and since the process of grinding together hamburger from hundreds of different carcasses can easily spread those pathogens across millions of burgers, packing plants now spend millions on “food safety”—which is to say, on the problem of manure in meat.

Most of these efforts are reactive: it’s accepted that the animals will enter the kill floor caked with feedlot manure that has been rendered lethal by the feedlot diet. Rather than try to alter that diet or keep the animals from living in their waste or slow the line speed—all changes regarded as impractical—the industry focuses on disinfecting the manure that will inevitably find its way into the meat. This is the purpose of irradiation (which the industry prefers to call “cold pasteurization”). It is also the reason that carcasses pass through a hot steam cabinet and get sprayed with an antimicrobial solution before being hung in the cooler at the National Beef plant.

It wasn’t until after the carcasses emerged from the cooler, 36 hours later, that I was allowed to catch up with them, in the grading room. I entered a huge arctic space resembling a monstrous dry cleaner’s, with a seemingly endless overhead track conveying thousands of red-and-white carcasses. I quickly learned that you had to move smartly through this room or else be tackled by a 350-pound side of beef. The carcasses felt cool to the touch, no longer animals but meat.

Two by two, the sides of beef traveled swiftly down the rails, six pairs every minute, to a station where two workers—one wielding a small power saw, the other a long knife—made a single six-inch cut between the 12th and 13th ribs, opening a window on the meat inside. The carcasses continued on to another station, where a U.S.D.A. inspector holding a round blue stamp glanced at the exposed rib eye and stamped the carcass’s creamy white fat once, twice or—very rarely—three times: select, choice, prime.

For the Blair brothers, and for me, this is the moment of truth, for that stamp will determine exactly how much the packing plant will pay for each animal and whether the 14 months of effort and expense will yield a profit.

Unless the cattle market collapses between now and June (always a worry these days), I stand to make a modest profit on No. 534. In February, the feedlot took a sonogram of his rib eye and ran the data through a computer program. The projections are encouraging: a live slaughter weight of 1,250, a carcass weight of 787 pounds and a grade at the upper end of choice, making him eligible to be sold at a premium as Certified Angus Beef. Based on the June futures price, No. 534 should be worth $944. (Should he grade prime, that would add another $75.)

I paid $598 for No. 534 in November; his living expenses since then come to $61 on the ranch and $258 for 160 days at the feedlot (including implant), for a total investment of $917, leaving a profit of $27. It’s a razor-thin margin, and it could easily vanish should the price of corn rise or No. 534 fail to make the predicted weight or grade—say, if he gets sick and goes off his feed. Without the corn, without the antibiotics, without the hormone implant, my brief career as a cattleman would end in failure.

The Blairs and I are doing better than most. According to Cattle-Fax, a market-research firm, the return on an animal coming out of a feedlot has averaged just $3 per head over the last 20 years.

“Some pens you make money, some pens you lose,” Rich Blair said when I called to commiserate. “You try to average it out over time, limit the losses and hopefully make a little profit.” He reminded me that a lot of ranchers are in the business “for emotional reasons—you can’t be in it just for the money.”

Now you tell me.

The manager of the packing plant has offered to pull a box of steaks from No. 534 before his carcass disappears into the trackless stream of commodity beef fanning out to America’s supermarkets and restaurants this June. From what I can see, the Blair brothers, with the help of Poky Feeders, are producing meat as good as any you can find in an American supermarket. And yet there’s no reason to think this steak will taste any different from the other high-end industrial meat I’ve ever eaten.

While waiting for my box of meat to arrive from Kansas, I’ve explored some alternatives to the industrial product. Nowadays you can find hormone- and antibiotic-free beef as well as organic beef, fed only grain grown without chemicals. This meat, which is often quite good, is typically produced using more grass and less grain (and so makes for healthier animals). Yet it doesn’t fundamentally challenge the corn-feedlot system, and I’m not sure that an “organic feedlot” isn’t, ecologically speaking, an oxymoron. What I really wanted to taste is the sort of preindustrial beef my grandparents ate—from animals that have lived most of their full-length lives on grass.

Eventually I found a farmer in the Hudson Valley who sold me a quarter of a grass-fed Angus steer that is now occupying most of my freezer. I also found ranchers selling grass-fed beef on the Web; Eatwild.com is a clearinghouse of information on grass-fed livestock, which is emerging as one of the livelier movements in sustainable agriculture.

I discovered that grass-fed meat is more expensive than supermarket beef. Whatever else you can say about industrial beef, it is remarkably cheap, and any argument for changing the system runs smack into the industry’s populist arguments. Put the animals back on grass, it is said, and prices will soar; it takes too long to raise beef on grass, and there’s not enough grass to raise them on, since the Western range lands aren’t big enough to sustain America’s 100 million head of cattle. And besides, Americans have learned to love cornfed beef. Feedlot meat is also more consistent in both taste and supply and can be harvested 12 months a year. (Grass-fed cattle tend to be harvested in the fall, since they stop gaining weight over the winter, when the grasses go dormant.)

All of this is true. The economic logic behind the feedlot system is hard to refute. And yet so is the ecological logic behind a ruminant grazing on grass. Think what would happen if we restored a portion of the Corn Belt to the tall grass prairie it once was and grazed cattle on it. No more petrochemical fertilizer, no more herbicide, no more nitrogen runoff. Yes, beef would probably be more expensive than it is now, but would that necessarily be a bad thing? Eating beef every day might not be such a smart idea anyway—for our health, for the environment. And how cheap, really, is cheap feedlot beef? Not cheap at all, when you add in the invisible costs: of antibiotic resistance, environmental degradation, heart disease, E. coli poisoning, corn subsidies, imported oil and so on. All these are costs that grass-fed beef does not incur.

So how does grass-fed beef taste? Uneven, just as you might expect the meat of a nonindustrial animal to taste. One grass-fed tenderloin from Argentina that I sampled turned out to be the best steak I’ve ever eaten. But unless the meat is carefully aged, grass-fed beef can be tougher than feedlot beef—not surprisingly, since a grazing animal, which moves around in search of its food, develops more muscle and less fat. Yet even when the meat was tougher, its flavor, to my mind, was much more interesting. And specific, for the taste of every grass-fed animal is inflected by the place where it lived. Maybe it’s just my imagination, but nowadays when I eat a feedlot steak, I can taste the corn and the fat, and I can see the view from No. 534′s pen. I can’t taste the oil, obviously, or the drugs, yet now I know they’re there.

A considerably different picture comes to mind while chewing (and, O.K., chewing) a grass-fed steak: a picture of a cow outside in a pasture eating the grass that has eaten the sunlight. Meat-eating may have become an act riddled with moral and ethical ambiguities, but eating a steak at the end of a short, primordial food chain comprising nothing more than ruminants and grass and light is something I’m happy to do and defend. We are what we eat, it is often said, but of course that’s only part of the story. We are what what we eat eats too.

An Animal’s Place

The first time I opened Peter Singer’s “Animal Liberation,” I was dining alone at the Palm, trying to enjoy a rib-eye steak cooked medium-rare. If this sounds like a good recipe for cognitive dissonance (if not indigestion), that was sort of the idea. Preposterous as it might seem, to supporters of animal rights, what I was doing was tantamount to reading “Uncle Tom’s Cabin” on a plantation in the Deep South in 1852.

Singer and the swelling ranks of his followers ask us to imagine a future in which people will look back on my meal, and this steakhouse, as relics of an equally backward age. Eating animals, wearing animals, experimenting on animals, killing animals for sport: all these practices, so resolutely normal to us, will be seen as the barbarities they are, and we will come to view “speciesism”–a neologism I had encountered before only in jokes–as a form of discrimination as indefensible as racism or anti-Semitism.

Even in 1975, when “Animal Liberation” was first published, Singer, an Australian philosopher now teaching at Princeton, was confident that he had the wind of history at his back. The recent civil rights past was prologue, as one liberation movement followed on the heels of another. Slowly but surely, the white man’s circle of moral consideration was expanded to admit first blacks, then women, then homosexuals. In each case, a group once thought to be so different from the prevailing “we” as to be undeserving of civil rights was, after a struggle, admitted to the club. Now it was animals’ turn.

That animal liberation is the logical next step in the forward march of moral progress is no longer the fringe idea it was back in 1975. A growing and increasingly influential movement of philosophers, ethicists, law professors and activists are convinced that the great moral struggle of our time will be for the rights of animals.

So far the movement has scored some of its biggest victories in Europe. Earlier this year, Germany became the first nation to grant animals a constitutional right: the words “and animals” were added to a provision obliging the state to respect and protect the dignity of human beings. The farming of animals for fur was recently banned in England. In several European nations, sows may no longer be confined to crates nor laying hens to “battery cages”–stacked wired cages so small the birds cannot stretch their wings. The Swiss are amending their laws to change the status of animals from “things” to “beings.”

Though animals are still very much “things” in the eyes of American law, change is in the air. Thirty-seven states have recently passed laws making some forms of animal cruelty a crime, 21 of them by ballot initiative. Following protests by activists, McDonald’s and Burger King forced significant improvements in the way the U.S. meat industry slaughters animals. Agribusiness and the cosmetics and apparel industries are all struggling to defuse mounting public concerns over animal welfare.

Once thought of as a left-wing concern, the movement now cuts across ideological lines. Perhaps the most eloquent recent plea on behalf of animals, a new book called “Dominion,” was written by a former speechwriter for President Bush. And once outlandish ideas are finding their way into mainstream opinion. A recent Zogby poll found that 51 percent of Americans believe that primates are entitled to the same rights as human children.

What is going on here? A certain amount of cultural confusion, for one thing. For at the same time many people seem eager to extend the circle of our moral consideration to animals, in our factory farms and laboratories we are inflicting more suffering on more animals than at any time in history. One by one, science is dismantling our claims to uniqueness as a species, discovering that such things as culture, tool making, language and even possibly self-consciousness are not the exclusive domain of Homo sapiens. Yet most of the animals we kill lead lives organized very much in the spirit of Descartes, who famously claimed that animals were mere machines, incapable of thought or feeling. There’s a schizoid quality to our relationship with animals, in which sentiment and brutality exist side by side. Half the dogs in America will receive Christmas presents this year, yet few of us pause to consider the miserable life of the pig–an animal easily as intelligent as a dog–that becomes the Christmas ham.

We tolerate this disconnect because the life of the pig has moved out of view. When’s the last time you saw a pig? (Babe doesn’t count.) Except for our pets, real animals–animals living and dying–no longer figure in our everyday lives. Meat comes from the grocery store, where it is cut and packaged to look as little like parts of animals as possible. The disappearance of animals from our lives has opened a space in which there’s no reality check, either on the sentiment or the brutality. This is pretty much where we live now, with respect to animals, and it is a space in which the Peter Singers and Frank Perdues of the world can evidently thrive equally well.

Several years ago, the English critic John Berger wrote an essay, “Why Look at Animals?” in which he suggested that the loss of everyday contact between ourselves and animals–and specifically the loss of eye contact–has left us deeply confused about the terms of our relationship to other species. That eye contact, always slightly uncanny, had provided a vivid daily reminder that animals were at once crucially like and unlike us; in their eyes we glimpsed something unmistakably familiar (pain, fear, tenderness) and something irretrievably alien. Upon this paradox people built a relationship in which they felt they could both honor and eat animals without looking away. But that accommodation has pretty much broken down; nowadays, it seems, we either look away or become vegetarians. For my own part, neither option seemed especially appetizing. Which might explain how I found myself reading “Animal Liberation” in a steakhouse.

This is not something I’d recommend if you’re determined to continue eating meat. Combining rigorous philosophical argument with journalistic description, “Animal Liberation” is one of those rare books that demand that you either defend the way you live or change it. Because Singer is so skilled in argument, for many readers it is easier to change. His book has converted countless thousands to vegetarianism, and it didn’t take long for me to see why: within a few pages, he had succeeded in throwing me on the defensive.

Singer’s argument is disarmingly simple and, if you accept its premises, difficult to refute. Take the premise of equality, which most people readily accept. Yet what do we really mean by it? People are not, as a matter of fact, equal at all–some are smarter than others, better looking, more gifted. “Equality is a moral idea,” Singer points out, “not an assertion of fact.” The moral idea is that everyone’s interests ought to receive equal consideration, regardless of “what abilities they may possess.” Fair enough; many philosophers have gone this far. But fewer have taken the next logical step. “If possessing a higher degree of intelligence does not entitle one human to use another for his or her own ends, how can it entitle humans to exploit nonhumans for the same purpose?”

This is the nub of Singer’s argument, and right around here I began scribbling objections in the margin. But humans differ from animals in morally significant ways. Yes they do, Singer acknowledges, which is why we shouldn’t treat pigs and children alike. Equal consideration of interests is not the same as equal treatment, he points out: children have an interest in being educated; pigs, in rooting around in the dirt. But where their interests are the same, the principle of equality demands they receive the same consideration. And the one all-important interest that we share with pigs, as with all sentient creatures, is an interest in avoiding pain.

Here Singer quotes a famous passage from Jeremy Bentham, the 18th-century utilitarian philosopher, that is the wellspring of the animal rights movement. Bentham was writing in 1789, soon after the French colonies freed black slaves, granting them fundamental rights. “The day may come,” he speculates, “when the rest of the animal creation may acquire those rights.” Bentham then asks what characteristic entitles any being to moral consideration. “Is it the faculty of reason or perhaps the faculty of discourse?” Obviously not, since “a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant.” He concludes: “The question is not, Can they reason? nor, Can they talk? but, Can they suffer?”

Bentham here is playing a powerful card philosophers call the “argument from marginal cases,” or A.M.C. for short. It goes like this: there are humans–infants, the severely retarded, the demented–whose mental function cannot match that of a chimpanzee. Even though these people cannot reciprocate our moral attentions, we nevertheless include them in the circle of our moral consideration. So on what basis do we exclude the chimpanzee?

Because he’s a chimp, I furiously scribbled in the margin, and they’re human! For Singer that’s not good enough. To exclude the chimp from moral consideration simply because he’s not human is no different from excluding the slave simply because he’s not white. In the same way we’d call that exclusion racist, the animal rightist contends that it is speciesist to discriminate against the chimpanzee solely because he’s not human.

But the differences between blacks and whites are trivial compared with the differences between my son and a chimp. Singer counters by asking us to imagine a hypothetical society that discriminates against people on the basis of something nontrivial–say, intelligence. If that scheme offends our sense of equality, then why is the fact that animals lack certain human characteristics any more just as a basis for discrimination? Either we do not owe any justice to the severely retarded, he concludes, or we do owe it to animals with higher capabilities.

This is where I put down my fork. If I believe in equality, and equality is based on interests rather than characteristics, then either I have to take the interests of the steer I’m eating into account or concede that I am a speciesist. For the time being, I decided to plead guilty as charged. I finished my steak.

But Singer had planted a troubling notion, and in the days afterward, it grew and grew, watered by the other animal rights thinkers I began reading: the philosophers Tom Regan and James Rachels; the legal theorist Steven M. Wise; the writers Joy Williams and Matthew Scully. I didn’t think I minded being a speciesist, but could it be, as several of these writers suggest, that we will someday come to regard speciesism as an evil comparable to racism? Will history someday judge us as harshly as it judges the Germans who went about their ordinary lives in the shadow of Treblinka? Precisely that question was recently posed by J.M. Coetzee, the South African novelist, in a lecture delivered at Princeton; he answered it in the affirmative. If animal rightists are right, “a crime of stupefying proportions” (in Coetzee’s words) is going on all around us every day, just beneath our notice.

It’s an idea almost impossible to entertain seriously, much less to accept, and in the weeks following my restaurant face-off between Singer and the steak, I found myself marshaling whatever mental power I could muster to try to refute it. Yet Singer and his allies managed to trump almost all my objections.

My first line of defense was obvious. Animals kill one another all the time. Why treat animals more ethically than they treat one another? (Ben Franklin tried this one long before me: during a fishing trip, he wondered, “If you eat one another, I don’t see why we may not eat you.” He admits, however, that the rationale didn’t occur to him until the fish were in the frying pan, smelling “admirably well.” The advantage of being a “reasonable creature,” Franklin remarks, is that you can find a reason for whatever you want to do.) To the “they do it, too” defense, the animal rightist has a devastating reply: do you really want to base your morality on the natural order? Murder and rape are natural, too. Besides, humans don’t need to kill other creatures in order to survive; animals do. (Though if my cat, Otis, is any guide, animals sometimes kill for sheer pleasure.)

This suggests another defense. Wouldn’t life in the wild be worse for these farm animals? “Defenders of slavery imposed on black Africans often made a similar point,” Singer retorts. “The life of freedom is to be preferred.”

But domesticated animals can’t survive in the wild; in fact, without us they wouldn’t exist at all. Or as one 19th-century political philosopher put it, “The pig has a stronger interest than anyone in the demand for bacon. If all the world were Jewish, there would be no pigs at all.” But it turns out that this would be fine by the animal rightists: for if pigs don’t exist, they can’t be wronged.

Animals on factory farms have never known any other life. Singer replies that “animals feel a need to exercise, stretch their limbs or wings, groom themselves and turn around, whether or not they have ever lived in conditions that permit this.” The measure of their suffering is not their prior experiences but the unremitting daily frustration of their instincts.

O.K., the suffering of animals is a legitimate problem, but the world is full of problems, and surely human problems must come first! Sounds good, and yet all the animal people are asking me to do is to stop eating meat and wearing animal furs and hides. There’s no reason I can’t devote myself to solving humankind’s problems while being a vegetarian who wears synthetics.

But doesn’t the fact that we could choose to forgo meat for moral reasons point to a crucial moral difference between animals and humans? As Kant pointed out, the human being is the only moral animal, the only one even capable of entertaining a concept of “rights.” What’s wrong with reserving moral consideration for those able to reciprocate it? Right here is where you run smack into the A.M.C.: the moral status of the retarded, the insane, the infant and the Alzheimer’s patient. Such “marginal cases,” in the detestable argot of modern moral philosophy, cannot participate in moral decision making any more than a monkey can, yet we nevertheless grant them rights.

That’s right, I respond, for the simple reason that they’re one of us. And all of us have been, and will probably once again be, marginal cases ourselves. What’s more, these people have fathers and mothers, daughters and sons, which makes our interest in their welfare deeper than our interest in the welfare of even the most brilliant ape.

Alas, none of these arguments evade the charge of speciesism; the racist, too, claims that it’s natural to give special consideration to one’s own kind. A utilitarian like Singer would agree, however, that the feelings of relatives do count for something. Yet the principle of equal consideration of interests demands that, given the choice between performing a painful medical experiment on a severely retarded orphan and on a normal ape, we must sacrifice the child. Why? Because the ape has a greater capacity for pain.

Here in a nutshell is the problem with the A.M.C.: it can be used to help the animals, but just as often it winds up hurting the marginal cases. Giving up our speciesism will bring us to a moral cliff from which we may not be prepared to jump, even when logic is pushing us.

And yet this isn’t the moral choice I am being asked to make. (Too bad; it would be so much easier!) In everyday life, the choice is not between babies and chimps but between the pork and the tofu. Even if we reject the “hard utilitarianism” of a Peter Singer, there remains the question of whether we owe animals that can feel pain any moral consideration, and this seems impossible to deny. And if we do owe them moral consideration, how can we justify eating them?

This is why killing animals for meat (and clothing) poses the most difficult animal rights challenge. In the case of animal testing, all but the most radical animal rightists are willing to balance the human benefit against the cost to the animals. That’s because the unique qualities of human consciousness carry weight in the utilitarian calculus: human pain counts for more than that of a mouse, since our pain is amplified by emotions like dread; similarly, our deaths are worse than an animal’s because we understand what death is in a way they don’t. So the argument over animal testing is really in the details: is this particular procedure or test really necessary to save human lives? (Very often it’s not, in which case we probably shouldn’t do it.) But if humans no longer need to eat meat or wear skins, then what exactly are we putting on the human side of the scale to outweigh the interests of the animal?

I suspect that this is finally why the animal people managed to throw me on the defensive. It’s one thing to choose between the chimp and the retarded child or to accept the sacrifice of all those pigs surgeons practiced on to develop heart-bypass surgery. But what happens when the choice is between “a lifetime of suffering for a nonhuman animal and the gastronomic preference of a human being?” You look away–or you stop eating animals. And if you don’t want to do either? Then you have to try to determine if the animals you’re eating have really endured “a lifetime of suffering.”

Whether our interest in eating animals outweighs their interest in not being eaten (assuming for the moment that is their interest) turns on the vexed question of animal suffering. Vexed, because it is impossible to know what really goes on in the mind of a cow or a pig or even an ape. Strictly speaking, this is true of other humans, too, but since humans are all basically wired the same way, we have excellent reason to assume that other people’s experience of pain feels much like our own. Can we say that about animals? Yes and no.

I have yet to find anyone who still subscribes to Descartes’s belief that animals cannot feel pain because they lack a soul. The general consensus among scientists and philosophers is that when it comes to pain, the higher animals are wired much like we are for the same evolutionary reasons, so we should take the writhings of the kicked dog at face value. Indeed, the very premise of a great deal of animal testing–the reason it has value–is that animals’ experience of physical and even some psychological pain closely resembles our own. Otherwise, why would cosmetics testers drip chemicals into the eyes of rabbits to see if they sting? Why would researchers study head trauma by traumatizing chimpanzee heads? Why would psychologists attempt to induce depression and “learned helplessness” in dogs by exposing them to ceaseless random patterns of electrical shock?

That said, it can be argued that human pain differs from animal pain by an order of magnitude. This qualitative difference is largely the result of our possession of language and, by virtue of language, an ability to have thoughts about thoughts and to imagine alternatives to our current reality. The philosopher Daniel C. Dennett suggests that we would do well to draw a distinction between pain, which a great many animals experience, and suffering, which depends on a degree of self-consciousness only a few animals appear to command. Suffering in this view is not just lots of pain but pain intensified by human emotions like loss, sadness, worry, regret, self-pity, shame, humiliation and dread.

Consider castration. No one would deny the procedure is painful to animals, yet animals appear to get over it in a way humans do not. (Some rhesus monkeys competing for mates will bite off a rival’s testicle; the very next day the victim may be observed mating, seemingly little the worse for wear.) Surely the suffering of a man able to comprehend the full implications of castration, to anticipate the event and contemplate its aftermath, represents an agony of another order.

By the same token, however, language and all that comes with it can also make certain kinds of pain more bearable. A trip to the dentist would be a torment for an ape that couldn’t be made to understand the purpose and duration of the procedure.

As humans contemplating the pain and suffering of animals, we do need to guard against projecting on to them what the same experience would feel like to us. Watching a steer force-marched up the ramp to the kill-floor door, as I have done, I need to remind myself that this is not Sean Penn in “Dead Man Walking,” that in a bovine brain the concept of nonexistence is blissfully absent. “If we fail to find suffering in the animal lives we can see,” Dennett writes in “Kinds of Minds,” “we can rest assured there is no invisible suffering somewhere in their brains. If we find suffering, we will recognize it without difficulty.”

Which brings us–reluctantly, necessarily–to the American factory farm, the place where all such distinctions turn to dust. It’s not easy to draw lines between pain and suffering in a modern egg or confinement hog operation. These are places where the subtleties of moral philosophy and animal cognition mean less than nothing, where everything we’ve learned about animals at least since Darwin has been simply … set aside. To visit a modern CAFO (Confined Animal Feeding Operation) is to enter a world that, for all its technological sophistication, is still designed according to Cartesian principles: animals are machines incapable of feeling pain. Since no thinking person can possibly believe this any more, industrial animal agriculture depends on a suspension of disbelief on the part of the people who operate it and a willingness to avert your eyes on the part of everyone else.

From everything I’ve read, egg and hog operations are the worst. Beef cattle in America at least still live outdoors, albeit standing ankle deep in their own waste eating a diet that makes them sick. And broiler chickens, although they do get their beaks snipped off with a hot knife to keep them from cannibalizing one another under the stress of their confinement, at least don’t spend their eight-week lives in cages too small to ever stretch a wing. That fate is reserved for the American laying hen, who passes her brief span piled together with a half-dozen other hens in a wire cage whose floor a single page of this magazine could carpet. Every natural instinct of this animal is thwarted, leading to a range of behavioral “vices” that can include cannibalizing her cagemates and rubbing her body against the wire mesh until it is featherless and bleeding. Pain? Suffering? Madness? The operative suspension of disbelief depends on more neutral descriptors, like “vices” and “stress.” Whatever you want to call what’s going on in those cages, the 10 percent or so of hens that can’t bear it and simply die is built into the cost of production. And when the output of the others begins to ebb, the hens will be “force-molted”–starved of food and water and light for several days in order to stimulate a final bout of egg laying before their life’s work is done.

Simply reciting these facts, most of which are drawn from poultry-trade magazines, makes me sound like one of those animal people, doesn’t it? I don’t mean to, but this is what can happen when … you look. It certainly wasn’t my intention to ruin anyone’s breakfast. But now that I probably have spoiled the eggs, I do want to say one thing about the bacon, mention a single practice (by no means the worst) in modern hog production that points to the compound madness of an impeccable industrial logic.

Piglets in confinement operations are weaned from their mothers 10 days after birth (compared with 13 weeks in nature) because they gain weight faster on their hormone- and antibiotic-fortified feed. This premature weaning leaves the pigs with a lifelong craving to suck and chew, a desire they gratify in confinement by biting the tail of the animal in front of them. A normal pig would fight off his molester, but a demoralized pig has stopped caring. “Learned helplessness” is the psychological term, and it’s not uncommon in confinement operations, where tens of thousands of hogs spend their entire lives ignorant of sunshine or earth or straw, crowded together beneath a metal roof upon metal slats suspended over a manure pit. So it’s not surprising that an animal as sensitive and intelligent as a pig would get depressed, and a depressed pig will allow his tail to be chewed on to the point of infection. Sick pigs, being underperforming “production units,” are clubbed to death on the spot. The U.S.D.A.’s recommended solution to the problem is called “tail docking.” Using a pair of pliers (and no anesthetic), most but not all of the tail is snipped off. Why the little stump? Because the whole point of the exercise is not to remove the object of tail-biting so much as to render it more sensitive. Now, a bite on the tail is so painful that even the most demoralized pig will mount a struggle to avoid it.

Much of this description is drawn from “Dominion,” Matthew Scully’s recent book in which he offers a harrowing description of a North Carolina hog operation. Scully, a Christian conservative, has no patience for lefty rights talk, arguing instead that while God did give man “dominion” over animals (“Every moving thing that liveth shall be meat for you”), he also admonished us to show them mercy. “We are called to treat them with kindness, not because they have rights or power or some claim to equality but … because they stand unequal and powerless before us.”

Scully calls the contemporary factory farm “our own worst nightmare” and, to his credit, doesn’t shrink from naming the root cause of this evil: unfettered capitalism. (Perhaps this explains why he resigned from the Bush administration just before his book’s publication.) A tension has always existed between the capitalist imperative to maximize efficiency and the moral imperatives of religion or community, which have historically served as a counterweight to the moral blindness of the market. This is one of “the cultural contradictions of capitalism”–the tendency of the economic impulse to erode the moral underpinnings of society. Mercy toward animals is one such casualty.

More than any other institution, the American industrial animal farm offers a nightmarish glimpse of what capitalism can look like in the absence of moral or regulatory constraint. Here in these places life itself is redefined–as protein production–and with it suffering. That venerable word becomes “stress,” an economic problem in search of a cost-effective solution, like tail-docking or beak-clipping or, in the industry’s latest plan, by simply engineering the “stress gene” out of pigs and chickens. “Our own worst nightmare” such a place may well be; it is also real life for the billions of animals unlucky enough to have been born beneath these grim steel roofs, into the brief, pitiless life of a “production unit” in the days before the suffering gene was found.

Vegetarianism doesn’t seem an unreasonable response to such an evil. Who would want to be made complicit in the agony of these animals by eating them? You want to throw something against the walls of those infernal sheds, whether it’s the Bible, a new constitutional right or a whole platoon of animal rightists bent on breaking in and liberating the inmates. In the shadow of these factory farms, Coetzee’s notion of a “stupefying crime” doesn’t seem far-fetched at all.

But before you swear off meat entirely, let me describe a very different sort of animal farm. It is typical of nothing, and yet its very existence puts the whole moral question of animal agriculture in a different light. Polyface Farm occupies 550 acres of rolling grassland and forest in the Shenandoah Valley of Virginia. Here, Joel Salatin and his family raise six different food animals–cattle, pigs, chickens, rabbits, turkeys and sheep–in an intricate dance of symbiosis designed to allow each species, in Salatin’s words, “to fully express its physiological distinctiveness.”

What this means in practice is that Salatin’s chickens live like chickens; his cows, like cows; pigs, pigs. As in nature, where birds tend to follow herbivores, once Salatin’s cows have finished grazing a pasture, he moves them out and tows in his “eggmobile,” a portable chicken coop that houses several hundred laying hens–roughly the natural size of a flock. The hens fan out over the pasture, eating the short grass and picking insect larvae out of the cowpats–all the while spreading the cow manure and eliminating the farm’s parasite problem. A diet of grubs and grass makes for exceptionally tasty eggs and contented chickens, and their nitrogenous manure feeds the pasture. A few weeks later, the chickens move out, and the sheep come in, dining on the lush new growth, as well as on the weed species (nettles, nightshade) that the cattle and chickens won’t touch.

Meanwhile, the pigs are in the barn turning the compost. All winter long, while the cattle were indoors, Salatin layered their manure with straw, wood chips–and corn. By March, this steaming compost layer cake stands three feet high, and the pigs, whose powerful snouts can sniff out and retrieve the fermented corn at the bottom, get to spend a few happy weeks rooting through the pile, aerating it as they work. All you can see of these pigs, intently nosing out the tasty alcoholic morsels, are their upturned pink hams and corkscrew tails churning the air. The finished compost will go to feed the grass; the grass, the cattle; the cattle, the chickens; and eventually all of these animals will feed us.

I thought a lot about vegetarianism and animal rights during the day I spent on Joel Salatin’s extraordinary farm. So much of what I’d read, so much of what I’d accepted, looked very different from here. To many animal rightists, even Polyface Farm is a death camp. But to look at these animals is to see this for the sentimental conceit it is. In the same way that we can probably recognize animal suffering when we see it, animal happiness is unmistakable, too, and here I was seeing it in abundance.

For any animal, happiness seems to consist in the opportunity to express its creaturely character–its essential pigness or wolfness or chickenness. Aristotle speaks of each creature’s “characteristic form of life.” For domesticated species, the good life, if we can call it that, cannot be achieved apart from humans–apart from our farms and, therefore, our meat eating. This, it seems to me, is where animal rightists betray a profound ignorance about the workings of nature. To think of domestication as a form of enslavement or even exploitation is to misconstrue the whole relationship, to project a human idea of power onto what is, in fact, an instance of mutualism between species. Domestication is an evolutionary, rather than a political, development. It is certainly not a regime humans imposed on animals some 10,000 years ago.

Rather, domestication happened when a small handful of especially opportunistic species discovered through Darwinian trial and error that they were more likely to survive and prosper in an alliance with humans than on their own. Humans provided the animals with food and protection, in exchange for which the animals provided the humans their milk and eggs and–yes–their flesh. Both parties were transformed by the relationship: animals grew tame and lost their ability to fend for themselves (evolution tends to edit out unneeded traits), and the humans gave up their hunter-gatherer ways for the settled life of agriculturists. (Humans changed biologically, too, evolving such new traits as a tolerance for lactose as adults.)

From the animals’ point of view, the bargain with humanity has been a great success, at least until our own time. Cows, pigs, dogs, cats and chickens have thrived, while their wild ancestors have languished. (There are 10,000 wolves in North America, 50,000,000 dogs.) Nor does their loss of autonomy seem to trouble these creatures. It is wrong, the rightists say, to treat animals as “means” rather than “ends,” yet the happiness of a working animal like the dog consists precisely in serving as a “means.” Liberation is the last thing such a creature wants. To say of one of Joel Salatin’s caged chickens that “the life of freedom is to be preferred” betrays an ignorance about chicken preferences–which on this farm are heavily focused on not getting their heads bitten off by weasels.

But haven’t these chickens simply traded one predator for another–weasels for humans? True enough, and for the chickens this is probably not a bad deal. For brief as it is, the life expectancy of a farm animal would be considerably briefer in the world beyond the pasture fence or chicken coop. A sheep farmer told me that a bear will eat a lactating ewe alive, starting with her udders. “As a rule,” he explained, “animals don’t get ‘good deaths’ surrounded by their loved ones.”

The very existence of predation–animals eating animals–is the cause of much anguished hand-wringing in animal rights circles. “It must be admitted,” Singer writes, “that the existence of carnivorous animals does pose one problem for the ethics of Animal Liberation, and that is whether we should do anything about it.” Some animal rightists train their dogs and cats to become vegetarians. (Note: cats will require nutritional supplements to stay healthy.) Matthew Scully calls predation “the intrinsic evil in nature’s design … among the hardest of all things to fathom.” Really? A deep Puritan streak pervades animal rights activists, an abiding discomfort not only with our animality, but with the animals’ animality too.

However it may appear to us, predation is not a matter of morality or politics; it, also, is a matter of symbiosis. Hard as the wolf may be on the deer he eats, the herd depends on him for its well-being; without predators to cull the herd, deer overrun their habitat and starve. In many places, human hunters have taken over the predator’s ecological role. Chickens also depend for their continued well-being on their human predators–not individual chickens, but chickens as a species. The surest way to achieve the extinction of the chicken would be to grant chickens a “right to life.”

Yet here’s the rub: the animal rightist is not concerned with species, only individuals.Tom Regan, author of “The Case for Animal Rights,” bluntly asserts that because “species are not individuals … the rights view does not recognize the moral rights of species to anything, including survival.” Singer concurs, insisting that only sentient individuals have interests. But surely a species can have interests–in its survival, say–just as a nation or community or a corporation can. The animal rights movement’s exclusive concern with individual animals makes perfect sense given its roots in a culture of liberal individualism, but does it make any sense in nature?

Consider this hypothetical scenario:
In 1611 Juan da Goma (aka Juan the Disoriented) made accidental landfall on Wrightson Island, a six-square-mile rock in the Indian Ocean. The island’s sole distinction is as the only known home of the Arcania tree and the bird that nests in it, the Wrightson giant sea sparrow. Da Goma and his crew stayed a week, much of that time spent in a failed bid to recapture the ship’s escaped goat — who happened to be pregnant. Nearly four centuries later, Wrightson Island is home to 380 goats that have consumed virtually every scrap of vegetation in their reach. The youngest Arcania tree on the island is more than 300 years old, and only 52 sea sparrows remain. In the animal rights view, any one of those goats have at least as much right to life as the last Wrightson sparrow on earth, and the trees, because they are not sentient, warrant no moral consideration whatsoever. (In the mid-80′s a British environmental group set out to shoot the goats, but was forced to cancel the expedition after the Mammal Liberation Front bombed its offices.)

The story of Wrightson Island (recounted by the biologist David Ehrenfeld in “Beginning Again”) suggests at the very least that a human morality based on individual rights makes for an awkward fit when applied to the natural world. This should come as no surprise: morality is an artifact of human culture, devised to help us negotiate social relations. It’s very good for that. But just as we recognize that nature doesn’t provide an adequate guide for human social conduct, isn’t it anthropocentric to assume that our moral system offers an adequate guide for nature? We may require a different set of ethics to guide our dealings with the natural world, one as well suited to the particular needs of plants and animals and habitats (where sentience counts for little) as rights suit us humans today.

To contemplate such questions from the vantage of a farm is to appreciate just how parochial and urban an ideology animals rights really is. It could thrive only in a world where people have lost contact with the natural world, where animals no longer pose a threat to us and human mastery of nature seems absolute. “In our normal life,” Singer writes, “there is no serious clash of interests between human and nonhuman animals.” Such a statement assumes a decidedly urbanized “normal life,” one that certainly no farmer would recognize.

The farmer would point out that even vegans have a “serious clash of interests” with other animals. The grain that the vegan eats is harvested with a combine that shreds field mice, while the farmer’s tractor crushes woodchucks in their burrows, and his pesticides drop songbirds from the sky. Steve Davis, an animal scientist at Oregon State University, has estimated that if America were to adopt a strictly vegetarian diet, the total number of animals killed every year would actually increase, as animal pasture gave way to row crops. Davis contends that if our goal is to kill as few animals as possible, then people should eat the largest possible animal that can live on the least intensively cultivated land: grass-fed beef for everybody. It would appear that killing animals is unavoidable no matter what we choose to eat.

When I talked to Joel Salatin about the vegetarian utopia, he pointed out that it would also condemn him and his neighbors to importing their food from distant places, since the Shenandoah Valley receives too little rainfall to grow many row crops. Much the same would hold true where I live, in New England. We get plenty of rain, but the hilliness of the land has dictated an agriculture based on animals since the time of the Pilgrims. The world is full of places where the best, if not the only, way to obtain food from the land is by grazing animals on it–especially ruminants, which alone can transform grass into protein and whose presence can actually improve the health of the land.

The vegetarian utopia would make us even more dependent than we already are on an industrialized national food chain. That food chain would in turn be even more dependent than it already is on fossil fuels and chemical fertilizer, since food would need to travel farther and manure would be in short supply. Indeed, it is doubtful that you can build a more sustainable agriculture without animals to cycle nutrients and support local food production. If our concern is for the health of nature–rather than, say, the internal consistency of our moral code or the condition of our souls–then eating animals may sometimes be the most ethical thing to do.

There is, too, the fact that we humans have been eating animals as long as we have lived on this earth. Humans may not need to eat meat in order to survive, yet doing so is part of our evolutionary heritage, reflected in the design of our teeth and the structure of our digestion. Eating meat helped make us what we are, in a social and biological sense. Under the pressure of the hunt, the human brain grew in size and complexity, and around the fire where the meat was cooked, human culture first flourished. Granting rights to animals may lift us up from the brutal world of predation, but it will entail the sacrifice of part of our identity–our own animality.

Surely this is one of the odder paradoxes of animal rights doctrine. It asks us to recognize all that we share with animals and then demands that we act toward them in a most unanimalistic way. Whether or not this is a good idea, we should at least acknowledge that our desire to eat meat is not a trivial matter, no mere “gastronomic preference.” We might as well call sex–also now technically unnecessary–a mere “recreational preference.” Whatever else it is, our meat eating is something very deep indeed.

Are any of these good enough reasons to eat animals? I’m mindful of Ben Franklin’s definition of the reasonable creature as one who can come up with reasons for whatever he wants to do. So I decided I would track down Peter Singer and ask him what he thought. In an e-mail message, I described Polyface and asked him about the implications for his position of the Good Farm–one where animals got to live according to their nature and to all appearances did not suffer.

“I agree with you that it is better for these animals to have lived and died than not to have lived at all,” Singer wrote back. Since the utilitarian is concerned exclusively with the sum of happiness and suffering and the slaughter of an animal that doesn’t comprehend that death need not involve suffering, the Good Farm adds to the total of animal happiness, provided you replace the slaughtered animal with a new one. However, he added, this line of thinking doesn’t obviate the wrongness of killing an animal that “has a sense of its own existence over time and can have preferences for its own future.” In other words, it’s O.K. to eat the chicken, but he’s not so sure about the pig. Yet, he wrote, “I would not be sufficiently confident of my arguments to condemn someone who purchased meat from one of these farms.”

Singer went on to express serious doubts that such farms could be practical on a large scale, since the pressures of the marketplace will lead their owners to cut costs and corners at the expense of the animals. He suggested, too, that killing animals is not conducive to treating them with respect. Also, since humanely raised food will be more expensive, only the well-to-do can afford morally defensible animal protein. These are important considerations, but they don’t alter my essential point: what’s wrong with animal agriculture–with eating animals–is the practice, not the principle.

What this suggests to me is that people who care should be working not for animal rights but animal welfare–to ensure that farm animals don’t suffer and that their deaths are swift and painless. In fact, the decent-life-merciful-death line is how Jeremy Bentham justified his own meat eating. Yes, the philosophical father of animal rights was himself a carnivore. In a passage rather less frequently quoted by animal rightists, Bentham defended eating animals on the grounds that “we are the better for it, and they are never the worse… . The death they suffer in our hands commonly is, and always may be, a speedier and, by that means, a less painful one than that which would await them in the inevitable course of nature.”

My guess is that Bentham never looked too closely at what happens in a slaughterhouse, but the argument suggests that, in theory at least, a utilitarian can justify the killing of humanely treated animals–for meat or, presumably, for clothing. (Though leather and fur pose distinct moral problems. Leather is a byproduct of raising domestic animals for food, which can be done humanely. However, furs are usually made from wild animals that die brutal deaths–usually in leg-hold traps–and since most fur species aren’t domesticated, raising them on farms isn’t necessarily more humane.) But whether the issue is food or fur or hunting, what should concern us is the suffering, not the killing. All of which I was feeling pretty good about–until I remembered that utilitarians can also justify killing retarded orphans. Killing just isn’t the problem for them that it is for other people, including me.

During my visit to Polyface Farm, I asked Salatin where his animals were slaughtered. He does the chickens and rabbits right on the farm, and would do the cattle, pigs and sheep there too if only the U.S.D.A. would let him. Salatin showed me the open-air abattoir he built behind the farmhouse–a sort of outdoor kitchen on a concrete slab, with stainless-steel sinks, scalding tanks, a feather-plucking machine and metal cones to hold the birds upside down while they’re being bled. Processing chickens is not a pleasant job, but Salatin insists on doing it himself because he’s convinced he can do it more humanely and cleanly than any processing plant. He slaughters every other Saturday through the summer. Anyone’s welcome to watch.

I asked Salatin how he could bring himself to kill a chicken.

“People have a soul; animals don’t,” he said. “It’s a bedrock belief of mine.” Salatin is a devout Christian. “Unlike us, animals are not created in God’s image, so when they die, they just die.”

The notion that only in modern times have people grown uneasy about killing animals is a flattering conceit. Taking a life is momentous, and people have been working to justify the slaughter of animals for thousands of years. Religion and especially ritual has played a crucial part in helping us reckon the moral costs. Native Americans and other hunter-gathers would give thanks to their prey for giving up its life so the eater might live (sort of like saying grace). Many cultures have offered sacrificial animals to the gods, perhaps as a way to convince themselves that it was the gods’ desires that demanded the slaughter, not their own. In ancient Greece, the priests responsible for the slaughter (priests!–now we entrust the job to minimum-wage workers) would sprinkle holy water on the sacrificial animal’s brow. The beast would promptly shake its head, and this was taken as a sign of assent. Slaughter doesn’t necessarily preclude respect. For all these people, it was the ceremony that allowed them to look, then to eat.

Apart from a few surviving religious practices, we no longer have any rituals governing the slaughter or eating of animals, which perhaps helps to explain why we find ourselves where we do, feeling that our only choice is to either look away or give up meat. Frank Perdue is happy to serve the first customer; Peter Singer, the second.

Until my visit to Polyface Farm, I had assumed these were the only two options. But on Salatin’s farm, the eye contact between people and animals whose loss John Berger mourned is still a fact of life–and of death, for neither the lives nor the deaths of these animals have been secreted behind steel walls. “Food with a face,” Salatin likes to call what he’s selling, a slogan that probably scares off some customers. People see very different things when they look into the eyes of a pig or a chicken or a steer–a being without a soul, a “subject of a life” entitled to rights, a link in a food chain, a vessel for pain and pleasure, a tasty lunch. But figuring out what we do think, and what we can eat, might begin with the looking.

We certainly won’t philosophize our way to an answer. Salatin told me the story of a man who showed up at the farm one Saturday morning. When Salatin noticed a PETA bumper sticker on the man’s car, he figured he was in for it. But the man had a different agenda. He explained that after 16 years as a vegetarian, he had decided that the only way he could ever eat meat again was if he killed the animal himself. He had come to look.

“Ten minutes later we were in the processing shed with a chicken,” Salatin recalled. “He slit the bird’s throat and watched it die. He saw that the animal did not look at him accusingly, didn’t do a Disney double take. The animal had been treated with respect when it was alive, and he saw that it could also have a respectful death–that it wasn’t being treated as a pile of protoplasm.”

Salatin’s open-air abattoir is a morally powerful idea. Someone slaughtering a chicken in a place where he can be watched is apt to do it scrupulously, with consideration for the animal as well as for the eater. This is going to sound quixotic, but maybe all we need to do to redeem industrial animal agriculture in this country is to pass a law requiring that the steel and concrete walls of the CAFO’s and slaughterhouses be replaced with … glass. If there’s any new “right” we need to establish, maybe it’s this one: the right to look.

No doubt the sight of some of these places would turn many people into vegetarians. Many others would look elsewhere for their meat, to farmers like Salatin. There are more of them than I would have imagined. Despite the relentless consolidation of the American meat industry, there has been a revival of small farms where animals still live their “characteristic form of life.” I’m thinking of the ranches where cattle still spend their lives on grass, the poultry farms where chickens still go outside and the hog farms where pigs live as they did 50 years ago–in contact with the sun, the earth and the gaze of a farmer.

For my own part, I’ve discovered that if you’re willing to make the effort, it’s entirely possible to limit the meat you eat to nonindustrial animals. I’m tempted to think that we need a new dietary category, to go with the vegan and lactovegetarian and piscatorian. I don’t have a catchy name for it yet (humanocarnivore?), but this is the only sort of meat eating I feel comfortable with these days. I’ve become the sort of shopper who looks for labels indicating that his meat and eggs have been humanely grown (the American Humane Association’s new “Free Farmed” label seems to be catching on), who visits the farms where his chicken and pork come from and who asks kinky-sounding questions about touring slaughterhouses. I’ve actually found a couple of small processing plants willing to let a customer onto the kill floor, including one, in Cannon Falls, Minn., with a glass abattoir.

The industrialization–and dehumanization–of American animal farming is a relatively new, evitable and local phenomenon: no other country raises and slaughters its food animals quite as intensively or as brutally as we do. Were the walls of our meat industry to become transparent, literally or even figuratively, we would not long continue to do it this way. Tail-docking and sow crates and beak-clipping would disappear overnight, and the days of slaughtering 400 head of cattle an hour would come to an end. For who could stand the sight? Yes, meat would get more expensive. We’d probably eat less of it, too, but maybe when we did eat animals, we’d eat them with the consciousness, ceremony and respect they deserve.

A Flood of U.S. Corn Rips at Mexico

Under free trade, small farmers and the nation’s ecology are suffering.

Americans have been talking a lot about trade this campaign season, about globalism’s winners and losers, and especially about the export of American jobs. Yet even when globalism is working the way it’s supposed to—when Americans are exporting things like crops rather than jobs—there can be a steep social and environmental cost.

One of the ballyhooed successes of the North American Free Trade Agreement has been the opening of Mexico to American farmers, who are now selling millions of bushels of corn south of the border. But why would Mexico, whose people still subsist on maize (mostly in tortillas), whose farmers still grow more maize than any other crop, ever buy corn from an American farmer? Because he can produce it much more cheaply than any Mexican farmer can. Actually that’s not quite right—it’s because he can sell it much more cheaply.

This is largely because of U.S. agricultural policies. While one part of the U.S. government speaks of the need to alleviate Third World poverty, another writing subsidy checks to American farmers, which encourages them to undersell Third World farmers.

The river of cheap American corn began flooding into Mexico after NAFTA took effect in 1994. Since then, the price of corn in Mexico has fallen by half. A 2003 report by the Carnegie Endowment says this flood has washed away 1.3 million small farmers. Unable to compete, they have left their land to join the swelling pools of Mexico’s urban unemployed. Others migrate to the U.S. to pick our crops—former farmers become day laborers.

The cheap U.S. corn has also wreaked havoc on Mexico’s land, according to the Carnegie report. The small farmers forced off their land often sell out to larger farmers who grow for export, farmers who must adopt far more industrial (and especially chemical- and water-intensive) practices to compete in the international marketplace. Fertilizer runoff into the Sea of Cortez starves its marine life of oxygen, and Mexico’s scarce water resources are leaching north, one tomato at a time.

Mexico’s industrial farmers now produce fruits and vegetables for American tables year-round. It’s ridiculous for a country like Mexico whose people are often hungry to use its best land to grow produce for a country where food is so abundant that its people are obese—but under free trade, it makes economic sense.

Meanwhile, the small farmers struggling to hold on in Mexico are forced to grow their corn on increasingly marginal lands, contributing to deforestation and soil erosion.

Compounding these environmental pressures is the advent of something new to Mexico: factory farming. The practice of feeding corn to livestock was actively discouraged by the Mexican government until quite recently—an expression of the culture’s quasi-religious reverence for maize. But those policies were reversed in 1994, and, just as it has done in the United States, cheap corn has driven the growth of animal feedlots, sewage concentration and water and air pollution.

Cheap American corn in Mexico threatens all corn—Zea mays itself—and by extension all of us who have come to depend on this plant. The small Mexican farmers who grow corn in southern Mexico are responsible for maintaining the genetic diversity of the species. While American farmers raise a small handful of genetically nearly identical hybrids, Mexico’s small farmers still grow hundreds of different, open-pollinated varieties, commonly called landraces.

This genetic diversity, the product of 10,000 years of human-maize co-evolution, represents some of the most precious and irreplaceable information on Earth, as we were reminded in 1970 when a fungus decimated the American corn crop and genes for resistance were found in a landrace in southern Mexico. These landraces will survive only as long as the farmers who cultivate them do. The cheap corn that is throwing these farmers off their land threatens to dry up the pool of genetic diversity on which the future of the species depends.

Perhaps from a strictly economic point of view, free trade in a commodity like corn appears eminently rational. But look at the same phenomenon from a biological point of view and it begins to look woefully shortsighted, if not mad.


When a Crop Becomes King

Here in southern New England the corn is already waist high and growing so avidly you can almost hear the creak of stalk and leaf as the plants stretch toward the sun. The ears of sweet corn are just starting to show up on local farm stands, inaugurating one of the ceremonies of an American summer. These days the nation’s nearly 80 million-acre field of corn rolls across the countryside like a second great lawn, but this wholesome, all-American image obscures a decidedly more dubious reality.

Like the tulip, the apple and the potato, zea mays (the botanical name for both sweet and feed corn) has evolved with humans over the past 10,000 years in the great dance of species we call domestication. The plant gratifies human needs, in exchange for which humans expand the plant’s habitat, moving its genes all over the world and remaking the land (clearing trees, plowing the ground, protecting it from its enemies) so it might thrive.

Corn, by making itself tasty and nutritious, got itself noticed by Christopher Columbus, who helped expand its range from the New World to Europe and beyond. Today corn is the world’s most widely planted cereal crop. But nowhere have humans done quite as much to advance the interests of this plant as in North America, where zea mays has insinuated itself into our landscape, our food system—and our federal budget.

One need look no further than the $190 billion farm bill President Bush signed last month to wonder whose interests are really being served here. Under the 10-year program, taxpayers will pay farmers $4 billion a year to grow ever more corn, this despite the fact that we struggle to get rid of the surplus the plant already produces. The average bushel of corn (56 pounds) sells for about $2 today; it costs farmers more than $3 to grow it. But rather than design a program that would encourage farmers to plant less corn—which would have the benefit of lifting the price farmers receive for it—Congress has decided instead to subsidize corn by the bushel, thereby insuring that zea mays dominion over its 125,000-square-mile American habitat will go unchallenged.

At first blush this subsidy might look like a handout for farmers, but really it’s a form of welfare for the plant itself—and for all those economic interests that profit from its overproduction: the processors, factory farms, and the soft drink and snack makers that rely on cheap corn. For zea mays has triumphed by making itself indispensable not to farmers (whom it is swiftly and surely bankrupting) but to the Archer Daniels Midlands, Tysons and Coca-Colas of the world.

Our entire food supply has undergone a process of “cornification” in recent years, without our even noticing it. That’s because, unlike in Mexico, where a corn-based diet has been the norm for centuries, in the United States most of the corn we consume is invisible, having been heavily processed or passed through food animals before it reaches us. Most of the animals we eat (chickens, pigs and cows) today subsist on a diet of corn, regardless of whether it is good for them. In the case of beef cattle, which evolved to eat grass, a corn diet wreaks havoc on their digestive system, making it necessary to feed them antibiotics to stave off illness and infection. Even farm-raised salmon are being bred to tolerate corn—not a food their evolution has prepared them for. Why feed fish corn? Because it’s the cheapest thing you can feed any animal, thanks to federal subsidies. But even with more than half of the 10 billion bushels of corn produced annually being fed to animals, there is plenty left over. So companies like A.D.M., Cargill and ConAgra have figured ingenious new ways to dispose of it, turning it into everything from ethanol to Vitamin C and biodegradable plastics.

By far the best strategy for keeping zea mays in business has been the development of high-fructose corn syrup, which has all but pushed sugar aside. Since the 1980′s, most soft drink manufacturers have switched from sugar to corn sweeteners, as have most snack makers. Nearly 10 percent of the calories Americans consume now come from corn sweeteners; the figure is 20 percent for many children. Add to that all the corn-based animal protein (corn-fed beef, chicken and pork) and the corn qua corn (chips, muffins, sweet corn) and you have a plant that has become one of nature’s greatest success stories, by turning us (along with several other equally unwitting species) into an expanding race of corn eaters.

So why begrudge corn its phenomenal success? Isn’t this the way domestication is supposed to work?

The problem in corn’s case is that we’re sacrificing the health of both our bodies and the environment by growing and eating so much of it. Though we’re only beginning to understand what our cornified food system is doing to our health, there’s cause for concern. It’s probably no coincidence that the wholesale switch to corn sweeteners in the 1980′s marks the beginning of the epidemic of obesity and Type 2 diabetes in this country. Sweetness became so cheap that soft drink makers, rather than lower their prices, super-sized their serving portions and marketing budgets. Thousands of new sweetened snack foods hit the market, and the amount of fructose in our diets soared.

This would be bad enough for the American waistline, but there’s also preliminary research suggesting that high-fructose corn syrup is metabolized differently than other sugars, making it potentially more harmful. A recent study at the University of Minnesota found that a diet high in fructose (as compared to glucose) elevates triglyceride levels in men shortly after eating, a phenomenon that has been linked to an increased risk of obesity and heart disease. Little is known about the health effects of eating animals that have themselves eaten so much corn, but in the case of cattle, researchers have found that corn-fed beef is higher in saturated fats than grass-fed beef.

We know a lot more about what 80 million acres of corn is doing to the health of our environment: serious and lasting damage. Modern corn hybrids are the greediest of plants, demanding more nitrogen fertilizer than any other crop. Corn requires more pesticide than any other food crop. Runoff from these chemicals finds its way into the groundwater and, in the Midwestern corn belt, into the Mississippi River, which carries it to the Gulf of Mexico, where it has already killed off marine life in a 12,000-square-mile area.

To produce the chemicals we apply to our cornfields takes vast amounts of oil and natural gas. (Nitrogen fertilizer is made from natural gas, pesticides from oil.) America’s corn crop might look like a sustainable, solar-powered system for producing food, but it is actually a huge, inefficient, polluting machine that guzzles fossil fuel—a half a gallon of it for every bushel.

So it seems corn has indeed become king. We have given it more of our land than any other plant, an area more than twice the size of New York State. To keep it well fed and safe from predators we douse it with chemicals that poison our water and deepen our dependence on foreign oil. And then in order to dispose of all the corn this cracked system has produced, we eat it as fast as we can in as many ways as we can—turning the fat of the land into, well, fat. One has to wonder whether corn hasn’t at last succeeded in domesticating us.

Women in Agriculture Can Feed the World

The Obesity Prevention Source

Toxic Food Environment

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How Our Surroundings Influence What We Eat

What we choose to eat plays a large role in determining our risk of gaining too much weight. But our choices are shaped by the complex world in which we live—by the kinds of food our parents make available at home, by how far we live from the nearest supermarket or fast food restaurant, even by the ways that governments support farmers. (1-4) In the U.S. and many parts of the world, the so-called food environment—the physical and social surroundings that influence what we eat—makes it far too hard to choose healthy foods, and all too easy to choose unhealthy foods. Some even call this food environment “toxic” because of the way it corrodes healthy lifestyles and promotes obesity.

Related Articles (related-articles.jpg)

Healthy Food Environment: Obesity prevention recommendations aimed at making eating well the easy choice.

Environmental Barriers to Activity: Our surroundings have a substantial impact on how active people are every day.

Healthy Activity Environment: Strategies communities can use to make active lifestyles the norm.

Food and Diet—Beyond Willpower:What we eat matters as much for weight control as how much we eat.

Why Weight Has Become a Worldwide Problem: A closer look at obesity’s spread to low- and middle-income countries.

Understanding how the food environment influences our weight can help policymakers identify ways to change the environment—and in turn, reduce obesity risk for everyone. And it may help address one of the more troubling trends in the obesity epidemic: the higher rates of obesity found in low-income and racial/ethnic minority groups in the U.S. Environmental barriers to healthy eating are often greater for people who have lower incomes, less education, and language barriers, (56) and traditional healthy diet education campaigns often fail to reach them. (3)

Over the past 20 years, research on our “obesogenic” food environment has grown, and scientists have approached the topic from a number of angles. (1,3,4) They have looked at how the settings in which we live—from homes and neighborhoods to worksites and schools—influence which foods are available, how much they cost, and whether the people in those settings are eating healthy diets. They have also examined broader societal influences on individual food choices, from food marketing to government policies. This article offers a brief and selective overview of the research on both the settings and societal factors that shape what we eat.

Food Environment Research by Setting

Quick links: families | worksites | schools | neighborhoods

Families

Families influence children’s dietary choices and risk of obesity in a number of ways, and children develop food preferences at home that can last well into adulthood. (7

Refrigerator with healthy food (fridge-small.jpg)The food that families keep at home and how family members share meals influences what and how much they eat. Not surprisingly, a recent review of published studies found a strong association between the availability of fruits and vegetables at home and whether children, adolescents, and adults eat these foods. (8) Eating meals as a family has also been linked with increased child and adolescent intake of fruit and vegetables and other healthy foods. (9)  Increased frequency of family meals has been linked with lower BMI in some studies (10-12) but not in others. (13

Low-income families face additional barriers to healthy eating that may contribute to the higher rates of obesity seen in lower-income groups. (14) One roadblock is that healthy foods, such as vegetables, fruits, and whole grains, are more expensive than less healthful foods, such as refined grains and sweets, and may be too expensive for low-income families. (15) Another is time: It takes longer to prepare healthful meals than to buy convenience foods or fast food. But people in lower-income households, often single parents working full time and taking care of children, may have less time for meal preparation and other household chores. (11516)

Read more: healthy eating at home

Worksites

Employed adults in the U.S. spend about one-quarter of all of their time at work. (17) Worksites often provide easy access to unhealthy foods in vending machines and limited access to healthier options, such as fruits and vegetables. (18) A number of studies have shown that making changes to the workplace food environment, such as offering more healthy foods in company cafeterias, results in improved diet quality. (19

Work environments can also increase the risk of obesity arising from job stress and work-related fatigue, which are linked to poor diets and reduced physical activity. (17) Time at work also plays a role: Shift workers and employees working longer-than-usual hours every week have a higher risk of obesity. (17)

Read more: improving the worksite food environment

Schools

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School Lunch (school-lunch-tray.jpg)

Nutrition and public health advocates say that recent updates to U.S. school meal guidelines are an improvement, but more could have done to boost the nutritional quality of school food—and to help curb the childhood obesity epidemic. Read about the U.S. political battles over school mealsOpens in New Window on The Nutrition Source website.

Just as employed adults spend most of their day at work, children spend much of their day at school. In the U.S., the National School Lunch Program and related federal school meal programs, administered by the U.S. Department of Agriculture, serve more than 30 million children every day, including breakfast, lunch, and after-school snacks. (20) Researchers have found that participating in the School Breakfast Program is associated with lower BMI in children, while participating in the lunch program did not affect obesity. (21) Students participating in the School Breakfast Program were also less likely to skip breakfast, which may reduce risk of overweight by spreading food intake more evenly across the day. (21)

Most schools sell foods to students outside of the school meal programs. These so-called “competitive foods” are widely available in the cafeteria, vending machines, and school stores. (22) In 2004–2005, 40 percent of all U.S. students ate competitive foods on a given school day, mostly foods high in calories and low in nutritional value, otherwise known as junk food. (23) Eating competitive foods has been linked with poorer quality diets and increased risk of obesity in several studies. (24)

In addition to unhealthy foods, schools have long provided a ready supply of sugar-sweetened beverages, (25) which are linked to increased risk of obesity and diabetes. (26) Although recent agreements between Alliance for a Healthier Generation and the American Beverage Association have substantially reduced the supply of sugary beverages, schools continue to offer students unhealthy sugar-sweetened beverages. (27) But policies that curb access to sugary drinks on school property could be a promising strategy for helping children cut back: Boston banned sugary drinks in public schools in 2004, and researchers found that after the policy change took place, city students cut back, overall, on sugary drinks. (28)

Read more: school meals, competitive foods, and the school food environment

Neighborhoods

People will have a hard time eating healthfully if healthy foods just aren’t available where they live. Several aspects of the neighborhood food environment have drawn research attention, chief among them, how the presence—or lack—of nearby supermarkets, convenience stores, and fast-food restaurants relates to obesity risk. Researchers have also looked at whether economic and racial/ethnic disparities in neighborhood food environments may, in part, explain the higher rates of obesity found in individuals who have lower socioeconomic status (lower incomes, education, and job status) (15), and in Blacks and Hispanics (29) in the U.S.

Grocery store (grocery-store.jpg)Lack of Access to Supermarkets

Roughly 2 million U.S. households live more than a mile from a supermarket and don’t have cars or access to cars. (30) Researchers have used the term “food desert” to refer to neighborhoods with limited access to full-service grocery stores or supermarkets. (31) Living in food deserts has been associated with lower quality diets (32-35) and increased risk of obesity (35-38) in some studies. But not all studies have found a relationship between supermarket access, diet, and obesity, among them, two recent studies in U.S. children. (39,40) There’s evidence that low-income neighborhoods, as well as Black or Hispanic neighborhoods, are less likely to have access to large supermarkets offering high-quality and low-cost food, compared to middle-income neighborhoods and white neighborhoods. (41,42

Greater Access to Convenience Stores

Not only does lack of access to supermarkets seem to be associated with an increased risk of obesity; simply having greater access to small food stores may increase the risk, too, (36) though again, not all studies find this relationship. (40) Convenience stores often offer less variety, higher prices, and lower quality produce than supermarkets. (45) When small stores do stock healthier foods, however, people living nearby eat better. (46) If small stores changed the food that they stock, they could have a positive influence on community members’ diets and obesity risks.   

Convenience stores and other small stores selling unhealthy snack foods are more likely to locate in poor neighborhoods and particularly near schools. (45) They are also more likely to locate near schools with more Hispanic and Black students, even after accounting for students’ poverty level. (46)

Fast Food

Although eating fast food has been shown to increase caloric intake and the risk of becoming obese, (47-49) it is not as clear that living or working closer to fast-food restaurants has the same effect. While some studies have found that living near fast-food restaurants is linked to increased risk of obesity, (50-52) a number of studies have found no relationship. (40,48,53,54) Fast-food restaurants are more likely to locate near schools, (55) however, and close proximity of fast-food restaurants to schools has been linked to increased risk of obesity in schoolchildren. (56)

Read more: improving the neighborhood food environment

Societal Influences that Shape Food Choices and Obesity Risk

Quick links: food marketing | government food policy | social norms 

Food Marketing

In 2008, the Federal Trade Commission (FTC) reported that the food industry spends almost $10 billion per year marketing food and beverages in the U.S. that appeal to children and adolescents, including $1.6 billion to target children and adolescents directly with soft drinks, fast-food, and cereal promotions. (57) In 2005, the Institute of Medicine (IOM) concluded that food marketing contributes to unhealthy diets and risk of poor health among American children and youth. (58)

Despite this widespread recognition of the negative impact of marketing unhealthy foods, the practice continues unabated. One recent study found that, from 2006 to 2008, food companies increased the use of licensed cartoon and other entertainment characters targeting young children, and that most foods marketed with such characters failed to meet IOM standards for snack food suitable for school children. (59) Food marketers are increasingly using sophisticated digital marketing techniques to target youth across a host of platforms, including cell phones, video games, social media, and immersive “virtual worlds,” prompting public health advocates to call for stronger government regulation and industry self-regulation. (60)

In March 2010, the Center for Science in the Public Interest issued a report card grading the strength of the voluntary food marketing policies of 128 food and entertainment companies. (61) Two-thirds of these companies had no policy whatsoever on marketing to children. Of the existing policies, a majority applied only weak nutrition standards to their marketing efforts. Even companies that have pledged to self-regulate advertising during children’s television shows have been using other means to market unhealthful foods and drinks, such as product placements during prime-time television shows. (62) Meanwhile, in the U.S., FTC efforts to develop voluntary, uniform nutrition standards for foods and drinks marketed to children have met strong resistance from industry and have been stymied by Congress. (63)

Read more: food marketing on television and obesity | obesity prevention recommendations—food marketing

Government Food Policy and Pricing

In the past 30 years, the price of fruit and vegetables rose much faster than the prices of all other consumer goods in the U.S. At the same time, the price of sugar, sweets, and carbonated drinks declined relative to other products, (64) and people began consuming more sugar and other sweeteners, reaching 151 pounds of caloric sweeteners every year per person by 1999. (65) In recent years, per capita sweetener consumption has declined to 142 pounds per year, still significantly higher than the 123 pounds consumed in 1966. 

The hunger-obesity paradox (the_hunger-obesity_paradox_banner.jpg)

A number of researchers have explored the paradoxical link between lack of regular access to adequate food (food insecurity) and increased risk of obesity. (75,76) Others have explored the link between receiving U.S. federal food assistance, such as food stamps (now known as the Supplemental Nutrition Assistance Program), and risk of obesity. (77-79)Read more about the hunger–obesity paradox.

Changes in food prices have been linked to changes in how much we eat and our risk of obesity. One study that followed more than 5,000 young adults for 20 years found that lower prices on soda and pizza were associated with higher caloric intake and increased weight. (66) Another found that higher fruit and vegetable prices were associated with greater weight gain over time in young children. (54)

There has been much debate about why the price of sweeteners has dropped. Some researchers have argued that subsidies to corn growers have led to an oversupply of cheap high-fructose corn syrup, which drives higher sweetener consumption. Economic evaluations of this argument have found that direct subsidies currently play a limited role in lowering sweetener prices, although their historical impact on development of the sweetener market may be more important. (65,67)

Taxing Sugar-Sweetened Beverages

Although economists debate how much government subsidies to corn growers influence the price of sweeteners, (1) the government can set policies that influence the price and availability of foods that, in turn, influence the risk of obesity. For example, existing small taxes on soft drinks are associated with slightly lower BMI and lower consumption of these beverages. (68) The taxes are related to a greater decrease in consumption and overweight for children who are already overweight or whose families have a low income. More recently, researchers have estimated that in the U.S., adding a nationwide penny-per-ounce tax on sugar sweetened beverages would reduce consumption by 24 percent—and would raise nearly $80 billion in revenue over a five-year period. (69)

Read more: obesity prevention recommendations for food pricing, taxes, and agricultural policy

Social Networks and Norms

Some researchers argue that recent shifts in cultural norms have led to eating and physical activity habits that promote overweight. Social Network (social-network-small.jpg)

Researchers who analyzed social networks among participants in the Framingham Heart Study, for example, found that when someone’s friends gained weight, that person, too, was more likely to gain weight in the future. (70) The effect of social relationships turned out to be a stronger predictor of shared weight gain than living in the same neighborhood. More recently, other researchers analyzed changes in weight perception in national survey data from the late 1980s to the early 2000s and found that those who were overweight or obese had become more likely to consider their own weight “about right” instead of “overweight.” (71) 

The Bottom Line: The “Toxic Food Environment” Is a Complex Problem That Needs a Multifaceted Fix

As the obesity epidemic has grown, researchers and public health advocates have been calling for public policy efforts to address the toxic food environment. (72) There’s no single environmental change that would halt the rise in obesity and related health problems. Instead, improving the food environment will require concerted work across a wide range of sectors and settings, from government and industry to local institutions and families.

Some work is already underway. In the U.S., for example, the White House Childhood Obesity Task Force in 2010 outlined an ambitious public policy agenda aimed at fixing the toxic food environment. (73) The task force recommendations include a number of steps to improve the food environment, such as a call for a national program to finance supermarket development in disadvantaged communities. Several areas require stronger policy recommendations, however, such as the need to eliminate the aggressive marketing of unhealthy foods to children. Internationally, meanwhile, the United Nations Special Rapporteur on the Right to Food has declared that “our food systems are making people sick,” and he has outlined five ways for governments to improve the food environment in developed and developing countries, among them, taxing unhealthful foods and drinks, curbing junk food marketing to all groups (not just children), and realigning agricultural subsidies with health. (74) Only with such comprehensive efforts will we be able to move away from a world that so easily promotes unhealthy eating, and toward a world where healthy eating is the default choice.


You Are What You Grow

A few years ago, an obesity researcher at the University of Washington named Adam Drewnowski ventured into the supermarket to solve a mystery. He wanted to figure out why it is that the most reliable predictor of obesity in America today is a person’s wealth. For most of history, after all, the poor have typically suffered from a shortage of calories, not a surfeit. So how is it that today the people with the least amount of money to spend on food are the ones most likely to be overweight?

Drewnowski gave himself a hypothetical dollar to spend, using it to purchase as many calories as he possibly could. He discovered that he could buy the most calories per dollar in the middle aisles of the supermarket, among the towering canyons of processed food and soft drink. (In the typical American supermarket, the fresh foods–dairy, meat, fish and produce–line the perimeter walls, while the imperishable packaged goods dominate the center.) Drewnowski found that a dollar could buy 1,200 calories of cookies or potato chips but only 250 calories of carrots. Looking for something to wash down those chips, he discovered that his dollar bought 875 calories of soda but only 170 calories of orange juice.

As a rule, processed foods are more “energy dense” than fresh foods: they contain less water and fiber but more added fat and sugar, which makes them both less filling and more fattening. These particular calories also happen to be the least healthful ones in the marketplace, which is why we call the foods that contain them “junk.” Drewnowski concluded that the rules of the food game in America are organized in such a way that if you are eating on a budget, the most rational economic strategy is to eat badly–and get fat.

This perverse state of affairs is not, as you might think, the inevitable result of the free market. Compared with a bunch of carrots, a package of Twinkies, to take one iconic processed foodlike substance as an example, is a highly complicated, high-tech piece of manufacture, involving no fewer than 39 ingredients, many themselves elaborately manufactured, as well as the packaging and a hefty marketing budget. So how can the supermarket possibly sell a pair of these synthetic cream-filled pseudocakes for less than a bunch of roots?

For the answer, you need look no farther than the farm bill. This resolutely unglamorous and head-hurtingly complicated piece of legislation, which comes around roughly every five years and is about to do so again, sets the rules for the American food system–indeed, to a considerable extent, for the world’s food system. Among other things, it determines which crops will be subsidized and which will not, and in the case of the carrot and the Twinkie, the farm bill as currently written offers a lot more support to the cake than to the root. Like most processed foods, the Twinkie is basically a clever arrangement of carbohydrates and fats teased out of corn, soybeans and wheat–three of the five commodity crops that the farm bill supports, to the tune of some $25 billion a year. (Rice and cotton are the others.) For the last several decades–indeed, for about as long as the American waistline has been ballooning–U.S. agricultural policy has been designed in such a way as to promote the overproduction of these five commodities, especially corn and soy.

That’s because the current farm bill helps commodity farmers by cutting them a check based on how many bushels they can grow, rather than, say, by supporting prices and limiting production, as farm bills once did. The result? A food system awash in added sugars (derived from corn) and added fats (derived mainly from soy), as well as dirt-cheap meat and milk (derived from both). By comparison, the farm bill does almost nothing to support farmers growing fresh produce. A result of these policy choices is on stark display in your supermarket, where the real price of fruits and vegetables between 1985 and 2000 increased by nearly 40 percent while the real price of soft drinks (a k a liquid corn) declined by 23 percent. The reason the least healthful calories in the supermarket are the cheapest is that those are the ones the farm bill encourages farmers to grow.

A public-health researcher from Mars might legitimately wonder why a nation faced with what its surgeon general has called “an epidemic” of obesity would at the same time be in the business of subsidizing the production of high-fructose corn syrup. But such is the perversity of the farm bill: the nation’s agricultural policies operate at cross-purposes with its public-health objectives. And the subsidies are only part of the problem. The farm bill helps determine what sort of food your children will have for lunch in school tomorrow. The school-lunch program began at a time when the public-health problem of America’s children was undernourishment, so feeding surplus agricultural commodities to kids seemed like a win-win strategy. Today the problem is overnutrition, but a school lunch lady trying to prepare healthful fresh food is apt to get dinged by U.S.D.A. inspectors for failing to serve enough calories; if she dishes up a lunch that includes chicken nuggets and Tater Tots, however, the inspector smiles and the reimbursements flow. The farm bill essentially treats our children as a human Disposall for all the unhealthful calories that the farm bill has encouraged American farmers to overproduce.

To speak of the farm bill’s influence on the American food system does not begin to describe its full impact–on the environment, on global poverty, even on immigration. By making it possible for American farmers to sell their crops abroad for considerably less than it costs to grow them, the farm bill helps determine the price of corn in Mexico and the price of cotton in Nigeria and therefore whether farmers in those places will survive or be forced off the land, to migrate to the cities–or to the United States. The flow of immigrants north from Mexico since Nafta is inextricably linked to the flow of American corn in the opposite direction, a flood of subsidized grain that the Mexican government estimates has thrown two million Mexican farmers and other agricultural workers off the land since the mid-90s. (More recently, the ethanol boom has led to a spike in corn prices that has left that country reeling from soaring tortilla prices; linking its corn economy to ours has been an unalloyed disaster for Mexico’s eaters as well as its farmers.) You can’t fully comprehend the pressures driving immigration without comprehending what U.S. agricultural policy is doing to rural agriculture in Mexico.

And though we don’t ordinarily think of the farm bill in these terms, few pieces of legislation have as profound an impact on the American landscape and environment. Americans may tell themselves they don’t have a national land-use policy, that the market by and large decides what happens on private property in America, but that’s not exactly true. The smorgasbord of incentives and disincentives built into the farm bill helps decide what happens on nearly half of the private land in America: whether it will be farmed or left wild, whether it will be managed to maximize productivity (and therefore doused with chemicals) or to promote environmental stewardship. The health of the American soil, the purity of its water, the biodiversity and the very look of its landscape owe in no small part to impenetrable titles, programs and formulae buried deep in the farm bill.

Given all this, you would think the farm-bill debate would engage the nation’s political passions every five years, but that hasn’t been the case. If the quintennial antidrama of the “farm bill debate” holds true to form this year, a handful of farm-state legislators will thrash out the mind-numbing details behind closed doors, with virtually nobody else, either in Congress or in the media, paying much attention. Why? Because most of us assume that, true to its name, the farm bill is about “farming,” an increasingly quaint activity that involves no one we know and in which few of us think we have a stake. This leaves our own representatives free to ignore the farm bill, to treat it as a parochial piece of legislation affecting a handful of their Midwestern colleagues. Since we aren’t paying attention, they pay no political price for trading, or even selling, their farm-bill votes. The fact that the bill is deeply encrusted with incomprehensible jargon and prehensile programs dating back to the 1930s makes it almost impossible for the average legislator to understand the bill should he or she try to, much less the average citizen. It’s doubtful this is an accident.

But there are signs this year will be different. The public-health community has come to recognize it can’t hope to address obesity and diabetes without addressing the farm bill. The environmental community recognizes that as long as we have a farm bill that promotes chemical and feedlot agriculture, clean water will remain a pipe dream. The development community has woken up to the fact that global poverty can’t be fought without confronting the ways the farm bill depresses world crop prices. They got a boost from a 2004 ruling by the World Trade Organization that U.S. cotton subsidies are illegal; most observers think that challenges to similar subsidies for corn, soy, wheat or rice would also prevail.

And then there are the eaters, people like you and me, increasingly concerned, if not restive, about the quality of the food on offer in America. A grass-roots social movement is gathering around food issues today, and while it is still somewhat inchoate, the manifestations are everywhere: in local efforts to get vending machines out of the schools and to improve school lunch; in local campaigns to fight feedlots and to force food companies to better the lives of animals in agriculture; in the spectacular growth of the market for organic food and the revival of local food systems. In great and growing numbers, people are voting with their forks for a different sort of food system. But as powerful as the food consumer is–it was that consumer, after all, who built a $15 billion organic-food industry and more than doubled the number of farmer’s markets in the last few years–voting with our forks can advance reform only so far. It can’t, for example, change the fact that the system is rigged to make the most unhealthful calories in the marketplace the only ones the poor can afford. To change that, people will have to vote with their votes as well–which is to say, they will have to wade into the muddy political waters of agricultural policy.

Doing so starts with the recognition that the “farm bill” is a misnomer; in truth, it is a food bill and so needs to be rewritten with the interests of eaters placed first. Yes, there are eaters who think it in their interest that food just be as cheap as possible, no matter how poor the quality. But there are many more who recognize the real cost of artificially cheap food–to their health, to the land, to the animals, to the public purse. At a minimum, these eaters want a bill that aligns agricultural policy with our public-health and environmental values, one with incentives to produce food cleanly, sustainably and humanely. Eaters want a bill that makes the most healthful calories in the supermarket competitive with the least healthful ones. Eaters want a bill that feeds schoolchildren fresh food from local farms rather than processed surplus commodities from far away. Enlightened eaters also recognize their dependence on farmers, which is why they would support a bill that guarantees the people who raise our food not subsidies but fair prices. Why? Because they prefer to live in a country that can still produce its own food and doesn’t hurt the world’s farmers by dumping its surplus crops on their markets.

The devil is in the details, no doubt. Simply eliminating support for farmers won’t solve these problems; overproduction has afflicted agriculture since long before modern subsidies. It will take some imaginative policy making to figure out how to encourage farmers to focus on taking care of the land rather than all-out production, on growing real food for eaters rather than industrial raw materials for food processors and on rebuilding local food economies, which the current farm bill hobbles. But the guiding principle behind an eater’s farm bill could not be more straightforward: it’s one that changes the rules of the game so as to promote the quality of our food (and farming) over and above its quantity.

Such changes are radical only by the standards of past farm bills, which have faithfully reflected the priorities of the agribusiness interests that wrote them. One of these years, the eaters of America are going to demand a place at the table, and we will have the political debate over food policy we need and deserve. This could prove to be that year: the year when the farm bill became a food bill, and the eaters at last had their say.

A New, Global Oil Quandry

06

May


Biggest full moon of the year, see it tonight.
The Lunar perigee is tonight (May 6), where the Moon reaches it’s closest point of orbit with Earth.

At 221,802 miles from Earth the Moon will be about 15,300 miles closer than average.Full Moons vary in size because of the oval shape of the Moon’s orbit. It is an ellipse with one side (perigee) about 50,000 km closer to Earth than the other (apogee).
Nearby perigee moons are about 14% bigger and 30% brighter than lesser moons that occur on the apogee side of the Moon’s orbit.

The Moon appears biggest just after Moon rise, while it is low in the sky.

Biggest full moon of the year, see it tonight.

The Lunar perigee is tonight (May 6), where the Moon reaches it’s closest point of orbit with Earth.

At 221,802 miles from Earth the Moon will be about 15,300 miles closer than average.
Full Moons vary in size because of the oval shape of the Moon’s orbit. It is an ellipse with one side (perigee) about 50,000 km closer to Earth than the other (apogee).

Nearby perigee moons are about 14% bigger and 30% brighter than lesser moons that occur on the apogee side of the Moon’s orbit.

The Moon appears biggest just after Moon rise, while it is low in the sky.

(Source: Daily Mail)

01

May

Avenue of the Baobabs. 
Trees are the coolest. 

Avenue of the Baobabs. 

Trees are the coolest. 

(Source: localfoodlab)

26

Apr

wednesday, april 25th