“The competence of the exploiter is in organization; that of the nurturer is in order…The exploiter typically serves an institution or an organization; the nurturer serves land, household, community, place. The exploiter thinks in terms of numbers, quantities, ‘hard facts’; the nurturer in terms of character, condition, quality, kind.” – Wendell Berry
“No substantive sense of civic virtue, no vision of political community that might serve as the groundwork for a life in common, is possible within a political life dominated by a self-interested, predatory, individualism.” – Jean Bethke Elshtain
“If the spirit of liberty should vanish in other parts of the union and support of our institutions should languish, it could all be replenished from the generous store held by the people of this brave little state of Vermont.” – Calvin Coolidge
Unfortunately, recent debates around education in Vermont have demonstrated that we are losing the battle to preserve the spirit of liberty Coolidge invokes. A pernicious vocabulary is being imported from other parts of the country – performance, value, efficiency, choice, accountability – are among the most common terms. These words have their origin in an equally pernicious worldview that sees economic questions at the center of human society, rather than questions of ethics or democratic governance. The exploiters are slowly displacing the nurturers and civic virtue is being sacrificed for the allure of individual achievement.
State government in Vermont is following a familiar path that seeks to centralize decision making into fewer and fewer hands. Proponents speak of modernizing, of expertise, of metrics, but they fail to acknowledge that a citizenry that can’t be trusted to control its own educational decisions is not comprised of citizens at all. And they fail to acknowledge that an education imposed by bureaucrats is not an education, it is indoctrination. Most importantly, they fail to acknowledge that the idea of education being relegated to administration by experts has failed throughout the country.
The model of education the state is attempting to impose might produce tremendous gains for some, but will relegate many more to the margins. School consolidation driven by a market mentality simply reproduces for students the same inequality that the market produces elsewhere. Equality of access, a liberal dream, is not equality. Thus, although everyone is, in theory, free to compete in the market, that freedom is curtailed by large structural inequalities. And given that school consolidation and increased curricular offerings have been instituted throughout the United States, it should be clear, given that economic inequality has skyrocketed, that any talk of educational equity is just cover for the centralization of power. Educational administration serves primarily to preserve the institution, the organization rather than the community and the will of its people. It serves itself, not the spirit of liberty.
Of course, education entails much more than schooling. As Vermonter John Dewey said, “Education is not preparation for life; education is life itself.” Thus, the resistance in Vermont to Act 46 is educational. Communities standing up for their right of self-governance is educational. Townspeople fighting to change the law, rather than simply caving into it, is educational too.
These are not mere philosophical disagreements, they are fundamental philosophical disagreements. It is an argument about whether education is a vehicle for individual accomplishment, or a community resource. It is an argument about whether education is meant to train future participants in the global economy or to nurture civic life. Of course it can be all those things, but the worldview of economic rationality so permeates the discussion, that one is considered a fool to argue against such hallowed concepts as “increased choice,” “flexibility,” or “economies of scale.”
Sadly, many of our democratic institutions have been eroded by a consumerist mentality that privileges convenience, standardization and cost efficiency over complexity, diversity and intrinsic value. Democracy, is inherently connected to education, and education to community, and all of them to scale. Democracy, education, and community are more than mere institutions, they are ways of living.
Thus, human life and human values must always be at the center of the discussion, rather than the operational needs of administrators. “Get big, or get out,” was a famous admonishment to farmers from the Nixon administration. That policy served agribusiness and government agencies quite well, but has been a disaster for our food system and environment. Vermont has been a leading voice for the value of human scale farming. It should do the same for education.
Vermont thrives, not despite its small size, but because of it. If it is to continue to thrive, rather than merely survive, we need to protect what makes Vermont different from other places, not eliminate those differences.
[Bethel is the town immediately north of mine. Its population is approx. 2000]
The town of Bethel is about to start its second year of Bethel University, a pop-up community school that offers a wide variety of free classes open to anyone, Bethel resident or beyond.
Stone says the creation of Bethel University was “a long and winding path,” but that after Tropical Storm Irene, the community wanted to live in a different kind of place, one where neighbors were familiar and supportive.
Stone’s involvement in Bethel University stems from Tropical Storm Irene as well. “When Irene hit, it took us several days to realize how bad the damage was in town. And that was a real wake-up call for me, to say, I really [should] know that someone’s house was swept down river a half mile from my house. So I had a really strong personal motivation to start getting to know my neighbors,” says Stone.
In its second year, Stone says Bethel University is already making the community stronger. “It’s not something that can be changed in a year, or by one event, but there have been so many small little projects, so many instances of collaboration, trust and community-building popping up that [Bethel is] really an exciting place to be right now.”
“It is the right of the accused to be tried by a legally constituted court, not by a kangaroo court.”
– William O. Douglas (Williams v. United States, 341 U.S. 97, 71 S. Ct. 576, 95 L. Ed. 774 )
I would like to begin my address with a condemnation of a reckless communiqué delivered to myself and the secretariat last night by Randall Szott, the official spokesman for social practice in the rogue state of Vermont. Szott declares that our meeting today will amount to nothing more than a “mere rehearsal of old saws and art theoretical platitudes,” dooming social practice to becoming “an art-historical corpse.” As will become apparent as I continue throughout this address, and as you continue throughout your day, the words of the tyrant Szott could not be further from the truth.
I would point out that designation as a “rogue state” is not new for Vermont. It is a common tactic of distraction employed by the powerful to further marginalize dissent. I would also point out that the esteemed moderator of the event himself, went “rogue” at the Open Engagement conference in 2010.
Your title as “acting Secretary-General” is certainly appropriate, Mr. Wick. You are clearly engaged in political theater when you pronounce the kangaroo court you’ve assembled to be “wonderfully diverse,” but we both know this is a lie. Although your citation of Simmel and your overview of the role of the four councils are both welcome, I again remind you that your PR announcement established from the get go that art is still the imperial eyes through which the process is overseen. You see, my MFA was in doing nothing not naiveté.
The California College of the Arts Social Practice Workshop announces Model Model UN: Issues in Practice, a participatory event followed by a public Oxford-style debate. The goal of Model Model UN (MMUN) is to appropriate the form of Model United Nations to examine contemporary art, specifically in the field of Social Practice. Participants draft a resolution that defines this emerging field. If passed, the resulting resolution holds authority over the definition of Social Practice Art for a period of one year (or until the next MMUN).
I sent the following salvo to Jacob Wick in response:
I Randall Szott, as official spokesman for Social Practice in the great state of Vermont, do hereby declare a procedural objection to any definition of social practice drafted by this body without the consultation and consent of the Green Mountain State.
It is clear that, to echo Erskine Childers, “…Western [social practice] powers behave in the Council, like a private club of hereditary elite-members who secretly come to decisions and then emerge to tell the grubby elected members that they may now rubber-stamp those decisions.”
There will be no rubber stamp. The veneer of inclusion belies the fact that this entire process is crafted by, and for the self interest of, the California College of the Arts and its Social Practice Workshop. This so-called “participatory event” offers mere crumbs (Thai curry) of democratic participation. Here in the land of town meeting, we see this event for what it is – an attempt to shore up institutional power by using proceduralism, empty rhetoric, and a cherry picked body politic.
The “four Focal Regions” might as well be called the “four Fuck You regions.” In the end, any light they might shed is snuffed out in the name of an insidious foregone conclusion. There is no suspense in the declaration “Social Practice is…” as the event announcement makes perfectly clear – social practice is art. The “debate” then is a mere rehearsal of old saws and art theoretical platitudes and social practice condemned thereby to be an art historical corpse.
Again, the birthplace of John Dewey, sanctuary of Murray Bookchin, starting ground of Helen and Scott Nearing, and a litany of other freethinkers, back to landers, and true democrats will voice its objection to this, not only on procedural grounds, but on moral ones as well. Long live social practice! Vermont will not consent to this funeral!
All we have to do is look around: toward a local social practice syllabus – Or, an idiosyncratic “arty party” field guide to Vermont.
[What follows below is my sketch of a syllabus I felt obligated to offer after ranting on facebook about the state of social practice education. But first, the rant…]
So, yesterday I saw a status update soliciting ideas for a social practice syllabus and it continues to blow my mind how unbelievably predictable the suggestions were. Foucault, Bishop, de Certeau, Nancy, Mouffe, Jackson, Habermas, Rosler, yadda yadda yadda…
What does it say about the state of education that there is such homogeneity? Sure, we can agree on some common/core texts,but isn’t *anyone* else suspicious about this? Can we really believe that the same laundry list of thinkers passed around from grad school syllabus to grad school syllabus enriches our understanding of social practice? Is everyone so (ahem) lazy? And how can academics otherwise inclined to be critical of universal narratives so readily agree on one for social practice? The global sameness of suburbanization is problematic, but reading (always *reading*) name brand theorists from school to school is essential?
I meet person after person in the field that have a really narrow point of reference clearly gleaned from “syllabus syndrome.” And why is it almost always readings? Or activist and art projects? Why not parents, neighbors, bakers, mechanics, baristas, programmers, bar tenders, clergy, restaurateurs? Do non-academics (that are not activists) have *anything* to offer social practice (other than as a grist mill for “collaboration”)? Should we tell folks to just read through AAAARG.org, check out the Creative Time Summit videos and call it a day?
All we have to do is look around: toward a local social practice syllabus.
Let us begin, ironically enough, with quotes from three non-Vermonters:
“The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people.” – Wendell Berry
“Our task is to build cultural fortresses to protect our emerging nativeness. They must be strong enough to hold at bay the powers of consumerism, the powers of greed and envy and pride. One of the most effective ways for this to come about would be for our universities to assume the awesome responsibility to both validate and educate those who want to be homecomers — not necessarily to go home but to go someplace and dig in and begin the long search and experiment to become native.” – Wes Jackson
“The word ‘topophilia’ is a neologism, useful in that it can be defined broadly to include all of the human being’s affective ties with the material environment. These differ greatly in intensity, subtlety, and mode of expression. The response to environment may be primarily aesthetic: it may vary from the fleeting pleasure one gets from a view to the equally fleeting but far more intense sense of beauty that is suddenly revealed. The response may be tactile, a delight in the feel of air, water, earth. More permanent and less easy to express are the feelings that one has toward a place because it is home, the locus of memories, and the means of gaining a livelihood.” – Yi-Fu Tuan
What is social practice? An immediate answer might be “who cares?” A nicer way to put that might be “why start with a definition?” Perhaps, we should just start looking around at what people are doing here, right next to us. What threads connect these actions? What connects them to each other and to this place? Is social practice something that happens elsewhere? In art school? In big cities? By people with degrees? In some abstract, placeless, uprooted, cosmopolitan “everywhere?”
Another answer to that first question might be “haven’t we got it all wrong?” Or why start with social practice in the first place? Might the term be just a “juiceless” invention akin to how Wendell Berry characterizes “ecology?” What if we started with a homecoming? What if we began by building “cultural fortresses” as Wes Jackson suggests here in the Green Mountain State? What if we walked The Long Trail and sailed Lake Champlain to begin the “long search and experiment to become native?”
Contemporary art sometimes deals with the idea of site-specificity (sometimes art is made for a specific location and not for display in a relatively generic gallery space) and this course intends to be site-specific itself. Or to borrow a term of winemaking, this course hopes to explore social practice through the “terroir” of Vermont (The Viticulture FAQ & Glossary defines terroir as “The total, inter-related environment wherein a grapevine is cultivated for the purpose of making wine. Key factors include, but are not limited to, cultivar type, soil, climate, vineyard location, planting density, training system, pruning philosophy & the cultural and social milieu wherein the whole enterprise takes place.”). Through this we might cultivate our own “topophilia” as Yi-Fu Tuan describes above.
But let’s circle back to that first question. Here is how a friend (Ted Purves) of mine defines it for the institutional needs of his art school:
“The field focuses on topics such as aesthetics, ethics, collaboration, persona, media strategies, and social activism, issues that are central to artworks and projects that cross into public and social spheres.
These varied forms of public strategy are linked critically through theories of relational art, social formation, pluralism, and democracy. Artists working within these modalities either choose to co-create their work with a specific audience or propose critical interventions within existing social systems that inspire debate or catalyze social exchange.”
As it stands now social practice is mostly a variation on that theme, although sometimes it is called by other names (socially engaged art, relational aesthetics, new genre art). And it also is institutionally confined to art schools, departments, and programs. Another important approach this course takes is to break social practice free from art and academia. This means finding issues of community, collaboration, democracy, ethics, and aesthetics (to name a very few of its themes) at play in the lives of a wide range of people beyond the customary triumvirate of artists, activists, and academics. We will look at parents, neighbors, bakers, baristas, bartenders, clergy, restaurateurs and all sorts of other folks to see what, if anything the idea of social practice might do to connect, or understand, their activities.
This course takes several books as “spirit guides” for its structural sensibility. Of course reading them would help contextualize things, but the titles themselves might be enough: Making It Up as We Go Along by Chris Mercogliano and We Make the Road by Walking by Myles Horton and Paulo Freire
What follows below then is a set of suggestions as to where we might begin “making it up” and where to begin to “make the road by walking.” It will be left to students to find the blind spots, dead ends, outright stupidities, and to co-create our experience together in the classroom and beyond. There is some stuff specifically envisioned as “art,” but not much. There is some “theory,” but really just a few links to thinkers associated with Vermont (ex. Dewey, Miller, and Bookchin). There is still a huge gap to be filled – everyday people (of which many of the people highlighted are, but in some ways they are still exceptional in that they are not working stiffs, or stay at home moms. So a constant focus would be to look at home and next door, not just on the web, at a museum or nonprofit, or in the library.
Stuff to read, listen to, or watch
Art, community and agriculture are one at Fable Farm where workers read and tell stories as they plant and dig, is a community-supported vegetable farm near Silver Lake in Barnard [see Fable Farm link below also]
Living The Good Life with Helen and Scott Nearing [Bullfrog Films clip]
The (written) philosophy of George Schenk [the embodied is below – see American Flatbread]
Stuff to visit, look at, and discuss
ReSOURCE retail shops provide job and life-skills training, essential household items to families and individuals in crisis, and prevent tons of material from ending up in our landfills each year. These stores also find new homes for major appliances, computers, electronics, furniture, and industrial surplus materials, which are used by the community as arts, crafts, and educational supplies
The Clothes Exchange:
The Clothes Exchange is a mission driven social enterprise dedicated to turning clothing into cash for community benefit…For every event, The Burlington Clothes Exchange selects a new nonprofit to partner with who receives event proceeds; in 2011 our May event raised $70,000 for Spectrum and 9 other local nonprofits. In total, The Exchange has raised more than a quarter of a million dollars for nonprofits in Chittenden County.
Outright Vermont (Outright) was founded in 1989 following the release of a 1988 national youth risk survey showing that gay and lesbian youth in particular had very high rates of depression and suicide. A group of community activists gathered to form Outright, which began as a “once a week” support group. Our Friday Night support group has continued ever since, every Friday over the past 20 years. Today, Outright is a lesbian, gay, bisexual, transgender, queer and questioning (LGBTQQ) ‘queer’ youth center and statewide advocacy organization.
The Mission of Outright is to build safe, healthy, and supportive environments for gay, lesbian, bisexual, transgender, queer, and questioning youth (ages 13-22). Our goal is to make Vermont the safest, most supportive and empowering state for queer youth in the United States of America.
RU12? was founded in 1999 by two students at the University of Vermont who believed that Vermont needed a multi-generational queer space open to people of all ages, races and genders.
RU12? is now the largest LGBTQ organization in Vermont, and the only LGBTQ community center in the state. RU12? is located in the Champlain Mill (20 Winooski Falls Way) in Winooski.
RU12? has many programs and services including the SafeSpace Anti-Violence Support Line, a HIV Prevention program that includes HIV testing, social/support groups, programming for LGBTQA Families, LGBT Elders, and the Transgender Community Wellness Program, a drop-in center and meeting space, lending library, David Bohnett CyberCenter, and more.
The Vermont Youth Conservation Corps:
The Vermont Youth Conservation Corps is a nonprofit youth, leadership, service, conservation, and education organization that instills in individuals the values of personal responsibility, hard work, education, and respect for the environment. This is accomplished by using conservation projects as the vehicle for learning in an intense environment.
Each year, the VYCC hires young people ages 16-24 who work and study together under adult leadership to complete high-priority conservation projects such as state park management, trail maintenance, and backcountry construction. Through the performance of this important work, young people expand their job and leadership skills and develop personal values, ethics, and an awareness of social, political, and environmental issues. All VYCC jobs are characterized by comprehensive and intensive training, close supervision, and extensive opportunities for individual learning and personal growth.
Center for Whole Communities:
Few places in America regularly bring together leaders of different race, class, profession and ideology to find shared purpose and renew their collective strength. Center for Whole Communities is a land-based leadership development organization. We foster the innovative and collaborative responses from different sectors of the environmental and social movements that are necessary to address the complexity of today’s challenges. While nurturing in our alumni multi-disciplinary responses to challenges such as climate change and building economically competitive and equitable communities, our leadership programs directly confront the fragmentation that exists in American society around politics, race, class and privilege.
350.org is building a global grassroots movement to solve the climate crisis. Our online campaigns, grassroots organizing, and mass public actions are led from the bottom up by thousands of volunteer organizers in over 188 countries.
350 means climate safety. To preserve our planet, scientists tell us we must reduce the amount of CO2 in the atmosphere from its current level of 392 parts per million to below 350 ppm. But 350 is more than a number—it’s a symbol of where we need to head as a planet.
350.org works hard to organize in a new way—everywhere at once, using online tools to facilitate strategic offline action. We want to be a laboratory for the best ways to strengthen the climate movement and catalyze transformation around the world.
Women’s Center At UVM:
The Women’s Center is a place to build community, make new friends, access all kinds of resources and services, and learn more about the work that we do in service of building an inclusive and safe campus.
If you’re looking to get involved or are struggling with a personal issue, the Women’s Center is here to help you out. We provide advocacy services, empower women and their allies to use their voices, raise awareness about the critical issues facing women, and highlight their many accomplishments. Stop by to check our our resources & programs!
Our mission is to strengthen community food systems. Since 1988, we’ve been dedicated to improving farm viability, promoting sustainable land use and engaging our community in the food system. We’re helping to build a community food system that honors producers, values good food and enhances quality of life for Burlington and beyond!
Our Vision is for a Vermont local food system which is self-reliant and based on reverence for the earth. It builds living soils which nurture animals and people with wholesome, natural products supporting healthy, thriving farms and communities. These communities in turn work to encourage and support current and future farmers, continuing our Vermont heritage. This abundant and generous way of life celebrates our diversity and interdependence.
The Northeast Organic Farming Association of Vermont is a nonprofit association of farmers, gardeners, and consumers working to promote an economically viable and ecologically sound Vermont food system for the benefit of current and future generations.
NOFA Vermont was founded in Putney in 1971, making it one of the oldest organic farming associations in the United States. Today, we are proud to have over 1300 members throughout the state and to certify over 580 farms and processors to the USDA National Organic Program Standards. We are passionate about increasing the acreage of certified organic land in Vermont while also increasing the access of local organic food to all Vermonters. All our programs strive to meet these goals, whether it involves working with schools to bring local foods into the cafeteria or providing business planning services to farmers to ensure their businesses stay viable. Whether you are a Vermonter who gardens, farms, eats local food, or enjoys our rural communities, NOFA Vermont welcomes you.
Fable Farm is a Community Supported Agriculture (CSA) Organic Farming Project located in Barnard, Vermont in the Upper Valley Region of the Green Mountains. During the growing season, Fable Farm cultivates a mosaic of farmland peppered throughout our hillside village. We also host weekly community gatherings during pickup hours for Fable Farm CSA members which are open to the public.
Cedar Circle Farm:
Growing for a sustainable future. Annuals & perennials, certified organic bedding plants, vegetables & berries. Our educational mission is to raise public awareness about the importance of local organic agriculture, increase access to quality organic produce for low-income people, and establish models for farm-appropriate alternative energy strategies, and train next-generation farmers. We cultivate 40-acres using certified organic practices on conserved land along the Connecticut River in East Thetford, Vermont, just minutes from Norwich, Vermont, and Hanover, New Hampshire.
A family friendly public farm, we offer a cafe’, farmstand, workshops, festivals, guided farm tours, teaching gardens, a self-guided farm tour, wagon rides, and pick your own berries, pumpkins, herbs and flowers.
Bread and Butter Farm:
Burger Night started innocently in 2011 as a way for us to promote that we were raising grass-fed beef. We thought it sounded like fun to grill some burgers on a Friday afternoon for our Farm Store customers to let them try out the beef. The very first event we held, 150 people showed up! We were blown away. It hasn’t stopped since. We have been amazed with the response and have done everything we can to keep up with the lively demand, serve the highest quality, delicious food, and provide a great space for the community gathering that is a great support for our community farm.
At Burger Night we serve a full meal that comes almost entirely from our farm. We raise the cows who provide the beef (look around, they are grazing all summer – they move around a lot to pastures near to the barn and event, and then some very far flung fields), we bake the buns, we grow the veggies for the salads, we bake the cookies for dessert (we haven’t figured out how to produce chocolate yet…). Our own Chris Dorman brings amazing bands each week to liven up the event. We love the connection between food and music and Burger Night has become a perfect combo!
Our farm is a great place for everyone to come and participate in a meal on a real, working farm. We take pride in knowing that kids are running around free playing in the gardens, in the fields, on the mulch piles and hay bales and having a blast outdoors.
Numina Wilderness School:
Numina is a group of Addison County, VT educators who are dedicated to finding each person’s spark of genius or divinity, the “numen” in Latin, and encouraging it to flame. Numina Wilderness School brings that fire alive in Nature through Mentorship, After-School and Day-long ongoing programming for kids and adults.
Mission: To teach people of all ages how to understand nature while helping them find connection to their calling in this life. We do that by introducing people to their natural neighbors. The Plants, Animals, the four directions, the night, the stars, fire, themselves, each other and all things natural.
The Walden Project:
The Walden Project is a public school program serving students in grades 10-12. Run out of Vergennes Union High School with support and guidance from The Willowell Foundation, The Walden project provides students a rigorous curriculum that emphasizes writing, philosophy, environmental studies, while supporting student centered-inquiry. The program is modeled on Henry David Thoreau’s sojourn to Walden Pond where he immersed himself in his ecology to deepen his sense of self, society, and the natural world. To that end, students are encouraged to follow and pursue their own areas of interest with support and guidance from the staff.
The Walden Project is not school in the traditional sense. It is a community of students and teachers who use this former farmland for what the founder calls a “great, living template for education.” They spend three days a week outdoors, through fall, bitter winter, and spring. On Tuesdays, for Field Sociology class and writing, the students visit government offices, nonprofit organizations, and other institutions in Burlington, a college town of 40,000 located 20 miles away. On Fridays, they work at internships in their areas of interest, such as Web design or photography.
The Schoolhouse Learning Center:
The Schoolhouse Learning Center is an accredited elementary school and licensed childcare center that has provided quality programs for over 40 years. Schoolhouse programs nurture each child’s innate curiosity and encourage independence of mind and resourcefulness. Families are invited to be a part of Schoolhouse programs and are a vital part of the community. Our educational philosophy and values are founded upon five Core Concepts: Trust, Sharing, Responsibility, Respect and Belonging.
The Bellwether School:
We view education from a holistic perspective which means, first, we are concerned with the whole child – emotional, social, physical, moral, spiritual, artistic and creative as well as intellectual dimensions of their development – and second, that every child’s life is connected to wider contexts of experience – peers, family, community, culture, and the natural world.
Like all progressive educators, we see children as natural learners and honor that principle. We recognize that children come to the classroom with many gifts, multiple intelligences and languages, full potential, uniqueness, and natural curiosity. We strive to design a learning environment and to use teaching practices that support children’s characteristic ways of exploring, discovering, and constructing their knowledge of the world. Teachers draw forth the intrinsic motivation of each child so that learning becomes an interactive process that values imagination, creativity, and joy, fostering a love of learning. Instead of dividing up the mind and the body, science and the humanities, action and thought, intelligence and emotion, holistic education seeks to bring these together. In this way, we foster the values of both independence of each learner and interdependence of all subjects as well as all aspects of life. Holistic education seeks to foster a sense of connection to both the natural world and the human community; we feel this approach cultivates social as well as ecological responsibility, a compassionate sense of wonder, and genuine self-understanding.
Yestermorrow Design/Build School:
Yestermorrow Design/Build School in Warren, Vermont offers over 150 hands-on courses per year in design, construction, woodworking, and architectural craft including a variety of courses concentrating in sustainable design and green building. Operating as a 501(c)(3) non-profit organization since 1980, Yestermorrow is one of the only design/build schools in the country, teaching both design and construction skills. Our 1-day to 3-week hands-on courses are taught by top architects, builders, and craftspeople from across the country.
A crucial aspect of our continued success derives from the supportive spirit of the community around us.
In turn, we are committed to improving and contributing to our local community. We do this through offering our time and skill in building a variety of projects in collaboration with local non-profits, schools, and other organizations that contribute to the well being of our community. Our mission is best met when we can pair our efforts with those who can most benefit from them.
There are numerous examples of work the school created over the years throughout the Mad River Valley and beyond. Some of the more notable ones include the Wheeler Brook picnic pavillion, the “Snail” bus shelter in East Warren, the bandstand at the farmers market in Waitsfield, the play structure at the Verd-Mont trailer park, and a trail shelter for the Mad River Path. Aside from the more visible examples of our work, we regularly create cabinetry, concrete countertops, small cob walls and buildings, timber frames, decks, renovations, treehouses and other building projects that may not be obvious to the general public. Additionally, we create structures that are trucked from the school to their final destination. Click here to view a slideshow of many of our community projects.
Cochran’s Ski Area:
In the summer of 1998, Cochran’s Ski Area became a non-profit organization with a mission “to provide area youth and families with affordable skiing and snowboarding, lessons and race training, in the Cochran tradition.” Cochran’s is the nation’s first IRS 501 (c)(3) tax-exempt ski area. “No child will be denied the opportunity to ski or ride”.
Located in a former Laundromat, Vergennes Laundry in Vermont is an example of community enterprise at its best. Julianne Jones raised the seed money through Kickstarter and offers $500 memberships, redeemable in pastries.
Jones and her French husband, Didier Murat, opened Vergennes Laundry in 2010, creating an all-white interior featuring concrete, wood, and white-painted paneled walls that allow the food and the customers (and the wood-burning bread oven) to dictate the atmosphere. Jones was inspired by Scandinavian design when she created the interiors, “especially Aalto; and on the French side, Prouvé, Perriand, and le Corbusier (all through my architecture studies at Middlebury and in Copenhagen).” The bakery was built by hand: Murat made the counters, the cases, the shelving, and the wooden tables, while Jones’ mother sewed the aprons and napkins out of rustic linen.
pane e salute:
(the same people also do: la garagista and arlette & janvier studio/due)
osteria pane e salute is a farm restaurant founded sixteen years ago on SlowFood principles. Our kitchen is inspired by our landscape with a focus on local, homegrown, and natively wild. Our wine list is also inspired by terroir with the mission to compile a living archive of regional, indigenous Italian varietals. When you come to dine with us, we intend for you to savor your dishes, wine, and company. Our aim is to preserve the experience of sharing a meal and the elegance of hospitality, and to take the time to appreciate both. Our restaurant is not designed for those in a hurry. We invite you to enjoy your evening with us…
American Flatbread began as a gift to friends and a leap of faith. It probably began in Gladys Ford’s kitchen, where her grandson George watched as she cooked with a wood fire.
One summer night, George built his first primitive wood fired oven of field stone from his land. He guessed it wouldn’t be capable of baking a loaf of bread so he attempted to make a flatbread. The original stone oven raised more questions than it answered: would it get hot enough? would the bread stick? would the food taste good?
To everyone’s surprise, it worked, and the bread was good.
Larger ovens followed. In 1987, a ten-ton oven was built on the outdoor patio at Tucker Hill Lodge, and we baked under the stars. The following year, a new oven was built which incorportated ideas from the traditional clay ovens of rural Quebec, most notably the earthen dome signature to American Flatbread ovens today.
American Flatbread is a return to bread’s roots. We have reached back to the very beginning of bread baking and used the same artisan methods: simple, wholesome ingredients shaped by hands of thoughtful caring people, baked in a primitive wood-fired earthen oven.
The nature of the bread we eat — from the way the grain is grown, harvested, milled, mixed, and baked to how it is administered and policed; from how it is hoarded or shared to whether its production enriches or enslaves — will shape our own nature and the destiny of our culture.
It is the mission of American Flatbread to provide good, flavorful, nutritious food that gives both joy and health, and to share this food with others in ways sustainable to all.
Old Brick Store:
The Old Brick Store is a mission driven community supported enterprise. Our mission is to provide Convenience with a Conscience. We want to be more than just a convenience store—we want to be a full service grocery store, offering all the essentials to our neighbors. We offer fresh produce, fresh bread, local meats and cheeses, sustainable products and organic products, as well as conventional options.
The Adamant Cooperative:
The Adamant Co-op doesn’t fit neatly into any category. Since its founding in 1935 it has served the surrounding area as grocery store, post office, art studio and home of the infamous Black Fly Festival. The Co-op is the hub of a vibrant community, joining us together as we stop for conversation while picking up our mail, volunteer in staffing the store, leave notes for each other in the community box, pick up a gallon of milk, or indulge in a quick chocolate fix. Surrounded by waterfalls and ponds, and next to the Adamant Music School and QuarryWorks Theatre, the Co-op is a wonderful destination for a meandering bike ride or drive.
The Co-op sells basic groceries and an eclectic combination of foods to suit the varied tastes of the neighborhood: an impressive selection of wines, one of the best selections of chocolates west of Switzerland, fresh baked cakes and pastries, Or scrumptious take out meals, and a wide array of local products such as syrup and honey, home made pickles, prize winning eggs from farms down the road, jams, and local seasonal produce. You’ll find a request clipboard hanging from a wooden supporting beam–if we don’t have it, just ask.
Janet Macleod’s studio is above the store and she is always glad to show visitors around.
In summer our screen porch is a wonderful place to sit and watch the local goings on, check email with our free WiFi, or attend one of our Friday Night Cookout & Music evenings. Sodom Pond, across the road, (yes Sodom, the village was once so named, inspired by the disreputable goings on at the old quarry) is home for a rich bird, beaver and turtle population.
Barnard General Store:
The Barnard General Store was established in 1832 and stands as one of the longest running General Stores in Vermont. The Barnard Community Trust has been formed as a local, non-profit organization committed to finding a way to save our much loved and much needed Barnard General Store. Our larger mission is to promote and enable the Town of Barnard to maintain and enhance its rural quality of life in a positive and sustainable way.
Woodstock Farmer’s Market:
The Farmers’ Market is a very busy, crazy, year round market of fantastic food. We’re really hard to describe—we serve our local community great food that ranges from take-out prepared dinners and lunches to regular stuff like milk and eggs to fresh organic produce to fresh meats and everything in between. Our vision for the Market has always been to make great food accessible to everyone. We all love food and love to cook but we’re not snobby about it. In fact, we don’t consider ourselves “gourmet,” because it implies exclusivity, and we believe that anyone can create great food. Most of the time one just needs a little help…a recipe perhaps; the best, freshest ingredients you can find; or just an outgoing and friendly staffer to help out with an idea.
I think what sets us apart is that we really take this job of “bringing the food to the people” very seriously. We’re concerned about the process: what we charge for our products, what ingredients we use in our food, how clean we are, who our vendors and farmers are, where our fruits, vegetables and ingredients come from and how we treat each other and our guests.
And what’s really cool about the Market is that each and every person in a decision- making capacity lives and breathes food and service. From Brandon, our produce leader, who has been a restaurant chef for most of his professional life, to Melanie in our Grocery Department, who is our Tex-Mex expert, growing up in a food-loving family in El Paso. It’s a simple passion for food and you can feel it every time you step into the store.
Even more important these days though is actually knowing where your food comes from…and we make it point of making sure our guests know. From smart local buying to great signage, you know and trust that we are the preeminent farm to table grocer. We love supporting our local food chain and think it’s one of the most important things we can do for our community.
Through Maglianero we’re creating an experience with both local
prominence and global relevance. In our hometown of Burlington,
Vermont, USA, we are developing, testing, and sharing the ideas that serve the continuum of needs of the Modern Mobility Movement:
Farm-direct, hand-crafted coffees-the fuel for the ride.
A café/collaborative space/commuter hub-the center of community
interaction, education, and creativity.
A responsibly-sourced, durably crafted and built, commuter-centric cycling apparel brand-stylish, functional, year round protection from the elements.
Cobb Hill Cohousing:
Cobb Hill is a community of people who want to explore the challenge of living in ways that are materially sufficient, socially and ecologically responsible, and satisfying to the soul.
Situated in rural Hartland, Vermont, we try to practice sustainable land management—ecological farming and forestry, energy efficiency, and minimization of waste. We are also developing the skills of community: sharing, responsibility, compassion, communication, consensus building, conflict resolution, appreciation of diversity and love. We believe that these skills are necessary to bring the larger society to sustainability and sufficiency, and we want to learn them to the best of our ability.
Some of our Enterprises:
- Cedar Mountain CSA & Dairy
- Cobb Hill Cheese
- Cobb Hill Frozen Yogurt
- Cobb Hill Sheep
- Cobb Hill Maple Syrup
- Cobb Hill Honey
- Cobb Hill Mushrooms
- Cobb Hill Laying Hens
Longhouse, Publishers & Booksellers, was established in 1971 by the poet and editor, Bob Arnold. Joined by Susan in 1974, we have published hundreds of folders, chapbooks, broadsides, anthologies and small edition books by mimeograph, letterpress, photocopy and off-set…Integrating our bookselling and publishing business with a working and family life, Bob Arnold makes a living as a stonemason as shown in his authored book On Stone published by Origin Press. We also provide building and landscaping/caretaking services including dog & cat boarding!
Unitarian Church of Montpelier:
Originally called the Church of the Messiah, the Unitarian Church of Montpelier has been a Unitarian church since it was built in the mid-1800s.
The church was designed by Thomas Silloway, the architect of the present Vermont State House and many Universalist churches around New England. Dedicated on January 25, 1866, the church is the oldest standing church in Montpelier, and is the only church in Montpelier that has its original organ, a Stevens tracker organ. The building and the organ are used regularly for services and concerts. Many community organizations hold public events and meetings at the church.
All Souls Interfaith Gathering is a seeker’s destination, a safe haven for exploring spiritual and human values. Our commitment is to express love toward all through lifting spirit in music, inspirational words, community service and environmental stewardship.
We are a nondenominational community that welcomes everyone – at whatever point a person may be in his or her spiritual journey. Our goal is to offer each person an opportunity to forge a personal connection with the Divine Source – by any name He or She is called.
Our journey together began on April 11, 1999. At that time the pattern for our Sunday Evensong Service began to unfold. Music plays a major role in “Evensong” because we believe that it provides a special spiritual connection. Along with music, the services combine spiritual readings and reflections on world issues and personal values, as well as Christian, Jewish, Islam, Buddhists, Hindu, Taoist and Native American beliefs and sacred texts.
Spiritual healing is quietly woven throughout the Evensong Service, Healing and Prayer services, classes, and in one-on-one conversation and counseling.
The Bread and Puppet Theater:
The Bread and Puppet Theater was founded in 1963 by Peter Schumann on New York City’s Lower East Side. Besides rod-puppet and hand puppet shows for children, the concerns of the first productions were rents, rats, police, and other problems of the neighborhood. More complex theater pieces followed, in which sculpture, music, dance and language were equal partners. The puppets grew bigger and bigger. Annual presentations for Christmas, Easter, Thanksgiving and Memorial Day often included children and adults from the community as participants. Many performances were done in the street. During the Vietnam War, Bread and puppet staged block-long processions and pageants involving hundreds of people.
In 1974 Bread and Puppet moved to a farm in Glover in the Northeast Kingdom of Vermont. The 140-year old hay barn was transformed into a museum for veteran puppets. Our Domestic Resurrection Circus, a two day outdoor festival of puppetry shows, was presented annually through 1998
Eat More Kale:
Bo Muller-Moore is a father, former teacher and runs a small business out of his home in Montpelier, Vt. He makes shirts that have simple messages — ‘Cheese’ was the first he made, then he was asked by a local farmer to make another that said ‘Eat More Kale.’
The River of Light Lantern Parade:
The River of Light is Waterbury’s Community Lantern Procession. In December 2010, artists Gowri Savoor and Angelo Arnold worked with school art teacher MK Monley and the pupils of Thatcher Brook Primary School in Waterbury, VT to create over 150 willow and tissue paper lanterns for our inaugural event. Spectators of all ages lined the parade route in support of the parade which was led by Burlington’s street Samba band, Sambatucada. The procession was also joined by artists from Central Vermont, who created larger-scale lanterns during a special one-day workshop. And of course none of this would have been possible without our crew of hard-working volunteers.
Warren 4th of July Parade:
Some say Warren, Vermont’s 4th of July is the ‘greatest independence day celebration anywhere’. It’s hard to argue when all of the Mad River Valley gets together to celebrate some serious independence, Vermont-style. Always on the 4th of July, this full day of festivities, quixotic parade, buddy badge contest, music, and food is recommended for ages 1 month to 110 years old!
The Tunbridge World’s Fair:
The Tunbridge World’s Fair is an annual event held in mid-September in Tunbridge, Vermont. The annual fair continues to this day with demonstrations of farming and agricultural traditions and culture, working antique displays, horse and ox pulling, horse racing, cattle and horse shows, junior exhibits, floral and 4-H exhibits, contra dancing, gymkhana, and many free shows.
Located in Vermont’s scenic Lake Champlain Valley, Shelburne Museum is one of the finest, most diverse, and unconventional museums of art and Americana. Over 150,000 works are exhibited in a remarkable setting of 39 exhibition buildings, 25 of which are historic and were relocated to the Museum grounds.
Impressionist paintings, folk art, quilts and textiles, decorative arts, furniture, American paintings, and a dazzling array of 17th-to 20th-century artifacts are on view. Shelburne is home to the finest museum collections of 19th-century American folk art, quilts, 19th- and 20th-century decoys, and carriages.
Electra Havemeyer Webb (1888-1960) was a pioneering collector of American folk art and founded Shelburne Museum in 1947. The daughter of H.O. and Louisine Havemeyer, important collectors of European and Asian art, she exercised an independent eye and passion for art, artifacts, and architecture celebrating a distinctly American aesthetic.
When creating the Museum she took the imaginative step of collecting 18th- and 19th-century buildings from New England and New York in which to display the Museum’s holdings, relocating 20 historic structures to Shelburne. These include houses, barns, a meeting house, a one-room schoolhouse, a lighthouse, a jail, a general store, a covered bridge, and the 220-foot steamboat Ticonderoga.
Mrs. Webb sought to create “an educational project, varied and alive.” What visitors experience at Shelburne is unique: remarkable collections exhibited in a village-like setting of historic New England architecture, accented by a landscape that includes over 400 lilacs, a circular formal garden, herb and heirloom vegetable gardens, and perennial gardens.
The Museum’s collections, educational programs, special events, workshops, activities, and special exhibitions constantly offer new perspectives on four centuries of art and material culture, assuring visitors a museum experience unlike any other.
Perched on a hill overlooking the Champlain Valley, Rokeby Museum provides an intimate record of two centuries of Vermont family life and agriculture. The house and farm nurtured and survived the growing up and growing old of four generations of Robinsons—a remarkable family of Quakers, farmers, abolitionists, authors, and artists.
Today, listed as a National Historic Landmark, the site tells two stories simultaneously — of the Robinsons in particular, and more broadly, of Vermont and New England social history from the 1790s to 1961.
Rokeby Museum is one of the best-documented Underground Railroad sites in the country. It was designated a National Historic Landmark by the National Park Service in recognition of its outstanding history in 1997.
Rowland Thomas and Rachel Gilpin Robinson were devout Quakers and radical abolitionists, and they harbored many fugitive slaves at their family home and farm during the decades of the 1830s and 1840s. Among the thousands of letters in the family’s correspondence collection are several that mention fugitive slaves by name and in some detail.
Labor of Love:
Vermont Works for Women is proud to present Labor of Love, an exhibit of photos and interview excerpts that recognizes and honors 29 women who are passionate about their work, who are an inspiration to others, and who exemplify excellence in their field. The honorees – who are an inspiration to others and who exemplify excellence in their fields – come from all parts of Vermont. They are farmers, doctors, tattoo artists, college presidents, electricians, and general store clerks. They hail from Newport to Vernon. They are young and young-at-heart, well-known and not.
Art, community and agriculture are one at Fable Farm – Sally Pollak [A snapshot of the holistic approach to art, life, and community, here in Vermont]
Every philosophy graduate student should be required to weed.
“I noticed that people would come from their days jobs, whatever they did to make money,” White said. “And they entered the theater and shook that off and proceeded to the collaborative arts. … I was going back to a farm, to a beautiful landscape, to cooking with a fire, and all the rest.”
The separation, the boundaries, troubled him. This began conversations with the Pianas about a different kind of approach, and what kind of projects might unfold on the farm that would represent a kind of whole.
“We go to the grocery store to get food,” White said. “We go to the psychologist to get our head straight. We go to the gym to work out, and you pay for it every step of the way — in more ways than one. As opposed to right here: I’m getting the food I need. I’m with my friends. I’m working my body and doing yoga in the field. There’s no separation between sustenance and health and happiness.”
“If you want to align yourself with what you think the world ought to be, there are no jobs — yet,” McHugh said. “So you have to make your own jobs and wait for the world to catch up. These guys feel it. They see it. They want to be part of it. …“We’re here to celebrate the fact that these guys are creating the center of the community. The town needs a heart. The town needs a place where people can feel connected. You couldn’t have orchestrated a better gang to do this. You could’ve gone to Hollywood and said: ‘Central casting, I want some heartful, soulful, intentional people.’ If you got this group, it would’ve been a home run.”