The Lost World of Comic Strips

Sitting alone in our cars, our cubicles and in front of our screens, it’s almost impossible for us in the modern world to imagine how communal and intimate virtually all human life used to be until historically yesterday. For twenty years I talked to elderly people in rural Ireland – who often grew up in intense poverty, without electricity or cars – and over and over they described how everyone looked out for each other. What they describe is simply how most humans lived – in tribes, villages and neighbourhoods – for thousands of generations until historically yesterday.

Living uprooted as most of us do, spending our lives adrift on a sea of strangers and rarely seeing loved ones, was in most cultures the worst punishment. Ancient Greeks chose death over exile, and the Israelites grieved to be strangers in a strange land. International law today condemns solitary confinement as literal torture, but that is how many of us spend our lives, alone even in a crowd. 

While the social network dissolved earlier in my USA than in Ireland, even here older people can remember a time when it was utterly normal to know all the neighbours and “borrow a cup of sugar,” as the phrase goes. There’s a world of meaning in such old phrases; it implied that people could walk around neighbourhoods unafraid, knew their neighbours well enough to walk in and ask for something, and could expect to be told yes. It also meant that most people cooked their own meals, rather than buying them pre-cooked and frozen from the store, so that people could plausibly need a cup of sugar for something.

In his excellent book Bowling Alone, sociologist Robert Putnam used dozens of polls, surveys, diaries and other statistics to back up their depiction of what American life used to be, a culture rich with neighbourhood gatherings, card games, fraternal lodges, dinner parties, bowling leagues, PTA meetings, political caucuses, town bands, Scouts and many other groups -- for both genders and all races. He also shows how all these things – in fact, all forms of human interaction – have plummeted in recent decades, as screens and politics have conspired to divide us against each other.

One surprisingly useful resource to see this transformation – in the USA, at least– is through the  newspaper “funny pages,” comic strips like Blondie or Family Circus. Many of then have been running for more than a century and have changed little, and so provide a valuable time capsule of the habits and values of Americans three or four generations ago.

For example, in Family Circus, a running gag shows the mother sending a child out to the neighbours to borrow a cup of sugar and telling him to “come right home.” The rest of the comic is a map of their town, showing the child taking a winding route through the woods, the creek, the playground, his friends’ houses and finally home to an exasperated mother. When the strip was created in 1960 this immediately earned a chuckle, as adults saw children do this every day, and remembered being that child.

Today, the scene looks too incomprehensible to be funny; not only would few people in a village even know their neighbours, much less borrow from them, but few parents would allow their child to wander the neighbourhood unsupervised, or play in the woods, or wander in and out of other houses.

Blondie also has once-common scenes, like the husband sitting at a bench at his favourite diner and chatting to the cook as a neighbour – normal when the strip appeared a century ago, but try doing it in the local kebab shop or fast food joint. Another common joke is that he is always late for his carpool in the morning; he and all his neighbours carpool to work, an act that was taken for granted several decades ago but is rare today.

Also in Blondie, many of the jokes centre around the husband and wife chatting amiably with local children who just wander up to them and talk, or Dennis the Menace – no relation to the UK comic of the same name – pestering his adult neighbours. Today, if a local man were to spend a lot of time with a child, parents would be likely to call the police.

Of course comic strips were works of fiction that exaggerate reality for broad comedy, yet the comedy only worked because everyone who read the strips recognised the situations from real life. Today, they are read mostly by an increasingly elderly audience who remember the lost civilisation they depict; for the rest of us, society has changed so much that they are merely bizarre. Their humour now consists of what we might as well call “banana-peel jokes,” something we register as a standard joke material even though no one can remember the reason it was once supposed to be funny.

 Family Circus

The Potential of Libraries

Most of us take libraries for granted, without appreciating what amazing things they are. Imagine having to buy even a fraction of the books, CDs and movies we can borrow freely from even the most meager local branch, whose total inventory might be worth millions.

They also serve you and your neighbours in other, less appreciated ways. Many offer free internet access to everyone, including the millions who are not online. They often act as a community centre, hosting meetings and events of everything from the Boy Scouts to the PTA to the local Tidy Town volunteers.

Your branch might offer weekly storytelling for children or night courses for adults. I knew one library that featured the art of local painters, perhaps their only recognition, and another that published short-run collections of local students’ fiction, giving aspiring teen writers like myself a start. A library might offer bound volumes of now-extinct local newspapers, records and other information forgotten in an age of Google.

Even more useful than the books or activities, though, is the principle behind libraries, that we and our neighbours can pool our resources and hold things in common that all of us occasionally need. Most of the Western World, however, adopted this principle for books and then stopped, never extending it to other obvious areas of life.

In fact, the trend of the last few decades has been the opposite – people bought more and more of their own private stocks of anything, no matter how expensive or little-used: a row of ten family homes might have ten rakes, ten chainsaws, ten barbecue pits and ten Dora the Explorer videos, each of which is used for only a few hours a year.

Those same neighbours could save a lot of money, though, if they pitch in and buy a shed full of tools together – a rake, shovels, saws, hammers and so on. Most of the tools would be there when needed, but each contributor would spend only a tenth of the price on them. There might be more wear on the tools, but there might also be more people taking care of them and making them last longer.

Any small community could also keep a library of seeds. Many garden megacenters carry only a few varieties of anything, often shipped from around the world, sometimes genetically engineered to yield only a single year’s crop. A seed library would be inexpensive insurance against unforeseen events – drought, fuel shortage, worsening economy -- that might make seeds might be harder to come by and more urgently needed.

Everyone needs medical care sooner or later, and while prescription medicines should not be casually traded or used past their sell-by dates, many other first aid items could be kept together in a neighbourhood or apartment building – bandages and plasters of various sizes, surgical spirits (rubbing alcohol to Americans), hydrogen peroxide and painkillers, as well as thermometers, blood pressure wraps, swabs and other basics.

Food doesn’t exactly lend itself to re-use, but cooking supplies do, and many people have things like steamers, pressure cookers, woks, fryers and other expensive equipment that they use rarely and that could be kept in a common stock.

Any parent knows that children love new toys but are quickly bored with them, and they gradually accumulate in a child’s room until digging through them becomes an archaeological project. If each family were to frequently clean out the toys their children don’t use, however, they could create a toy library for the community, whose toys could be used and re-used.

Finally, to come full circle, you could keep books that might be useful in times to come – gardening, home health care, water filtration. You can recommend such publications to public libraries, and perhaps consider joining your local library board – I used to cover the library board as a reporter, and they are usually a small group of elderly people whose hard work and subtle power goes unappreciated.

One easy way to start would be for you and your colleagues to engage in a spring cleaning together – books you finally admit you aren’t going to read, clothes that might come back in style in ten years and rarely-used tools from the garage. People have more than they realise, and find less clutter a relief – and since many might fear abuse of the system, it’s often best to start with things people won’t miss anyway.

Such abuse – members not giving back what they borrow – can happen, but it happens in public book libraries too, and it is rarely fatal. Things like power tools, of course, are more expensive than books, so members might have to keep them secure and enforce membership fees, security deposits or late charges to make sure everyone plays by the rules.

The details will depend on your group, of course, and “group” here could be almost anything. It could be you and a few neighbours sharing a shed, your congregation storing some common goods at the church, the Girl Scouts asking to store a cabinet of seeds at City Hall, or the town’s 4-H Club keeping a shed of equipment for members to check out. It could be poker buddies going in on a chainsaw, or people in a college dormitory time-sharing their textbooks. The principle is the same – most of us have more than we need, and not enough.

Whatever the circumstance, though, try to gradually open it up to more and more people, even at a greater risk. A few scattered libraries create tiny pockets of assistance in a troubled culture, but an overlapping network of such collaborations would help restore something the culture has lost.

The Mother Night

 

Whether you grew up in Arizona or Australia, Florida or Johannesburg, you probably celebrated Christmas by displaying plants from Northern Europe – hanging holly, ivy and mistletoe in the house, and decorating an evergreen tree – whether they are appropriate for your climate or not. I used to wonder why these plants, and why Christmas was this time of year when we don’t actually know when Christ was born. Once I moved to rural Ireland, though, these things began to make sense.

You see, I’ve mentioned that we are less than a thousand miles from the Arctic Circle, the same latitude as part of Alaska. We don’t think of Ireland as being so far north; it rarely snows or freezes here, because it’s an island surrounded by a current from the Caribbean, which keeps the temperature from getting too cold. But it never gets that warm either, and the seasonal light changes are extreme.

At Midsummer – the longest day of the year – you can walk around in twilight after 11 pm and before 4 am. Until we moved here, I never understood the title of Shakespeare’s A Midsummer Night’s Dream, his play in which lovers change their allegiances several times in a night. The longest day is the shortest night, so the title emphasizes how quickly love can turn – in a “Midsummer Night,” the equivalent of a “New York Minute.” 

Winter brings the opposite, with nights that can last for seventeen hours at a stretch, punctuated by several hours of sunset; the sun crouches low in the bushes, casting long shadows across agrey landscape. And those are the few hours of daylight before the long night comes again.

Where I live there are no streetlights, and until a few decades ago, no electricity at all, no light but candles and flames. As one Irish writer put it, “the nights were treacle-black, they haunted little children and big men alike. Outdoors was for spectres and hooved creatures with strange powers. Children of the long-legged day would look out petrified at the wild sea.”

In most of the Western world generations now have grown up with streetlights outside and houselights a flick away, and can little comprehend the unsettling power of long and absolute darkness.

No wonder people here used to spend the winters going from house to house, lantern or torch in hand, spending time with neighbours and singing songs, sharing dishes and telling stories. Even further back people here built some of the oldest monuments by humans – Newgrange just north of us, five thousand years old, and Stonehenge in England, built around the same time, and both aligned to mark the solstice of maximum darkness, what the Saxons would later call the Mother Night.

No wonder, then, that people here devoted the longest night to celebration, reminding each other that this too would pass. No wonder people brought indoors the plants that remained green and cheerful – holly, ivy, evergreens -- a reminder that the green world around us would return as the world was remade. No wonder it became the celebration day for the birth of Christ.

Christian holidays, like the faith itself, came to Europe from a very different culture and landscape, the desert lands to the far south and east. Once adopted by peoples of the long darkness, though, they were transformed. 

Whenever Christ was actually born, the obvious time to celebrate his birth was when -- after a long and harrowing plunge into the abyss -- the world seems to exhale, the days are born and grow again, and another year of life, with all its possibilities, appears before us.

Hallow's Eve

It was 19 years ago that I first arrived in Ireland a few days before Samhain -- Hallowe'en -- when The Girl was still a baby. I didn't realise then that this was the day for setting off fireworks here, like Independence Day in the USA, New Year's Eve in Germany or Guy Fawkes night in the UK. Local boys, it turned out, shot bottle rockets all night into the dark fields. Where our house was. 

Let me tell you, there's nothing a jet-lagged baby loves more than artillery outside the window. 

Sorry for not posting more, but I'm working on a big project to be announced soon. 

Drying

Say “dehydrated food” and people think of army rations or those little pills people eat in science fiction, but you probably have many dehydrated foods at home already. All grains are dehydrated, for example – rice, oats, popcorn – along with powdered grains like flour or cornmeal, and grain products like pasta. Most beans and lentils come dried, as do staples like salt and sugar. Most people also are familiar with raisins, sultanas, sun-dried tomatoes, dried herbs and, of course, tea. You can dry all kinds of food outside of these, however, and it remains one of the most effective and efficient ways of preserving food through the winter.

Vegetables can be dried, even those parts we don’t ordinarily eat fresh. Broccoli, cabbage, carrots, parsnips, kale – all these can be dehydrated and saved indefinitely as ready-to-go soup ingredients. The dried vegetables can also be ground into powder and mixed into soup or bread, adding to its nutrition. Meat is difficult to dry in this climate without a dehydrator, but if you have one you can make jerky, a source of protein that can last for months at room temperature without spoiling.

Dehydrating food saves money, allowing you to spend cents on what would ordinarily cost several euros. A can of soup, for example, has more salt than you need in your entire day, is exorbitantly expensive for the amount of nutrition you receive, and costs a few euros. On the other hand, you could keep enough dried vegetables in your pantry for months of soup, all for no money and a little effort, with no salt, no chemicals and plenty of nutrition.

Herbs can be dried, of course – basil, oregano, thyme and dozens of others. Other plants can be dried for teas – nettles, dandelions, mint, and chamomile. To dry them be sure to pick them when they are fresh and already somewhat dry – that is, not after it’s been raining. Then shake off any moisture, pat them off with a towel, tie a string around the stalks and hang them in a cool dry place like your pantry. Don’t hang too many at once or the herbs will just go yellow without drying properly, as parsley did with me this year. If you can get your hand around the thickest part of it, you should be fine.

Teas can be made from almost any dried edible leaf, flower or fruit, but a few are particularly well-suited: clover, dandelion, bramble shoots, nettles and sage all make good teas. Mint, fennel, dill and anise are good for stomach problems, while chamomile flowers are good for relaxing before bedtime. You don’t need to make just one kind of tea – take a variety of herbs and mix them together, perhaps with a bit of honey or fruit juice. Remember that you generally need a lot of leaves to give boiling water taste and colour, compared to black tea.

Every autumn most people will have a glut of excess fruits and berries around them, most of which will go to waste. Dehydrated, however, and they can last the rest of the year – apple rings, blueberry raisins or whatever you like. If you have a dehydrator, you can also dry mashed fruit into fruit roll-ups. All these make nutritious sources of vitamins through the winter, and a dessert-like snack for children.

If you need a dehydrator, there are some available online for around 50 euros and up, and if you use it regularly it should pay for itself in short order. To use a food dehydrator to dry fruit and vegetables you want to select produce of good quality, as overripe produce might not work well. Cut them into similarly-sized pieces, as this will ensure that everything dries evenly. Some people find it better to blanch vegetables in boiling water for a few minutes first – check what your dehydrator recommends, and then experiment.

People have been preserving food as long as they have been eating – drying, fermenting, pickling, smoking – but in the last few decades people have abandoned all these in favour of one device: the refrigerator. Fridges and freezers remain handy, of course, but they have limited space, require constant electricity and cost money, so we might find it worth our while to remember how to preserve food in other ways if necessary.

 

 

 

Twisting wood into a house

These days, you spend your life paying off a house, and even building a shed or animal shelter can be expensive, as timber, brick or any other modern building material requires a heavy investment of money, time and skilled labour. For thousands of years, though, people used a simpler technique that used nothing but natural, local materials.

“Wattle and daub,” as it’s called, takes its name from its two components; a “wattle” was a wicker fence or wall made of a pliable wood like willow or hazel, woven around upright posts like a horizontal basket. Farmers sometimes surrounded their fields with wattle fences, which could be made in modular, lightweight pieces a metre or two high and a metre or two across – hurdles -- and then uprooted, carried to a new location, and stamped into the ground where needed.

The farmer usually created a wattle by putting the upright posts (sometimes called zales or sails on these islands) into a wooden frame (sometimes called a gallows) to hold them in place. Then withies – slim cuttings of willow or hazel – were wound back and forth around the uprights. At the end of the hurdle the withy would be twisted for greater flexibility, wound around the last zale, and woven back in the other direction. Usually a gap would be left in the middle of the hurdle, called a twilly hole, which allowed a shepherd or farmer to carry a few hurdles as a time on his back.

According to author Una McGovern, hurdle fences were vital to medieval agriculture; by keeping sheep confined without the need for permanent infrastructure, they allowed tenant farmers to graze sheep on a patch of land, letting them manure the fields one by one and deposit the fertilisers necessary for cereal crops.

The same technique could form the walls of a building, once a log or timber frame was built and the wattle filled in with a “daub” plaster for insulation and privacy. The daub often contained clay, human or animal hair and cow dung, and hardened around the wattle like concrete around rebar. The technique proved popular throughout the ancient world, among Sumerians, Chinese and Mayans alike. If kept dry the walls would last for centuries, and even now restoring or demolishing old buildings in Europe sometimes reveals wattle inside the walls.

Not all ancient builders loved it; the Roman architect Vetruvius, in the first century BC, moaned about its hazards in his Ten Books on Architecture:

“As for ‘wattle and daub’ I could wish that it had never been invented,” Vetruvius wrote testily. “…But since some are obliged to use it either to save time or money, or for partitions on an unsupported span, the proper method of construction is as follows. Give it a high foundation so that it may nowhere come in contact with the broken stone-work composing the floor; for if it is sunk in this, it rots in course of time, then settles and sags forward, and so breaks through the surface of the stucco covering.”

Vetruvius’ disdain notwithstanding, however, clearly many of his contemporaries loved it, and it’s easy to see why; it allowed people to build a structure cheaply and easily. The main disadvantage, as the Roman mentioned, is that it cannot get damp; like cob, straw bales or other natural building methods, it works best when you build the foundation and walls of rock for the first metre or so.

The technique is similar to building in cob, that mixture of sand, straw and clay, mixed with water and squeezed together – usually by humans walking on it.  Handfuls of the mixture – the word “cob” comes from an Old English word for “lump” – are stacked them on top of each other in a row, stomped solid by people’s feet, and then another layer of cob added, until people have a wall.

The straw binds the clay and sand together; instead of a wall’s mass hanging on a few large structures like girders or beams, it hangs on the many tiny structures of the straw. Once the cob dries it can be almost as durable as stone. Daub needs to be thinner than cob, like stucco or plaster – to be spread across the wattle rather than creating a self-supporting wall – but is can be made from quite similar materials. 

Of course, wattle and daub is probably not suitable for modern homeowners unaccustomed to mud walls. That doesn’t mean, however, that it has no relevance to today’s homesteader; animals don’t tend to mind such all-natural surroundings, as long as the interior remains warm and dry, and neither do garden tools.

Building techniques like cob or wattle-and-daub fell out of favour in the modern era because they are more labour-intensive than our modern building techniques that rely on fossil fuels. We should not let such skills disappear entirely, however, for these methods still have advantages. They are completely ecological, requiring no machines, and generating no pollution. They can last for centuries, as evidenced by homes built this way in Europe – and might still stand when our reinforced concrete has collapsed to ruin. And when a wattle-and-daub home is finally torn down, it merely adds fertiliser to the soil, rather than toxic waste – and another one can be built, literally dirt cheap.

 

References:

Una McGovern, Lost Crafts, published by Chambers, 2009. 

Vetruvius, Ten Books on Architecture, Chapter 8, Section 20. 

Top Photo: Cottage in Heimbach, Germany. 

Bottom photo: Listed building in the UK with original wattle showing. 

Both photos courtesy of Wikicommons.