Back to Bull Power -On Small Farms, Hoof Power Returns

High fuel costs have some farmers returning to animal labor to help with farming, trading tractors for oxen

CourtesyNew York Times - May 2011

ON a sunny Sunday just before the vernal equinox, Rich Ciotola set out to clear a pasture strewn with fallen wood. The just-thawed field was spongy, with grass sprouting under tangled branches. Late March and early April are farm-prep time here in the Berkshires, time to gear up for the growing season. But while many farms were oiling and gassing up tractors, Mr. Ciotola was setting out to prepare a pasture using a tool so old it seems almost revolutionary: a team of oxen.

Standing just inside the paddock at Moon in the Pond Farm, where he works, he put a rope around Lucas and Larson, his pair of Brown Swiss steer. He led them to the 20-pound maple yoke he had bought secondhand from another ox farmer, hoisted it over their necks and led them trundling through the fence so they could begin hauling fallen logs.

Mr. Ciotola, 32, is one of a number of small farmers who are turning — or rather returning — to animal labor to help with farming. Before the humble ox was relegated to the role of historical re-enactor, driven by men in period garb for child-friendly festivals like pioneer days, it was a central beast of burden. After the Civil War, many farms switched from oxen to horses. Although Amish and Mennonite communities continue to use horses, by World War II most draft animals had been supplanted by machines that allowed for ever-faster production on bigger fields.

Now, as diesel prices skyrocket, some farmers who have rejected many of the past century’s advances in agriculture have found a renewed logic in draft power. Partisans argue that animals can be cheaper to board and feed than any tractor. They also run on the ultimate renewable resource: grass.

“Ox don’t need spare parts, and they don’t run on fossil fuels,” Mr. Ciotola said.

Animals are literally lighter on the land than machines.

“A tractor would have left ruts a foot deep in this road,” Mr. Ciotola noted.

In contrast, oxen or horses aerate the soil with their hooves as they go, preserving its fertile microbial layers. And as an added benefit, animals leave behind free fertilizer.

David Fisher, whose Natural Roots Community Supported Agriculture program in Conway, Mass., sells vegetables grown exclusively with horsepower, said he is getting record numbers of applicants for his apprentice program. “There’s an incredible hunger for this kind of education,” he said.

Mr. Fisher discovered farming with horses more than a decade ago as an intern on a farm in Blue Hill, Me. It stuck.

“Using animals is just really appealing to the senses,” he said, adding that he found it philosophically appealing as well. “There’s a deep environmental crisis right now, and live power is also about creating an alternative to petroleum. Grass is a solar powered resource — and you don’t need manufacturing plants or an engineering degree to make a horse go.”

Drew Conroy, a professor of applied animal science at the University of New Hampshire, Durham, who is known in draft-power circles as “the ox guru,” notes that horses and even mules are seeing a comeback. Each animal has its niche.

“Ox are cheap and easy to train but they’re essentially bovine, which is to say, smart but slow,” he said. Horses are faster, more spirited, trickier to train and more expensive to buy and to keep. Professor Conroy notes that mules are better suited to Southern weather. “In the heat, an ox will just stop,” he said.

Even their most ardent supporters concede that draft animals are likely to remain minor features of the rural landscape. For starters, they are cost effective only on small farms. They are also time intensive, performing well only when they can be worked every day, and becoming temperamental when neglected.

On Mr. Ciotola’s first day out with his oxen, he had to struggle with the fact that the long winter had left them rusty. At one point they pulled over and came to a full stop in the bushes. He walked in front of them and tapped them gently. “They’ve been cooped up all winter, so they get restless,” he said. Indeed, getting Lucas and Larson to go is a much more involved process than turning a key, and even at top speed they are far slower than a tractor. They plod, and Mr. Ciotola must plod along with them.

“You still have to walk nine miles for every planted acre,” said Dick Roosenberg, the founder of Tillers International, a 430-acre farm learning center in Scotts, Mich. A former Peace Corps volunteer, Mr. Roosenberg helped farmers who practiced hand cultivation in third world countries learn about oxen. Eventually, he also taught ox techniques to interpreters at historic communities like Plimouth Plantation.

But now Mr. Roosenberg’s plowing workshops fill with a new demographic: farmers from Wisconsin, Minnesota and even Alaska who hope to use animal power in their fields. Last year, about 320 signed up.

“It’s suddenly not just historic replication, it’s reinvention,” he said. “A new generation wants to do this again, now.”

Oxen are also cheap, at least compared to a tractor, and can work for 10 to 14 years. Since the dairy industry relies on keeping cows pregnant so they lactate, millions of baby bulls are born each year. A pair of calves start at $150 and range up to $1,500, depending on their breed and how much training they have.

Some dairies even give their young males away. Mr. Ciotola got Lucas and Larson, now 2 ½, as wobbly-kneed babies from a nearby raw-milk dairy, bartering for them with his own labor. “I just had to buy or make the yokes and cart,” he said.

Farmers who want to learn the old art of draft power sometimes find their education in odd places. Dominic Palumbo, Moon in the Pond’s owner and chief farmer, learned to plow with an oxen team by way of an intern from Hancock Shaker Village in Pittsfield, Mass., which replicates an 18th-century Shaker community. Mr. Ciotola first learned to work his team from Mr. Palumbo, then later refined his skills by studying a DVD called “Training Oxen,” made in 2003 by Dr. Conroy.

The film is something of a cult classic in the draft-power community, and in sections covering topics from “the yoke” to “stall etiquette,” the movie pictures Dr. Conroy and his partner, Tim Huppe, working with New Hampshire farmers who raise oxen from their cute baby phases through their slightly belligerent adolescence. It also features each of Mr. Huppe’s four daughters leading her own team around the farm.

Interest in ox-farming became so strong that in 2005 Dr. Conroy and Mr. Huppe began hosting three-day workshops at Sanborn Mills Farm in Loudon, N.H.. At first they were surprised to find themselves emerging as minor celebrities on the draft-power circuit. After all, they had learned ox-pulling as teenagers in 4-H clubs at a time when the activity was mostly seen in shows. “It used to be kind of a cultural thing, a county fair thing,” Dr. Conroy said.

But Mr. Huppe, who sells yokes, oxbows, carts, goads and other gear at his store, BerryBrook Ox Supply, in Farmington, N.H., said his clientele is changing.

“It used to be 15 percent small farmers,” he said. “Now the farmers are more like 60 percent.” About his workshops, Mr. Huppe said, “I feel like the Johnny Appleseed of oxen.”

As draft power spreads, a 7,000-year-old technology is being looked at in different ways.. Some young farmers are developing a hybrid practice, using oxen to supplement, rather than replace, tractors. Some use them just to log and plow, while others have their teams haul machines with engines. Even this can be energy efficient.

“If you use animals to pull a motorized hay-baler,” Mr. Roosenberg said, “you can bale hay pretty fast with about one-third the gas.”

Mr. Ciotola, who does not yet own his own land but who makes his living doing jobs at Moon in the Pond and other Berkshire farms, does have a lightweight tractor, a 1949 Farmall Cub that is particularly suited to small acreages. Some of its accessories — the manure spreader, stone rake and disc harrow — can also be fitted to the ox-drawn forecart he bought from Mr. Huppe’s store.

As the spring morning passed, he continued breaking his team into their third season, walking alongside Lucas’s left side, talking softly. About three hours in, after Lucas pulled into the bushes, Mr. Ciotola turned to head out for one more load, and Lucas pulled back toward the paddock. Mr. Ciotola decided to let him go.

“Lucas is always the troublemaker,” he noted, patting the blond steer. “He’s been restless all winter, but then he gets stubborn.”

For Mr. Ciotola, the most challenging aspect of working with his oxen is finding the time it takes to break them in.

“The best pairs need to get worked every day, and that’s hard for me because I have to do other work during the winters,” he said.

Even though Lucas and Larson now stand 5 feet tall and weigh 1,500 pounds each, they are not yet fully grown. Over the next two years, they will each gain 500 pounds and grow two feet. At that point, they will easily be able to pull 4,000 pounds. Mr. Ciotola wants to have them in prime shape for logging, plowing and haying.

After this season’s first expedition, they stood calmly in the dung-scented paddock, rolling their eyes and flicking their tails as Mr. Ciotola brushed them. Larson ambled off to eat some hay.

“Even when it’s tough with them, it’s better than spending a day with a tractor,” he said.

Then again, there was that time when he nearly took a horn to the groin.

“A tractor doesn’t do that either,” he said.

Krsihna is Kamadenu among The Cows

Courtesy Gajanan Krishna Maharaj ( Bhagyanagar)
Lord Krishna states in Srimad Bhagavad-Gita: chapter 10, verse 28 dhenunam asmi kamadhuk
dhenunam-among cows, asmi-I am, kamadhuk-the wish fulfilling cow
Among cows I am the wish fulfilling cow.

In this verse Lord Krishna reveals that among cows He is manifested as the kamadhuk meaning kamadhenu the original wish fulfilling cows known as the surabhi cows. Just who and what are the surabhi cows and how thesurabhi cows attained such an elevated and exalted position that they are able to represent a portion of the energy of the supreme Lord Krishna will be revealed in the following information given in the Anusasana Parva of the Mahabharata by Krishna Dvaipayana Vyasa.

The surabhi cow descended from the spiritual worlds and manifested herself in the heavenly spheres from the aroma of celestial nectar for the benefit of all created beings. The direct descendants of the surabhi cows are the sacred cows from the continent India which are uniquely distinguished the same as the surabhi by the beautiful hump on their backs and the wonderfully soft folds of skin under their necks. Since all cows in existence in the world today are factual descendants of the sacred cows of India they are all holy as well and should always be lovingly cared for and protected with the highest esteem and greatest respect. One should never cause harm to cows in any way even in a dream and one should never ever even think of eating the flesh of cows as there is no action more sinful in all of creation then cow killing.

Cows are the mothers of all creatures. Cows are verily the mothers of the 33 crores of demigods that administrate creation in the material existence throughout all the universes. Cows are the goddesses of the gods and the refuge of all auspiciousness. Cows bestow every kind of happiness and for these reason they always are worshippable. Cows are the support of all the worlds for by their milk they nourish terrestrials beings and by their ghee offered in sacrifice they nourish the denziens of the celestial realms. Nothing superior to cows.

A cow should not be owned by one who is a killer of cows or a seller to killers of cows, by one who is unrighteous, by one who is sinful, by one who is untruthful in speech, and by one who is outside of the Vedic culture nor should cows ever be given to one such as these. Gifts of cows should be made after ascertaining and determining the qualification of the receiver. Cows should never be given unto those whose residence they are likely to suffer from fire or sun. Cows should always be given away accompanied by their calves. Those cows who have been rescued from situations of distress or have been received from humble farmers unable to continue to take care of them properly are considered to be most auspicious.

One should never show disrepect for cows in any way nor should one feel any repugnance towards the urine and dung of a cow because these things are also pure. When cows are grazing or laying down relaxing one should never disturb or annoy them in any way. Cows should never be killed in any type of sacrifice or slaughtered in any way for food as the killing of cows constitutes the most heinous of all sins in existence.

Cows are the foremost of all creatures in all the worlds. It is from cows that the means for sustaining the worlds has established. Cows are auspicious and sacred and the bequeathers of every blessing. Cows benefit humans with milk, yoghurt, cheese, butter and ghee. The Vedas have stated that the milk of a cow is equivalent to ambrosial nectar and that ghee derived from cows milk is the best of all libations poured onto the sacred fires of brahmins.

Cows of various kinds and diverse colors are always worshippable. They are the foremost of all creatures existing in all of creation. Morning and evening one should bow ones head in reverence to cows. One should never show any disregard to cows in any way but should always show them respect. When one awakes in the morning one should always remember cows. Before falling to sleep at night one should always remember cows. Cows are always auspicious. Cows are also fragrant. The wonderful scent of the amytis agallochum emantes from out of their sacred bodies.

Cows are the great refuge of all creatures. Cows constitute the greatest source of blessings for all creatures. Cows are the past. Cows are the future. Cows are the source of evolution and eternal growth. Cows are the root of prosperity. Whatever is given to cows always produces good fortune and is never in vain. It is solely and exclusively from the ghee of cows that the sacred rituals prescribed and authorised in the Vedas are empowered and able to be performed. Without the presence of cows ghee there is no possibiity of performing sacred rituals that will gratify the 33 million demigods who are responsible for universal management. Neither will the Supreme Personality of Godhead, Lord Krishna be pleased and satisfied. Ghee comes exclusively only from cows from whom flow offerings of milk and milk products. Thus cows verily establish the purity of all sacred rituals and constitute the very essence of performing all sacred activities being the very source of sacred activities.

Cows represent sacred acts themselves and without cows there can be no performance of any sacred act. This is the pure, sublime and supremely exalted position and pre-eminence of cows above all creatures in all the worlds. One who knows the pre-eminence of cows and the selfless service cows render to all creatures and does not protect them affectionately is a sinner and offender and their destination is certainly hell. Cows are equal to the rays of the sun that travel through the universe giving light, warmth and nourishment.

In previous yugas the Vedic injunction was given jiyaite pare yadi tabe mare prani veda-purane ache hena ajna vanethat means in the Vedic scriptures known as Puranas there are injunctions declaring that one can take the life of a living being only if they are able to revive it back to life again by chanting Vedic mantras. But we find that this injunction has been terminated in todays age of kali yuga by the Brahma-Vaivarta Purana where it is stated that in the present age of kali yuga it is forbidden to kill cows under any circumstances.

Cows are equivalent to our mothers for when the mothers milk has dried up the cow gives her milk unselfishly to noursih and strengthen us. How can one who has ever drunk cows milk justify the killing and eating of such a mother as the sacred cow. One should never even in one's mind do injury to a cow or ever think of harming cows as well as bulls. One should show all respect and compassion for cows and sincere reverence should be offered unto them all without reservation.

Those who fail to give cows reverence and protection and choose to foolishly oppose and whimsically ignore the injunctions of the Vedic scriptures by selling a cow for slaughter, by killing a cow, by eating cows flesh and by permittings the slaughter of cows will all rot in the darkest regions of hell for as many thousands of years as there are hairs on the body of each cow slain. There is no atonement for the killing of a cow.

What Are You Doing for Cow Protection?

By HH Sivarama Swami

Krsi goraksya vanijya. Krsi means ploughing or agriculture and goraksya, cow protection. These are the staples of society, this is what people live on. All living entities subsist on grains. So the ksatriyas may direct and instruct people, the brahmanas may perform their yajnas, but if they don’t eat then giving shelter or instruction is not going to work.

That eating is therefore the most essential aspect of life and this is why the vaisyas and their assistants, the sudras, are so integral that the other castes think that they are the most important people, because it is actually they who are feeding. Of course the vaisyas think that the brahmanas are the most important because they are taking the result of their work and offering it back to the Lord.

Srila Prabhupada said that this very common type of exchange was there but the responsibility of this goraksya, is it the duty of just some people? Some very very exclusive people? Is it the responsibility of all vaisyas, or is it for all grhastas or all devotees?

My proposition is that it is everyone’s responsibility. Just like everyone’s responsibility is chanting Hare Krishna, watering Tulasi devi, reading Bhagavatam. Similarly part of our common dharma is to protect cows. This is something that you see ingrained in communities like Bhaktivedanta Manor, where they have to limit the amount of cows they receive as gifts, and be very careful about the type of food that is offered to the cows, because to a greater or lesser degree all the devotees see the protection of cows as their dharma.

It is everyone’s dharma: the cow is our mother, she gives us milk while all over the rest of the world cows are being butchered, slaughtered, abused, and taken advantage of. Vaisnavas must take it as their responsibility to protect cows. Now, how do you protect cows? Does that mean that you have a cow on your balcony in downtown Singapore? No, that type of cow protection is actually cow abuse. You cannot just keep your own cow.

Cows only give milk if they have calves, which means you have to constantly have calves, which means you have to have a herd, and that is a full time business. So how is it that individuals should protect cows? They should in some way or another be connected to ISKCON’s herds. Srila Prabhupada established cow protection for instance in New Vrindavan, Gita Nagari, or as we have done here in Hungary at New Vraja-dhama. These herds are not the sole responsibility or duty of the local devotees in those places, they are the responsibility of the devotees and congregation of the local country. It is their responsibility to contribute to the cow protection, to donate towards the maintenance of the cow, to come and do some cow seva, and when they come to the temple they should bring some bhoga for the cows, to find out what items are needed by the cowherds. And the cow herds.

Cow protection is everyone’s business, it is everyone’s responsibility. This is being written down as varnasrama dharma. If one does not contribute or participate directly in cow protection then he should know that he is neglecting his dharma, he is neglecting his dharma. In other words he is adharmic.

This is in my view the greater picture of what varnasrama means. Varnasrama doesn’t mean that we simply philosophise about a way of life, but what are the duties of varnas and asramas, what are the duties that are common for all Vaisnavas, for all humans. And one of them is the protection of cows, just like chanting Hare Krsna is a common responsibility as mentioned earlier.

So, similairly, cow protection is a common responsibility for everyone. It doesn’t necessarily always occur to us, and even when it does, it’s difficult to get devotees interested. More difficult than getting devotees to do sankirtan, more difficult than getting someone to cook in the kitchen or be temple president, is to get devotees to be cowherds. To make devotees work with the cows, bulls, and oxen and to make that their life, it is very difficult for devotees to do this. “I am an educated person, I have this diploma and you want me to take care of cows? You want me to do that thing that God does? You want me to do that activity that is going on in the spiritual world?”

And that is what is going on the spiritual world. That is what is going on where we are going–at least where I want to go is where there is only gopas and gopis. The whole social identity is based on go, on cows. There are milkmaids and there are cowherd men. And if we are not willing to be milkmaids and cowherd men here in the material world, if this service is beyond us and we cannot forsee how we are going to dedicate our lives to working with the cows, then were are we going? Then you had better look for somewhere other than Braja. Then you had better go to Dwaraka or Vaikuntha, where that is not a compulsory, integral part of life.

Because in the spiritual world, in Goloka Vrindavan, Krishna goes out every day to tend cows. And yet it is so difficult to get devotees to be cowherders, to see that this is a respectable future, and to stick with that service. Because once again, cow protection is something that we talk about as being against the principles of slaughtering the animals. We don’t believe in slaughtering the cow, we don’t believe in eating the meat of the cow, cows should be properly protected. But, when it comes to properly protecting the cows, are we willing to do it? Are we actually willing to dedicate our lives to taking care of cows? Or are we willing to participate and support the protection of cows?

Therefore, we should ask: “What am I doing for protecting my mother? What am I doing to sustain cow protection in my zone? It is my responsibility, my duty as a Vaisnava. Am I performing my dharmic duty?”