La révolution d'un brin de paille de Masanobu Fukuoka

Rédigé par Nicolas 19 commentaires

Ce livre, sous-titré Une introduction à l'agriculture sauvage, imprimé aux USA en 1978 a été seulement traduit en Français en 2005. Il détonne par sa modernité et sa critique radicale de l'agriculture et de la société

Scientifique de formation, il a une spécialisation en microbiologie et maladie des plantes, il sera inspecteur dans le secteur agricole pour les douanes Japonaises, avant de faire le choix d'une rupture dans son parcours professionnel pour revenir au métier d'agriculteur.
Ses erreurs, celles de ses pairs, l'observation et l'expérimentation l'ont conduit à développer une philosophie, à formaliser 4 principes et une pratique agricole qui s'inscrit pleinement dans ce que l'on pourrait appeler aujourd'hui agriculture biologique, agroécologie ou permaculture.

La philosophie du non-agir

Ce qui au premier abord peut nous évoquer de l'inaction ou une forme d'oisiveté est à comprendre plutôt comme l'action juste, ou l'effort minimal. Pour ceux qui ont déjà pratiqué un art martial, cela se rapproche de l'idée d'utiliser la force et la dynamique d'autrui pour atteindre son objectif de combat.

Une agriculture du non-agir ou agriculture sauvage vise à éviter les actions inutiles qui déséquilibrent le vivant et nécessitent ensuite de compenser ou réparer les conséquences de nos interventions.

"J'ai [...retranché] les pratiques agricoles inutiles"
Cette philosophie est en elle-même une critique profonde de la mécanisation, la standardisation, l'industrialisation de l'agriculture et des limites de l'approche scientifique, trop sectorielle.
Il y consacre un chapitre dans lequel il détaille ces limites : "la recherche moderne divise la nature,...". "Je pense que la compréhension de la nature dépasse la portée de l'intelligence humaine. ... Un objet vu isolément du tout n'est pas l'être véritable... L'ironie est que la science n'a servi qu'à mettre en évidence combien la connaissance humaine est petite".

Les 4 principes

  • Ne pas cultiver => non labour et travail sur sol vivant
  • Pas de fertilisants chimiques ou organiques => boucler les cycles, restituer au sol ce qu'il a produit, complémentarité des cultures
  • Ne pas désherber
  • Pas de dépendance envers les produits chimiques

Les conséquences et responsabilités

Dans le chapitre " Le fruit des temps difficiles " il revient sur la responsabilité des consommateurs, de nos attentes en tant que client et les pratiques de "modernisation" que cela a entrainé : surcroit de travail, de coût, de pollution, d'industrialisation au détriment de la santé et de la qualité des fruits et légumes.
Il donne l'exemple des agrumes notamment au Japon, et explique comment les agriculteurs et transformateurs se retrouvent pris dans un jeu où ils "doivent" recourir à des pratiques esthétiques pour vendre plus, mieux, plus cher, voire pour vendre tout court.
Pour lui notre responsabilité de consommateurs est majeure et "jusqu'à ce qu'il y ait un renversement du sens des valeurs qui se préoccupe [aujourd'hui] plus de la taille et de l'apparence que de la qualité", il n'y aura pas de solution au problème de la pollution de la nourriture.

Les chapitres suivants décrivent les limites et paradoxes d'une agriculture prise dans des logiques commerciales, de machinisme agricole (voir de ce point de vue les travaux de la SCIC l'atelier paysan et leur livre reprendre la terre aux machines) orienté vers le profit lié à la nouveauté plus qu'à l'utilité pour l'agriculteur ou la santé de l'agriculteur et du consommateur.

Masanobu Fukuoka est plus un tenant d'une agriculture vivrière et de proximité abordable, plus que d'une agriculture biologique chère et bourgeoise. Il porte un regard critique sur le fait que l'on ait poussé les familles rurales japonaises à produire pour vendre et non pour se nourrir, quittant un mode de vie paysan pour un mode de vie plus moderne, où il faut gagner sa vie pour acheter ce qu'autrefois on produisait par soi-même.

Il insiste sur le lien entre alimentation et santé et le risque des désirs, d'une alimentation uniformisée ou importée

La fin de l'ouvrage se concentre sur une dimension plus philosophique ou spirituelle, dans une approche plus globale, que l'on pourrait qualifier d'holistique, où les différentes dimensions sont liées, proche par certains aspects de la démarche One Health de santé globale des hommes, des animaux et des écosystèmes.

La vision est exigeante, assez minimaliste et parfois complexe à appréhender pour un esprit occidental, formé dans un relatif rationnalisme et une approche segmentée.

Découvrir ce que je lis et que vous pouvez emprunter sur Inventaire

19 commentaires

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