The Evolution of the Country Community / A Study in Religious Sociology

by Warren H. Wilson

"The fact that nearly three hundred of these societies are at work in Ireland and that, although their transactions are on a very modest scale, the system is steadily growing both in the numbers of its adherents and in the turnover,—this fact is, I think, a remarkable testimony to the value of the co-operative system. The details I have given illustrate one important distinction between co-operation, which enables the farmer to do his business in a way that suits him, and the urban form of combination, which is unsuited to his needs."

The traditional economy that centered in the farm household was independent. The ethical standards of country life recognized but small obligations to those outside the household. Farmers still idealize an individual, or rather a group, success. They entertain the hope that their farm may raise some specialty for which a better price shall be gained and by which an exceptional advantage in the market shall be possessed. The conditions of the world economy are imposing upon the farmer the necessity of co-operation.

The prices of all the farmers' products are fixed by the marginal goods put upon the market. For instance, the standard milk for which the price is paid to dairy farmers, is the milk which can barely secure a purchaser. The poor quality, relative uncleanness, and the low grade of the marginal milk dominate the general market in every city, and the farmer who produces a better grade gets nothing for the difference. It is true that there is a special price paid by hospitals and a limited market may be established by special institutions, but we are dealing here with general conditions such as affect the average milk farmer and the great bulk of the farmers. It is on these average conditions alone that the country community can depend.

Co-operation is the essential measure by which the producer of marginal goods can be influenced. To raise the standard of his product it is necessary to have a combination of producers. So long as the better farmer is dependent by economic law upon those prices paid for marginal goods, the only way for the better farmer to secure a better gain is to engage in co-operation which shall include the poorer and the marginal farmer.

In the Kentucky counties which raise Burley tobacco, a few years ago the tenant farmer was an economic slave. He sold his crop at a price dictated by a combination of buyers. He lived throughout the year on credit. His wife and his children were obliged to work in the field in summer. He had nothing for contribution to community institutions. Indeed, he very frequently ended the year without paying his debts for food and clothing.

The organizations of these farmers which have been formed in recent years for self-protection have been blamed for some outrageous deeds. Persons in sympathy with these organizations have burned the barns of farmers unwilling to enter the combination. They have administered whippings and threats right and left in the interest of the farmers' organization. In their contest with the buyers to secure a better price they have reduced to ashes some of the warehouses of the monopoly to which they were obliged to sell their tobacco. These public outrages are worthy of condemnation. The writer believes that they were not essential to the process of co-operation by which the farmers fought their way to better success, though the effect of these acts is a part of the historical process.

But the combination of farmers has redeemed the poorer, the tenant farmer and the small farmer from economic slavery. His representatives now fix the price of the product. There is one buyer and one seller, competition being eliminated; and the price at which the tobacco is sold is the farmers' price, not the manufacturer's price. As a result the farmers are able to hire help. The wife and children no longer work in the field. The bills are paid as they are incurred, instead of credit slavery binding the farmer from year to year. Last of all this prosperity has taken form in better roads, better schools and better churches. It remains only to be said that among the farmers engaging in this co-operative union there were many preachers and pastors of the region. They took a large part in the combinations of farmers which affected this great gain. They recognized that the fight of the farmers for self-respect and for free existence was a religious struggle and that the church had a common interest in the well being of the population to which it ministered.

Another instance of co-operation is seen in Delaware and on the "Eastern Shore" where the soil had been exhausted. Methods of slavery days were unfavorable to the land and after the War it was long neglected. In recent years a new type of farmer has come into this territory. By intensive cultivation with scientific methods, he is raising small fruits, berries, vegetables and other products, for the nearby markets in the great cities. The success of these farmers has been dependent upon their produce exchanges. They have learned, contrary to the traditional belief of farmers, that there is a greater profit for the individual farmer in raising the same crop as his neighbor, than there is in an especial crop which competes in the market for itself. That is to say, in shipping a carload of strawberries the farmer gets a better price when the car is filled with one kind of berry than he would receive if the car was made up of a number of separate consignments under different names and of different varieties. Co-operation has been better for the individual than competition.

It at once becomes evident that co-operation is an ethical and a religious discipline. As soon as the farming population is saturated with the idea, which these farmers fully understand who have prospered by co-operation, the religious message in these territories will be a new message of brotherhood. The old gospel of an individual salvation apart from men and often at the expense of other men will be enlarged and renewed into a gospel of social salvation. No man will be saved to a Heaven apart or to a salvation which he attains by competition or by comparison, but men shall be saved through their fellows and with their fellows. The country church, of all our churches, will teach in the days to come the gospel of unity.

The writer's own experience as a country minister was a perfect illustration of this union of all members of a community. In the community Quakers, Irish Catholics, Episcopalians, Presbyterians and Baptists were represented in nearly equal numbers. With people widely diverse in their economic position, though dependent upon one another, it became evident to all that the only religious experience of the community must be an experience of unity. Under the leadership of an old Quaker who supplied the funds and of two others of gracious spirit and broad intellect, the whole community was united, on the condition that all should share in that which any did. One church was organized to receive all the adherents of Protestant faith and one service of worship united all, whether within or without the church. Even the Roman Catholics once or twice a year for twenty years have been brought together in meetings which express the unity of the countryside.