Article
Comment
Music
Sustainability
4 min read

What’s the point of celebrating the harvest?

We reap what we sow: a once young man’s guide.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A soot stained burnt-out harvester sits in a recently harvested field.
A burnt-out harvester, Lonesome Farm, Oxfordshire.
Nick Jones.

I plan next week to visit a small nursery school, called Young Haymakers, for their Harvest celebration where toddlers to five-year-olds will sing songs about tractor wheels going round and round, with vigorous manual actions as they shake, shake, shake the apple tree. 

We’ll have a Harvest snack at tiny tables, a prayer and then they’ll give me the Harvest gifts from their families for those who may be hungry. 

It is, of course, a delight, one of the happiest duties of a parish priest and I’ll miss it terribly as I hand it over to a new Rector. But, while I take nothing away from the sheer joy of thanksgiving of these children for the fruits (and vegetables) of this harvest and for those who farm them, I can’t help but wonder what Harvest, as a festival, really means for grown-ups. 

The metaphor has been just too rich to avoid this season. We reap what we sow – and we witness that from Ukraine to Gaza and Lebanon, from Sudan to a United States that teeters on the brink of self-destruction as the world’s beacon of democratic values. 

One might add to this sorry list the longer-term grim gathering-in from the world’s reliance on fossil fuels, a failed harvest of biblical-scale abomination as we destroy our planet’s natural capacity to host us. Truly, we have sown a wind and, in so many areas of human endeavour, we look like we reap a whirlwind (literally, in the case of weather crises such as Hurricane Milton). 

There are prophetic voices that cry out in our human wilderness, from those who foresee the demise of the US at the hands of a shallow nationalism to those few on the political stage who predict an all-out war in the Middle East as the only possible conclusion to the escalation of revenge attacks between Israel and its neighbours. 

The ancients saw famine and failed harvests as judgments for their sin, their divergence from the divine will. It’s unlikely that our world is going to accept such culpability any time soon. To do so would require a humility that we have lost, along with losing our religion. 

We need to be careful of ascribing too much of a prophetic voice to Young. This was, after all, a fairly bombed-out singer-songwriter of the start of the Boomer generation.

Setting aside the reaping of whirlwinds from millennia ago, I’m going to invoke a popular folk song from a little over half a century ago. I do so because, in 1972, we lived in a more innocent world, before we knew how industrialisation could destroy our human species and when a western hegemony in democracy was taken for granted. Little did we know the precipice on which we were perched. 

The song is by the folk-rock colossus Neil Young and is called, appropriately enough, Harvest. It is, lyrically, one of his more obscure works and to listen to it now is to struggle to get past a strangulated hippy voice that verges on self-parody. 

But it repays the effort. Young’s lyrics are infused with religious reference and imagery, but no claim should be made for his affirmation of the Christian faith. Nonetheless, we’re entitled to view art through the prism of what informs us and, as such, Harvest yields its fruits. Young may well be singing about his lover, but it’s in love that all truth is explored.  

Listen to it. Young’s Harvest opens with the lines “Did I see you down in a young girl’s town/ with your mother in so much pain?” Through a scriptural lens, this sounds like the pain of incarnation, the sharing of Mother Mary’s agony in visceral human experience. 

It continues: “Will I see you give more than I can take”; for the confessing faithful, we’re at the foot of the cross here. “Will I only harvest some?”; we can, all of us, only harvest a little of the mystery of that event. “As the days fly past, will we lose our grasp?”; of course we will – time is finite. “Or fuse it in the sun?”; an uncanny pre-echo of climate change worthy of Nostradamus. 

We need to be careful of ascribing too much of a prophetic voice to Young. This was, after all, a fairly bombed-out singer-songwriter of the start of the Boomer generation. But it’s also true that we should be careful of where we look for prophetic voices. 

For Young, the Harvest is indeed a cruel and painful event, which we can only understand in part. We do indeed reap what we sow, but there may be purpose to be found in that. And the Harvest is indeed bitter, but in it we may glimpse a plan: “Dream up, dream up, let me fill your cup/ With the promise of a man”. 

Or, okay, it’s just a song, harvesting a good deal of cash for its writer and singer. I’m no big fan of Young. But it might just have told me more about the Harvest than singing All Things Bright and Beautiful

Article
Comment
Ethics
Freedom
War & peace
4 min read

There’s light and darkness in journalism’s truth game

“There’s your truth, there’s my truth and there’s the truth.”

George is a visiting fellow at the London School of Economics and an Anglican priest.

A church altar holds commemorative frames of killed journalists
The Journalists’ Altar.

The Journalists’ Altar at St Bride’s church, on London’s Fleet Street, bears the Perspex tombstones of reporters and their colleagues who have died in wars and conflicts around the globe, in the act of bringing news to us.  

This solemn memorial is joined by new ‘stones’s for Anas al-Sharif and his four-man crew from Qatar-based al-Jazeera, who were killed in a targeted strike on their tents at the gates of the Al-Shifa hospital in eastern Gaza City. 

It was worth checking that they’re included on the altar, as there’s the sneaking suspicion that someone might have decided that honouring them in this way would be inappropriate or even inflammatory. The Israel Defence Forces (IDF), who killed them, would certainly take this view, having described al-Sharif, one of the few television correspondents bravely to have remained in northern Gaza, as a “terrorist” who “posed as a journalist.” 

Journalist rights groups, such as the Committee to Protect Journalists (CPJ), as well as, unsurprisingly, Al Jazeera itself counter that this is baseless. The CPJ adds “there is no justification for [the] killing.” 

Of course there isn’t. Al Jazeera is pro-Arab and consequently pro-Islam and, therefore, anti-Israel. Al-Sharif may have had links with Hamas in the past, but he and his colleagues were demonstrably non-combatant. If we start killing journalists who are biased against us, we’re entering very dark moral territory indeed. 

I worked for The Observer when it was owned by conglomorate Lonrho and it promoted proprietor Tiny Rowland’s best interests in Africa and in his battle with Mohammed Al-Fayed for ownership of Harrods. News Corporation’s titles aren’t famous for exposing and criticising the activities and opinions of the Murdoch family. 

It might be a stretch for even their fiercest critics to suggest that Rowland or the Murdochs had committed acts of terrorism, but the point is that journalism, good or bad, is never truly independent. That al-Sharif and his friends had associations with Hamas is largely irrelevant. Indeed, journalists must have contacts with the dark side.  

If we’re at risk for our allegiances, then it’s not just us but freedom itself that is under threat. Imagine if we could be arrested for sympathising with supporters of Palestine Action, currently a proscribed terrorist organisation in the UK. That, worryingly, begins not to sound too farfetched. 

Journalism, when it works properly, shines as a light in the world’s darkness, revealing what’s really going on. It’s what makes it a less trivial professional activity than many other walks of life. The Journalists’ Altar bears testament to that.  

The light shining in darkness is central to the Christian tradition, revealed in the prose poetry of the opening sequence to John’s gospel (a line of which appears on the Journalists’ Altar). It is inextinguishable, exists only because darkness exists and is revealed in the human capacity for love, the triumph of hope over despair and lives led self-sacrificially. 

That’s way too much freight for humble old journalism to carry. But it is true that journalism shines a light in human affairs, the better to reveal what lies in the darkness so that we can examine it. In that endeavour, it shares an interest in truth 

A late and lamented Observer desk editor of mine once told me dolefully, when I wailed that lawyers were preventing a story I knew to be true, that “there’s your truth, there’s my truth and there’s the truth.” I don’t think he meant to mark the difference between subjective and an objective, absolute truth, but he did define the truth game that we’re in. 

As it took Gaza’s territory, Israel’s government long ago ceded its moral ground – quite an achievement given the scale of the atrocities committed by Hamas on Israel’s people on 7 October 2023. It simply cannot afford to allow the light of what is true to shine in the darkness of Gaza. So, it bans foreign correspondents from reporting from within the Strip. 

“Democracy dies in darkness” has been the slogan of The Washington Post since 2017, a line it lifted from its Watergate heritage. There’s been a fair bit of chortling and downright rage at this conceit since its newish proprietor, Jeff Bezos of Amazon, declined to allow the Post to back the Democrat candidate against Donald Trump at the last US election (those pesky owners again). 

But it’s not really democracy that dies in the dark. It’s just that we can’t see in the dark. We need light to do that. Journalism, for all its weaknesses and absurdities, provides some of that light. Israel, Gaza and the deaths of five Al Jazeera journalists show that it’s a light that isn’t inextinguishable. That’s more than a worry. 

Al Jazeera’s anchor Tamer Almisshal nailed it: “Israel, by killing and targeting our correspondents and team in Gaza, they want to kill the truth.” Our democracies need to ensure that doesn’t happen. 

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