Chapter 5

CULTURE FROM THE CORN LOT[2]

The question of questions that the college student asks himself is, What am I going to be? The surface query is, What am I going to _do_? But in his heart of hearts he ponders the deeper questions: What may I become in real intellectual and moral worth? How large a man, measured by the divine standards, will it be possible for me to grow into?

These are the great questions because growth is the great end of life. That is what we are here for, to grow. To develop all our talents, all our possibilities, to increase our native powers of body, mind, and soul--this is life. It is important that we have a vocation. We must do something, and do it well. But the real end is not in working at a profession but in developing our abilities. Our symmetrical growth is the measure of our success as human beings.

As the student looks out over the ocean of life and scans the horizon for signs of the wise course for him to take, he should decide whether the particular mode of life that now appeals to him will yield the greatest possible measure of growth. He must consult his tastes, his talents, his opportunities, his training. And the test question is, Will this line of work yield me the growth, the culture, I desire?

But what are the elements that yield culture to an individual? Using culture in a very broad sense as a synonym for growth, we may say that the things contributing most to the culture of the average person are his work, his leisure, and his service to others. We may now try to answer the question we started with, as it presents itself to many a student in the agricultural colleges of our country. Will agriculture as a business, will the farm life and environment, contribute to the growth which I desire for myself? Can I extract culture from the corn lot?

Let us first see if the work or vocation of farming gives culture. My answer would be that there is scarcely an occupation to be named that requires broader knowledge, more accurate observation, or the exercise of better judgment than does modern farming. The farmer deals with the application of many sciences. He must be an alert business man. He requires executive talent of no mean order. The study of his occupation in its wider phases leads him into direct contact with political economy, social movements, and problems of government. The questions confronting him as a farmer relate themselves to the leading realms of human knowledge and experience. I speak of course of the progressive farmer, who makes the best use of his opportunities. He can hardly hope to become immensely wealthy, but he can maintain that modest standard of living that usually is the lot of our most useful and cultured people and that ministers as a rule most fully to the ideal family life. The truly modern farmer cannot help growing.

There is much hard work on the farm. Yet on the whole there is fully as much leisure as in most other occupations. There is time to read, and books are today so easily accessible that living in the country is no bar to the bookshelf. Better than time to read is time to think. The farmer has always been a man who pondered things in his heart. He has had a chance to meditate. No culture is sound except it has been bought by much thinking; all else is veneer. Farm life gives in good measure this time to think. But it is in nature that the farmer finds or may find his most fertile field for culture. Here he is at home. Here he may revel if he will. Here he may find the sources of mind-liberation and of soul-emancipation. He may be the envy of everyone who dwells in the city because he lives so near to nature's heart. Bird and flower, sky and tree, rock and running brook speak to him a various language. He may read God's classics, listen to the music of divine harmonies, and roam the picture galleries of the Eternal. So too in his dealings with his kind, he lives close to men and women who are frank, virile, direct, clean, independent. The culture coming from such associations is above price. One learns to pierce all shams, to honor essential manhood, to keep pure the fountains of sympathy, ambition, and love. Thus on the farm one may find full opportunity for that second means of culture, leisure.

Another powerful agency for cultivating the human soul is service. Indeed, service is the dynamic of life. To be of use is the ambition that best stimulates real growth. Culture is the end of life, the spirit of service the motive power. So it is of this I would speak perhaps most fully, not only because it is a vital means of culture, but because it is also peculiarly the privilege and duty of the college man and the college woman. For let it be said that if any college student secures a diploma of any degree without having been seized upon by a high ambition to be of some use in the work of helping humanity forward, then have that person's years of study been in vain, and his teaching also vain. The college man comes not to be ministered unto but to minister. He has been poorly taught if he leaves college with no thought but for his material success. He must have had a vision of service, his lips touched with a coal from the altar of social usefulness, and his heart cultivated to respond to the call for any need he can supply, "Here am I, send me."

I think it may safely be said that there is no field which offers better chance for leadership to the average college man or woman than does the farm. Take, for instance, politics. The majority of our states are agricultural states. The majority of our counties are agricultural counties. The agricultural vote is the determining factor in a large proportion of our elections. It follows inevitably that honest, strong farmers with the talent for leadership and the ability to handle themselves in competition with other political leaders have a marvelously fine chance for useful service.

So is it in educational questions. Nowhere may the citizen come into closer contact with the educational problems of the day than through service on the rural school board. If he brings to this position trained intelligence, some acquaintance with educational questions, and a desire to keep in touch with the advancement of the times, he can do for his community a service that can hardly be imagined.

Take another field--that of organization for farmers, constituting a problem of great significance. As yet this class of people is relatively unorganized, but the movement is growing and the need of well-trained leadership is vital. I cannot speak too strongly of the chance here offered for active, intelligent, masterful men and women in being of use as leaders and officials in the Grange and other farmers' organizations.

So with the church question. One of the reasons for the slow progress of the country church is the conservatism in the pews as well as in the pulpit. The ardent member of the Young Men's Christian Association in college may feel that, in the country, there will be no outlet for his ambition to be of religious use to his fellow-men. This is a mistake. The work of the Young Men's Christian Association itself in the country districts is just beginning, and promises large growth. Wider service in the church, a community federation or union of different churches, the work of young people's societies and of the Sunday schools--all these afford abundant opportunity for the man or the woman qualified and willing.

There are other lines of usefulness. Although I have stated that on the farm the opportunities for personal culture are great, it must be confessed that these opportunities are not fully utilized by the average farmer's family. Here then is a very wide field, especially for the farmer's wife. For if she is a cultivated college woman, she can through the woman's club, the Grange, the school, the nature-study club, the traveling library, and in scores of ways exercise an influence for good on the community that may have far greater results than would come from her efforts if expended in the average city. The farm home too has latent capacities that are yet to be developed. It ought to be the ideal home and, in many cases, it is. But there are not enough of such ideal homes in the country. No college woman with a desire to do her full service in the world ought for an instant to despise the chance for service as it exists on the farm.

All of these opportunities so briefly suggested might be enlarged upon almost indefinitely, but the mere mention of them emphasizes the call for this service and this leadership. Nowhere are leaders more needed than in the country. The country has been robbed of many of its strongest and best. The city and perhaps the nation are gainers: but the country has suffered. From one point of view, the future of our farming communities depends upon the quality of leadership that we are to find there during the next generation.

So we come back to our question, Can the farm be made to yield to the man or woman, residing upon it and making a living from it, that measure of growth and all-round development that the ambitious person wishes to attain? And our answer is, Yes. In its work, its leisure, its field for service, it may minister to sound culture. If you love the life and work of the farm, do not hesitate to choose that occupation for fear of becoming narrow or stunted. You can live there the full, free life. You can grow to your full stature there. You can get culture from the corn lot.

FOOTNOTE:

[2] Addressed to students in an agricultural college.

THE AGENCIES OF PROGRESS