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  </channel><item rdf:about="https://moultano.wordpress.com/2026/06/19/where-to-find-the-colors-your-screen-cant-show-you/">
    <title>Where to Find the Colors Your Screen Can’t Show You – Ryan Moulton's Articles</title>
    <dc:date>2026-06-24T07:39:34+00:00</dc:date>
    <link>https://moultano.wordpress.com/2026/06/19/where-to-find-the-colors-your-screen-cant-show-you/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>color colors ryanmoulton visualization nature science analog vision trees forests water birds butterflies</dc:subject>
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    <title>Heritage Exists Beyond Humankind - NOEMA</title>
    <dc:date>2026-06-11T21:33:55+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["From architectural traditions to ancient courtship rituals, evidence of animal cultures is overwhelming but underacknowledged."]]></description>
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    <title>Love It or Lose It: Without being in nature, how can we love it? Without loving it, how will we be galvanized to protect it? by Nathan Beacom</title>
    <dc:date>2026-05-27T01:06:24+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Without being in nature, how can we love it? Without loving it, how will we be galvanized to protect it?"

...

"We live much of our lives, as the philosopher Matthew Crawford has pointed out, in a virtual world mapped over the hard, real one, falsely suggesting the ability of technology to magic away inconvenience. The best remedy for this is time in nature, getting scraped up and frustrated, falling in love with the flowers and bugs and rocks and trees and open sky. This should be central to the project of education, fitting young people with the knowledge and discipline to bear the awesome responsibility of living freely in a land of immense wealth and resources. More than the fear of some future calamity, which can be put out of mind until it is too late, conservation work must be motivated by attachment to what is beloved and known as home.

There may come a time when nature bumps and scrapes us in a way we don’t much like and can’t well escape. It is not a future fear but a present love, though, that ought to drive us to recognize that, being outside, we can nourish the relationship between the human species and its common home. In the strength of this bond may lie our mutual earthly hope."]]></description>
<dc:subject>nature nathanbeacom 2026 place memory minnesota spirituality ecology greatlakes fossilfuels pipelines economics forests land resources humanity earth matthewcrawford</dc:subject>
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    <title>Make Your Own Micro Forest - Offrange</title>
    <dc:date>2026-05-06T06:03:46+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Miyawaki method of reforestation inserts small, densely packed wild acreage into urban environs. It’s proving wildly successful."]]></description>
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    <title>Suzanne Simard says Indigenous knowledge must save the Earth | Psyche Portraits</title>
    <dc:date>2026-03-31T07:57:41+00:00</dc:date>
    <link>https://psyche.co/portraits/suzanne-simard-says-indigenous-knowledge-must-save-the-earth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Her science revealed that trees look after one another in the forest. Now, Suzanne Simard says, the only way to save the Earth is to put Indigenous ecological knowledge first"

...

"Today, Simard argues that Indigenous knowledge can do what Western science often cannot: hold complexity without reducing it to parts. Western science excels at dissection, she says, but struggles to reassemble the living world. That makes it difficult to fully understand and address the nested crises of climate change and extinction. Indigenous knowledge, on the other hand, grounded in systems thinking, places people inside nature, not apart from it, so harm to land becomes harm to ourselves, and care becomes an obligation to future generations, human and nonhuman alike."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Big Tech’s AI tools trained on Western data often can’t recognize local crops, forests, or farming conditions without adaptation to local environments."

...

"• AI models built in the West often fail to function correctly in poorer nations because they are not trained on local data.

• Effective use of AI in agriculture requires adaptation and local ownership.

• There is a risk that a focus on profit by big tech firms and large agriculture companies will hurt farmers."]]></description>
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    <link>https://www.noemamag.com/society-needs-a-doctors-prescription-for-nature/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Long treated as a backdrop to human life, the trees, babbling streams and rolling hills of the natural world could actually help repair society’s fraying social fabric."]]></description>
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<item rdf:about="https://www.hcn.org/articles/train-dreams-is-an-ode-to-the-lonely-labor-of-forestry/">
    <title>‘Train Dreams’ is an ode to the lonely labor of forestry - High Country News</title>
    <dc:date>2026-01-23T05:20:50+00:00</dc:date>
    <link>https://www.hcn.org/articles/train-dreams-is-an-ode-to-the-lonely-labor-of-forestry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the new film adaptation of Denis Johnson’s novella, I saw my own Forest Service career reflected back at me."]]></description>
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<item rdf:about="https://www.nytimes.com/2011/09/18/books/review/train-dreams-by-denis-johnson-book-review.html">
    <title>Train Dreams - By Denis Johnson - Book Review - The New York Times</title>
    <dc:date>2026-01-05T19:40:57+00:00</dc:date>
    <link>https://www.nytimes.com/2011/09/18/books/review/train-dreams-by-denis-johnson-book-review.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Denis Johnson’s Tragedy-in-the-Woods Novella"

[archived:
https://archive.ph/sjcmN ]

"Sometimes, if you wander long enough out-of-doors, you look up and find yourself in a suddenly devastating place: on a glittering slab of granite, say, hanging a thousand feet above a mountain lake. Your blood quickens, the clouds stretch, the light turns everything to gold and something enters you, shakes you, seizes some root of your soul and pulps it. Maybe you make your way down to the lake for a swim, or just sit beneath the sky for an hour, dazzled, but what lasts is the feeling that you have found something important, something precious, something that would be world-renowned if only it weren’t so hard to find.

It’s a proprietary feeling, too, when you find a place — or a song, or a painting, or a sandwich — that you love, that moves you. You want to share it with only a few other souls, believers, maniacs, folks who won’t trample on it. Because who wants to see her sacred meadow flattened by the sandals of tourists?

I first read Denis Johnson’s novella “Train Dreams” in a bright orange 2002 issue of The Paris Review and felt that old thrill of discovery. The story concerns the life of Robert Grainier, a fictional orphan shipped by train in 1893 into the woods of the Idaho panhandle. He grows up, works on logging gangs, falls in love, and loses his wife and baby daughter to a particularly pernicious wildfire. What Johnson builds from the ashes of Grainier’s life is a tender, lonesome and riveting story, an American epic writ small, in which Grainier drives a horse cart, flies in a biplane, takes part in occasionally hilarious exchanges and goes maybe 42 percent crazy.

It’s a love story, a hermit’s story and a refashioning of age-old wolf-based folklore like “Little Red Cap.” It’s also a small masterpiece. You look up from the thing dazed, slightly changed.

Every once in a while, over the ensuing nine years, I’d page through that Paris Review and try to understand how Johnson had made such a quietly compelling thing. Part of it, of course, is atmosphere. Johnson’s evocation of Prohibition Idaho is totally persuasive. Grainier occupies a universe of “large old four-shot black powder revolvers” and “six-horse teams” and “jim-crack sawyers,” and Johnson’s dialogue is full of folksy plausibilities. In his youth, Grainier is witness and party to the great subjugation of the American West; he works on railroad trestles, sleds out giant trees and finds himself “hungry to be around other such massive undertakings, where swarms of men did away with portions of the forest and assembled structures as big as anything going.”

The novella also accumulates power because Johnson is as skilled as ever at balancing menace against ecstasy, civilization against wilderness. His prose tiptoes a tightrope between peace and calamity, and beneath all of the novella’s best moments, Johnson runs twin strains of tenderness and the threat of violence.

“The wolves and coyotes howled without letup all night,” he writes, “sounding in the hundreds, more than Grainier had ever heard, and maybe other creatures too, owls, eagles — what, exactly, he couldn’t guess — surely every single animal with a voice along the peaks and ridges looking down on the Moyea River, as if nothing could ease any of God’s beasts. Grainier didn’t dare to sleep, feeling it all to be some sort of vast pronouncement, maybe the alarms of the end of the world.”

In all the paragraphs of “Train Dreams,” one feels vaguely unsettled; one feels the seams of history might unravel at any moment and the legends of the woods come slipping through. The novella has flaws, of course: tufts of seemingly irrelevant material stick out here and there, miscellaneous fevers, peripheral anecdotes, a Chinese deportation, a big kid with a weak heart. But its imperfections somehow make the experience better, more real, more absorbing, and it might be the most powerful thing Johnson has ever written.

But I’ve decided now, after thinking it over for almost a decade, that what ultimately gives “Train Dreams” its power is simpler. It is the story’s brevity.

The novella runs 116 pages, and you can turn all of those pages in 90 minutes. In that hour and a half the whole crimped, swirling, haunted life of Robert Grainier rattles through the forests of your mind like the whistle of the Spokane International he hears so often in his dreams.

In an 1842 review of Nathaniel Hawthorne’s “Twice Told Tales,” Edgar Allan Poe said that apart from poetry, the form most advantageous for the exertion of “highest genius” was the “short prose narrative,” whose length he defined as taking “from a half-hour to one or two hours in its perusal.” Novels, Poe argued, were objectionable because they required a reader to take breaks.

“Worldly interests intervening during the pauses of perusal,” he wrote, “modify, annul or counteract, in a greater or less degree, the impressions of the book.” Because you have to stop reading novels every now and then — to shower, to eat, to check your Twitter feed — their power weakens.

Short stories and novellas on the other hand offer writers a chance to affect readers more deeply because a reader can be held in thrall for the entirety of the experience. They offer writers, in Poe’s phrasing, “the immense force derivable from totality.”

Whether you agree with Poe or not, that totality is ultimately what makes “Train Dreams” so good. Johnson’s 1997 novel “Already Dead” is 435 pages; his 2007 novel “Tree of Smoke” is 624 pages. They are big, pitted, expansive books over which one treks, evening after evening, sometimes hungry, sometimes sunburned — you are in them so long that worldly interests intervene on your right and left. The kids need to be fed; the dog needs to be walked; 50 other stories intrude on your life.

“Train Dreams,” though, presents an opportunity for a more unified experience. One airplane flight, or one shady afternoon in a chair somewhere, and you’ll have passed through the entire thing.

Maybe “Already Dead” and “Tree of Smoke” are big navigable Mississippi Rivers of narrative, and there are lots of times when a reader wants to float the Mississippi. But sometimes one wants only to walk for an hour or two, if only to look for that one intersection of place and hour where the trees whisper and the light streams and the water glows.

I’ve reread “Train Dreams” several times over the last years, and it hasn’t lost any power. Yet hardly anyone I know has read it. Writers who love and teach Denis Johnson’s work don’t always know it. Students who have composed whole graduate theses full of drug-muzzy paeans to Johnson’s story collection “Jesus’ Son” rarely have heard of it.

So it is with a heaping cup of pleasure, and a tablespoon of reluctance, that I tell you this little novella is finally its own book, with its own cover, as easy to find as a national park. Someone has finally put up a sign: Here Is Something Worth Seeing.

I console myself: Most good and private things eventually get shared. Cormac McCarthy visits with Oprah; Bob Dylan gives some of his best tracks to Starbucks. “Train Dreams” ought to be read. You can now go ahead and read it. "]]></description>
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    <title>Every Tree Can Be a Buddha</title>
    <dc:date>2025-11-03T21:09:45+00:00</dc:date>
    <link>https://kottke.org/25/11/every-tree-can-be-a-buddha</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[image:

"misty & lush tree-covered hills recede into the distance"]

I began at the end. The Chōishi-michi pilgrimage route is an amazing 12-mile trail that winds its way up through the forest from the Jison-in temple in the town of Kudoyama in the valley to the Danjo Garan temple in the town of Kōyasan in the mountains. The origins of the trail date back to the founding of Kōyasan as a center for the esoteric Shingon school of Buddhism by Kūkai (aka Kōbō Daishi) in 819 CE. Legend has it that Kūkai used the trail to visit his mother; ever since, for some 1200 years, Buddhist faithful have been using the Chōishi-michi to worship in sacred Kōyasan. I was going to follow in their footsteps, for my own ends.

To climb up a mountain like a proper pilgrim, you need to start at the base. Seeing as my lodgings were already in Kōyasan, my journey began by a) catching the bus down a winding forest road; b) where I boarded a cable car for the ludicrously steep journey down to Gokurakubashi; c) where I got on an extremely local train; and d) finally disembarked at the Kudoyama train station and walked to the starting point. One hour and 30 minutes after I’d left my guesthouse, I stepped through the gate of the Jison-in temple. Now all I had to do was climb the entire 4100 feet of elevation back to where I’d started.

[image:

"a stone marker standing in a forest"]

When establishing the Chōishi-michi some 1200 years ago, Kūkai marked the route with wooden guideposts, one every 109 meters. You don’t want your pilgrims getting lost — how are you going to find eternal salvation if you can’t even make it to the temple? The markers were replaced with more sturdy stone gorintō in the late 13th century. 180 of these stone markers are situated along the route from to Jison-in to Danjo Garan, along with another 36 markers from Danjo Garan to the Mausoleum of Kōbō Daishi in the Okunoin Cemetery. In the spirit of wayfinding, perhaps a map of my there-and-back-again route would be useful:

[image:

"a map of the route I took down the mountain and then back up"]

———

I was thankful for the frequent stone markers as I’d gotten a little lost on my hike the previous day. I was traveling on — or I was supposed to be traveling on — the Nyonin-michi pilgrimage route (Women’s pilgrimage route) and doing pretty well when I took a wrong turn right near the end.

This particular trail, though popular, wasn’t on All Trails and markers were sparse, so I was doing a lot of pinching & zooming of Google Maps and a PDF I downloaded from the internet. The trail curved right and I stayed straight, wondering why this bit of the trail was a little less blazed than the rest of it had been, and I popped out into the backyard of a temple. Oh no, I thought, I’m not supposed to be back here; only monks are supposed to be back here. I’m offending so many ancestors right now.

[images:

"two photos, one of a pair of Buddhas atop gracestones and the other a Buddha wearing a jaunty cap and bib"]

More pinching and zooming — ok, there’s a road off to the northwest. I set off and walked by what looked like some recent graves? The ancestors: so mad right now! What a disgrace of a pilgrim I am. I found myself crouching as I walked almost on tiptoe, trying to evade detection — even though the Buddha surely knew where I was and what I’d done. The road was just where the map said it would be; I slipped through a gap in the fence and followed it downhill for a quarter mile, not entirely sure I wasn’t still in a restricted area.

I came up on the other side of the temple and realized I’d stumbled into the backyard of Kōbō Daishi’s Mausoleum, where Shingon founder Kūkai entered into eternal meditation in 835 CE, aka one of the absolute holiest places in all of Japan, aka I am in deep, deep shit with the ancestors. Abandoning my plans for lunch, I entered Okunoin Cemetery through a proper entrance and made my way to the mausoleum. Wishing to make amends, I bowed at every bridge and threshold where everyone else was bowing and threw some coins into the saisen box. Many of the people around me were quite emotional about being there. The whole atmosphere just felt good, peaceful, numinous.

———

[images:

"a path through a forest of tall trees, with a stone marker on the right side of the path"

"a path through the forest filled with tangled roots"]

Ok, back to the Chōishi-michi, the big 12-miler. The first few miles felt almost straight up and then the trail leveled off for a while. The weather was cool but humid, so I hiked in shorts sleeves, sweating. It rained intermittently. Fog crept up the mountainside. I hiked though persimmon orchards; they’re in season right now. Small stands sold oranges & persimmons on the honor system. The path was well marked, not only with the stone gorintō but with well-placed signs in Japanese and English pointing the way to Kōyasan.

[images:

"a path through a forest of tall trees"

"a path through a forest of tall trees"]

Walking the narrow path between the forest’s tall evergreen trees felt like entering a European cathedral with a towering vaulted ceiling. A bamboo forest earlier on the hike had a similar feeling; spaces such as these make you look up and feel whatever power or force or presence you believe in. You feel small and big all at once. The forest: unbelievably beautiful.

[image: 

"a path through a forest of tall trees"]

I heard voices through the trees and then the crack of something — was that a golf ball? Am I hiking through a golf course? The trail came to a clearing and lo, the tee for the 13th hole. The path also passed by vending machines, crossed roads, and zagged through tiny towns. The modern world, built up around this ancient trail.

I stopped for lunch around the halfway point: a sandwich, apple & custard pastry, and a small can of consommé flavored Pringles procured the night before at FamilyMart. FamilyMart is one of the big three convenience stores (konbini) in Japan — the other two are Lawson and 7-Eleven. Before you come to Japan for the first time, everyone tells you how amazing the konbini are: “You’re not going to believe this, but…” And then you get here and damn, they were right. The consommé Pringles were delicious.

After lunch: one foot in front of the other. Pilgrim mode locked in. Maybe I should become a monk, I think. I’m pretty good at being a pilgrim, the hiking part of it, I mean. I’m fine being alone with my thoughts. The clothes look comfy. I could be a monk with the internet at the center of my practice. Hours spent doomscrolling is kind of like meditation, right? It’s certainly a flow state of sorts, like the blood gushing from the elevators in The Shining. I’m into aesthetics. And I— oh, it’s ascetic? Ah. Maybe I’ll just stick to my secular life then.

[image:

"a stone marker standing in a forest"]

Another stone marker. Another 109 meters. Keep going. I pass one every 90-100 seconds or so. Early on, the markers flew by; I didn’t even notice some of them. Now I’m searching them out ahead, peering up the slope I know (via All Trails) steepens sharply right at the end. Is this is the last one? No. But keep going. It’s damp, the rocks are wet. An inch of moss covers everything save for the well-worn pilgrimage path. It feels like a rain forest. Another stone marker. Another 109 meters. Keep. Going.

I sense the top of the hill — something about the light changes. I see a guardrail ahead. Emerging on the side of the road, I cross it and make for the Daimon gate, the traditional entrance into town. On the threshold, I bow deeply. Stepping over, I pump my fist in the air — I’ve made it back to Kōyasan.

———

A weary pilgrim deserves a hot bath. My guesthouse is a further few hundred feet. The woman who runs it is very nice and a little kooky; I like her. After the sacred backyard debacle the other day, I told her about all the ancestors I’d offended. She chuckled and told me, the ancestors, they don’t mind so much. She cooked me breakfast (delicious, nutritious) every morning — you don’t look like a tofu person, she said, eyeing me. Correct.

On my last morning, I asked her about a bunch of boxes stacked on a table. I have an interest in incense, she said. Apparently it’s quite involved and the most skilled practitioners are equal in expertise to those who do the chadō tea ceremony. She opened one of the boxes and showed me a very expensive twig of charcoal, which is so special that they sell it by the stick. When the charcoal burns, it does so purely, without giving off any gases or sparking or spitting. Afraid she’s trapped me into politely listening to her going on about her hobby, she checks in: are you actually interested in this? My turn to chuckle; personally & professionally, I’m interested in all sorts of things, even fancy charcoal.

The guesthouse has a kick-ass bathtub, deep and quick-to-fill. My host keeps a selection of bath salts and I select a yuzu one. Tired but happy and fulfilled, I soak a long while, easing the pain in my aching feet & back, the yuzu scent filling my pores.

———

After bathing, I set out to finish my journey. I’d previously walked the length of town to the Okunoin Cemetery and back a couple of times, but I wanted to do the whole thing in one day: from Jison-in temple to Kōbō Daishi’s Mausoleum at the far end of the cemetery, a proper pilgrimage. Well, not quite proper…because I was tired from my hike, I caught the bus instead of walking. The quest is the quest, whatever it takes.

[image:

"a stone path through a cemetery with very big, tall trees"]

Okunoin Cemetery is one of the most breathtaking and magical places I’ve ever been. Imagine a redwood forest like Muir Woods with Buddhist temples and a 1200-year-old cemetery with tens of thousands of faithful buried in it. The soaring trees create that cathedral effect and even an atheist like me can’t help but feel holy in the presence of so many souls, including Kūkai/Kōbō Daishi himself.

I hopped off the bus and started into the cemetery. Night had fallen and it was quite dark; should I have brought my headlamp? Ah, no need…the way is lit by hundreds of lanterns lining the path at about shoulder height. There are also some brighter, taller lights, a concession to safety I suspect. They’re the wrong temperature though, a rare misstep in a country with an unrivaled collective attention to detail. Whereas the lanterns glow with a pleasant amber light, these safety lights are a cold, garish blue, a color as harsh to the eye as the word “garish” (or “harsh” for that matter).

[image:

"a black and white photo of a cemetery path at night. at the far end, a person's silouette is seen against some stairs"]

Aside from a few other people, I’m the only one here at this hour. Why are my shoes. So! LOUD!!? Each footfall echoes about the whole place and the crunch of the sand on the wet pavement under my soles is deafening. Once again, I am disturbing the ancestors. I try to walk quieter but somehow that’s even louder? How is anyone supposed to be eternally meditating with all this racket going on? Definitely not monk material, neither me nor my cacophonous shoes.

What’s that noise?! Some kind of animal? Ok, I can still hear the faint sound of traffic on the nearby road and anywhere with automobile noise isn’t scary — dangerous perhaps, but not scary. I hear another noise, one that I can only describe as “probably bird but what if monkey?” Or maybe Ghibli monster? I gotta say, in case you didn’t know, Hayao Miyazaki sure nailed Japan. Hit it out of the park. Everywhere I go, I am reminded of his work: small food stalls, beautiful parks, tiny trucks, cute little train stations, forest paths — the just-so touches of Japan reflected and amplified by the meticulous and rich detail of Studio Ghibli’s work.

[image:

"a hatted and bibbed Buddha through a pair of trees in a cemetery"]

The cemetery oozes Ghibli energy; it is not difficult to imagine thousands of Miyazaki’s weird little guys hanging from every tree and lurking behind every gravestone. Buoyed by their benevolent presence, I make a full loop of the cemetery in the dark, all the way to Kōbō Daishi’s Mausoleum and back to the entrance again.

And then, not wanting to wait 25 minutes for the bus, I walked all the way back to my guesthouse again, stopping at a sushi place for dinner. When I poked my head through the door, there was one other customer, an old guy smoking a cigarette who gestured for me to join him at the communal table. A menu was produced; I ordered so much sushi. Baseball was on the TV in the corner — game 1 of the Japanese equivalent of the World Series. The old couple running the place brought me sake, six massive fatty tuna rolls, six even larger salmon nigiri, and a much larger bowl of miso soup than I was expecting. As the three of them chatted, we all watched the baseball and I finished everything they brought me. I’d walked a total of 17.5 miles and needed to replenish.

I rolled out of there around the 4th inning of the game, arigato gozaimasus all around, and limped the rest of the way back to the guesthouse with a full belly, full heart, and teeming mind — back to where I began, at the end, completely satisfied by one of the best, most fulfilling days I’ve had in a long time."]]></description>
<dc:subject>jasonkottke 2025 japan buddhism trees forests religion pilgrimages hiking kudoyama danjogaran kōyasan kūkai studioghibli hayaomiyazaki senses sensing experience spirituality kottke walking</dc:subject>
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<item rdf:about="https://kottke.org/25/10/what-makes-for-a-healthy-society">
    <title>What Makes for a Healthy Society?</title>
    <dc:date>2025-10-07T00:42:58+00:00</dc:date>
    <link>https://kottke.org/25/10/what-makes-for-a-healthy-society</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In a 2014 preface for his 1978 book The Ohlone Way, a description of how the indigenous peoples of California’s Bay Area lived before Europeans arrived, Malcolm Margolin shared a list of what he thought constituted a healthy society:

• Sustainable relationship with the environment. In a healthy society, the present generation doesn’t strip-mine the soil, water, forest, minerals, etc., leaving the future impoverished and the beauty of the world degraded.

• Few outcasts. A healthy society will have relatively few outcasts — prisoners, homeless, unemployed, insane.

• Relative egalitarianism. The gap between those with the most wealth and power and those with the least should be moderate, and those with the least should feel protected, cared for, or rewarded in some other way.

• Widespread participation in the arts.

• Moderation or control of individual power.

• Economic security attained through networks of family, friendship, and social reciprocity rather than through the individual hoarding of goods.

• Love of place. The feeling that one lives with emotional attachment to an area that is uniquely beautiful, abundant in natural resources, and rich in personal meaning.

• Knowing one’s place in the world. A sense, perhaps embodied in spiritual practice, that the individual is an insignificant part of a larger, more abiding universe.

• Work is done willingly, or at least with a minimum of resentment.

• Lots of laughter."]]></description>
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    <title>The words we use to talk about nature are disappearing | Grist</title>
    <dc:date>2025-09-13T23:45:08+00:00</dc:date>
    <link>https://grist.org/language/nature-word-language-disappear-culture/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We’ll need to do more than "touch grass" to revive them."]]></description>
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    <title>New study shows how Amazon trees use recent rainfall in the dry season and support the production of their own rain</title>
    <dc:date>2025-09-05T17:12:21+00:00</dc:date>
    <link>https://theconversation.com/new-study-shows-how-amazon-trees-use-recent-rainfall-in-the-dry-season-and-support-the-production-of-their-own-rain-263525</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>amazon rainfall forests trees rainforests 2025 magalinehemy tropics rain weather brazil brasil amazonforest amazonriver</dc:subject>
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<item rdf:about="https://e360.yale.edu/features/lori-daniels-interview">
    <title>On Controlling Fire, New Lessons from a Deep Indigenous Past - Yale E360</title>
    <dc:date>2025-07-30T03:18:06+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["For centuries, the Native people of North America used controlled burns to manage the continent’s forests. In an e360 interview, ecologist Lori Daniels talks about the long history of Indigenous burning and why the practice must be restored to protect against catastrophic fires."]]></description>
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    <title>Becoming Earth – Robin Wall Kimmerer</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wandering among the ancient decomposing cedar trees of the Andrews Experimental Forest in Oregon, Potawatomi botanist and author Robin Wall Kimmerer wonders what they might teach us about the nature of our own afterlife."]]></description>
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    <title>‘This isn’t a gimmick’: the New Yorkers trying to restore the American chestnut | New York | The Guardian</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["More than 120 years after billions of the trees were wiped out, blight-proof seeds are being planted"]]></description>
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    <title>When the Earth Started to Sing… - Emergence Magazine Podcast - Apple Podcasts</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["How did the vast and varied chorus of modern sounds—from forests to oceans to human music—emerge from within life’s community? When did the living Earth first start to sing? In this immersive sonic journey, biologist and acclaimed author David George Haskell opens our senses to unexplored auditory landscapes through spoken words and terrestrial sounds, tuning our ears to the tiny, trembling waves of sound all around us. Hearing three billion years of our planet’s sound evolution in the trills, bugles, clicks, and pulses of the life around him, David invites us into the space of connection with deep time and the more-than-human world that opens when we tune in to the Earth’s orchestra.

If you enjoy this audio story, check out David’s companion practice, Playful Listening [https://emergencemagazine.org/practice/playful-listening/ ], which invites you to immerse yourself in the sonic world around you. And listen to our interview with David, “Listening and the Crisis of Inattention,” [https://emergencemagazine.org/audio-story/when-the-earth-started-to-sing/ ] on our website."]]></description>
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<item rdf:about="https://emergencemagazine.org/audio-story/when-the-earth-started-to-sing/">
    <title>When the Earth Started to Sing – David G. Haskell</title>
    <dc:date>2025-04-28T04:49:18+00:00</dc:date>
    <link>https://emergencemagazine.org/audio-story/when-the-earth-started-to-sing/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This sonic journey written and narrated by David G. Haskell brings us to the very beginning of sound and song on planet Earth. Spoken words and terrestrial sounds bring us into unexplored auditory landscapes, tuning our ears to the tiny, trembling waves of sound all around us. How did the vast and varied chorus of modern sounds—from forest to oceans to human music—emerge from life’s community? When did the living Earth first start to sing?

We recommend that you listen with good headphones if you can. Let your ears experience, explore, and enjoy in an open-ended way."

[See also:

"When the Earth Started to Sing – David G. Haskell"
https://podcasts.apple.com/us/podcast/emergence-magazine-podcast/id1368790239?i=1000653321398

"How did the vast and varied chorus of modern sounds—from forests to oceans to human music—emerge from within life’s community? When did the living Earth first start to sing? In this immersive sonic journey, biologist and acclaimed author David George Haskell opens our senses to unexplored auditory landscapes through spoken words and terrestrial sounds, tuning our ears to the tiny, trembling waves of sound all around us. Hearing three billion years of our planet’s sound evolution in the trills, bugles, clicks, and pulses of the life around him, David invites us into the space of connection with deep time and the more-than-human world that opens when we tune in to the Earth’s orchestra.

If you enjoy this audio story, check out David’s companion practice, Playful Listening [https://emergencemagazine.org/practice/playful-listening/ ], which invites you to immerse yourself in the sonic world around you. And listen to our interview with David, “Listening and the Crisis of Inattention,” [same as this bookmark, https://emergencemagazine.org/audio-story/when-the-earth-started-to-sing/ ] on our website."]]]></description>
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    <title>Inside the controversial tree farms powering Apple's carbon neutral goal | MIT Technology Review</title>
    <dc:date>2025-04-25T02:27:40+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The tech behemoth is betting that planting millions of eucalyptus trees in Brazil will be the path to a greener future. Some ecologists and local residents are far less sure."]]></description>
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</item>
<item rdf:about="https://buttondown.com/gnamma/archive/gnamma-91-los-angeles-phoenix/">
    <title>Gnamma #91 - Los Angeles, Phoenix • Buttondown</title>
    <dc:date>2025-03-18T18:11:52+00:00</dc:date>
    <link>https://buttondown.com/gnamma/archive/gnamma-91-los-angeles-phoenix/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I realize this newsletter likely comes across as removed and academic, talking about optimistic and rapid policy change, fire ecologies, and the need to let the landscape work itself, while people are still displaced and recovering. But I mean what I write and I believe that rebuilding hastily and sloppily, without attention to these environmental patterns and worsening fire risks, will only bring the region deeper into its entrenched environmental technical debt. I have personally grieved for Altadena, as a place I remember for its charm and history in my years in Los Angeles, and I was immensely moved by visiting the town a few weeks ago and seeing the damage firsthand. It was a true disaster, all the way through. But fires of the future will only be disasters if we don't learn to live with them."]]></description>
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<item rdf:about="https://daily.jstor.org/trees-with-a-secret-message/">
    <title>Trees With a Secret Message - JSTOR Daily</title>
    <dc:date>2025-02-28T06:02:31+00:00</dc:date>
    <link>https://daily.jstor.org/trees-with-a-secret-message/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The culturally modified trees of the Pacific Northwest and Alaska bring essential stories of the past into the present."

]]></description>
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</item>
<item rdf:about="https://www.quietparks.org/">
    <title>Quiet Parks International</title>
    <dc:date>2025-01-22T06:41:59+00:00</dc:date>
    <link>https://www.quietparks.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Quiet Parks International is a non-profit committed to saving quiet for the benefit of all life. We are a volunteer organization. Please donate to save quiet.

(Formerly the One Square Inch of Silence Foundation https://onesquareinch.org/ )"
]]></description>
<dc:subject>olympicpeninsula audio nature silence washingtonstate conservation gordonhempton horainforest olympicnationalpark sound noisepollution quiet place spirituality anthropocene modernity experience allthesenses senses listening wildlife multispecies morethanhuman presences forests trees ecology environment being</dc:subject>
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<item rdf:about="https://utpress.utexas.edu/9781477330241/">
    <title>City of Wood: San Francisco and the Architecture of the Redwood Lumber Industry, by James Michael Buckley (2024)</title>
    <dc:date>2025-01-19T19:59:35+00:00</dc:date>
    <link>https://utpress.utexas.edu/9781477330241/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How San Franciscans exploited natural resources such as redwood lumber to produce the first major metropolis of the American West.

California’s 1849 gold rush triggered creation of the “instant city” of San Francisco as a base to exploit the rich natural resources of the American West. City of Wood examines how capitalists and workers logged the state’s vast redwood forests to create the financial capital and construction materials needed to build the regional metropolis of San Francisco. Architectural historian James Michael Buckley investigates the remote forest and its urban core as two poles of a regional “city.” This city consisted of a far-reaching network of spaces, produced as company owners and workers arrayed men and machines to extract resources and create human commodities from the region’s rich natural environment.

Combining labor, urban, industrial, and social history, City of Wood employs a variety of sources—including contemporary newspaper articles, novels, and photographs—to explore the architectural landscape of lumber, from backwoods logging camps and company towns in the woods to busy lumber docks and the homes of workers and owners in San Francisco. By imagining the redwood lumber industry as a single community spread across multiple sites—a “City of Wood”—Buckley demonstrates how capitalist resource extraction links different places along the production value chain. The result is a paradigm shift in architectural history that focuses not just on the evolution of individual building design across time, but also on economic connections that link the center and periphery across space."]]></description>
<dc:subject>sanfrancisco wood redwood history via:javierarbona 2024 jamesmichaelbuckley buildings construction capitalism materials forests forestry environment labor urvan urbanism industry naturalresources building</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.wrecka.ge/against-the-dark-forest/">
    <title>against the dark forest</title>
    <dc:date>2024-11-22T17:34:07+00:00</dc:date>
    <link>https://www.wrecka.ge/against-the-dark-forest/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The complex of ideas I’m going to call the Dark Internet Forest emerges from mostly insidery tech thinking, but from multiple directions."

...

"Appleton’s follow-on post synthesizes Strickler’s sense of both dangerous and useful dark forests with Venkatesh Rao’s “cozyweb” and sketches an ecosystem that includes the perilous aboveground—the “dark forest of the clear web, inhabited by data scavengers, marketers, & trolls”—and the cozyweb refuge underground. Appleton’s formulation is admirably clear:

The predators here are the advertisers, tracking bots, clickbait creators, attention-hungry influencers, reply guys, and trolls. It's unsafe to reveal yourself to them in any authentic way. So we retreat into private spaces. We hide in the cozy web.

Restructuring the analogy to make the dark forest represent the dangerous and compromised place, rather than the desired refuge, gives Appleton more to work with. The second of her Dark Forest posts is especially good—it extends, without hype or theology, into the coming degradation of the public surfaces of the internet by antisocial actors wielding generative AI and the real paucity of ways to handle the damage those actors inflict, not only on the internet, but on our ability to believe that the people we meet there are real.

For my purposes, the Dark Internet Forest complex is one that uses the forest to contrast the feeling of a psychologically dangerous landscape with the one of spaces of retreat, and which—inescapably, because of its roots in Liu’s heavily philosophical fiction—presents retreat as the only real option. Above all, it’s a series of descriptions of anxiety and of awakening to a sense of loss. Even for those of us spared the worst things the internet can do, this is a feeling most of us know—in 2019, I was almost entirely offline myself. Then 2020 happened and rewired my sense of what we can and can't afford to surrender, which is what keeps me circling around these ideas like a dazed shark....

it matters that we remember that the world’s big platforms are steered not by shadowy forces, but by teams of gold-rush-addled dorks whose sometimes-well-meaning employees are stuck frantically LARPing world government on internal forum software.

It’s equally important to remember that the patterns we’ve experienced on mega-platforms are not the only way to do networks but the result of specific combinations of under-thinking and malign commercial pressures—and that the currently ascendant systems are not inevitably annihilating forces, but legal and financial constructs that can be brought to heel, forcibly reconfigured, or just replaced."

[See also:
https://www.ystrickler.com/the-dark-forest-theory-of-the-internet/ ]]]></description>
<dc:subject>erinkissane 2024 contextcollapse internet web online socialmedia liucixin yanceystrickler maggieappleton technology commons threebodyproblem darkforesttheory 2019 fermiparadox snapchat wechat instagram slack 2016 darkforest ervinggoffman joshuameyrowitz danahboyd place venkateshrao cozyweb 2020 facebook sophizhang myanmar us canada europe franceshaugen moderation 2018 tiktok 2021 mediamatters media platforms predators twitter truth networking networks social socialinternet civilization 2022 mikedavis loisbeckett love rebeccasolnit care caring collectivism nathanschneider governance infrastructure norms local collaboration forests yi-futuan</dc:subject>
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</item>
<item rdf:about="https://emergencemagazine.org/essay/dendrochronology/">
    <title>Dendrochronology – Robert Moor</title>
    <dc:date>2024-11-18T05:39:59+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Walking amid a tangle of ancient Sitka spruces and cedars on the island of Gwaii Haanas in British Columbia, Robert Moor wonders how being in the presence of old-growth trees can help us feel, rather than intellectualize, not only the deep past, but also our responsibility to the future."]]></description>
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<item rdf:about="https://www.hcn.org/issues/56-11/the-future-of-new-mexicos-beloved-bosque/">
    <title>The future of New Mexico’s beloved bosque - High Country News</title>
    <dc:date>2024-11-03T22:49:58+00:00</dc:date>
    <link>https://www.hcn.org/issues/56-11/the-future-of-new-mexicos-beloved-bosque/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>newmexico forests 2024</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=F-l42Oyv514">
    <title>Juvencio Valle : El hijo del guardabosque - YouTube</title>
    <dc:date>2024-10-29T00:20:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=F-l42Oyv514</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["El poeta chileno Juvencio Valle (1900-1999), ganador del Premio Nacional de Literatura en 1966, nació en Villa Almagro, al sur de Chile. Haber nacido allí, a orillas del río Cautín, fue determinante para su obra. El crítico Mario Osses, llamó a Valle hombre arbóreo y el poeta Jorge Teillier, definió a su poesía como poesía vegetal. En su segundo libro, titulado “Tratado del Bosque”, de 1932, Juvencio Valle escribió: “Hermosos son los bosques que pueblan mi memoria. / No he de cortar un gancho que nació con mi vida”. Gracias al Archivo de la Palabra de la Biblioteca Nacional de Chile, escucharemos la voz de Valle leyendo un poema de su libro “El hijo del guardabosque”, poemario que en 1951 ganó el Premio Municipal de Literatura."]]></description>
<dc:subject>chile poems poetry forests trees multispecies morethanhuman nature juvenciovalle marioosses villaalmagro 1932 1951</dc:subject>
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<item rdf:about="https://lareviewofbooks.org/article/what-then-is-natural/">
    <title>What, Then, Is Natural? | Los Angeles Review of Books</title>
    <dc:date>2024-09-19T22:01:30+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/what-then-is-natural/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Obi Kaufmann considers the coming of the modern megafire and many deeply entrenched misconceptions about California’s land, in an excerpt from “The State of Fire.”"]]></description>
<dc:subject>obikaufmann 2024 fire california megafire fires wilderness nature wildfires forests</dc:subject>
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<item rdf:about="https://emergencemagazine.org/interview/documenting-shifting-landscapes/">
    <title>Documenting Shifting Landscapes – A Conversation with Kalyanee Mam</title>
    <dc:date>2024-09-14T20:43:49+00:00</dc:date>
    <link>https://emergencemagazine.org/interview/documenting-shifting-landscapes/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this conversation, recorded live at our Shifting Landscapes exhibition last year, Emergence executive editor Emmanuel Vaughan-Lee speaks with award-winning Cambodian-American filmmaker Kalyanee Mam about her process of creating Lost World—a short film that shares the story of a Koh Sralau community whose livelihood is threatened by ruthless sand dredging. Talking about the importance of documenting the shifts in our outer landscapes as a way to understand our changing inner relationship with the Earth, Kalyanee shares how her intimate experiences with people and places while filmmaking have rooted her in spiritual connection with the landscapes of Cambodia."

[See also:
https://emergencemagazine.org/film/taste-of-the-land/ ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Y7USJ6ucupc">
    <title>Historia freak de nuestra relación con la naturaleza - Joaquín Barañao l Biobío 2024 - YouTube</title>
    <dc:date>2024-09-05T19:21:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Y7USJ6ucupc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Durante los últimos 200 mil años, un primate muy poco impresionante del este de África pasó de ser un puñado de bandas rasguñando la subsistencia a convertirse en el reescultor del planeta completo, al punto que hoy hablamos del Antropoceno. A lo largo de esos milenios, el ser humano evolucionó desde el temor reverencial y la incomprensión más absoluta de los sistemas naturales de gran escala hacia un dominio creciente de sus servicios y posibilidades. Del miedo y el asombro se pasó a la domesticación; de ahí a la sobreutilización inconsciente, seguido de las primeras alarmas de que el planeta es finito. Luego vinieron los movimientos medioambientales y ahora enfrentamos la amenaza de derramar pintura sobre obras maestras si no abandonamos los combustibles fósiles de inmediato.

El escritor Joaquín Barañao, autor de los exitosos libros sobre “historias freak”, guio un paseo histórico por la relación del ser humano con su entorno natural, a través de una narración construida con un pliego de anécdotas, curiosidades y serendipias que le hace honor a aquello de que la realidad, al menos en ocasiones, supera la ficción."]]></description>
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<item rdf:about="https://emergencemagazine.org/film/the-last-ice-age/">
    <title>The Last Ice Age – Emergence Magazine</title>
    <dc:date>2024-08-31T02:18:41+00:00</dc:date>
    <link>https://emergencemagazine.org/film/the-last-ice-age/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For storyteller Andri Snær Magnason, climate change is like a black hole: it’s larger than language. Retracing his grandparents’ annual journey to Iceland’s Vatnajökull glacier, he seeks stories that can help him understand our crisis.

As storyteller Andri Snær Magnason puts it, climate change is like a black hole: so big it’s larger than language. We understand it not by looking straight at its center, but by looking at its edges. On a journey retracing his grandparents’ annual spring pilgrimage to Iceland’s Vatnajökull glacier, Andri searches for the stories that lie at the edges of our climate crisis in both scientific data and his family’s memories. Witnessing the inevitable decline of Europe’s largest ice cap with his son Hlynur, Andri pulls on the ties of love that connect past and future generations to grasp what the immense changes he has seen in just one lifetime will mean for the future of the planet.

Director
Adam Loften is an Emmy- and Peabody Award–nominated filmmaker and producer of virtual reality experiences and podcasts. His films include Sanctuaries of Silence, The Atomic Tree, Counter Mapping and Welcome to Canada. His work has been featured on PBS, National Geographic, The Atlantic, and The New York Times.

Director
Emmanuel Vaughan-Lee is an Emmy- and Peabody Award–nominated filmmaker and a Sufi teacher. His films include Earthrise, Sanctuaries of Silence, The Atomic Tree, Counter Mapping, Marie’s Dictionary, and Elemental. His films have been screened at New York Film Festival, Tribeca Film Festival, SXSW, and Hot Docs, exhibited at the Smithsonian Museum, and featured on PBS POV, National Geographic, and New York Times Op-Docs. He is the founder and executive editor of Emergence Magazine."]]></description>
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<item rdf:about="https://www.nytimes.com/2024/08/14/books/booksupdate/ailton-krenak-future-ancestral-.html">
    <title>An Indigenous Author Offers Ancestral Answers to Today’s Environmental Crises - The New York Times</title>
    <dc:date>2024-08-16T16:30:34+00:00</dc:date>
    <link>https://www.nytimes.com/2024/08/14/books/booksupdate/ailton-krenak-future-ancestral-.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ailton Krenak was a child when his family was forced to leave their land in Brazil. Now, as a writer, he advocates for a path forward that looks to nature and inherited wisdom."

]]></description>
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<item rdf:about="https://variety.com/2024/film/global/bogancloch-trailer-ben-rivers-locarno-1236093772/">
    <title>'Bogancloch' Director Ben Rivers Interview and First Trailer</title>
    <dc:date>2024-08-15T05:16:00+00:00</dc:date>
    <link>https://variety.com/2024/film/global/bogancloch-trailer-ben-rivers-locarno-1236093772/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thirteen years ago, Ben Rivers‘ Venice FIPRESCI prize-winner “Two Years at Sea” introduced the world to Jake Williams, a former sailor living in the middle of the forest, mainly off the grid. This year, Rivers is heading to Locarno with “Bogancloch,” a sequel that returns to Williams’ unique homestead to see how much, or how little, he has changed in the decade-plus since.

Variety has been given exclusive access to the sequel’s first trailer ahead of the film’s Locarno world premiere.

Produced by Rivers, John Archer and Sarah Neely with financial support from Screen Scotland, Medienboard Berlin-Brandenburg in Germany and the Icelandic Film Center, “Bogancloch” screens in this year’s International Competition at Locarno. Rediance is handling international sales for the film, which will get its U.K. premiere at the Edinburgh International Film Festival on August 18.

An official synopsis for the film reads: “Bogancloch is where modern-day hermit Jake Williams lives, nestled in a vast highland forest of Scotland. The film portrays his life throughout the seasons, with other people occasionally crossing into his otherwise solitary life. At the heart, a song, an argument between life and death, each stating their case to rule over the world. The film is without exposition; it aims at something less recognizable, a different existence of reality observed in discrete moments. A sequel to ‘Two Years at Sea,’ charting a subtly changing life in a radically changing world.”

For today’s trailer release, Variety caught up with Rivers to discuss his filmmaking style, his nearly 15-year relationship with Williams and the duo’s plans to continue making these films “until one of us dies.”

Variety: How did you first meet Jake, and what sparked your interest in his lifestyle?

Rivers: I first met Jake in 2005. I was living in London and intrigued by the idea of living in the wilderness, completely detached from urban society. This curiosity led me to Jake through a mutual friend. I met Jake and went to Bogancloch and helped him out, moving wood around and that sort of thing, and together, we ended up making a short film titled “This is My Land.” The short film began a friendship that led me to visit him repeatedly. Over the years, I made several short films about people living off-grid. When I secured more funding, I decided to revisit Jake for a longer project. Because of our established relationship, I could direct more and collaborate with him to create scenes, making it less of a straightforward observational documentary.

Was the initial plan to learn about an off-the-grid lifestyle, or did you think there was potential for storytelling there, too?

It was a bit of both. Personally, I was questioning how I wanted to live in general. I love nature, and the topic intrigued me. Being a filmmaker, I also thought it would be interesting to document this kind of subject. When I met Jake and saw his evolving, eclectic place, it seemed like a perfect subject for a film. Also, despite living alone and largely off-grid, he’s extremely friendly and welcoming, which made it an even more interesting prospect.

How do you communicate with Jake, given his off-grid lifestyle?

Initially, it was just through a landline as a line ran through the forest. Now, he has email access through a dongle, although his emails are brief. Sometimes, he has to walk a mile up a hill to get a better internet signal. He calls the top of the hill his “Internet cafe.”

You mentioned that this film is similar in form to “Two Years at Sea.” Can you elaborate on that?

Both films are in black and white and shot on 16mm film, maintaining a visual consistency. However, this time, I included a few shots in color and introduced other people into Jake’s world because he actually really likes people. I think that is the interesting thing about him, that he’s not misanthropic. The color shots provide a glimpse into his environment, hinting at a potential future film that might explore his world more in color.

How does your approach differ from traditional fly-on-the-wall documentaries?

When I shoot these films, I give a lot of direction and do multiple takes. From the very beginning, I have some things in mind. I have some clear images and things that I want to achieve with certain scenes. The last shot in the film was always kind of in my head, even before we started shooting.

Have you thought about examining Jake’s past in your films? Or will the focus remain explicitly on his present life?

I’ve never felt the need to explain Jake’s backstory comprehensively. Instead, I prefer to give subtle clues through photographs, music and small details. My focus is more on the present and imagining the future rather than delving into the past. For instance, Jake’s history is hinted at through his collection of photos and tapes, but it’s not explicitly explained.

How do you balance aesthetic choices with the documentary’s content?

Aesthetically, I aim for a dreamlike, atmospheric feel rather than an explanatory approach. For instance, the black-and-white aesthetic helps simplify the busy visuals of Jake’s world. The few color shots serve as a teaser for a potential future film, showing his place in a different light. Overall, my goal is to create a feeling and mood that complements the content.

What future plans do you have for this ongoing project with Jake?

I envision making another film about Jake in 10 years. This long-term project will allow me to explore how his life and the world around him continue to evolve. I made one of my first short films with Jake, and I will no doubt continue making films with him until one of us dies."]]></description>
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<item rdf:about="https://nautil.us/how-the-night-sky-speaks-to-us-772258/">
    <title>“Frost Crack” Sounds May Come From Sky, not Trees</title>
    <dc:date>2024-08-15T04:01:50+00:00</dc:date>
    <link>https://nautil.us/how-the-night-sky-speaks-to-us-772258/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An acoustic experiment reveals that spooky forest sounds may come from above."

]]></description>
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<item rdf:about="https://www.nytimes.com/2024/08/08/opinion/owls-endangered-conservation-forests.html">
    <title>Opinion | To Save Some Endangered Owls, Would You Kill 500,000 Other Owls? - The New York Times</title>
    <dc:date>2024-08-10T03:22:48+00:00</dc:date>
    <link>https://www.nytimes.com/2024/08/08/opinion/owls-endangered-conservation-forests.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Very soon, the federal government may authorize the killing of nearly a half-million barred owls in the Pacific Northwest in a desperate bid to save the northern spotted owl. The killing could go on for decades.

As philosophers in Oregon whose work focuses on scientific and ethical issues regarding animals and the environment, we believe that the reasons given for this mass slaughter are deeply problematic. More broadly, this attempt to pick ecological winners and losers in a rapidly changing world shows how ill equipped the Endangered Species Act is to protect rare and important ecosystems.

Barred and spotted owls are related species that probably diverged about seven million years ago. Barred owls, which are considered native to the eastern United States, are increasingly appearing in the Pacific Northwest’s old-growth forests where the threatened northern spotted owls breed and live. Where the two birds overlap, the barred owls tend to outcompete the northern spotted owls, taking the best nest sites and harassing, killing or occasionally mating with spotted owls.

In the 1980s, the northern spotted owl became the centerpiece of a bitter controversy over the logging of old-growth forests, which it depends on for its survival. By 1990, its numbers had dwindled to the point that the federal government classified the bird as “threatened,” which led to sharp limits on logging in its territory. Nonetheless, its numbers have continued to decline because of the ongoing loss of its habitat — and the competition with the barred owl.

After a period of experimentation and debate, the United States Fish and Wildlife Service, which oversees the Endangered Species Act, has concluded that it must protect spotted owls by permitting federal, state and tribal governmental agencies, private companies and individuals to shoot 470,900 barred owls over the next 30 years. The killings could begin soon.

Although the agency refers to barred owls as “invasive” on the West Coast — meaning they have moved into new territory where they are threatening native species — it isn’t even clear that barred owls are unnatural interlopers. Barred owls are thought to have migrated from the eastern United States through the Great Plains and southern Canada, eventually making their way to British Columbia and then on to Washington, Oregon and California. As this story goes, the barred owls’ arrival is a recent event.

However, there is genomic evidence that the barred owl has in fact resided in the Pacific Northwest for thousands of years. The genetic and phenotypic differences between western and eastern barred owl populations are too great to have occurred under the timeline in which the western barred owl is a new arrival. That evidence throws a wrench in the narrative that the barred owls are new arrivals, and so can be considered invasive, and yet that evidence is barely mentioned in the fish and wildlife agency’s most recent Environmental Impact Statement proposing the mass killings.

As more plants and animals move to novel habitats, these sorts of conflicts will occur increasingly often, and keeping things as they once were will require more and more intervention. Conservation prioritizes protecting species and ecosystems, but the harms to individual barred owls will be tremendous. Constant killing to keep ecosystems from changing in an already volatile world is a dystopian, rear-guard conservation strategy.

Many philosophers, conservation biologists and ecologists are skeptical of the idea that we should restore current environments to so-called historical base lines, as this plan tries to do. In North America, the preferred base line for conservation is usually just before the arrival of Europeans. (In Western forests, this is often pegged to 1850, when significant logging began.) But life has existed on Earth for 3.7 billion years. Any point we choose as the “correct” base line will either be arbitrary or in need of a strong defense.

Restoring or preserving those historical base lines is only going to get more difficult. In some cases, it will be impossible — and this might be one of them. It is unclear that killing barred owls will do anything but merely slow the northern spotted owl’s eventual extinction. When barred owls were previously removed in a before-and-after experiment in areas of Oregon and Washington, the number of northern spotted owls still declined. The removal slowed that decline, but even with the planned killings, the barred owl is here in the West to stay.

We should strive to care for ecosystems given their current ecological realities. Ecosystems are dynamic and have always changed over time as organisms move around. And now, humans are inescapable drivers of ecological changes. Climate change and wildfire have accelerated the dynamism of ecosystems. Killing barred owls will not restore the forests to the way they were in 1850.

And yet even as they change, those forests are worthy of protection both in their own right and because of the ecological functions they perform. President Biden signed an executive order to conserve old-growth forests because they capture and store enormous amounts of carbon. Without them, our fight against climate change is made much more difficult. In a rapidly shifting world where many species are at risk, conserving ecological functions may be the most important conservation target.

Worryingly, the main legal mechanism for protecting these vitally important forests ties them to the fate of the northern spotted owl. Habitat protection under the Endangered Species Act lasts only as long as the threatened or endangered species remains threatened or endangered. Under our current laws, without these threatened owls or a leader like President Biden who cares about old-growth, these beloved forests may disappear.

Current policy offers us a choice between a forest out of time, engineered to look more like the forests of old only by a hail of bullets, or nothing at all. We would rather work with the forest as it is now and as it adapts and changes. The Endangered Species Act has done much for conservation, but this troubling battle of owl versus owl shows that we need to add new laws that can directly protect economically, ecologically and culturally important ecosystems."

[via:
https://blog.ayjay.org/colonialist-owls/ ]]]></description>
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<item rdf:about="https://www.vox.com/down-to-earth/356465/down-to-earth-puerto-rico-coqui-bioacoustic-science">
    <title>Why do frogs croak? - Vox</title>
    <dc:date>2024-07-07T20:42:15+00:00</dc:date>
    <link>https://www.vox.com/down-to-earth/356465/down-to-earth-puerto-rico-coqui-bioacoustic-science</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For years now, scientists in Puerto Rico have been using bioacoustics to monitor environmental changes. By listening to the sounds of frogs, they’re figuring out how climate change — and the storms and heat waves that come with it — is altering life on the island."]]></description>
<dc:subject>sounds puertorico nature wildlife frogs birds hurricanes multispecies morethanhuman bioacoustics 2024 animals research maps mapping sensors recording hurricanemaria rainforests forests coquis environment soundmapping climatechange benjijones krisharmon soundscapes</dc:subject>
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<item rdf:about="https://psyche.co/ideas/do-you-find-the-21st-century-overstimulating-try-longstorming">
    <title>Do you find the 21st century overstimulating? Try ‘longstorming’ | Psyche Ideas</title>
    <dc:date>2024-07-06T21:42:41+00:00</dc:date>
    <link>https://psyche.co/ideas/do-you-find-the-21st-century-overstimulating-try-longstorming</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the treadmill of life speeds up, sublime outdoor spaces help us tap into timescales that are longer, slower, planetary"
]]></description>
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<item rdf:about="https://emergencemagazine.org/film/the-church-forests-of-ethiopia/">
    <title>The Church Forests of Ethiopia – Emergence Magazine</title>
    <dc:date>2024-06-02T16:23:08+00:00</dc:date>
    <link>https://emergencemagazine.org/film/the-church-forests-of-ethiopia/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Over the past century, farming and the needs of a growing population have replaced nearly all of Ethiopia’s old-growth forests with agricultural fields. This film tells the story of the country’s church forests—pockets of lush biodiversity, protected by hundreds of churches, that are scattered like emerald pearls across a brown sea of farm fields."

[Article:
https://emergencemagazine.org/feature/the-church-forests-of-ethiopia/

Vimeo:
https://vimeo.com/383400871

YouTube:
https://www.youtube.com/watch?v=8fGe-CPWZlE

Aeon:
https://aeon.co/videos/how-hundreds-of-small-gardens-of-eden-guard-against-total-deforestation-in-ethiopia 

"‘The church is within the forest, the forest is inside the church.’

Ethiopia’s northern highlands were once covered by trees. But over the past century, development and exponential population growth have all but wiped out the region’s forests, transforming the landscape into an expanse of brown fields, given over to cattle grazing and agriculture. However, an aerial view of the region reveals small pockets of green with round buildings in the middle, dotting the barren expanses. Born of the centuries-old belief of the Ethiopian Orthodox Tewahedo Church that churches should be surrounded by forests so as to resemble the Garden of Eden, these sites have become valuable sanctuaries of biodiversity amid the extreme pressures of population growth. The Church Forests of Ethiopia explores how the Ethiopian ecologist Alemayehu Wassie is partnering with church leaders in a last stand against deforestation – an inspiring and uncommon partnership between science and religion. You can read more about the project at Emergence Magazine."]]]></description>
<dc:subject>churchforests forests churches trees ethiopia christianity conservation ecology multispecies morethanhuman 2020 jeremyseifert</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://emergencemagazine.org/feature/the-church-forests-of-ethiopia/">
    <title>The Church Forests of Ethiopia – Emergence Magazine</title>
    <dc:date>2024-06-02T16:22:34+00:00</dc:date>
    <link>https://emergencemagazine.org/feature/the-church-forests-of-ethiopia/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nearly all of Ethiopia’s original trees have disappeared, but small pockets of old-growth forest still surround Ethiopia’s churches, living arks of biodiversity amongst the brown grazing fields. In this film and essay, Jeremy Seifert and Fred Bahnson travel to Ethiopia to gain a deeper understanding of how our fate is tied with the fate of trees."

[Video:
https://emergencemagazine.org/film/the-church-forests-of-ethiopia/

Vimeo:
https://vimeo.com/383400871

YouTube:
https://www.youtube.com/watch?v=8fGe-CPWZlE

Aeon:
https://aeon.co/videos/how-hundreds-of-small-gardens-of-eden-guard-against-total-deforestation-in-ethiopia

"‘The church is within the forest, the forest is inside the church.’

Ethiopia’s northern highlands were once covered by trees. But over the past century, development and exponential population growth have all but wiped out the region’s forests, transforming the landscape into an expanse of brown fields, given over to cattle grazing and agriculture. However, an aerial view of the region reveals small pockets of green with round buildings in the middle, dotting the barren expanses. Born of the centuries-old belief of the Ethiopian Orthodox Tewahedo Church that churches should be surrounded by forests so as to resemble the Garden of Eden, these sites have become valuable sanctuaries of biodiversity amid the extreme pressures of population growth. The Church Forests of Ethiopia explores how the Ethiopian ecologist Alemayehu Wassie is partnering with church leaders in a last stand against deforestation – an inspiring and uncommon partnership between science and religion. You can read more about the project at Emergence Magazine."]]]></description>
<dc:subject>fredbahnson churchforests forests churches trees ethiopia christianity conservation ecology multispecies morethanhuman 2020</dc:subject>
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<item rdf:about="https://en.wikipedia.org/wiki/Church_forests_of_Ethiopia">
    <title>Church forests of Ethiopia - Wikipedia</title>
    <dc:date>2024-06-02T16:21:37+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Church_forests_of_Ethiopia</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The church forests in Ethiopia are small fragments of forest surrounding Ethiopian Orthodox Tewahedo Churches. Northern Ethiopia was once covered in forests, but due to deforestation for agriculture, only about 4% of the original forested lands remain. Church leaders have long held the belief that a church needs to be surrounded by a forest, and these sacred forests have been tended for some 1,500 years. Aerial photographs of church forests show them as small verdant islands surrounded by vast areas of tilled lands and pasture. There are around 35,000 individual church forests in the region, ranging in size from 3 hectares (7.4 acres) to 300 hectares (740 acres), with the average around 5 hectares (12 acres). It is estimated that these church forests represent the bulk of the remaining forested land in the Ethiopian Highlands."]]></description>
<dc:subject>churchforests forests churches trees ethiopia christianity conservation ecology multispecies morethanhuman</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.nature.com/immersive/d41586-019-00275-x/index.html">
    <title>Biodiversity thrives in Ethiopia’s church forests</title>
    <dc:date>2024-06-02T16:20:55+00:00</dc:date>
    <link>https://www.nature.com/immersive/d41586-019-00275-x/index.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ecologists are working with the nation’s Tewahedo churches to preserve these pockets of lush, wild habitat."
]]></description>
<dc:subject>churches conservation ecology ethiopia forestry forests trees alisonabbott churchforests christianity multispecies morethanhuman</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:144e2ef960c6/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=_cndkF7bX3M">
    <title>Why does this forest look like a fingerprint? - YouTube</title>
    <dc:date>2024-05-10T03:09:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=_cndkF7bX3M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We set out to solve why a forest in the middle of Uruguay looked like that — and wound up finding something much bigger.

Deep in the geographic center of Uruguay, there’s a peculiar group of trees just a few kilometers down the road from the small town of San Gregorio de Polanco. From the ground, it's not particularly notable. But from above, the view is mind-boggling: Hundreds of trees are arranged in perfect concentric arcs, all spiraling toward the center. Together, they look remarkably like a human fingerprint.  

When we first saw this forest in a Reddit post, we were fascinated. Why had the trees been arranged in this shape? Who planted them there? And why — when you zoom out on satellite view — was the entire country of Uruguay covered in similar-looking forests? To answer that question, we went straight to the source: interviewing locals, experts, and people whose lives have been shaped by a transformed landscape and economy.

Further reading:

Read the text of the original “forestry law”: https://www.impo.com.uy/bases/leyes/15939-1987

Read some of Alexandra’s work on afforestation and wildlife: https://www.sciencedirect.com/science/article/abs/pii/S0378112721000268

Eilís O’Neill has a great feature in the Nation on Uruguay’s forestry industry: https://www.thenation.com/article/archive/when-planting-trees-hurts-the-environment/

More stories about residents affected by the railway construction: https://yle.fi/a/3-11756418 "]]></description>
<dc:subject>trees forests 2024 uruguay finland rural afforestation plants pulp forestry wildlife multispecies maps mapping satelliteimagery industry topography landscape contourlines eucalyptus monoculture rubber ecosystems grasslands palmoil nature deforestation biology zoology prairies firebreaks plantations biodiversity upm economics development water soil infrastructure rail railways shipping europe eu china urban urbanism capitalism expropriation montevideo indonesia mozambique brasil brazil land landuse extractivism paper cardboard</dc:subject>
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<item rdf:about="https://pitchfork.com/thepitch/how-latin-american-electronic-artists-are-using-field-recordings-to-reconnect-with-nature/">
    <title>How Latin American Electronic Artists Are Using Field Recordings to Reconnect With Nature | Pitchfork</title>
    <dc:date>2024-01-17T01:28:32+00:00</dc:date>
    <link>https://pitchfork.com/thepitch/how-latin-american-electronic-artists-are-using-field-recordings-to-reconnect-with-nature/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the face of a severe climate crisis, musicians from Argentina to Mexico are increasingly weaving the sounds of birds, streams, and forests into their work."
]]></description>
<dc:subject>sound audio fieldrecording fieldrecordings latinamerica mexico nature argentina colombia bombaestéreo music wildlife birds forests recordings 2021</dc:subject>
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<item rdf:about="https://www.growbyginkgo.com/2023/05/01/against-scale/">
    <title>Against Scale</title>
    <dc:date>2024-01-01T11:00:38+00:00</dc:date>
    <link>https://www.growbyginkgo.com/2023/05/01/against-scale/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The natural world shows us how to grow without leaving behind a trail of ruin."


....


"Mass production depletes resources quickly, and inevitably. As Tsing writes, “scalability spreads — and yet it is constantly abandoned, leaving ruins,” like the decimated timber stands where Matsutake now thrive. Scalability is an illusion deemed essential for the maintenance of our contemporary political economy. Investors seek business opportunities with “room to grow,” upper limits be damned. Even the products of fundamentally nonscalable processes, like wildflowers or foraged Matsutake mushrooms, are eventually sorted, weighed, tallied, and sold in a global marketplace, as objects or images of value. In the course of that process, they are reduced to anonymous units, no different from factory-made Christmas ornaments or unripe bananas, all ghosts in the supply chain. The machine eats them all up, as it will eat us all up, if we let it.

Technology has habituated us to an unnatural experience of scale. We pinch and zoom, enlarging and diminishing everything we touch, seduced by a sense of godlike omniscience over the world’s vastness. As a recent atmospheric river of rain fell on Southern California — the wildflowers will be remarkable this year — I spent an afternoon indoors, listening to talks on YouTube from a 2022 academic conference on scale. Nearly every scholar, regardless of discipline, mentioned Google Earth in some capacity: a technology whose instantaneous, real-time planetary zoom has irrevocably scrambled the way we think about scale. It’s tempting to zoom from Google Earth’s planetary view down to the bare pixel and believe what the journey tells us: that the real world fits in our pockets, and on our terms.

As we zoom, we never change size: we are always giants, looking upon our dwindling territory. Anna Lowenhaupt Tsing calls these shifts “precision-nested scales,” a computationally anthropocentric view of reality undergirded by pixels, units that must “remain uniform, separate, and autonomous.” Pixels only ever lend the illusion, from a distance, of blending into one another to create a coherent image. But even though biologists (and synthetic biologists) often speak of the “building blocks of life,” real life does not work that way. It’s not built, Minecraft style, from pixelated protoplasm; it’s a process of dynamic and transformative interrelations, which are porous down to the atom."

...

"Life is nonhierarchical, and it shirks top-down control. But scalability relies on hierarchy, on the isolation of elements stripped of history and context. It is predicated on the assumption that nature is little more than a raw material to be processed and commodified until it is spent. This is, of course, unsustainable — at any scale. So what is the alternative? Can we redefine “scalability” as a process as dense, complex, and generative as the living world? And more pointedly, could synthetic biology grow, rather than scale, benefiting the communities and ecosystems it impacts without the ruinous damage of its industrial predecessors?

Synthetic biology is still a young science, its capacity to engineer life largely limited to the individual cell. But as that capacity scales to the organism, and eventually, perhaps, to the ecosystem, it would do well to model itself on the example set by the living world. Nature takes a collaborative approach to survival; in industry, a focus on product, and the product’s uniqueness as property, tends to prevent the potentially fruitful cross-contamination of ideas. Further, as recent advances in applying machine learning to thorny biological problems like protein structure has shown, the possibility space for life is almost immeasurably vast. In synthetic biology, the way forward may not be a matter of producing at scale but rather inquiring at scale, changing the volume at which we converse with the living world before deciding what to assemble, rather than mine, maul, or murder. This bottom-up strategy promises to upend the extractive, alienating production models that have caused so much harm: no need for factory farms if we can engineer microbes to synthesize our burgers. But as I have written before in this magazine, microbes are people too, and if we don’t approach them with care, conscious of our own existing entanglements with them, we will simply repeat those same extractive processes in miniature.

The media theorist Zachary Horton, in his book The Cosmic Zoom, defines scale as an “ethical ground that binds individuals, groups, and territories into interconnected milieus of interdependence and responsibility.” Although it can often feel as though we live on the knife’s edge between the inconceivably large — climate change, big data — and the vanishingly small — deadly viruses, toxic particles — scale is not linear. I am a tumult of cells and bacteria; I am a speck of dust in the cosmos; I am 5’9” and walking along the trail towards a glowing orange poppy field, all at once. Considering scale as an ethical ground, as Horton suggests, requires awareness of these nested and simultaneous realities — and most importantly, of their reliance on one another. When we act upon the seed, we act upon the meadow, and we act upon the world. Let’s sow carefully, and follow the sun."]]></description>
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    <title>Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine (Conversation #4) - YouTube</title>
    <dc:date>2023-11-29T07:11:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=19q4pWKPlj0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For our fourth and final conversation, around and beyond the legacy of Ivan Illich, we hear reflections and discussion from Katherine Bubel and Michelle Berry Lane before moving into an extended open discussion.

Katherine discusses Illich's mythopoetics of Prometheus, Epimetheus, and Pandora, the latter a patriarchally diminished version of the Earth Goddess Gaia, who Katherine connects to the biblical divine wisdom figure of Sophia, and Mary, Mother of God. Where Prometheus pursues mastery and technology, "Epimethean man stays and listens to the dream of Gaia/the Earth."

Michelle talks about about the conviviality with and of bees, and connects Illich with Suzanne Simard’s work on tree talk, and Lynn Margulis' work on symbiogenesis. She makes the case that the lost sense of contingency--life hanging moment by moment on God's grace--can be recaptured in the modern awareness of the complete contingence of our life on the health of our relationships.

Katharine Bubel is assistant professor of English at Trinity Western University

Michelle Berry Lane is a poet, a teacher of environmental science and a student of theopoetics, and part of Rochester Pollinators, a pollinator advocacy organization in southeast Michigan. 

Here is the video, "Un Certain Regard," in which gives his take on the myth of Pandora, Prometheus & Epimetheus: https://www.youtube.com/watch?v=L_ByKXCr9TA "

[Conversation #1
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4 (this bookmark)
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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<item rdf:about="https://www.theguardian.com/lifeandstyle/2023/sep/27/the-norwegian-secret-how-friluftsliv-boosts-health-and-happiness">
    <title>The Norwegian secret: how friluftsliv boosts health and happiness | Norway | The Guardian</title>
    <dc:date>2023-09-29T21:50:33+00:00</dc:date>
    <link>https://www.theguardian.com/lifeandstyle/2023/sep/27/the-norwegian-secret-how-friluftsliv-boosts-health-and-happiness</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The idea of communing with nature is instilled from birth in Norway. I hiked through a rain-drenched forest to try it myself"]]></description>
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    <title>Airpocalypse: David Wallace-Wells on Red Skies, Raging Wildfires &amp; Pollution Link to Climate Crisis - YouTube</title>
    <dc:date>2023-07-16T06:09:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2OWYgOzEduE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[short clip of this here:

"Carbon Inequalities laid bare by David Wallace Wells | Democracy Now"
https://www.youtube.com/watch?v=s4mMP_DhZnI 

"The average resident of Mali has the same carbon footprint as a British kettle 🍵 
The average resident of Nigeria has a smaller carboon footprint than an American fridge 🧊 

Africa has contributed so little to climate disruption, yet suffers so much.
@dwallacewells
 nails it 👇"
https://twitter.com/RobinBoardmanUK/status/1680127126568140807 ]

"Record-breaking Canadian wildfires continue to fill skies across much of North America with smoke, putting about 100 million people under air quality alerts. New York City recorded the worst air quality of any major city in the world as a result of the haze. Around the world, air pollution is already responsible for as many as 10 million deaths per year, and the problem is likely to get worse, says New York Times opinion writer David Wallace-Wells. He explains how today's smoky skies are a glimpse of our future in the climate crisis, when warmer temperatures and dry conditions will continue to increase the size and severity of wildfires across the globe. "It's not just that we're getting more fires, and it's not even that they're getting larger. They're also getting much more intense, which means that they are cooking much of the landscape," says Wallace-Wells, author of The Uninhabitable Earth: Life After Warming. We also hear from Cree/Iroquois/French journalist Brandi Morin, who just returned from reporting on the wildfires raging in the remote Indigenous community of Fort Chipewyan in Canada's North, which she calls the "epicenter of the effects of climate change because it's downstream from one of the largest oil production developments in the world, Alberta's oil sands."

Transcript: https://www.democracynow.org/2023/6/8/wildfires_climate_crisis "]]></description>
<dc:subject>2023 davidwallace-wells climate climatechange sustainability environment inequality wildfires globalwarming fire brandimorin carbonemissions smoke air airquality carbonfootprint africa fossilfuels forests california bayarea losangeles socal</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=UMXN6B-tqZM">
    <title>Miyazaki's Marxism - The Politics of Anime's Legendary Director - YouTube</title>
    <dc:date>2022-03-06T04:11:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=UMXN6B-tqZM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hayao Miyazaki began his career as a Marxist, but by the mid-90s, that all had faded away. What impact have those politics had on his works, what do his works say politically past his Marxism, and what are the themes that anime's legendary director always returns to? I'd hope that with a video this long, I'd be able to find that out."

[Transcript:
https://floatingintobliss.wordpress.com/2019/12/31/miyazakis-marxism-the-politics-of-animes-legendary-director/ ]

"Sources:
Benjamin, Walter. “On the Concept of History.” Frankfurt School: On the Concept of History by Walter Benjamin, https://www.marxists.org/reference/archive/benjamin/1940/history.htm
Deleuze, Gilles, and Felix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. University of Minnesota Press, 1983.
Foster, John Bellamy. Marx's Ecology: Materialism and Nature. Braille Jymico Inc., 2012.
Horkheimer, Max, and Theodor W. Adorno. Dialectic of Enlightenment: Philosophical Fragments. Stanford Univ. Press.
Jameson, Fredric. The Political Unconscious. Cornell University Press, 1981.
Karatani Kōjin. Origins of Modern Japanese Literature. Translated by Brett De Bary, Duke University Press, 1998.
LaMarre, Thomas. The Anime Machine: A Media Theory of Animation. Univ. of Minnesota Press.
Löwy, Michael. Fire Alarm: Reading Walter Benjamins "On the Concept of History". Verso, 2016.
Miyazaki, Hayao. Starting Point: 1979-1996. VIZ Media, 2014.
Miyazaki, Hayao. Turning Point: 1997-2008. VIZ Media, 2014.
Napier, Susan. Miyazakiworld: A Life in Art. Yale University Press, 2018.
Rocca, A. J. “Miyazaki's Haunted Utopia: The Ghost of Modernity in 'Kiki's Delivery Service'.” PopMatters, PopMatters, 24 Feb. 2018, https://www.popmatters.com/miyazakis-haunted-utopia-ghost-modernity-kikis-delivery-service-2495410503.html
Tsing, Anna Lowenhaupt. The Mushroom at the End of the World: on the Possibility of Life in Capitalist Ruins. Princeton University Press, 2017.
Wegner, Phillip E. “An Unfinished Project That Was Also a Missed Opportunity: Utopia and Alternate History in Hayao Miyazakis My Neighbor Totoro.” http://imagetext.english.ufl.edu/arch....
“Magical Maturity and Motherly Modernity - Nausicaäst #05 - Kiki's Delivery Service.” Youtube, 12 Nov. 2019, https://www.youtube.com/watch?v=5IlQYr6sYhU "]]></description>
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    <title>Nike - Moving Mountains - Yukai on Vimeo</title>
    <dc:date>2021-10-11T20:34:03+00:00</dc:date>
    <link>https://vimeo.com/487691322</link>
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<item rdf:about="https://newpublic.org/article/1572/the-word-for-web-is-forest">
    <title>The word for web is forest | New_ Public Magazine</title>
    <dc:date>2021-09-23T16:50:53+00:00</dc:date>
    <link>https://newpublic.org/article/1572/the-word-for-web-is-forest</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The wood wide web has been a powerhouse metaphor for popularizing the mutualistic relationships of healthy forests. But like a struggling forest, the web is no longer healthy. It has been wounded and depleted in the pursuit of profit. Going online today is not an invigorating walk through a green woodland—it’s rush-hour traffic alongside a freeway median of diseased trees, littered with the detritus of late capitalism. If we want to repair this damage, we must look to the wisdom of the forest and listen to ecologists like Simard when they tell us just how sustainable, interdependent, life-giving systems work.”

[also here:
https://newpublic.substack.com/p/-what-can-the-internet-learn-from ]]]></description>
<dc:subject>claireevans 2021 forests internet decentralization cooperation interdependence online web sustainability trees</dc:subject>
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<item rdf:about="https://note.com/okaerihouse/n/n86101dd6f537">
    <title>What remains. A writer's journey to Japan in times of impossible travel｜おかえりハウス｜note</title>
    <dc:date>2021-03-30T02:34:18+00:00</dc:date>
    <link>https://note.com/okaerihouse/n/n86101dd6f537</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>japan michaelavieser forests time slow multispecies tea japanese buddhism shinto poetry walking space silence nature morethanhuman animism boredom presence awakening 1995 1996 1997 wildlife 2018 2017 onsen monasteries meditation 2002 temples minakatakumagusu netowrks interconnectedness 2021 satoyama maps mapping present future shinichinakazawa social sociallife stillness hierarchy horizontality kumano shizauka kyoto yakushima gardens yuvalnoahharari kamonochōmei yuvalharari interconnectivity interconnected</dc:subject>
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<item rdf:about="https://orionmagazine.org/article/the-worlds-of-hayao-miyazaki/">
    <title>Orion Magazine | The Ecological Imagination of Hayao Miyazaki</title>
    <dc:date>2021-03-29T20:21:08+00:00</dc:date>
    <link>https://orionmagazine.org/article/the-worlds-of-hayao-miyazaki/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“A Retrospective on Four Fantastical Worlds”

I

The Word for Forest is Silence
もののけ姫 | Princess Mononoke”

II

A Tree and Troll to Watch Over Me
となりのトトロ | My Neighbor Totoro”

III

Carrying on Through a Wayward World
千と千尋の神隠し | Spirited Away”

IV

Reading the Wind, Mending the Earth
風の谷のナウシカ | Nausicaa of the Valley of the Wind”]]></description>
<dc:subject>issacyuen hayaomiyazaki film animation morethanhuman multispecies 1997 princessmononoke forests animism japan animals plants nature myneighbortotoro totoro 1988 childhood spiritedaway 2001 spirits nausicaaofthevalleyofthewind nausicaa environment ecology 1984 human-animalrelations human-animalrelationships studioghinli 2021 time memory trees silence landscape agriculture children multimedia sound narrative narration storytelling earth care coexistence audio</dc:subject>
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<item rdf:about="https://www.tree.fm/">
    <title>tree.fm – Tune Into Forests From Around The World 🌳🔈</title>
    <dc:date>2020-12-23T02:48:57+00:00</dc:date>
    <link>https://www.tree.fm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Tune Into Forests From Around The World. Escape, Relax & Preserve.”

[via: https://www.theverge.com/22195383/tree-fm-forest-radio

““Trees have a curious relationship to the subject of the present moment,” she said. [link to Annie Dillard’s Pilgrim at Tinker Creek https://www.harpercollins.com/products/pilgrim-at-tinker-creek-annie-dillard?variant=32129313832994 ]

So I gaze on the present,
which is neither here nor there,
watching time scatter in the breeze,
propagating nothing.

But in the forest, this is hope.
I close my eyes to hear the birds
who keep time with the trees:
canaries in the eternal.

Join me and listen? [link to tree.fm]"]]]></description>
<dc:subject>trees audio forests sound ambient</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://notes.pinboard.in/u:robertogreco/d3de9ed0747479593201">
    <title>Collected references on Wildfires and Forest Management, mostly California</title>
    <dc:date>2020-11-20T23:21:12+00:00</dc:date>
    <link>https://notes.pinboard.in/u:robertogreco/d3de9ed0747479593201</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Mike Davis’s “The Case for Letting Malibu Burn”
https://longreads.com/2018/12/04/the-case-for-letting-malibu-burn/

“California’s Wildfire Policy Totally Backfired. Native Communities Know How to Fix It.
Tribes are teaching landowners and government agencies how to fight fire with fire.”
https://www.motherjones.com/environment/2019/11/californias-wildfire-controlled-prescribed-burns-native-americans/

Cultural Burning [video]
https://www.kcet.org/shows/tending-the-wild/episodes/cultural-burning

“The Quiet, Intentional Fires of Northern California”
https://www.wired.com/story/the-quiet-intentional-fires-northern-california/

“’Fire is medicine’: the tribes burning California forests to save them: For millennia, native people have used flames to protect the land. The US government outlawed the process for a century before recognizing its value”
https://www.theguardian.com/us-news/2019/nov/21/wildfire-prescribed-burns-california-native-americans

“Colonization Made California a Tinderbox: Why Indigenous Land Stewardship Would Help Combat Climate Fires”
https://www.democracynow.org/2020/9/15/california_wildfires_indigenous_land_stewardship

“Is California Doomed to Keep Burning? Years of unchecked development and bad climate policy have set the state on fire. Where do we go from here?”
https://newrepublic.com/article/159621/california-doomed-keep-burning

Florida’s Revised Prescribed Fire Law: Protection for Responsible Burners, by Jim Brenner (2003) [ja_brenner001.pdf]
https://www.are.na/block/8716387

“THE BURNING SOLUTION: Prescribed Burns Unevenly Applied Across U.S.”
https://www.climatecentral.org/news/report-the-burning-solution-prescribed-burns-unevenly-applied-across-us

“Australia fires: Aboriginal planners say the bush ’needs to burn’”
https://www.bbc.com/news/world-australia-51043828

“New Maps Show How Climate Change is Making California’s “Fire Weather” Worse”
https://projects.propublica.org/california-fire-weather/

“When blazes spark, ‘Fire Twitter’ heats up”
https://www.sfchronicle.com/culture/article/When-blazes-spark-Fire-Twitter-heats-up-15617508.php

“California May Need More Fire to Fix its Wildfire Problem”
https://www.pewtrusts.org/en/research-and-analysis/blogs/stateline/2020/09/18/california-may-need-more-fire-to-fix-its-wildfire-problem

“How beavers became North America’s best firefighter: The rodent creates fireproof refuges for many species, suggesting wildlife managers should protect beaver habitat as the U.S. West burns.”
https://www.nationalgeographic.com/animals/2020/09/beavers-firefighters-wildfires-california-oregon/

“The Most Important Number for the West’s Hideous Fire Season: A little-noticed indicator was flashing red before any of the blazes began.”
https://www.theatlantic.com/science/archive/2020/09/most-important-number-for-the-wests-wildfires-california/616359/

“Our land was taken. But we still hold the knowledge of how to stop mega-fires: The solution to the devastating west coast wildfires is to burn like our Indigenous ancestors have for millennia”
https://www.theguardian.com/commentisfree/2020/sep/16/california-wildfires-cultural-burns-indigenous-people

“Returning to traditional fire management”
https://www.nativeamericacalling.com/wednesday-september-9-2020-returning-to-traditional-fire-management/

“Native Solutions to Big Fires: Cultural burning practices are working to reduce wildfires in northern Australia. Can they work in California, too?”
https://www.nytimes.com/2020/01/24/us/native-american-controlled-burns-california-wildfires.html

“Prescribed fire in North American forests and woodlands: history, current practice, and challenges”
https://esajournals.onlinelibrary.wiley.com/doi/10.1890/120329

“Is Florida the Answer to California’s Fire Problem? A visit to the state where almost every day is a fire day”
https://www.sierraclub.org/sierra/florida-answer-california-s-fire-problem

“The Enigmatic Fire Regime of Coast Redwood Forests and Why it Matters” [.pdf]
https://www.fs.fed.us/psw/publications/documents/psw_gtr258/psw_gtr258_015.pdf

<blockquote>“Of perhaps all forests in North America, the fire regime of coast redwoods (Sequoia sempervirens (D. Don) Endl.) is most enigmatic. Widely considered a temperate rainforest, a large number of fire history studies depict a forest dominated by frequent surface fire regimes. Coast redwood also has a long list of traits that allow it to persist and dominate under such a chronic fire regime: thick bark, flammable litter, ability to resprout, and rapid pruning. Determining how redwood fire regimes functioned is a major question for restoration and conservation efforts. The origins of frequent fires in redwood fire history studies is often assigned to Native American land uses, with little attention to lightning or the region’s fire-prone adjacent ecosystems. Results from the few fires studied in the region suggest that we have much to learn from science and management perspectives about how fire behaves, its effects, and the elements of its enigmatic fire regime.”</blockquote>

“What Was the Role of Fire in Coast Redwood Forests?” [.pdf]
https://www.fs.fed.us/psw/publications/documents/psw_gtr194/psw_gtr194_31.pdf

“Coast redwood fire history and land use in the Santa Cruz Mountains, California” [.pdf]
https://scholarworks.sjsu.edu/cgi/viewcontent.cgi?article=8016&context=etd_theses

“Can Redwoods Survive the Devastating California Wildfires? Members of one of the world’s largest and oldest tree species have likely been damaged. But they are incredibly resilient”
https://www.scientificamerican.com/article/can-redwoods-survive-the-devastating-california-wildfires/

“Fire History in Coast Redwood Stands in the Northeastern Santa Cruz Mountains, California” [.pdf]
https://nature.berkeley.edu/stephenslab/wp-content/uploads/2015/04/Stephens_Fry_Redwood_2005.pdf

“A cross-dated fire history from coast redwood near Redwood National Park, California”
https://cdnsciencepub.com/doi/10.1139/x94-004

“Study Suggests Fires Increase Relative Abundance of Redwoods: Redwood Mortality and Sprouting Response to Summer 2008 Fires”
https://www.savetheredwoods.org/grant/study-suggests-fires-increase-relative-abundance-of-redwoods/

“Giant Redwood Trees Endured Frequent Fires Centuries Ago”
https://www.livescience.com/8108-giant-redwood-trees-endured-frequent-fires-centuries.html

“California Oaks and Fire: A Review and Case Study” [.pdf]
https://www.fs.fed.us/psw/publications/documents/psw_gtr217/psw_gtr217_551.pdf
https://tpyoung.ucdavis.edu/sites/g/files/dgvnsk4821/files/inline-files/California%20Oaks%20and%20Fire_0.pdf

“The Role of Fire in California’s Oak Woodlands”
https://oaks.cnr.berkeley.edu/the-role-of-fire-in-californias-oak-woodlands-2/

“Fire in the Oak Wild Lands” [.pdf]
https://californiaoaks.org/wp-content/uploads/2015/10/spring-appeal-newsletter-v4.pdf

“Fire in California’s Oak Woodlands” [.pdf]
https://ucanr.edu/sites/fire/files/288191.pdf

“Natural History of Fire & Flood Cycles”
https://www.coastal.ca.gov/fire/ucsbfire.html
]]></description>
<dc:subject>fire fires wildfires 2020 2019 2018 redwoods trees forests forestmanagement controlledburns us floris california indigenous indigeneity coastredwoods liveoaks oaks nature history naturalhistory australia</dc:subject>
<dc:source>https://notes.pinboard.in/</dc:source>
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<item rdf:about="https://vimeo.com/472858728">
    <title>Anna Tsing — Feral Atlas: The More-than-Human Anthropocene: UCSC Center for Cultural Studies on Vimeo</title>
    <dc:date>2020-10-28T21:19:52+00:00</dc:date>
    <link>https://vimeo.com/472858728</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[https://culturalstudies.ucsc.edu/2020/09/23/october-28-2020-anna-tsing-feral-atlas-the-more-than-human-anthropocene/

“October 28, 2020 — Anna Tsing — Feral Atlas: The More-than-Human Anthropocene
A collection of maps, a game, an archive, an analysis, a meditation on life on Earth: Feral Atlas is the cumulation of a five-year curatorial project involving more than a hundred scientists, humanists, poets, and artists. Stretching the concept of the map, the atlas shows how imperial and industrial infrastructures have had world-ripping effects on the ways humans and nonhumans live together. A diversity of observers, from Indigenous elders to research scientists, bring us beyond transcendent terror and hope into the present.

Anna Tsing is Professor of Anthropology at UC Santa Cruz. She is the author of The Mushroom at the End of the World (2015), Friction: An Ethnography of Global Connection (2005), and In the Realm of the Diamond Queen (1994). Tsing is the recipient of a Guggenheim Fellowship and a Niels Bohr Professorship for a multi-year project on the Anthropocene. She is interested in multi-species anthropology; social landscapes and forest ethnoecologies; globalization; feminist theory; and multi-sited ethnography.

Date/Time
Oct 28, 2020 | 12:15 PM – 1:30 PM”

[See also: https://feralatlas.supdigital.org/
https://feralatlas.org/ ]]]></description>
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<item rdf:about="https://feralatlas.supdigital.org/">
    <title>Feral Atlas</title>
    <dc:date>2020-10-28T21:14:07+00:00</dc:date>
    <link>https://feralatlas.supdigital.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://feralatlas.org/

"Feral Atlas invites you to explore the ecological worlds created when nonhuman entities become tangled up with human infrastructure projects. Seventy-nine field reports from scientists, humanists, and artists show you how to recognize “feral” ecologies, that is, ecologies that have been encouraged by human-built infrastructures, but which have developed and spread beyond human control. These infrastructural effects, Feral Atlas argues, are the Anthropocene.

Playful, political, and insistently attuned to more-than-human histories, Feral Atlas does more than catalog sites of imperial and industrial ruin. Stretching conventional notions of maps and mapping, it draws on the relational potential of the digital to offer new ways of analyzing—and apprehending—the Anthropocene; while acknowledging danger, it demonstrates how in situ observation and transdisciplinary collaboration can cultivate vital forms of recognition and response to the urgent environmental challenges of our times."]

“Feral Atlas invites you to navigate the land-, sea-, and airscapes of the Anthropocene. We trust that as you move through the site—pausing to look, read, watch, reflect, and perhaps occasionally scratch your head—you will slowly find your bearings, both in relation to the site’s structure and the foundational concerns and concepts to which it gives form. Feral Atlas has been designed to reward exploration. Following seemingly unlikely connections and thinking with a variety of media forms can help you to grasp key underlying ideas, ideas that are specifically elaborated in the written texts to be found in the “drawers” located at the bottom of every page.

For readers who need to move directly to field reports and framing essays, just click on the floating key on the upper right corner of the screen, which will take you to the Super Index, from which you can access Feral Atlas materials by author and topic. For those willing to learn the argument through digital architecture, while welcoming of a little guidance, read on.

•This site has a lot of interactive elements. For a better experience, please update your browser. Please be patient to allow for a longer loading time if you have slow Internet.

•To explore Feral Atlas, choose one of the feral entities drifting by on the landing page. Just hovering should show you what it is; clicking brings you further into the site. An explosion takes you to one of four Anthropocene Detonator landscapes, each a collage that evokes the worlds created respectively by Invasion, Empire, Capital, and Acceleration. The feral entity you chose will be evident as a red Point of Interest; here, the entity no longer appears as an autonomous being but rather part of a relationship to an infrastructure. Relations with imperial and industrial infrastructures create the forms of ferality described in Feral Atlas.

Move around the landscape to take a look at the various infrastructures depicted there. Varied times, places, and scales are depicted within each landscape, but all relate to one of the four world-building projects. As you zoom in, you will find other Points of Interest, and you may choose to follow one instead of your initial choice. Come back to follow them all!

• Clicking on a Point of Interest takes you to a Tipper page, a meditation on how modes of infrastructural work change the world. Scroll down to view a short video of the particular mode of infrastructural work that underlies your feral entity’s relational journey. Other relevant feral entities are lined up on the bottom of the screen, and you can, again, deviate to one of those. However, feel free at any time to click Continue on the left side of the screen, which brings you to a field report about the feral ecology in which the entity you chose is a participant.

• Field reports open with “flow maps,” that is, visual representations that offer some idea of the spatial dynamics of that particular feral ecology. The field report—in one of many different genres, from science to art—follows. Take the time to read it. Meanwhile, in the left margin of the report you will find Feral Atlas’s third analytic axis after Detonators and Tippers: Feral Qualities. Feral Qualities are modes of attunement between feral entities and infrastructures. If you click on a Feral Quality indicator, you will not only learn about the relevant Feral Quality but also have a chance to follow other feral entities that make provocative comparisons.

• Every page in Feral Atlas offers two additional resources: a “drawer” and a “key.” The drawer is activated by clicking on the three lines at the bottom of the screen. It contains essays relevant to the content of that screen, including quite a few by prominent scientists, scholars, and artists. The key is the floating icon on the top right of the screen. Click it to go to the Super Index, within which you can get to any page in the atlas. The Super Index contains links that allow you to navigate directly to any field report both by its topic and by its author. It also contains a Reading Room in which you can go directly to any of the framing essays, both those written by the Feral Atlas team and those we commissioned from the scholars we call “luminaries.”

• The Super Index page has several special elements. It begins with a diagram that shows every field report in relation to the Feral Atlas axes, Anthropocene Detonators, Tippers, and Feral Qualities. Use that diagram, with its active links, to play with Feral Atlas categories—and to find particular field reports or explanatory essays. Behind the diagram float a number of terms that indicate feral entities, Detonators, Tippers, and Qualities that are not included in the atlas, but could have been. We insisted on having this floating “soup” to show the open-ended, provisional nature of our filing system, which aims for curatorial insight rather than rigid determinism. Many more feral stories are possible.

A second element of the Super Index is the Reading Room, which includes links to every field report and framing essay in the atlas. There are essays here that introduce and explain Feral Atlas. For those who come to this project as dedicated readers, we suggest you might prefer to use the framing essays to understand the project. To fill out your experience of the atlas, take a look at the Index of Scientific Names, which includes a game, and the Index of Poems, which allows you to navigate to some of the poems scattered through the atlas, particularly in Feral Qualities.

The final element of the Super Index is a line-up of the same feral entities you see in the landing page, but this time organized as a progress bar, showing what field reports you have seen and what you have left to see. The drawings are greyed out if you have not yet seen the relevant field report; they come into color when you have taken a look. We hope this line-up inspires you to explore many field reports, rather than tasting just one.

• After each field report, you are invited to “revert at your own risk.” Through iterative journeys as well as framing essays, Feral Atlas allows you to appreciate multiple elements and facets of the more-than-human Anthropocene.

Specialized vocabulary/summary: As these instructions suggest, Feral Atlas uses some specialized terms to get across its analytic frame. Clicking a feral entity on the landing page brings a user to an Anthropocene Detonator, which explodes to open a landscape. Following a feral entity on the landscape requires users to appreciate a Tipper, that is, a mode of infrastructure work that has radically changed more-than-human environments. From the Tipper page, continue to read a field report about the feral entity. The report also offers users a chance to familiarize themselves with Feral Qualities, that is, modes of attunement between infrastructures and the nonhumans that enable specific modes of ferality.”

[See also:
https://culturalstudies.ucsc.edu/2020/09/23/october-28-2020-anna-tsing-feral-atlas-the-more-than-human-anthropocene/
https://vimeo.com/472858728

“October 28, 2020 — Anna Tsing — Feral Atlas: The More-than-Human Anthropocene
A collection of maps, a game, an archive, an analysis, a meditation on life on Earth: Feral Atlas is the cumulation of a five-year curatorial project involving more than a hundred scientists, humanists, poets, and artists. Stretching the concept of the map, the atlas shows how imperial and industrial infrastructures have had world-ripping effects on the ways humans and nonhumans live together. A diversity of observers, from Indigenous elders to research scientists, bring us beyond transcendent terror and hope into the present.

Anna Tsing is Professor of Anthropology at UC Santa Cruz. She is the author of The Mushroom at the End of the World (2015), Friction: An Ethnography of Global Connection (2005), and In the Realm of the Diamond Queen (1994). Tsing is the recipient of a Guggenheim Fellowship and a Niels Bohr Professorship for a multi-year project on the Anthropocene. She is interested in multi-species anthropology; social landscapes and forest ethnoecologies; globalization; feminist theory; and multi-sited ethnography.

Date/Time
Oct 28, 2020 | 12:15 PM – 1:30 PM”]]]></description>
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<item rdf:about="https://twitter.com/vruba/status/1303736116529385472">
    <title>Charlie Loyd on Twitter: &quot;Heavy summer smoke in California is a return to pre–fire-suppression normal. “Prehistoric fire area and emissions from California’s forests, woodlands, shrublands, and grassland”: https://t.co/biAHDgRb2X (Oldish and doesn</title>
    <dc:date>2020-09-10T04:53:36+00:00</dc:date>
    <link>https://twitter.com/vruba/status/1303736116529385472</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Heavy summer smoke in California is a return to pre–fire-suppression normal. “Prehistoric fire area and emissions from California’s forests, woodlands, shrublands, and grassland”: https://nature.berkeley.edu/stephenslab/wp-content/uploads/2015/04/Stephens-et-al.-CA-fire-area-FEM-2007.pdf… (Oldish and doesn’t properly address Native practices, but useful.)

[two images: clips from the article]

There is a crisis happening here. People lost their houses last night. Personally, I’m terrified to see news from Medford. And it is very much entanged in the climate crisis. Among other things, it released a lot of CO2.

But the orange skies in San Francisco, as unsettling as they are, are not the crisis, and some (attenuated) version of them will keep happening even in the utopian indigenous-led sustainable fire management solarpunk future.

If you read this @susie_c article I keep recommending, look for the brief mention of the salmon. What that’s saying is that smoke is actually a way to lower peak summer temperatures: https://www.theguardian.com/us-news/2019/nov/21/wildfire-prescribed-burns-california-native-americans

We’re in a system that’s dangerously out of balance but the smoke is the (unwelcome, much too intense, severe side-effect–carrying) return of something that had been missing. Something I try to think about as I react to it.

– Is this what climate change looks like? Kind of. The whole world today is what climate change looks like. There’s no neat division between SparklesnaturalSparkles and human-dominated or -perturbed parts of the world anymore. As you know if you’ve read any post-1975 environmental thinking.

– Is is scary that no one alive today can remember seeing this kind of smoke before? Yes. But if you’d been alive for 500 years, you might remember a lot of this. And Native histories and traditions are much older even than that.

It’s my lunch break, the sky’s still orange, and I remembered another way I try to think about this. In Washington there are cattle ranchers who keep shooting the wolves that are finally returning. I find this outrageous. Wolves were there first. They belong and cattle don’t.

For the ranchers obviously it must feel intolerable to have wolves around eating your cattle and smelling your children from over the next ridge, and what, you’re supposed to Peace symbol𝓬𝓸𝓮𝔁𝓲𝓼𝓽Victory hand with pack-hunting apex predators?

Maybe this analogy doesn’t work for you but it helps me: the smoke is like the wolves. It was here before; it’s here again. And it’s bad for people: for example, there will be an uptick in fatal heart attacks this week.

But there’s no way for these ecosystems to flourish in themselves – or to support humans – without it. Unlike covid, there’s no straightforward way to be done with it. So it’s on me to find a way to live with it.

And by “on me” I mean that it’s our collective responsibility to manage fire in such a way that it doesn’t come in huge, intense, unpredictable burns, and also to recenter the economy on things like the need to breathe clean air, “even if” you have asthma or pneumonia.

Outfits like @maskoakland show a way forward here. That’s one way climate adaptation – and more broadly ecological adaptation – can look.“]]></description>
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    <title>BuildSoil by planting one million edible chestnuts on Twitter: &quot;Fire in the northwest is complex. It’s important to realize that fire is not inherently bad here: the ecosystem is adapted to it in facts wants it. There will be amazing renewal in most of</title>
    <dc:date>2020-09-10T04:46:46+00:00</dc:date>
    <link>https://twitter.com/BuildSoil/status/1303780722407141377</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Fire in the northwest is complex. It’s important to realize that fire is not inherently bad here: the ecosystem is adapted to it in facts wants it. There will be amazing renewal in most of the places that burn. The real problem is in patch size and fire frequency.

In Natural or anthropogenic fire here there is a mosaic of patches of trees and clearing at different phases in a cycle of burning and renewal. After a fire of reasonable size the surrounding area is able to help seed the area.

In that context post fire Has the highest biodiversity of any system here. The ability for renewal is so powerful that mount Saint Helens was able to recover incredibly fast. But as patches link up the Entire forest begins to act more and more in its collapse stage

Frequency is also an issue because fire is timed for structuring forests in their transition to old growth or for resetting the system. As things get more brittle the renewal is disrupted.

The alpha phase Of the adaptive cycle is a precarious stage because it is a billion experiments but nothing is holding onto nutrients. Usually it happens infrequently so It does it’s job and quickly the system starts down its renewal.

But with increased frequency of fire the forest get reset too often and can get stuck in that precarious stage. This is the door that if opened too wide turns rain forest into scrub and desert

It also means increased unpredictability. Which is why Homes and Towns are bring hot so hard. We have had a recent history of people moving in to landscapes that traditionally have fire so that’s at play. But most communities bet that they will not all burn at once

The misunderstanding I often see is that people are afraid that after a single fire the ecosystem will never recover. If you go in most places 2 yrs after the fire you are surprised by the volume of new life.

Sometimes that feeling is utilized to rationalize salvage logging; The removal of standing or dead wood. But actually that material is essential for the recovery process. Its removal is as damaging as the fire

It’s also important for people on the East Coast to understand that ecosystems are fundamentally different in brittle or Mediterranean climates. We have a lot of growth in the wet season but then we have a third of the year completely dry with no decomposition.

Which is why one of the dominant strategies for our trees is to become giant columns of water and to rise above fire. Why large redwoods survive the recent fires in California without problem.

The pulse of wet dry wet dry is actually part of what makes this place so green and alive. But it is a dance on a very rocky terrain and it has not fared well from exploitation.

Temperate rainforest are a unique ecosystem. Volcanoes capture water and hold clouds, tiny salmon go out to ocean Bring back massive amounts of nutrients. Bears eagles osprey convert that to fertilize trees. trees act like storage of carbon; sponges of moisture they build clouds.

And yet the world overfishes and eats the salmon, When San Francisco burned in 1906 entire city was rebuilt from wood shipped down from Oregon and Washington. Huge whole trees are purchased and then placed at the bottom of the ocean in Japan for long-term storage.

Renewing capacity of our forest is exploited by pairing fast growing monocultures of our dug for trees with a rapid Rotation of clear cut.

What we consider ancient old growth here is also the result of extremely adept land-use management by first peoples. Off-season Burns to clear Berryfields &maintain sensitive meadow habitats. Trees selectively logged and salmon runs smartly managed; all products back to the land

The fires were ensured the minute that management was removed through genocide. This history was only a few generations ago: it’s recent history here even the mayor of portland is the 3 generation of one of the first timber company owning families.

They used to Build dams on rivers fill the pond behind the dam with trees and then blast the dam to deliver all of the trees at once down river. This means that almost every stream and river in the Pacific Northwest has been blasted far down Leading to Accelerating erosion

As rivers in size they hold more water and that energy allows them to dig deeper and deeper and this brings down the entire water table. dries out the land stresses trees. Without repairing the moderating power of flood plains this will continue until the whole thing dies.

That can be done through a combination of focused river restoration and re-introduction of beavers.

After their seven year journey of becoming giants salmon struggle upstream to find the place of their birth where they dig deep nests in the rock clearing out fines so that oxygen bubbles through them. With increased erosion and narrowing streams their nests don’t function

Salmon biomass has a readable level of increase in the size of tree rings. They provide the limiting factors needed for much larger and healthier forests. The weight we put on the salmon runs is also at play in these fires

This is why I say over and over again that at least half of our societies energy and resources needs to be devoted towards restoring this base systems that everything else depends on.

This is not just abstract climate change causing this it is specific land-use, agriculture, development decisions both causing release of CO2 into the air and utterly destroying the ability of landscapes to handle change. It has direct on the ground causes we could do different

This was done to most rivers in former and currently forested areas. The processes they started are still accelerating.

[River Log Drive https://www.youtube.com/watch?v=FJDD9VCSfpY

"River drives were a standard way of moving large amounts of cut timber to sawmills during the late 19th and early 20th centuries, prior to the expansion and adoption of railroads and trucks for log transport.  This clip is an excerpt from "Timber on the Move: A History of Log Moving Technology," a documentary film from the Forest History Society:
https://foresthistory.org/documentary-films/timber-move-history-log-moving-technology/ "]

Like this propaganda piece says, it was replaced by massive road building which also runs erosion processes.

[THE LAST LOG DRIVE https://www.youtube.com/watch?v=EMixnGRrMjE

“I edited this video for Maine’s PBS affiliate, MPBN. 

This aired several times in the award winning show “Maine Experience.” 

All of the old film stock used had no audio all. All the sounds had to be recreated and synced. 

The documentary style video is always educational and provides a service to the community.”]

More on river processes. https://twitter.com/BuildSoil/status/1084178006128480256

<blockquote>River Restoration is essential #ClimateAction. Never gets proper attention. It’s a driver of soil loss & ecosystem change that will be our undoing if we don’t address it in our efforts: Stream Incision can’t be ignored. img cred: @WIWetlandsAssoc & http://beslter.org 1/ </blockquote>“]]></description>
<dc:subject>fire fires wildfire forests history renwewal naturalhsitory logging 2020 mountsainthelens maine damns roads landscape rivers ecosystems</dc:subject>
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    <link>https://timberfestival.org.uk/soundsoftheforest-soundmap/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are collecting the sounds of woodlands and forests from all around the world, creating a growing soundmap bringing together aural tones and textures from the world’s woodlands.

The sounds form an open source library, to be used by anyone to listen to and create from. Selected artists will be responding to the sounds that are gathered, creating music, audio, artwork or something else incredible, to be presented at Timber Festival 2021. This second part of the project is gratefully supported by PRS for Music Foundation."]]></description>
<dc:subject>forests sounds nature maps mapping audio fieldrecording fieldrecordings</dc:subject>
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    <title>'Fire is medicine': the tribes burning California forests to save them | US news | The Guardian</title>
    <dc:date>2020-08-23T05:02:23+00:00</dc:date>
    <link>https://www.theguardian.com/us-news/2019/nov/21/wildfire-prescribed-burns-california-native-americans</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://theconversation.com/what-western-states-can-learn-from-native-american-wildfire-management-strategies-120731 ]]]></description>
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<item rdf:about="https://en.wikipedia.org/wiki/How_to_Let_Go_of_the_World_and_Love_All_the_Things_Climate_Can%27t_Change">
    <title>How to Let Go of the World and Love All the Things Climate Can't Change - Wikipedia</title>
    <dc:date>2020-04-30T00:26:55+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/How_to_Let_Go_of_the_World_and_Love_All_the_Things_Climate_Can%27t_Change</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://tricycle.org/trikedaily/what-makes-humanity-worth-saving/ ]

[See also:
https://www.sierraclub.org/sierra/2016-3-may-june/green-life/review-josh-fox-s-how-let-go-world
http://www.howtoletgomovie.com/
https://youtube.com/watch?v=gfCKTKRpC0k ]

[Ella Chao and her comments about moral imagination, how climate change and inequality compound each other, and core values that redefine what it means to be successful away from Goldman Sachs, McKinsey, etc. starts at 1:31:00]

“Freedom is meaningless if there is poverty.” –from a student’s notebook in Zambia 1:50:39]]></description>
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    <title>The Pandemic is a Portal - YouTube</title>
    <dc:date>2020-04-24T04:29:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QmQLTnK4QTA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“An online teach-in with Arundhati Roy. 

Haymarket Books is an independent, radical, non-profit publisher. Every dollar we take in from book sales and donations goes directly to support our project of publishing books for changing the world—a project has never been more necessary or more urgent. We need your help to continue to do the work.

While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our continuing to do this work. 

Pre-order Arundhati Roy’s forthcoming Azadi here: 
https://bookshop.org/books/azadi-freedom-fascism-fiction/9781642592603

 
 -------

Please join us for an online teach-in with Arundhati Roy, hosted by Imani Perry.

Thursday, April 23, 2020, 12:00 PM EDT (9:00 AM PDT, 5:00 PM, GMT)

-------

In her latest essay, “The Pandemic Is a Portal” — from her forthcoming Haymarket Books publication Azadi: Freedom. Fascism. Fiction. — Arundhati Roy writes:

What is this thing that has happened to us? It’s a virus, yes. In and of itself it holds no moral brief. But it is definitely more than a virus. Some believe it’s God’s way of bringing us to our senses. Others that it’s a Chinese conspiracy to take over the world.

Whatever it is, coronavirus has made the mighty kneel and brought the world to a halt like nothing else could. Our minds are still racing back and forth, longing for a return to “normality,” trying to stitch our future to our past and refusing to acknowledge the rupture. But the rupture exists. And in the midst of this terrible despair, it offers us a chance to rethink the doomsday machine we have built for ourselves. Nothing could be worse than a return to normality. Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next.

We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.

Join the acclaimed author to discuss this essay and her recent writings on the existential threat posed to Indian democracy by an emboldened Hindu nationalism, India’s new citizenship laws that discriminate against Muslims and marginalized communities and could create a crisis of statelessness on a scale previously unknown, and the meaning of freedom in a world of growing authoritarianism.

Arundhati Roy studied architecture in New Delhi, where she now lives. She is the author of the novels The God of Small Things, for which she received the 1997 Booker Prize, and The Ministry of Utmost Happiness. A collection of her essays from the past twenty years, My Seditious Heart, was recently published by Haymarket Books. Her next book from Haymarket books, Azadi: Freedom. Fascism. Fiction. will be published September 1.

Imani Perry is the Hughes-Rogers Professor of African American Studies at Princeton University, where she also teaches in the Programs in Law and Public Affairs, and in Gender and Sexuality Studies. She is a native of Birmingham, Alabama, and spent much of her youth in Cambridge, Massachusetts, and Chicago. She is the author of several books, including Looking for Lorraine: The Radiant and Radical Life of Lorraine Hansberry and Breathe: A Letter to My Sons. She lives outside Philadelphia with her two sons, Freeman Diallo Perry Rabb and Issa Garner Rabb.”

[See also: https://www.haymarketbooks.org/blogs/130-arundhati-roy-the-pandemic-is-a-portal ]]]></description>
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<item rdf:about="https://anthropostures.substack.com/p/a-crown-for-the-tiger-king">
    <title>A crown for the tiger king - Anthropostures</title>
    <dc:date>2020-04-13T21:36:11+00:00</dc:date>
    <link>https://anthropostures.substack.com/p/a-crown-for-the-tiger-king</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“In the short story “Blue Tigers,” Jorge Luis Borges gives us a Scottish adventurer seeking a legendary cat he’s only seen in dreams; in the jungle, he finds no feline but only a trove of small stones, smoothly identical, in the dreamt-of hue. They prove uncountable: no matter how carefully he divides and inventories the stones, each tallying results in a different sum. He becomes infected with a perilous obsession for these mysterious tokens, relieved only when he gives the stones to a beggar in Lahore. “I do not yet know what your gift to me is,” the beggar tells him, “but mine to you is an awesome one. You may keep your days and nights, and keep wisdom, habits, the world.”

***

One of the stranger stories of the coronavirus pandemic: last week, Nadia, a four-year-old Malayan tiger living in the Bronx Zoo, tested positive for COVID-19. Though several other cats in the zoo were showing signs of respiratory disease, Nadia was the only one tested, as the procedure requires general anesthesia; we can be sure it’s no simple matter taking a nasal swab from a tiger.

I remember learning the term as an adolescent taking a veterinary-science project in 4H: Zoonosis. The word, for animal-human disease transmission, struck me with a kind of magical power, as if it named an older, eldritch form of unhealth; syllabling some of the horror of hybridity, of metamorphosis; its -nosis (an archaic term for “disease,” from the Greek) seeming a species of gnosis as well.

Practitioners of implacable violence, living in the remotest habitats, tigers would seem to make unlikely icons for social distancing. Word of the tiger Nadia’s affliction arrived at the peak of popularity for Tiger King, the controversial documentary series from Netflix, however. Coronavirus’s housebound audiences thus were primed with vivid awareness of the strange ways humans seek intimacy with predatory cats—in particular, the peculiarly American way of glamorizing tigers, which places emphasis on cuddling with cubs, whose cozy neoteny is only enhanced by the promise of sheer size, strength, and ferocity to come.

Joe Exotic’s petting zoo for predators seems a kind of decadent departure from deeper traditions of doing tiger in Asia, where the bodies of cats are transformed into products conferring power and virility. Such products, from pelts and teeth to “invigoration liquor” made from boiled-down bones, long have circulated between the villages and cities. These often are produced at the craft level, with groups of families coming together to acquire a tiger, butchering and communally processing its body into commodities for gifting, local sale, or personal use. Today, however, these practices merge with the shadowy economies of modern Asia, through markets and supply chains, the wetwork of global capital. In 2017, a wildly popular YouTube video, showing a group of tigers chasing a drone in the snow, was revealed to index the industrialization of tiger products, in large “tiger farms” like Harbin Siberian Tiger Park, in Heilongjiang province, where the video was made.

In The Art of Not Being Governed, anthropologist James C. Scott examines the status of forest-dwelling peoples of southeast Asia. Hmong, Karen, and other groups traditionally have been understood as ancestral to the great civilizations of the river valleys. Scott advances an arresting alternative: to see small-scale societies not as survivors from a primordial past, but as those who walk away from city-states with their taxation and conscription—and yes, their epidemics. Scott uses the name “Zomia” for this discontiguous realm of forested uplands, scattered across seven modern Asian nations, where marginalized people have practiced a “primitivity” that is actually a precarious, deliberate statelessness.

Zomia is the tiger’s realm also—and the tiger’s freedom, like that of village-living folk, is both glamorized and exploited by those who live in cities. We might think the “wet markets,” reported as sources of pandemic zoonosis, in light of Zomia, as places where the ancient and uneasy rivalry of forest and city mingle in ideological and biological entanglement.

Like the beguiling glamor of Borges’s blue stones, the abstract and fungible properties of commodities hide mysteries—of blood and bone, of tissues that merge in kinship, of bodies whose borders are specious.

Although zoonotic disease equally can mean transmission from human to animal, the latter case is often called “reverse zoonosis”—as if disease properly flows upward, a chthonic corruption infiltrating through the roots of the tree of life. The binary syntax here, however, reveals a semantic problem with the whole notion of zoonosis. For viruses, there is no strict separation of human and animal. We make a multispecies cosmos; species are worlds that viruses colonize and inhabit. But really, I don’t know what a species is; lately, I’ve begun to think it might best be thought of as all those creatures without whom there can be no you.

I wonder if, in some deep sense, viruses don’t hold the key to the mystery of species: that cherished borders and barriers are brittle, specious, and that acknowledging entanglement is the only way to win a livable world.”]]></description>
<dc:subject>2020 matthewbattles tigers multispecies morethanhuman tigerking joeexotic us asia hmong karen jamescscott statelessness nomads forests nomadism animals wildlife zoos entanglement omelas borges writing freedom legibility illegibility zoonosis borders barrieres species cities urban urbanism kinship</dc:subject>
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<item rdf:about="https://sites.google.com/view/moved-by-nature/home">
    <title>Moved by Nature</title>
    <dc:date>2020-02-18T08:07:09+00:00</dc:date>
    <link>https://sites.google.com/view/moved-by-nature/home</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In January 2020, a group of twelve students and their professor at Soka University of America (SUA) had the opportunity to go on a twelve day “Learning Cluster” study trip to study outdoor education in Sweden and Denmark. This website documents their learning experience. You can learn more about these so-called “Learning Clusters,” which are signature features of the SUA curriculum here"

...

"Our Learning Cluster

“Imagine a therapy that had no known side effects, was readily available, and could improve your cognitive functioning at zero cost. Such a therapy has been known to philosophers, writers, and laypeople alike: interacting with nature.”

 (Berman, Jonides and Kaplan 2008:1207) 

 In this Learning Cluster, our initial focus was to explore and re-evaluate the importance that early and sustained engagement with nature has both for us as individuals and for society as a whole – and how the budding field of environmental education relates to Soka education. More specifically, we wanted to focus on the way that outdoor learning has been integrated into childhood education in Northern European countries, most notably Sweden and Denmark, with their rich tradition of forest preschools, nature schools and friluftsliv (literally: “free air life”). We wanted to learn from and experience first-hand how children and youth who grew up with the benefits of sustained outdoor education and experience integrate this ecological literacy and environmental awareness into other aspects of their lives. (Is it mere coincidence, for example, that the world’s most prominent young climate activist, Greta Thurnberg, hails from Sweden? And why is the #fridaysforfuture youth climate activism generally more vibrant and engaged in Europe than in the U.S. or elsewhere?) We were keenly interested in the specific pedagogies of outdoor education and how these might differ in different cultural contexts.  We applied for an international travel grant to visit and experience several forest preschool and forest garden programs first-hand and to learn from the many experienced educators and academics that have developed, refined and researched the related outdoor education programs in Sweden and Denmark. 

The Relevance of Our Research Questions to Soka Education 

 How much time did you spend playing in nature as a kid? Did you get to play in mud puddles or sand piles, climb up trees and around giant boulders, make huts and campfires from wood sticks, collect flowers, fruits or mushrooms, get rained or snowed on, counted shooting stars in the sky and skinny dipped in lakes, rivers or the ocean? A frequent critique of most modern national education systems is that they over-emphasize number- and word-“smartness” at the expense of other crucial skills and values that would make up a well-rounded child and person, particularly with regard to what we might call nature smartness or ecological literacy. These days, you hear educators, both here at Soka and elsewhere, wanting to foster different kinds of literacy, ranging from digital, informational, technical, or visual literacy to political, civic and (multi-)cultural literacy. Yet even these more sophisticated pedagogical visions remain limited in that they still largely ignore humanity’s connections and co-existence with nature. Fostering leaders for the creative co-existence of these two, meanwhile, is of course one of the core principles of Soka. The topic is as deeply personal to us as it is a booming new academic field. 

There is a rapidly growing literature showing that substantial time spent interacting with outdoor environments promotes overall well-being and positive environmental values along children (Blair (2009); Chawla (1999), O’Brien & Murray (2007); Taylor & Kuo (2006); Waite (2010), White 2004). In a systematic review article in the Journal of Environmental Education, Adams and Savahl (2017) also conclude that childhood experiences in nature foster an intrinsic care for the environment. In an even more recent article in the Journal of Adventure Education and Outdoor Learning Hammarsten et al. (2019:2278) report the following:

"Today, cities become more dense, green spaces disappear and children spend less time outdoors. Research suggests that these conditions create health problems and lack of ecological literacy. To reverse such trends, localities are creating urban green spaces for children to visit during school time. […] [The] children aged 7 to 9 … expressed strong positive feelings about the forest garden, the organized and spontaneous activities there, and caring for the organisms living there. We observed three aspects of learning in the data, potentially beneficial for the development of children’s ecological literacy: practical competence, learning how to co-exist and care, and biological knowledge and ecological understanding. "

And it was precisely research teams like Maria Hammarsten and her colleagues at the University of Jönköping who are at the cutting edge of this kind of research that we wanted to learn from. Focusing on the role of teachers, Prince (2016:161) also has argued that role modelling, mentoring and sustainable practice by outdoor educators and using outdoor experiences, can contribute to pro-environmental action by offering an array of possibilities to engender pro-environmental behavior. 

 We remain keenly interested to investigate some of the longer-term effects of outdoor education on adolescents and young adults and we see outdoor and environmental as a rich and promising field of inquiry with immense relevance for our own learning and pedagogy.  


Learning from Outdoor Education Programs and Nature Schools in Sweden and Denmark

Nature education is still a relatively new field of practice and research and its deepest roots are found in Northern Europe, particularly Denmark and Sweden. Although the UK, Germany and even the US all have growing movements in this area so that it would theoretically be possible to study this topic locally with some success, the practice, pedagogy and research on outdoor education for all ages is clearly much more developed in Northern Europe than in other places. Our group was lucky to have pre-existing relationships with Nature educators in Sweden who in turn had close connections with colleagues in neighboring Denmark. Swedish and Danish nature school educators were also keenly interested in international exchange relationships. Class of 2023 Senate President Kentaro Shintaku grew up in somewhat remote village on Hokkaido, Japan that has a Sister City relationship with a Swedish town. This resulted in a Nature school exchange relationship between the two towns. The connection is still active today so we are lucky to be able to build on this long-term relationship. We thus have Swedish counterparts that are themselves keenly interested in sharing their pedagogy and practices with an eager global audience such as us.

 This LC is strongly aligned with Soka’s mission of educating global citizens committed to living a contributive life and Soka’s core values specifically note that “education is an integrating process in which students gain an awareness of the interdependence of themselves, others and the environment.”"]]></description>
<dc:subject>sokauniversityofamerica sua soka learningclusters nature education sweden denmark forestschools forests pedagogy children health mentalhealth friluftsliv ecology environment learning</dc:subject>
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    <title>Opinion | I Had a Gloriously Wild Childhood. That’s Why I Wrote ‘How to Train Your Dragon.’ - The New York Times</title>
    <dc:date>2020-02-12T07:09:47+00:00</dc:date>
    <link>https://www.nytimes.com/2020/02/07/opinion/sunday/cressida-cowell-children-nature.html</link>
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    <title>Dr Sarah Taber on Twitter: &quot;it's happening folks time to talk about agrarianism in the United Federation of Planets send tweet&quot; / Twitter</title>
    <dc:date>2019-11-29T20:50:55+00:00</dc:date>
    <link>https://twitter.com/SarahTaber_bww/status/1200166974292140033</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here: https://threadreaderapp.com/thread/1200166974292140033.html?refreshed=1575055374 ]

“it’s happening folks

time to talk about agrarianism in the United Federation of Planets send tweet 

Ok so first off there are little nods to agrarianism- the idea that farming is the ideal lifestyle, and that there are “rural values” that are both different from those of urban areas and also inherently better- all over in Star Trek. 

Who’s the smartest person on Starfleet Academy campus?

Boothby the gardener.

Giving the Federation a gardener for its moral guidance is an aesthetic choice. It says “this might be sci-fi where we’ve eliminated survival labor, but somehow we’re still down to earth.”

Gardeners are great, but I had this job for a while and let me just say we are also subject to moral foibles.

I would live for a sci fi universe where space captains get their moral guidance from plumbers. “Tell us what to do when the shit hits the fan, pipe daddy” they say.
 
Ok I’m actually gonna digress on plumbing for a minute

Plumbing is arguably MORE key to life support than farming, esp on a starship. But in the Star Trek universe it’s treated like a joke. This is a reflection on real life where farming’s revered but sanitation is unspeakable. 

Anyway back to agrarianism in Star Trek

Captain Kirk is from Iowa because that tells us he is down-to-earth. Like, a REAL man. It’s v important to the theme of TOS that Kirk is the Most Authentic Guy Ever, & Iowa is a symbol of authenticity (see also: US presidential primaries). 

Let’s look at some pics from the reboot. Kirk was born in 2233, so this car chase takes place around 2240-2245.

While y’all were watching the FX I was checking out the cornfields and let me tell you, THE IMPLICATIONS ARE STAGGERING

[annotated image from show]

*also this corn is weird, it’s short but already tasseling

chalk it up to future superdwarf varieties idk 

1) Iowa is still dominated by corn monoculture in 2240. The scene where Kirk motorcycles to the Enterprise being built IN A CORNFIELD (0:25:00, iTunes won’t let me screenshot) clearly shows straight rows w no intercrop, confirming corn monoculture still in place in 2250-2255. 

2) Corn monoculture in the 2250s implies we haven’t figured out any better way to do it, which is kind of a bummer. The current corn/soybeans regime feels eternal & inevitable, but it’s only been around for about 100 years. “How did the soybean become such a common crop in the U.S.?” https://www.agprofessional.com/article/how-did-soybean-become-such-common-crop-us

3) Corn monoculture implies bulk markets for starch, fuel, alcohol, &/or livestock, in a Federation where these needs are theoretically met by replicator & advanced engines. Not only is corn a platform @SwiftOnSecurity, it’s still a platform in the 2250s.

WHEN WILL THE LIES STOP 

3) Small sample size (we only have a couple shots of 2250s Iowa farm country), but no soybeans are seen. Where did they go? Do we just … not need to eat protein or rotate crops anymore? 

4) Corn pollen is sterile above ~95°F. Small rises in average global temperature may keep midwest corn from setting a crop.

Corn in 2250s Iowa implies either climate change has been reversed (good if true), or the Federation pays farmers to grow Potemkin crops for the aesthetic. 

5) Midwestern corn monoculture is aided by a private property-based land tenure system. (Corn monoculture can exist *without* private land ownership, but in the event of a different land tenure system, other cropping methods are more likely to emerge.) 

This implies that while the Federation is a moneyless society, it is NOT a property-less society. Land ownership is a zero-sum game. The existence of people who own real estate, especially large plots when population is high, implies the existence of haves & have-nots. 

In short, the agrarian realities of Federation-era Earth suggests cracks in its post-scarcity public façade. However, the agrarian politics of Iowa merely *suggest* cracks.

It’s the Picard family vineyard where shit gets downright dystopian. STAY TUNED 

*also does anybody have population estimates for Earth, either in the TOS/Kirk era or the Next Generation? I’m having no luck at all 

ok time to talk about the Picard wine estate

*deep breath* 

Slightly belated: just gonna put this out here for the folks in the replies suggesting “maybe folks keep farming in a post-scarcity economy because it’s ‘recreational’”

In “Family” (s4 e2), Captain Jean-Luc Picard goes home to recuperate after being turned into a Borg

and then you start to wonder why because that whole family situation is a shitshoooowwww 

Setup: the way it’s played is the older brother, Robert Picard, is the dutiful son who stayed home to tend the vines like their father. He’s grumpy about how Jean-Luc “left” and won’t stop bitching about it. 

HOWEVER. If you know anything about land tenure and how it’s passed on for multiple generations, this situation is even more messed up than it looks. 

If you divide up a family plot among all the kids (or even all the sons), within a few generations you wind up with tiny useless postage stamps that nobody can live on. That’s especially true after a few generations of post-scarcity population growth, e.g. TNG-era Earth. 

France traditionally dealt with this through primogeniture: the oldest son inherits the entire estate intact. Younger sons get a stipend if the the family’s very wealthy.

More usually, younger sons get bupkus. 

Under primogeniture, younger sons typically went into the military, priesthood, or (later once colonialism got underway) maritime trade. Those were the only institutions that had space for them. The core economic, political, & social power structure- land ownership- didn’t. 

Some young sons added a martlet (modified swift or martin) to their family crest. It had feathers instead of feet because they believed these birds never land. It represented how the crest’s owner would spend their life wandering to satisfy a shitty land inheritance system. [image]

The fact that Picard’s extremely French family still has an estate at all in 2367 heavily implies they’ve been using primogeniture. 

Jean-Luc Picard leaving home to join Starfleet fits the younger-son-in-a-primogeniture-family to a T. He left home to join an exploratory/military/semi-priesthood-y force complete with livery and never being able to start a family, much to his regret. 

Which makes his older, estate-inheriting brother Robert’s constant bitching about “whaaa you worked hard and left us” EVEN MORE HORRIFYING THAN IT LOOKS. [GIF]

This also drags up all kinds of systemic questions about how post-scarcity Star Trek Earth *works.*

Private land ownership appears to be alive & well.

Per @joeinformatico: why do the Picards own a lil slice of France, but Sisko’s dad only has a 2-story building in New Orleans? 

This implies ongoing wealth inequality- of a potentially very serious degree- in Federation-era Earth.

Nobody ever mentions Robert Picard having a day job. He just twiddles around FEELING the vines (not the most responsible use of time for an estate owner) and day drinks. 

He makes his wife do the cooking & won’t let her get a replicator.

Perhaps most appalling, his vineyard’s still using furrow irrigation. That’s when you run water down a ditch between rows. Super simple, but super wasteful. Lots of water soaks down past roots or evaporates.

[annotated image from show]

Hahaha and they pass off this caustic, day-drinking, controlling train wreck of a man as a “guardian of tradition”

agrarian values my ass, he’s just a jerk. it happens 
Anyway, irrigation-wise, 3 things to consider:

1) grapes tend to prefer dry regions (not much water available period)

2) Earth’s population is 8 billion-ish by 2367

3) more efficient irrigation methods like microjet are already the norm in many/most wine regions in 2019. 

Who the hell ARE the Picards!? They can command so much fresh water*, they’re just squirting it around. Look at how many gotdang weeds are between their grape rows. That’s what happens when you furrow irrigate, and they don’t even care.

Conclusion: the Picards are water barons 

*Even in Star Trek, you CANNOT just make more fresh water through desalination. That process leaves behind a concentrated brine. It sinks & kills the shit out of whatever’s living on the ocean floor. Theoretically you could transport the brine away … to kill someplace else. 

So if one wants to just wave plentiful fresh water away w “desalination,” that means there are giant toxic dumps of brine somewhere. It’s not very punk rock. Not very Federation. tl;dr water is a limited resource & the Picards are using it to mud wrestle out their issues 🤔 

The picture painted here is one where hereditary wealth is still the rule, & the consequences are pretty grim for most people involved. Land & water are subject to the wealthy’s whims. Women in landed families have limited power. We don’t even know how the villagers are doing. 

Systemic questions abound. Who owns the Iowa corn estates? (assuming they’re still grow corn by TNG … but given replicators need a feedstock, that’s prob still corn.)

Where do corn farms get their operating funds? It may be post-money, but it’s not post-resource allocation. 

Given that 1) everyone seems to have basic needs met but 2) private land ownership is still alive & well, this implies the Star Trek economy is “fully automated luxury gay space communism” in the streets,

“UBI gone horribly wrong neofeudal patronage nightmare” in the sheets 

This is all a very silly exercise. But it’s good practice for looking critically at how a society portrays itself vs what’s really going on, especially re: agriculture.

It’s also a really good thought experiment for how “fundamental needs are met” =/= justice or sustainability. 

Really not entertaining any comments about how futuristic technology can make unlimited fresh water.

Y’all are really proposing they’re 1) desalinating seawater at great expense and 2) TRANSPORTING THE BRINE OUT OF EARTH’S GRAVITY WELL INTO THE SUN

so a couple guys can mud-wrestle & irrigate so badly that the weeds are taking over? 

At the end of the day, that’s still kind of a giant red flag that the Federation has a SERIOUS problem with telling rich people “no” 

getting some questions on “wait, if different kinds of property regimes encourage different kinds of farming/land management, what does that mean in a futuristic Star Trek context?”

so glad you asked

[points back to this part of the thread:

“5) Midwestern corn monoculture is aided by a private property-based land tenure system. (Corn monoculture can exist *without* private land ownership, but in the event of a different land tenure system, other cropping methods are more likely to emerge.)”]

The clearest examples we have are the Americas before colonization. We have well-documented forms of land mgmt that supported large populations for centuries/millennia at a time.*

*if you think you wanna bicker about this, scroll to the end of the thread. 

There are a legion of other ways of farming & managing land for food & resources besides industrial monoculture.

Agroforestry

Prairie + patchy farms

Fire-managed forest

Chinampas & other managed wetlands

One could go on. Western row crops are a very small subset of farming. 

We got a lot of folks proposing that maybe Star Trek folks don’t NEED to farm, they just do it for cultural preservation. The land is all publicly owned & some people are paid to steward it

My question is if that’s the case, WHY IS THE THING WE’RE PRESERVING … FRICKIN ROW CROPS 

If there’s the technology & limitless resources to basically terraform Earth into a nice garden and farm just for funzies

why not do chinampas?

Why not bring back old-school Tenochtitlan? Since we’re already terraforming for tradition’s sake. 

Iowa should be prairie and bison, not cornfields*.

*Indigenous land management involved a lot of cornfields, including BIG cornfields. (early Europ. observers in Shawnee territory/Ohio Valley mentioned “cornfields as far as the eye can see,” so at least 6 square miles) 

But that’s still patches of corn within a larger, dominant prairie+herds situation. Which is not how it’s being presented. It’s very much an IOWA = CORN aesthetic rather than IOWA = WATCH OUT FOR BISON 

As far as we can tell, the Amazon is dotted with ancient cities.

And, the Amazon rainforest is not entirely natural. A lot of the trees in it show marks of domestication. Trees are so long lived that 500 years after those cities are gone, the forest still has their fingerprints. 

The Amazon we know today is the bones of an ancient orchard. “The Amazon Rainforest Was Profoundly Changed by Ancient Humans: The region’s ecology is a product of 8,000 years of indigenous agriculture.” https://www.theatlantic.com/science/archive/2017/03/its-now-clear-that-ancient-humans-helped-enrich-the-amazon/518439/

Vineyards schmineyards- if we’re talking a sci fi future where we carefully preserve Earth’s land-based heritage, why not support Amazonian peoples doing THAT.
 
The Klamath River Valley- deep northern CA & southern OR- used to be a rich food garden full of acorns, salmon, berries, and bulbs, tended by carefully managed fires. The Karuk, Yurok, Hoopa, & other local tribes were among the wealthiest people on Earth.

Now it’s a food desert. 

The US declared it “public land,” turned it into a timber plantation, and made it a CRIME for Native people to use fire.

Then we dammed the Klamath 4 times in the 1960s (for a measly total of 150 MW) and wrecked the 3rd-largest salmon run on the entire west coast. 

Sugar, salty, starch, greasy colonial food had already been available in the Valley for 100+ years by that time thanks to gold prospectors & associated trade.

But it was the end of the salmon runs that did the local people in. There was nothing left to eat BUT colonial food. 

Local tribes’ diabetes rates began to spike in the ’70s. The Karuk were able to demonstrate that colonial land management has made them sick, costing California up to $20M a year just in health care alone. https://pages.uoregon.edu/norgaard/pdf/Effects-Altered-Diet-Karuk-Norgaard-2005.pdf

This led to, among other things, a court victory where the US federal gov’t finally acknowledged that destroying a thriving food system for 150 piddly MW of hydro power makes no sense.

The dams are to be dismantled in 2020.

“Klamath Dam Removal on Track for 2020: After years of lawsuits, protests, stalled legislation, we can celebrate a new path toward dam removal which means improved conditions for salmon in the Klamath River.” http://www.klamathriver.org/klamath-dam-removal-on-track-for-2020/

Imagine if mainstream sci fi showed us THOSE kinds of futures.

Not a future where Native people are canonically leaving Earth because even though folks who wanna colonize things have ALL OF SPACE now, they still won’t leave Earth alone. [GIF]

Also re the questions about “What if Earth’s land is all publicly owned by then & let out to farm families ~for cultural preservation~?”

We already do that exact thing & it’s such a hot mess LOL 

The main form of that is the BLM grazing lease program.

It’s basically the same deal as the Klamath timber plantation. Seize land from Indigenous people who ran it well, call it “public” land, and lease it out for private profit.

“43 CFR § 4130.2 - Grazing permits or leases.” https://www.law.cornell.edu/cfr/text/43/4130.2

[map of predominant land use in US]

This BLM grazing program is one of the main reasons cattle pasture is the US’s single largest land bloc. It’s millions of acres of public land “leased” to private ranchers in sweetheart deals way, WAY below market value for grazing land. 

The public benefit in this questionable. That’s especially if you compare it with the public good in Indigenous land management, which is really really good at 2 things: growing food & preventing wildfires. 

Oh & remember these dipshits? The Cliven Bundy posse?

The reason they’re mad at the federal gov’t: they think paying ANY MONEY AT ALL to use BLM land is too much.

They figure, using public land at a steep discount isn’t enough. These special bois think they deserve it for free.

[image]

Cliven Bundy: your tax dollars at work

•

Anyway, that’s why “public land ownership and paying people to farm for ~cultural reasons~” is not futuristic utopia Star Trek thing to do.

We already do it and it’s a hot mess lmao 

*”but sometimes droughts caused population collapses & most American megafauna went extinct”

wow wait till you hear what minor climate variations did to medieval Europe Europe. also, good luck hunting Ice Age megafauna in Germany nowadays. oh wait. it’s all extinct 

it’s just funny to me how “most American megafauna is extinct” is used as an excuse to view Indigenous Americans as inferior

meanwhile “woolly rhinos, aurochs, lions, & mammoths all disappeared from Europe millennia ago” never comes up when we’re judging European cultures 

anyway we’re pretty far afield from Star Trek now

but yeah, when it comes to visualizing long-term land stewardship, colonial culture has a long way to go & that definitely shows in how we’re crafting sci fi visions of the future

the end 

ps. if you want to check out Indigenous restoration of the Klamath foodshed in real time, go follow @akihsara : )”]]></description>
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    <title>The Susurrations of Trees - BBC Sounds</title>
    <dc:date>2019-11-15T17:24:35+00:00</dc:date>
    <link>https://www.bbc.co.uk/sounds/play/m000b6sm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""To dwellers in a wood almost every species of tree has its voice as well as its feature. At the passing of the breeze the fir-trees sob and moan no less distinctly than they rock; the holly whistles as it battles with itself; the ash hisses amid its quiverings; the beech rustles while its flat boughs rise and fall..." That's the opening of Thomas Hardy's novel, 'Under the Greenwood Tree'.

Producer Julian May and Bob Gilbert, author of 'Ghost Trees' (about the trees of East London, the poplars of Poplar and beyond), are fascinated by the rustles of leaves in the breeze. They capture the distinctive susurrations of several species: quivering poplars, aspens that sound like rain, rattling London planes, whispering elms (there are still elms, they spring up, but the beetles bringing Dutch elm disease get them before they can mature) the hiss of the ash, whooshing pines and the strangely silent yew. They test Hardy's contention with Matthew Steinman and Ian Rogers, arboriculturalists who care for the trees of the Royal Parks.

They are intrigued by the words coined for these sounds - the learned - psithurism- from the Greek meaning whispering, to the local - 'hooi' the New Forest word for wind in the trees. The poet Alison Brackenbury reveals how John Clare, especially, has conjured them in language with vibrant dialect words, brustling, for instance. They explore the way writers such as Hardy, Edward Thomas, Francis Kilvert have responded to these sounds.

Musicians too have been inspired, there's Liszt's 'Forest Murmurs'; Iris Dement sings 'Whispering Pines'. There is new music composed especially for the programme by Lisa Knapp who incorporates the sounds of leaves in her violin piece."]]></description>
<dc:subject>sound sounds audio trees multispecies morethanhuman nature listening woods forests words language english thomashardy julianmay bobgilbert johnclare music lisaknapp</dc:subject>
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<item rdf:about="http://www.rocagallery.com/when-access-to-knowledge-becomes-a-weapon">
    <title>When Access to Knowledge Becomes a Weapon | Roca Gallery</title>
    <dc:date>2019-09-09T22:37:16+00:00</dc:date>
    <link>http://www.rocagallery.com/when-access-to-knowledge-becomes-a-weapon</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Education in general, including architecture education, has been a point of heated discussion for over a decade. The role of the university, now a commodified environment thanks to the objectification of knowledge, has changed from a place for discussion and learning to a place where knowledge and even empathy have acquired a material value. As described by the media activist Franco ‘Bifo’ Berardi, “the privatization of the education system and the assault of the media on human intelligence are lessening the critical ability of the social brain.” Students incur lifetime debts in order to obtain an accreditation that will supposedly get them a job and open the doors to a certain quality of life. Sadly, this is mostly a mirage, with social disparities and cultural anxieties a constant in daily life. Ivan Illich wrote about this already in 1971, pointing out that “School is both the largest and the most anonymous employer of all.

Indeed, the school is the best example of a new kind of enterprise, succeeding the guild, the factory, and the corporation.”

Faced with this reality, many unconventional experiments emerging all over the world are subverting this status quo by adopting approaches that aim to recover the spirit of the “schools under trees,” a reference to the old notion that the shade provided by a few trees was enough to shelter a classroom. It was also Ivan Illich who wrote about the revolutionary potential of deschooling, and it is possible to see this potential in the many attempts to challenge and propose alternative education models for what a school should be.

Perhaps the most interesting of these initiatives are those that have no intention of becoming an institution or university. Test Unit in Glasgow is a summer school and events program exploring cross-disciplinary approaches to city development by introducing concepts like play, memory, cooperation, and care as inspirations for new learning methodologies. The absence of hierarchy is at the center of this program, enabling a process of learning by doing that is horizontal and multilateral, and in which both tutors and students learn from each other."]]></description>
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