Ethan Soloviev is the coauthor of Regenerative Enterprise and Levels of Regenerative Agriculture and co-owner of High Falls Farm, a multi-enterprise farm in the Hudson Valley of New York that aims toward regenerative principles and practices. On this bonus episode, Ethan joins Ross to introduce us to the Jewish idea of shmita, as well as his attempts to learn from Irish/Celtic and indigenous North American agricultural traditions as well.
Full Transcript
Ross Kenyon: Hello and welcome to the Reversing Climate Change podcast. I’m Ross Kenyon. Today I have with me Ethan Soloviev, author of Regenerative Enterprise and Levels of Regenerative Agriculture. He’s also a farmer at High Falls Farm. You can find them at highfallsfarm.com. Thank you for being here, Ethan. My pleasure. You were recommended to me to talk about the idea of Shemitah, which I know from Hebrew scripture and from running regenerative circles. And your name came up on our paths across so many times.
In fact, you were a big inspiration behind carbon removal. So you’ve had a little bit of a behind the scenes influence here at Nori. And I’m glad to finally have you and also to talk about this idea and just your general approach to how you are employing farming techniques that you’ve called from various spiritual traditions that you’ve engaged with. Is that an okay way to sum it up?
Ethan Soloviev: Sort of, except it’s a little bit coming from the extractive mindset of sort of like, I just pick up practices here, techniques here and kind of slosh them all together and what I’m doing. But aside from that... It’s not my intention, but I guess it does sound a little bit like that. Yeah. Yeah. So, I mean, I’m a farmer, small scale. I have 30 acres here in upstate New York. Primarily, it’s an apple orchard, 16 acres of apples. We also run grass-fed lamb and sheep underneath the apple orchard.
There’s a shiitake mushroom enterprise on the farm, along with some longer-term plantings, chestnuts, hazelnuts, some other fruit crops, medicinal herbs. So, it’s a diversified farm aiming towards... Regenerative Agriculture which as you’ll find out if you listen or read some of the other stuff I’ve written, the particular like practices and techniques are a sort of an aspect of everything we’re doing but they’re certainly not as whole and as encompassing in a way as I think some of what we’re going to talk about today.
Ross Kenyon: Great. It sounds like you’re a good person to complicate a lot of these things too. I know you have strong feelings on how people will talk about regenerative agriculture and what actually qualifies and what doesn’t.
Ethan Soloviev: Is that a little bit for us today? Well, I don’t know. It’s less about how they talk about it and more really about what people are doing with it. And I do have the belief that the way we talk about things matters and the words The things that we use are real indicators of what’s going on inside our heads. So, an example I often use is that people are always talking about supply chains. You got to get the, you know, supply chain. We’re going to get Regen Ag into our supply chain.
How to scale this through the supply chain. And all of that points to a mechanical way of viewing the world where you’re thinking about things as a chain, as if it’s a machine. And for the most part in regenerative agriculture, we’re working with We’re working with living systems. We’re not working with machines. And yet that way of talking shows that in your way of thinking, you’re treating the world as a machine, which will lead you to do more of the extractive, degradative practices and approaches that is most of what’s in agriculture today.
So people just start speaking to you and then you’re correcting them and they don’t even know which way is up anymore. When I’m doing a good job, it’s not as much like that. But in a one-off conversation, I’ll certainly tend not to correct. And I don’t distract people like I’m right because that’s the other thing is that I don’t think I’m right per se but I really enjoy disrupting myself and other people because I think the most fun things happen when you’re a little bit uncomfortable or a little bit off your element.
You’re not just saying a thing that you know to be true and you’ve said a hundred times before. So I definitely don’t believe that I’m right. And I don’t believe that the way I’m doing agriculture is quote unquote better than anybody else’s. I think it has different effects in the world. And I really like talking about that and engaging with people around it. But I think the moral superiority around any and all of it is one of the main challenges that the organic movement had.
I think it’s a definite challenge that the regenerative agriculture movement has. And so when there’s time and space, I love to take a different approach and invite people to be seeing the whole picture and making decisions for themselves about where they go and what they do.
Ross Kenyon: There’s something about discussions around if we’re framing this as sometimes people think of it in terms of Jonathan Haidt’s moral foundations theory as being an issue of purity. This is like a purity dynamic. People are talking about what qualifies as organic or regenerative, actually. And there’s something that’s so satisfying about the self-righteousness and sanctimony that comes out of conversations like that. So it’s a temptation that is hard to resist because it is so... Satisfying in a sort of evil kind of way. But it probably isn’t the best way to have those conversations, right?
Ethan Soloviev: Yeah, it’s so interesting that you bring out both purity and evil in the same sentence because I think, and this is actually taking us a step closer towards our supposed topic for today, but I think the whole idea of purity as opposed to a sort of evil dirtiness comes from the Judeo-Christian tradition. It comes out of, and even earlier than that, from Ahura Mazda and the Zoroastrian tradition that preceded Christianity and Judaism, or it’s in parallel sometimes. And so I think that whole idea that there is a pure, there is a one true farming technique.
There’s a one true science. There’s a one true God. Those are all that same sort of mind that there is something pure and that is the correct thing and that everybody else is heathens and should be killed.
Ross Kenyon: I knew there was a good reason I invited you on, Ethan. It’s because you name drops Zoroaster here at the six-minute mark. Getting right into it. I’ve been thinking about him lately, too, because I’ve been reading Augustine’s Confessions, and he was a Manichaean. And that’s sort of all related, right? This sort of partition between good and evil or spiritual material. They’re all about these dichotomies and splitting things into twos. And this is just something that you, as a general rule, do not like, is broadly what we’re getting at, right?
Ethan Soloviev: And when you say Indo-European, then you actually get a sort of larger thing that includes Buddhism as well and all the Hindu religions. I think there’s some really interesting dynamics. So, there’s a lot of dichotomizing that happens that, in my experience, is absent in some other places. Like, for example, one side of my family is Irish, Irish Catholic, and well before the Catholic, there was some really cool... And the peoples that live there, they had a very strong, instead of a dichotomy, they had a, of splitting everything into two things.
And so, I’m always looking to bump us out Out of the two and into the three in anything we’re thinking about. And that comes very strongly from, you know, a couple of different people that I would count as my teachers, including Carol Sanford on the sort of regenerative business side of things. And then also Martine Prechtel on the, I don’t even know what to call side, on the keeping the seeds alive connection to all of our own indigenous ancestors somewhere way back there.
Ross Kenyon: I love that you brought up three and I want to get back to that, but let’s start with seven. What is going on with seven? What is Shemitah? What is the Sabbath? How does it apply to agriculture? That’s my slew of questions to at least start us off on something more concrete here. Awesome.
Ethan Soloviev: Well, so I’m not an expert in this by any means. There are many other people who have followed and written and thought a good bit about Shemitah in particular. Shemitah basically means Sabbath and it’s this idea of From Judaism, from Jewish agriculture all over the world, that in the same way that once a week you rest, you take a day of rest, the Sabbath, which also appears in much of Christian ideology, this day of rest, in the same way that we do that every week, that also should happen every seven years in an agricultural system, in an agricultural cycle.
So it’s the idea and the practice that is still alive, at least in some parts of Israel today, and maybe other places where Jews are farming around the world, maybe still in Africa, maybe other places in the Middle East, probably even some farms around North America, who knows where. This practice that every seventh year... You do not cultivate the ground and you do not sort of harvest what you’re planting and seeding. You basically take a whole year off from the kind of agriculture that you usually do.
Ross Kenyon: What do you think explains this? I guess there’s a couple different angles here. We can talk about what the religious significance of this is. And if we wanted to be a bit more anthropological here, we could say that there is some sort of evolutionary function that helps the soil or helps human communities to take this period of rest. What’s going on? What do you think is happening with Shemitah?
Ethan Soloviev: I don’t know as much on the religious side of things except for that connection to every seven units you rest and that is a sacred time. It’s a time for study. It’s a time for learning about your spiritual traditions of growth. Growing yourself, not so much going out and doing things in the world, but more taking time to be internal. And so, you know, you could say, well, there’s something about every seven years you’re supposed to just let the ground rest. And so you’re not telling it’s like a fallow year.
But I think it’s something different. I think Shemitah is a memory of a more ancient way of getting one’s sustenance. Where in the place where this originated, in the Middle East, around the Dead Sea there and other environs, the original agriculture wasn’t agriculture, it was horticulture. It was working with perennial plant systems, with grapes, with olives, with figs, with date palms. And basically harvesting from the wild in a semi-nomadic sort of repeated cyclical pattern of moving often with animals, sometimes not through the landscape, stopping at these different oases where people had set up more sort of Some of the best descriptions of this you can read are in The Seven Pillars of Wisdom, the book about Lawrence of Arabia that Lawrence of Arabia wrote.
Some of the descriptions in there of the date palm agriculture integrated aquaculture systems were just really, really amazing. And so there was a long time, much, much longer than we’ve been doing agriculture, That the peoples who are living in these landscapes were moving through the landscape and interacting with the wild and harvesting the fruits, the nuts. In some places, I visited a place in Jordan on the way between. Placing Jordan on the way from the capital, Amman, down towards Petra, where somebody I was with pointed out these oak trees that were way up on top of the hill.
And he said, look at that. That is a remnant of the oak savannah that used to be here. And those oak trees had acorns that were a primary starch crop for all the people here pre-agriculture. Much like you see in many parts of North America where acorns were the primary food, the primary starch crop for indigenous people for thousands and thousands of years. So I think because during the Shemitah year you can basically still harvest from the quote-unquote wild, from some of the perennials, I think it’s an enforced Historical memory of when the people really did subsist on and live on these fruits, these nuts, this pre-annual agriculture way of working in the world.
Ross Kenyon: Wow, it’s pretty interesting to hear that. Is this similar to how Fertile Crescent used to think of it as being quite fertile and not really as desertified as it is now? And I also think of things like in the Bible, there’s all this talk about the cedars of Lebanon, which do those really even exist now?
Ethan Soloviev: I think there’s still a few left. I haven’t looked at this recently, but my recollection is there are still some of them. But yeah, same thing. Cedars of Lebanon, like everybody even knows that term. It’s like on the hummus container, you see the cedars, right? It’s like it’s a real cultural, horticultural, silvicultural memory of what was really important because some quote unquote cedars are actually different types of pines that have pine nuts in them. That we’re also an important protein source in those parts of the world.
Ross Kenyon: Wow. Okay. Interesting. I haven’t heard this theory before, but I think there’s something to it. I can see that. So Shemitah is all over the Pentateuch and just Hebrew scripture generally, but I’m pulling it out here. I’ll read from one passage here from Leviticus 25, which is about this. Maybe give some context for people here who want to learn a little bit more about Shemitah. So Leviticus 25, this is from the King James Version. And the Lord spake unto Moses in Mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a Sabbath unto the Lord.
Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof. But in the seventh year shall be a Sabbath of rest unto the land, a Sabbath for the Lord. Thou shalt neither sow thy field nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vineyard undressed, for it is a year of rust unto the land. And the Sabbath of the land shall be meat for you.
Verse 1-2. So more seven stuff going on there. This is the end of 25, 8 of Leviticus. So they love the sevens. There’s a lot of sevens going on in there. And then it comes upon this idea of Jubilee, which we wanted to do an episode about this too. Maybe this is a good little teaser time for this, Ethan, because it comes up in terms of regenerative finance quite a lot. Can you give our audience a preview of what Jubilee looks like?
Ethan Soloviev: Jubilee is this concept, and you kind of just trace some of the roots of it, some of which I think you kind of read quickly there, but there’s some just terrible, horrible shit in there about what these various peoples did when they got to the land they were quote unquote given and killed all the rest of the people who were there and took their land, a pattern which has been happening ever since. The Canaanites and going into... Yeah, the indigenous people who were there before basically got murdered because these people showed up and said, this is our land, God gave it to us and we’re going to take it and then that same pattern happened over and over and over again all the way to where...
Where I’m sitting now in New York State, where you’re sitting now on the West Coast, that same sort of pattern continued. So, just a note to that because while I think Shemitah is a fascinating thing, I don’t necessarily want to hallow the whole package here because there’s some... That I don’t think is necessarily worth repeating. And I think, you know, to bring us back towards regeneration, part of my approach and belief towards regenerative agriculture is that there’s an opportunity to look into the past, to uncover the seeds, the stories, the interesting things that were back there, but then to regenerate them.
In your own life, on your own farm, to make sense of what is now in the present situation with what you know, what your ancestors have learned over that time. Not to just blindly repeat. We’re not like going back to anything. We have to literally regenerate from some of the source. And that’s why it’s interesting sometimes to read these. But how do we regenerate to make it work for now, for the current context, for what we want to generate in the world? Based on some of what we’re learning from our different sort of ancestral paths.
So yeah, Jubilee is this kind of cool idea. It’s this forgiveness of all debts and kind of just zeroing out. And it’s not everything historically. It’s like non-business debts basically. But there’s just this This sort of overabundance, forgive everything, let’s put it all back to zero. It was definitely a tool against the sort of separation, the income inequality that we have pretty significantly today. And in various places over time has been culturally held and important, whether it’s every 49 years in this Judeo-Christian tradition or in multiple other indigenous traditions in many places in the world, there was a time Of forgiveness, of overabundance, giving everybody puts everything they have in a pot and they share it all out and then it’s start over together to bring things back into fruition, into abundance.
And maybe that’s some sense of what even the Shemitah. A year is about is some way to sort of start over, have a fresh approach, a year of not farming. Man, if I had a year without farming, I would be looking at my farm, I’d be thinking about it, I’d be designing, I’d be planning, I’d be researching, and I’d come back with a whole renewed sort of vigor to what to work with and what to do on the land there.
Ross Kenyon: We have an episode that we’re planning right now on regenerative finance, and I’m super curious about how exactly Jubilee can be operationalized. I’m also curious where exactly it went. I’m also just curious where usury comes from in the modern world and when that came back into vogue with the rise of banking in, I think it was before the Renaissance, maybe like 1300s. I don’t know if you know that or not, Ethan. But anyways, I’m curious about that in general. We’ll soon get a chance to dive into it.
What else are you drawing upon with your farming techniques? Ethan, where are you pulling from?
Ethan Soloviev: So there’s a couple, I mean, there’s many different paths. I’m always seeking in myself, in the farming that I’m doing with my family here in New York, to draw from not only my direct ancestral lineage, As far as I can track, like I’ve already talked about the sort of Irish was Irish Catholic lineage going back to Ireland and maybe to, you know, Spain, Iberian Peninsula before that, looking into my own past to see what was there? What was what were the different aspects? Agricultural techniques. The Irish people were eating a lot of acorns and a lot of hazelnuts and probably a lot of sweet chestnuts too.
That sounds like the basis of a really great perennial agriculture system to me. So connecting with that, I’m exploring that and planting some of those crops. Not trying to like rewild, like the, you’ll hear this phrase in history books sometimes about the wild Irish, who were basically at the time of colonization of the United States, what’s now the United States, there were still basically Intact, indigenous, quote unquote, wild Irish living, you know, in the forests of the nether reaches of Ireland, practicing a very old, semi-nomadic, gatherer-hunter, perennial animal, integrated animal.
I’m looking on that. I’m looking on the Jewish side of my family and saying, okay, how were they farming? What kind of seeds were they growing? How were they making food? How were Are they working with their landscape? And so some passages, not necessarily from the King James Bible there, but there’s a bunch of texts, mostly not in the Hebrew Bible itself, but in the other documents. That sort of expand on what was said in the Bible that are a set of laws and teachings around seeds, or it’s called Seder Zerayim, which is basically about the seeds and the different laws for how to grow, what plants you can.
And other things like there’s a really interesting tradition from there that’s the translation is about corners. And it basically says you sow your whole field, but you leave all the corners. You don’t harvest the corners and you leave them there for the poor to come and glean. Which is one reading of it, sort of more modern reading of it. I think, again, there’s something older there where many indigenous peoples in many places have always left some parts of their field basically as a gift to the wild, as a gift to whatever So, I think that particular thing is really important.
A popular practice called Pea Corners might come from something like that. There’s also just some really cool practical stuff like for trees, there’s this thing where you don’t harvest fruit until after the third year. You plant a tree and then you’re not allowed to harvest the fruit from it. And so, okay, you could say, well, it’s a biblical thing. I’m going to follow the spiritual law there and not do it. But then also for a lot of fruit trees, especially in a cold temperate climate or nut trees, you don’t want to be When you’re harvesting the early fruits, you want the plant to be putting its energy into growing its roots, growing its leaves.
You don’t want to kind of steal short term because what it does is it actually steals from the long term. So that’s another thing. When we plant something, I wait three years before harvesting the first And then when I harvest the first fruits, I in some way make that, I don’t know what you call it, an offering, a gift. I don’t eat it myself. You know, I give it away to something bigger than me because it’s pretty amazing that all this stuff grows and has fruit and nuts.
In the first place and so I got to at least give some some thanks for that. So there’s a few that’s a mix and I didn’t even get to let me just add one other piece. So for me looking back into my own lineage and ancestry has been really useful for regenerating something fresh for art. And I am not saying that you should do what I’m doing. I’m saying you should go figure out what’s in your lineage and ancestry. Is it Ukrainian? Is it Polish?
Is it German? What were the traditions there? How was that working? How could you make that come alive again for you? And then the last thing I’ll add is that I am often looking into the traditions and the ancestral history of the place that I am farming because there’s so much wisdom there. There’s so much from the practices that were happening in early colonial agriculture, in pre-colonial indigenous agriculture, in pre-agricultural indigenous land practices that you can learn a huge amount from and bringing all that together to regenerate it, not piecemeal, But as a whole in the place you are working, this becomes the core, I think, of what I would call a regenerative agriculture.
Ross Kenyon: Well, there’s a lot in there I did not know. Very compelling. Why do you do this, Ethan? Are you just a recovering, rootless, cosmopolitan, and you’re trying to engage with your heritage? Is this part of a spiritual practice of yours, all of the above, something else? What’s happening?
Ethan Soloviev: I think it’s so funny that could even be a question because for the vast majority of human history, What I just said was the most absolutely common-sensest thing you could ever say. Everybody knew that, and many people who are still close to the earth in many places still know all that. In the United States, often I hear people who know their grandparents' name, but sometimes don’t know their great-grandparents' name, and most of the time don’t even know what their names mean. In many places, even in the world today, people remember back 10, 20, 50 generations of the names of all of their ancestors on every side of the tree and have stories about what they ate, how they ate it, when they went here to get seeds, when they planted this, by what moon, by what planet, by, you know, like there’s so much embedded knowledge in agriculture because agriculture and horticulture and aquaculture and animal husbandry, that wasn’t That wasn’t like this other thing that 1% of the population does like in the U.
S. now.
Ross Kenyon: Yeah, I feel personally attacked now, Ethan. I know literally none of those things at all. I’m just totally cut off from history and family. I’m just floating absolute as one says.
Ethan Soloviev: Well, you’re not alone. Right? Nobody does. I mean, nobody thinks about it anymore for the most part. And so I do it because I love it. It just fills me with interest in life. I get good ideas for cooking. I figure out what to plant. But also I think it really is part of the schism, to use a biblical word, It’s part of difficult situation we’re in right now where people are not connected because they don’t know their ancestry. They don’t know the ancestry of the land that they’re on, who lived there before them, what was growing there.
They don’t even know what plants are from there. They don’t even know what people are from there. And so I’m just doing to try to not be such a stinking amnesiac all the time. And I don’t claim any great success. My farm’s certainly not like... Rolling in the dough or I don’t even sometimes grow enough of certain plants to feed me for the whole year. We grow commercially for local markets and we’re working towards economic profitability. But I can’t even claim we’re there yet, especially not on a perennial agriculture farm.
So none of this is to say that I’m right and I’m doing a good thing and you should too. But if there’s something interesting in there, if that sounds exciting, if you want to know something about your path, if you want to know something about the place you live, then It’s pretty cool. There’s a lot of juicy stuff in there to find out and explore.
Ross Kenyon: Yeah, I’m giggling because I am a bit envious. We all have a bit of farmer envy here at Nori. This is something that comes up on the show fairly often. But it does seem like a very interesting matrix by which to engage that which we’ve all forgotten by being raised in the suburbs or in the cities. And I don’t know. Everything I need, I buy, basically. I’ve been trying to do more things with my hands and doing more stuff with textiles and knitting and cooking and fermenting things.
But it’s all sort of stuff I’m learning out of books. There’s not really a heritage that I’m engaging in. And I need to figure out how to do that. How do you start doing that if someone’s listening and wants to emulate you?
Ethan Soloviev: Well, don’t emulate me, first of all, for sure. But you could, I don’t know, ask your oldest living relative what they remember about their family and what foods they ate and where they got it. And start reading. I don’t know, just figure out where your family is from and go look up what did they grow there. I had a homework assignment once from someone I mentioned here, Martine Prechtel, who I should also say, a lot of what I’m saying and speaking from, I’ve learned, if not directly, at his invitation and pushing.
And there’s a couple books he’s written, especially The Unplugged. Unlikely Peace at Kuchimakik, which has a whole bunch of really cool plant stuff and agriculture and growing stuff in there. So, that’s a good place you can read that book. But one of the homework assignments that I got from going to the school that this guy has is he said, you should go back as far as you can in your ancestry and go there. And try to find your relatives if they’re still there, find whatever you can.
And then find the seeds that they were growing, specifically the starch seeds, like the main crop that really sustained them, the starch seeds, and then the fiber seeds. Like what plants were they growing? That they were making their clothes or making their shoes or making things out of. You should go get those seeds if you can find them with all due respect and courteousness in looking for them and figuring out how to get them home. And then get them home and plant them in your garden.
If you just got a balcony in the city or if you can get a plot in a community garden and plant that and then grow them and grow them and grow them until you have enough that you could actually have a meal to feed people. And then you invite a bunch of your friends over, a bunch of your family, whoever you want, and you feed them with the seeds you grew that were somehow your own ancestral seeds and you tell them the whole story about the whole process of getting there.
And that would be a good start.
Ross Kenyon: All right, listeners, that’s your homework. I would like to do this too. I will look into how I can achieve this goal.
Ethan Soloviev: I think there’s something useful in there, which is this isn’t for you. That’s the other thing. I should say, I’m not doing this for me. I don’t have the expectation that I’m going to be a fully regenerative farmer and I don’t know, make money or fame or whatever regenerative farmers do. This isn’t about me. This is about a continuance or a sort of regeneration of A culture that can actually live harmoniously in a complex, not complicated, but complex, beautiful way with their place, with where they live, with the other people around them.
And I don’t have the illusion that I’m going to like sort it all out and figure it all out. This isn’t for me, but I’ll tell you what, my daughter... Is learning a huge amount as I go on this journey. And she takes things for granted. Like that question you asked, she’ll never ask that question because she’s just grown up with it. And so I’m looking at a longer time horizon here than myself and what I can get to do or, you know, talk about or be on a podcast about or anything like that.
It’s like, it’s not about me. It’s about this bigger thing of regeneration that I’m aiming towards in the world.
Ross Kenyon: What a mouthful there. Well, Ethan, I think you need to go here pretty soon. And we gave people, this is just a gigantic tease of an episode. There’s too much here to cover in just this shortage kind of one. We did tease them though in particular about this Irish thinking in threes thing. Maybe we should give them a little bit of a nibble on that one so we can wrap this up.
Ethan Soloviev: Gosh, I don’t even know so much about it. There’s this image that may come into your mind immediately that’s like it’s three spirals that are sort of all coming together from a single point. That’s just this classic sort of Irish glyph on a stone. You can also get necklaces. And it looks very similar. I’m reading a book right now called The Tangled Tree about evolution, evolutionary biology, the whole idea of a tree of life, which also feeds back into the whole Shemitah and the sort of esoteric side of Judaism.
Christian world there, the tree of life. But anyway, that sort of tree of life, one of the versions of them looks like this sort of spreading out from the central port, three types of life that are out there. So, you know, I don’t know a huge amount about it. When I was in Ireland, I was still sort of on the annual journey. Agriculture kick looking for seeds and sort of soil there on the annual side. And it’s only since then that I began learning about the older tree-based horticultural indigenous practices that were there.
So, you know, I feel like I’m still on the line. But, you know, any number you pick up, any number you see, there’s got to be four of these or you have to have these many things on the table. There’s often some really cool stuff in the numbers, just like there are in the foods. And so, yeah, I don’t know. Pick it up. See what it is in your ancestry where you came from and see what you can learn.
Ross Kenyon: Great. If you were to direct people to any resources to follow up with your work, your farm, things you’re thinking about, what’s a good way for them to do so?
Ethan Soloviev: Highfallsfarm.com is our farm website. There’s a little bit, some pictures there is an Instagram and stuff. I do my writing and thinking at etansoloviev.com. I put out a very not monthly newsletter there about what’s happening in regenerative agriculture business and investing. And I usually keep a Pretty up to date, you know, what’s happening, what I’m working on. There’s another paper coming out soon that’s instead of the levels of regenerative agriculture, it’s about four paradigms of agriculture. So people can start to, for themselves, be able to distinguish between an extractive and a conservative and a net positive and a regenerative agriculture.
So that paper will be coming out soon there. And if you want it first, you can hit up the mailing list.
Ross Kenyon: Yeah, that should do it. Great. Well, all those links are in the show notes if you’d like to follow up and track what Ethan is doing. Thanks for being here, Ethan. My pleasure. Looking forward to the next one. Well, thank you so much for listening. If you like the show, please rate and review it in Apple Podcasts and or Stitcher. It really helps us a lot to get this content to a wider audience. If you think what we’re doing is useful, interesting, fun, hopefully all three, we’d certainly appreciate your rating and review.
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