NZ Compost Club: A History

The formation of the New Zealand Humic Compost Club is situated within a specific historical context marked by significant threats. The document highlights anxieties surrounding potential food shortages due to the demands of war and a perceived inability of the land to meet those demands. This situation prompted diverse reactions among the populace. Some embraced science as a solution to all problems, while others, disillusioned with science and technology, sought a closer connection with the land, advocating for a deeper understanding of life's fundamentals to improve quality of life and shape the future. The New Zealand Humic Compost Club is presented as an example of this latter approach, a group that moved away from purely horticultural pursuits towards a broader, more encompassing ideology. The club's activities went beyond simply encouraging vegetable growing; they were deeply embedded in their convictions about maintaining life during wartime and rebuilding post-war society. Their concern extended beyond plant growth itself; it focused on the significance of plant health as a representation of human well-being and societal prosperity. This underlying social consciousness is critical to understanding the club’s motivation and actions.

The intellectual foundation of the New Zealand Humic Compost Club is firmly rooted in the work of Sir Albert Howard. His prominent work, 'An Agricultural Testament,' became central to the club's ideology and served as a guiding text within the organic movement. Published in 1940, it built upon earlier writings such as 'Waste Products of Agriculture' (1931), which contained the first detailed description of the Indore method of composting. Howard's book focused on the detrimental loss of soil fertility due to intensive crop and animal production, leading to soil erosion. The book promoted the restoration of soil fertility through humus replacement in the form of compost. Howard's extensive career, including his time as Imperial Economic Botanist to the Government of India and Director of the Institute of Plants at Indore, significantly shaped his theories on organic agriculture. His experiences revealed the detrimental effects of chemical fertilizers compared to natural manures on crop and animal health. This understanding formed the philosophical core of 'An Agricultural Testament' and underscored the club's commitment to organic methods. His ideas, therefore, were not merely about gardening; they represented a broader approach to soil management and sustainability, reflecting a profound concern for the future of mankind given the looming threat of war and food scarcity.

The New Zealand Humic Compost Club experienced considerable growth, particularly in its early years. Sir Albert Howard served as its patron, lending his expertise and support. The club's initial activities included field days and public demonstrations aimed at raising awareness of composting and dispelling negative perceptions associated with it (smells and insects). These efforts proved successful in attracting new members. As membership increased, the club's activities shifted. By 1945, membership reached its peak at 5,400 (including 200 overseas members) across sixteen branches. That year also saw Guy Chapman step down as president, replaced by T.W.M. Ashby, and the club renamed itself the N.Z. Humic Compost Society Inc. to project a more serious image. This period highlights the Club's initial success in its outreach and community engagement, with these activities playing a crucial role in expanding the movement's reach and impact. However, the later years saw a shift in focus from recruitment towards supporting key policy issues, particularly municipal composting, contributing to a slight decline in overall membership.

A significant policy focus for the club was promoting municipal composting to address concerns about soil fertility and waste management. The club argued that valuable nutrients were being lost through sewage, polluting waterways and impoverishing pastureland. This perspective linked urban and rural communities—towns viewed as dependent on the land's fertility for their food supply. The goal was to transform sewage and household refuse into compost, thus creating a more sustainable and cyclical approach. The club highlighted successful models like Milwaukee in the United States, which transformed sewage disposal into a source of revenue. In New Zealand, efforts to promote municipal composting were significant in Christchurch, where the club worked with the Christchurch Drainage Board, and other local governments (Papakura, Masterton, Napier, Hastings, Stratford and Dannevirke). E.G. McKellar and others collaborated with Mayor E.H. Andrews to advocate for public meetings and pilot schemes to implement composting initiatives. The changing public attitude towards sewage utilization is reflected in the increased attention given to the topic by newspapers like the 'Auckland Star' and 'Listener'.

The core belief underpinning the club was that the world's future hinged on human health and effort, which, in turn, depended on fertile soil. The club saw depleted land as a direct threat to human health. They considered humic compost essential for maintaining soil humus content, contrasting it with artificial mineral manures viewed as mere temporary stimulants. While the club’s perspective on soil science could be considered somewhat simplified, its core beliefs united its members around shared aims. Their ideology is explored through a comparison with millennialist sects, not to label the club as religious, but to highlight similarities in their desire for societal transformation and a belief in the possibility of a new age. The club's belief system involved rejecting artificial methods of health maintenance and aligning itself with a more natural approach. This encompassed an economic aspect; they opposed the 'get-rich-quick' mentality that focused on immediate gains at the expense of long-term resource management. This focus underscores the club’s holistic view, connecting individual, social, and environmental well-being within their philosophy.

Sir Albert Howard (1873-1947), a key figure in the development of organic agriculture, had a distinguished background in science and botany. Educated at the Royal College of Science, London, and St John's College, Cambridge, he pursued studies in agriculture and botany. His career included lecturing in mycology and botany in the West Indies before he accepted an appointment in 1905 as Imperial Economic Botanist to the Government of India, initiating a long association with the country. This pivotal role provided him with extensive experience in agricultural practices, particularly in India. In 1924, he became Director of the Institute of Plants at Indore, where much of his groundbreaking work on organic agriculture took shape. He served as an advisor to the states in Central India and Rajpulana until his retirement in 1931. This period of his career, especially his time in Indore, proved crucial in formulating his innovative approaches to soil management, forming the bedrock of his later publications and influencing the organic farming movement profoundly.

Sir Albert Howard's most influential work, 'An Agricultural Testament,' published in 1940, became foundational to the organic movement and deeply impacted the New Zealand Humic Compost Club. This work followed his earlier publication, 'Waste Products of Agriculture' (1931), which included a detailed account of the Indore method of composting. The primary concern of 'An Agricultural Testament' was the alarming loss of soil fertility caused by the intensification of crop and animal production, leading to significant soil erosion. Howard advocated for soil regeneration through humus replacement via composting as a solution to combat this widespread issue. The Indore method, detailed in his earlier work, provided a practical approach to composting, demonstrating how to use readily available materials such as animal and vegetable wastes to create nutrient-rich compost. The simplicity and effectiveness of this method contributed to its widespread adoption by proponents of organic agriculture.

A central tenet of Sir Albert Howard's philosophy was a critique of the widespread use of chemical fertilizers. While acknowledging their immediate effects on crop yield, he highlighted their long-term negative consequences for soil health. He observed that the healthiest crops and animals in India were produced by those who eschewed chemical fertilizers in favor of natural manures. Howard noted a correlation between the use of artificial fertilizers, soil degradation, and increased parasitic activity. He emphasized that a sustainable approach to agriculture required maintaining and even improving the natural humus content of the soil. This was vital for healthy plant growth and the activity of beneficial soil microorganisms. In his experience, using improved crop varieties alone only resulted in a 10% increase in yield, while improving soil conditions through humus increased the yield up to 100%. This crucial observation formed the basis for his advocacy of compost and his critique of the detrimental impacts of chemical fertilizers on long-term soil health and the overall ecosystem.

Sir Albert Howard's influence on the organic farming movement and the New Zealand Humic Compost Club was profound. His work offered both theoretical grounding and practical methods. His approach, while facing initial resistance, gained traction due to its simplicity and effectiveness. His emphasis on the importance of humus and the harmful effects of chemical fertilizers resonated with those concerned about declining soil fertility and the impact of intensive agricultural practices. While Howard’s work was not without its critics, his influence on the club and subsequent organic agriculture movements is undeniable. His ideas provided a framework for the club's actions and formed the core principles of their mission. He acted as a central figure whose insights shaped the club's focus, providing a strong foundation for their pursuit of sustainable agriculture and emphasizing the interconnectedness between soil health and human well-being.

The New Zealand Humic Compost Club initially focused on increasing public awareness of composting and overcoming negative perceptions. Early activities included field days to demonstrate the practical aspects of composting and address concerns about odors and insects. Talks were given at events such as the Christchurch Horticultural Society Rose Show and the New Brighton Show. These outreach efforts proved highly effective in attracting new members. The club also utilized the power of visual media; a film created in 1945 by E. Pinkney of Henderson showcased large-scale composting of city waste and the Indore method using household waste, gaining wide distribution including screenings for members of the House of Representatives. This proactive approach to public engagement contributed significantly to the club's initial growth and establishment.

By 1945, the club reached its peak membership of 5,400, with 200 overseas members and sixteen branches. This period represented a high point in the organization’s influence and community impact. However, this year also marked a shift within the club's leadership and identity. Guy Chapman resigned from his active role as president, with T.W.M. Ashby taking his place. The club also changed its name to the N.Z. Humic Compost Society Inc., aiming for a more serious and professional image to enhance its public perception and credibility. This name change signals a strategic move towards consolidating its position and presenting a more formal structure within the community.

Following its peak membership in 1945, the Society experienced a decrease in numbers, dropping to 4,861 in 1946 and fluctuating between 4,000 and 4,500 members across twelve branches by 1949. This decline wasn't solely due to a loss of public interest; it reflects a strategic shift in the organization’s priorities. The Society concentrated its efforts on supporting key policy issues, primarily municipal composting, rather than actively recruiting new members. This change is evident in the Canterbury branch, where despite maintaining reasonably well-attended monthly meetings (50-70 attendees in 1946-47), attendance dropped to 30-45 by 1948. The shift in focus suggests a deliberate choice to concentrate resources on influencing municipal policy rather than expanding membership. Despite the reduction in membership, the Society continued to maintain a significant presence and influence in promoting composting and influencing policy discussions.

The Society's advocacy for municipal composting became a defining policy area throughout the 1940s. The club's magazine raised the issue as early as 1944, arguing that the loss of soil fertility through sewage was a significant problem, polluting coastal waters and impoverishing pastureland. The aim was to convert this waste into compost, thereby reclaiming valuable nutrients and addressing environmental concerns. The Society highlighted the economic benefits, arguing that composting could generate revenue for councils and ratepayers through the sale of the resulting compost, citing examples from the United States (like Milwaukee). Key figures like T.D. Lennie, Y.T. Shand, and E.G. McKellar were involved in engaging with local bodies, such as the Christchurch Drainage Board, and influential figures such as Mayor E.H. Andrews of Christchurch. Despite initial skepticism, public opinion gradually shifted, with newspapers like the 'Auckland Star' and 'Listener' giving increased attention to the issue of sewage utilization.

At the heart of the Compost Club's ideology was a deep concern for the future, driven by anxieties about potential famine and societal collapse. The club believed the world's future depended on the health and vigor of its people, which in turn was inextricably linked to the quality of food produced from fertile soil. They viewed depleted soil as a fundamental threat to health and well-being. Healthy, fertile soils, they argued, were characterized by high humus content, good permeability, and resistance to erosion. Maintaining this humus content was paramount and required the return of organic matter to the soil in the form of humic compost. The club saw artificial, mineral manures as only temporary stimulants, offering no lasting benefit to the soil in contrast to the enriching effects of humic compost. This belief system underscored the club's commitment to sustainable agricultural practices and their concern for the long-term health of the land and its inhabitants.

The Club's ideology involved a conscious rejection of artificial methods for maintaining and improving health, particularly those associated with advanced technology. This wasn't a complete rejection of science but rather a call for a balanced approach that integrated natural processes with scientific understanding. The use of artificial, inorganic manures was seen as disrupting the natural balance of the soil, leading to irreparable damage. The club believed that natural processes were superior, promoting healthy soil and crop vitality. They championed a return to more traditional, nature-based methods of agriculture and soil management, rejecting the short-sighted approach that focused on immediate gains at the expense of long-term soil health. The club emphasized the interconnectedness of all living things and advocated for a harmonious relationship between humanity and the natural environment.

Beyond environmental and health concerns, the club's ideology incorporated a strong social and economic dimension. The 'get-rich-quick' mentality prevalent in the country was criticized for its unsustainable exploitation of resources and shortsighted focus on immediate profits. This concern about the long-term economic future of New Zealand fueled the club's activism. Their advocacy for composting and organic agriculture was not just about food production; it was about ensuring the nation's long-term survival and prosperity. The club's actions are compared to those of millennialist sects, emphasizing a reformist approach aimed at gradually improving the world based on insights gleaned from other sources. This 'salvationist' aspect highlights the club’s deep concern about the future and their belief that their actions were essential to building a better society.

The Compost Club's membership was predominantly drawn from the middle classes; there were few large farmers or laborers amongst its ranks. This suggests that their engagement with the cause may have been related to anxieties about maintaining or improving their status during a period of uncertainty. The club's formation and growth are seen as a response to anxieties surrounding societal instability, including threats to Western-style democracy and potential food shortages. The perceived decline in food quality resulting from modern agricultural techniques amplified existing fears. The club offered its members not just practical advice on gardening and composting but also a sense of purpose and shared mission during a time of uncertainty and widespread fear about the future. Their belief system offered both personal significance and a feeling of contributing towards a positive change for society as a whole.

While the Compost Club achieved its initial goal of raising awareness and promoting composting within urban communities, its impact on the rural sector proved more limited. The club, primarily composed of townspeople, struggled to convert farmers to their methods. The time and labor-intensive nature of the composting practices they advocated presented a significant hurdle, especially given the post-war shortages. Farmers, focused on intensification of land use and the adoption of modern mechanized techniques, largely resisted the club's call to return to more traditional, organic methods. The club's emphasis on looking back to past agricultural practices to inform future actions didn't resonate with farmers embracing modern, technologically driven agricultural advancements. This disparity in approach highlights the challenges faced in translating the club's urban-centric message to the rural community, where practices and priorities differed significantly.

Despite the challenges in gaining widespread rural adoption, the New Zealand Humic Compost Club's legacy is significant. The club successfully raised public awareness of the importance of soil fertility and the need for sustainable land management practices. They promoted a shift away from the prevailing reliance on artificial fertilizers, advocating instead for the benefits of composting and organic agriculture. Their work contributed to a broader re-evaluation of the relationship between human society and the natural world, highlighting the interdependence of urban and rural communities and emphasizing the long-term consequences of unsustainable resource management. Although the club's specific methods may have limitations, its influence on environmental awareness and sustainable practices remains noteworthy. It demonstrated the power of community-driven initiatives in raising awareness about vital environmental and social issues, leaving a lasting impact on agricultural and environmental discourse in New Zealand.

The club viewed itself as stewards of the land, aiming to educate the public about the importance of soil fertility and guide farmers towards sustainable practices. Their mission had two main aspects: educating urban dwellers about their dependence on the land's proper use, and actively supporting farmers in implementing effective methods. This involved shifting attitudes away from exploitative practices aimed at short-term gains towards principles based on returning organic residues to the soil. While the club highlighted examples of successful farm composting, it also noted the prevalence of small holdings (averaging less than 20 acres). The club saw its mission as crucial to averting potential famine and destruction, promoting an agricultural renaissance as a path towards stability and overall well-being. Their focus went beyond simply improving soil fertility, encompassing a broader philosophy centered on a respectful and cooperative relationship with nature.