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    <title>Writing Like There's No Tomorrow - Front Porch Republic</title>
    <dc:date>2026-07-04T08:29:38+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/07/writing-like-theres-no-tomorrow/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As writers, our job is to remind us of our truest selves."]]></description>
<dc:subject>kenhada writing howwewrite literature poetry 2026 aldoleopold thoreau wendellberry garysnyder rachelcarson barrylopez anniedillard terrytempestwilliams wildness nature ecosystems robinsonjeffers planet environment poems williamstaffod consumerism maryoliver mscottmomaday experience livedexperience humanness wilderness</dc:subject>
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    <title>Noticing by Richard Louv | Hachette Book Group</title>
    <dc:date>2026-06-27T05:38:59+00:00</dc:date>
    <link>https://www.hachettebookgroup.com/titles/richard-louv/noticing/9781643753034/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The internationally bestselling author of Last Child in the Woods seeks a deeper personal connection to nature during this time of ecoanxiety and upheaval by exploring his own backyard.

Long beloved for his insightful, inspiring nature writing, Richard Louv returns with his most personal book yet. Noticing is about discovering who you are by exploring the natural world. Louv shows how, by tapping into the thirty or more human senses we have, readers can develop skills––sensory, scientific, artistic, and spiritual––to see and experience the otherworlds of nature. 

Through personal essays, rich with descriptions of the California wilderness around his home in the most biodiverse county in the nation, Louv draws on wisdom from influences as far-reaching as neuroscience, nature photography, Indigenous traditions, and mindfulness to foster what he calls “bioenchantment.” He offers a new, deeper understanding of what it means to see a tree, know a fox, and to become fully human."

[via: 

“How Humans Are Like Bloodhounds and Bats: A conversation with writer Richard Louv, who coined the term “nature deficit disorder””
https://nautil.us/how-humans-are-like-bloodhounds-and-bats-1282274 ]

"Richard Louv is a journalist and the author of ten books, including Last Child in the Woods: Saving Our Children from Nature-Deficit Disorder, The Nature Principle, and Vitamin N. Translated into twenty languages, his books have helped launch an international movement to connect children, families, and communities to nature. He is cofounder and chair emeritus of the nonprofit Children & Nature Network, which supports a new nature movement. Louv has written for the New York Times, Outside magazine*, Orion Magazine, Parents,* and many other publications. He appears regularly on national radio and TV, and lectures throughout the world. In 2008, he was awarded the Audubon Medal. Prior recipients have included Rachel Carson, E. O. Wilson, President Jimmy Carter, and Sir David Attenborough."

***

“Richard Louv would like you to live a beautiful life. He wants you to see how easy, how free and freeing this can be. This book is a how-to manual for getting back your soul.” —Carl Safina, author of Alfie and Me: What Owls Know, What Humans Believe

“Richard Louv’s Noticing isn’t nature writing as usual, it’s an invitation to meet the more-than-human world through all the senses. Drawing on research, mindfulness practices, Indigenous wisdom, and intimate encounters in the biodiverse California wilderness, Louv shows us that there’s far more to the outdoors than what meets the eye. The result is a beautiful ode to wonder—and a reminder that our capacity for enchantment is a skill we can relearn.” —Linda Åkeson McGurk, author of The Open-Air Life and There’s No Such Thing as Bad Weather

"Richard Louv has created a ‘multi-being’ in the form of a book illustrating, all the senses needed to fully attend to this wonderful, divergent world. No single species can do this, but Noticing, filled with Richard’s observations and the sensory insights of many others, human and nonhuman, is as close as you are ever going to get." —Glenn Albrecht, author of Earth Emotions

“Richard Louv is one of today’s most discerning observers of the natural world and our place in it, and Noticing is his most personal and intimate book yet. It is full of grace and full of wonder. A beautiful guide to being present, reconnecting, caring, healing, and thriving.” —Howard Frumkin, Former Director of CDC National Center for Environmental Health

“Blending rich storytelling with research and ancestral ways of knowing, Louv shows how deep noticing can reawaken our senses and renew our bond with nature. This inspiring book reminds us that when we slow down and observe with care, the world becomes more alive—and so do we.” —Sally Jewell, Former U.S. Secretary of the Interior

“What a gift! And so needed. Rich Louv’s Noticing is simultaneously informative and inspiring, uplifting and grounded. Reading his words, I found myself laughing out loud at times. Moments later, I was on the verge of tears. With humor and heart, scholarship and practicality, Rich provides a path forward for healing human relationships with the rest of nature.” —Cheryl Charles, Ph.D., International Co-Chair of IUCN’s NatureForAll and Co-Founder of Children & Nature Network

“[Louv] moves back and forth from lyrical descriptions of connection to nature to impassioned concern about the future of the planet to a certain mild skepticism toward those who believe they are empowered to speak for nature…His thoughtful, encouraging approach makes it easy for readers to follow in his footsteps. A gentle guide to connecting with the non-human world.” —Kirkus Reviews

“Richard Louv’s book is like a gentle prescription for our times—an invitation not just to go outside, but to truly step into nature with intention and attention. Through reflective storytelling and practical guidance, he encourages readers to engage all their senses, notice more deeply, and cultivate a richer connection with the natural world, themselves, and one another. In doing so, he offers a simple yet profound path to nurturing ourselves and hope for the future.” —Pooja Tandon M.D., MPH, Professor of General Pediatrics, Seattle Children's Hospital

“Nature writer extraordinaire…Louv does not restate the obvious about nature’s wonders; instead, he asserts how significant contact with nature can be as we embrace computer screens, AI, and ever-increasing reality distortion…Not self-help and yet enormously helpful, *Noticing…*encourages readers to reflect on nature beyond what can be seen with the naked eye…Thoughtful, timely, and achingly beautiful, this is a book to savor." —Colleen Mondor, Booklist"]]></description>
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    <title>Tending to Paradise</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A rare prairie ecosystem shaped by humans in Washington State exemplifies a shift in how conservationists envision our relationship with the natural world."]]></description>
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<item rdf:about="https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/">
    <title>The Landscapes Inside Us | Robert Macfarlane | The New York Review of Books</title>
    <dc:date>2026-04-11T05:39:08+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time."

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

"Reviewed:

Wayfinding: The Science and Mystery of How Humans Navigate the World, by M.R. O’Connor
St. Martin’s, 354 pp., $29.99

From Here to There: The Art and Science of Finding and Losing Our Way, by Michael Bond
Belknap Press/ Harvard University Press, 288 pp., $29.95; $17.95 (paper; to be published in August)

Nature Shock: Getting Lost in America, by Jon T. Coleman
Yale University Press, 329 pp., $30.00

It is a little-known fact that limpets are brilliant navigators. Renowned for their ability to hold fast, they are surprisingly mobile. When submerged by the incoming tide, limpets set out on a slow journey across the intertidal boulders of their habitat. They move using a single muscular foot, rather as snails do, and deploy a rough tongue-like organ, known as a radula, to scrape the algae and young seaweed they consume off the rock surface. Once they have finished a foraging journey, each of these eyeless monopods then navigates back across the boulder to its “home,” a site on the boulder’s surface where it has rotated its shell back and forth repeatedly, such that it has incised an outline of itself into the rock. There it securely settles into its groove, ready to endure another cycle of hammering waves and pecking gulls.

Animal navigation is rich with such miracles and puzzles. “The greatest migration on earth belongs to the Arctic tern,” M.R. O’Connor writes in Wayfinding, “a four-ounce argonaut that travels each year from Greenland to Antarctica and back again, a distance of some forty-four thousand miles.” Meanwhile, every twenty-four hours, billions of tons of biomass in the form of plankton undertake what O’Connor calls “an intentional vertical migration, rising to the surface of the ocean at twilight and descending at sunrise.” Bees, O’Connor notes, will meander out on long nectar-hunting trips, moving haphazardly from bloom to bloom, but when their work is done they will fly the shortest route possible back to the hive: the “beeline.” This remarkable spatial calculation is achieved despite bees being almost blind by human standards and having brains that weigh less than a milligram and contain fewer than a million neurons. Back at the hive they engage in what is known as the “waggle dance,” which appears to be a choreographic means of communicating complex wayfinding information to fellow bees.

The science of creaturely navigation is a contested research area, but as O’Connor reports, it is widely thought that many animals have what is called a “bio-compass” that allows them to use the Earth’s magnetic field to find their way. Magnetite has been found in the brains of mole rats, the upper beaks of homing pigeons, and the olfactory cells of rainbow trout. Live carp floating in tubs at fish markets tend to align themselves along a north–south axis. Red foxes mostly pounce on mice in a northeasterly direction. Dog owners, take note: your dog may well swing round to face north–south when it crouches to relieve itself.

Humans don’t possess inbuilt bio-compasses, but we do have something arguably more powerful: storytelling. Our remarkable navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time. For some evolutionary psychologists, this capacity for “autonoeisis”—what O’Connor describes as “the capacity to be aware of one’s own existence as an entity in time”—is what made us such good hunters. Faced with the tracks left by a prey animal, early humans were able to imagine beyond the immediately visible, reading those signs for what they might foretell as well as what they recorded: *This deer’s prints show it to be wounded…We are driving this herd of bison into a box canyon, where they will be trapped…*We excelled at tracking because we could generate what Michael Bond, in From Here to There: The Art and Science of Finding and Losing Our Way, calls “mental representations of the outside world that we can use to get around and orientate ourselves.”

“If we opened people up, we would find landscapes,” Agnès Varda observes in The Beaches of Agnès (2008), the autobiographical film she made when she was about to turn eighty, which tells a version of her life through the places she loved, among them the River Seine and the Belgian coastline. As metaphor, this is a gothic proposition: that we internalize certain terrains so fully they become part of us, visible to others only when the surgeon’s scalpel or the pathologist’s bone-saw begins its excavatory work. As physiology, it seems nonsense. Over the past half-century, however, neuroscientists have made a series of remarkable discoveries about the ways human brains perceive, process, and store our passage through space.

In 1971, Bond writes, John O’Keefe and Jonathan Dostrovsky isolated a new type of nerve cell in the brains of rats. These “place cells”—found in and around the hippocampus, the seahorse-shaped structure that sits deep in the temporal lobe of the vertebrate brain—seemed to be sensitive to where a rat was in its environment, and to be activated in certain locations or when facing in a particular direction. Further research identified different types of place cells, each with a specialty. There are “head-direction cells” that detect which way you’re facing, for instance, and “boundary cells” that spark up when you are a certain distance from a wall or an edge, like the warning sensors that beep when you’re about to reverse your car into a fire hydrant.

It is now thought that the human hippocampus—which also contains place cells—not only responds in real time to external cues, such as landmarks or thresholds, but also creates and stores cognitive maps of places and routes between them, thereby enabling navigation as well as orientation. Memory is deeply and mysteriously involved in this work; these cognitive maps are able to retain feelings of recognition and association, and are retrievable even when one is not in the place where they were originally made. This is what prevents us from having to renavigate familiar places, guessing our way from kitchen to lounge each time we make that brief journey in our own homes. This is what allows me, during sleepless nights, to mind-walk my way along a chain of remembered paths from the foothills to the fell-top of a given mountain in the Lake District.

Both Bond and O’Connor trace the art of navigation back to the first human wayfinders, those groups of hunter-gatherer Homo sapiens who migrated out of Africa perhaps as long as 270,000 years ago, gradually spreading to live on every continent on the planet—as well as at sea and in space—adapting to new environments as they went, and over millennia developing sophisticated means of wayfinding in such disorienting environments as tundra, desert, ice cap, and ocean. “For the majority of our species’ existence,” notes O’Connor, “we traversed the earth using the landscape itself as a guide.” “We are explorers to the bone,” writes Bond, “and our spatial abilities—which, believe it or not, we still possess, despite our modern dependency on GPS—are fundamental to what makes us human.”

We might pause here on the grounds that any overarching proposition about “what it means to be human” is likely to be problematic. We will also want to know exactly what is meant by “wayfinding.” O’Connor characterizes it as a “science,” Bond calls it an “art,” and both of them celebrate it as the use, as O’Connor puts it, of “experience, habit, exploration, paper maps, signage, word of mouth, and trial and error to find [one’s] way around.” Wayfinding, she writes, is “an activity capable of engaging with and attending to places and nourishing relationships and attachments to them,” and among its benefits are enhanced sociality and good hippocampal health. It is definitely not—in the opinion of these writers—the deputation of navigational intelligence to a handheld device, such that one stumbles the streets in a zombied stupor, head inclined in compliance with the blue dot and a sotto martinet voice, causing Jane Jacobs’s famous “sidewalk ballet” to morph into something more like “sidewalk dodgems”: the collisions and confusions of urban walkers whose attention is, as O’Connor puts it, “seduced downward to our devices and inward to individualness.”

One of the many strengths of O’Connor’s book is its respectful attention to traditional methods of wayfinding. In the course of her research, she traveled to the Arctic, Australia, and the Pacific islands: three regions where traditional wayfaring and navigational skills are still practiced or are being reinvigorated as part of a broader cultural decolonization process. Colonial cartography—which reached its nineteenth-century apex in the British Raj’s “Grand Trigonometrical Survey” of India—tries “to chart and map unknown territory,” in O’Connor’s phrase, annexing new domains into a preexisting gridwork and assigning new place-names in a drive for standardization, like the Anglicization of Irish place-names by nineteenth-century Ordnance Survey officers, so memorably dramatized in Brian Friel’s play Translations (1980).

Indigenous navigators, by contrast, tend to develop terrain-specific techniques that are highly attuned to local indicators, and that use multiple modes and media (storytelling, written or drawn maps, weather signs) to create sophisticated compound systems for moving safely and well between places, often in harsh and hazardous environments. Over centuries, for instance, as O’Connor records, the Caroline Islanders of Micronesia developed the ability to read wave swells to determine the direction of land over the horizon. They combined this with detailed knowledge of “animals, reefs, wind, the sun, and, most important, stars” to create “vast mental maps of all the islands’ spatial relationships to one another” in their widely scattered archipelago. Navigators would memorize star “courses”—the “points on the horizon where sequences of stars rise or set over an island”—and use these to make routes between particular places, according to a system called etak. The most accomplished navigators can commit to memory star courses for over a hundred islands, totaling routes spanning several thousand miles.

For Bond and O’Connor it was the first decade of the 2000s, when GPS-enabled phones and vehicles became common, that we began seriously to degrade our abilities as wayfinders. In Nature Shock: Getting Lost in America, Jon T. Coleman locates that degradation much earlier, between 1860 and 1887, when he claims “the ground shifted under Americans’ spatial cognition.” During these decades, a vast logistical and communication matrix—including the 15,000 miles of telegraph line built by the US Military Telegraph Corps during the Civil War—knitted the country together from coast to coast, creating a network of fixed points nationwide, with reference to which a growing number of individuals could be located. From then on, Coleman writes, North Americans no longer inhabited “relational space, where people navigated by their relationships to one another,” but rather “individual space, where people understood their position on earth by the coordinates provided by mass media, transportation grids, and commercial networks.” He suggests that “the best vantage point to see this transition and thereby to understand its consequences is on the edge of those spaces where people sometimes got terribly lost.”

The fascinating early chapters of Nature Shock focus on the first century and a half of settler colonialism in America, when contrasting practices of wayfinding played out within overlapping terrains of knowledge and ignorance. “While the Christians aspired to rise above the earth,” Coleman notes drily of the New England colonists in the 1630s, “they required Indian help to navigate the woods.” The later chapters of the book reprise a familiar argument, whereby in the late nineteenth and twentieth centuries the rise of industrial capitalism created a perception of “the modern wilderness” as “a romantic space where individuals might heal themselves and lose themselves.”

As Coleman tells it, from the early twentieth century on, national and state parks became designated areas where affluent urbanites, mostly white, might play at both wayfinding and disorientation. “Wild” nature was first conceptualized and then monetized as a site of “individual freedom, escape, and disconnection.” Lostness became repurposed as therapeutic, even exhilarating—but only when one could quickly find a way back to civilization. Thoreau, naturally, had a bon mot on this long before it became fashionable: “It is a surprising and memorable, as well as a valuable experience,” he wrote in Walden, “to be lost in the woods at any time.” John Billington, a young English colonist, would not have agreed: in 1621, out in the countryside around the Plymouth Colony, he “lost him selfe in the woods and wandered up and downe some five days, living on berries and whatever he could find,” before being discovered by a native Nauset group, who traded him back for knives, beads, and the promise of better conduct on the part of the settlers.

The art of getting lost is increasingly hard to master. Between 2010 and 2014, the number of GPS devices in existence more than doubled, from 500 million to 1.1 billion. Some market predictions foresee 7 billion GPS devices by 2022, as smartphone use further accelerates in India, China, and South America. If unsure of your location in a new environment, you can now locate yourself in seconds by consulting a GPS-enabled device, which consults with multiple satellites and ground stations to pinpoint itself to within a few feet on the Earth’s surface, indicating your position with that pulsing blue dot. Cartographically speaking, the blue dot is a perfect example of solipsism: I am here, and the given world will reorganize itself around me as I move. If you wish to travel anywhere, “turn-by-turn” navigation will then relieve you of the need to route-find with deductive reference to your surroundings, as you proceed in obedience to the instructions of a synthesized voice: In one hundred yards, turn left…

“Travel today is a condition of advanced capitalism,” declares Tim Ingold, an anthropologist interviewed by O’Connor. All three books argue that wayfinding is resistant to capitalism’s greedy colonization of every aspect of human experience. Ingold goes on to say, as O’Connor describes it, that today’s “technology-drenched” modes of travel are driven by a “relentless goal of greater efficiency and convenience,” and part of the “further commodification of our lives.” A walk in the woods is wasted time because it isn’t productive, unless of course you instrumentalize it as a mindful means of enhancing your productivity when you return to the desk. A run along the river must now be tracked, logged, and biometrically analyzed, then Instagrammed. A train or plane journey can’t be spent daydreaming, conversing, or even (whisper it) being bored, for this is time that could be spent on the laptop, catching up or getting ahead. The cultural theorist Sianne Ngai has named this impulse always to perform productivity, even when one is supposedly at rest or play, “zaniness.”

 For Bond and O’Connor, good wayfinding is anti-zany.

Does it matter that a powerful navigation device has been added to our cyborg lives, already vastly extended in time and space by countless technological prostheses, from pacemakers to desktop computers? Being lost is a deeply unpleasant experience, as you’d know if it’s ever happened to you. The word “panic” comes from the ancient Greek panikos, in reference to the goat-god Pan, whose presence caused sudden, irrational fear in those who entered his disorienting woods and forests. “Bewilderment” is an eighteenth-century coinage, meaning “thorough lostness”; to “wilder” is to go astray, to lose one’s path.

In his history of “getting lost in America” Coleman uses the phrase “nature shock” to register the severity of anxiety produced by being lost, and records scores of examples of hunters, walkers, and even Native scouts who have testified to its incapacitating effects. Bond concurs: “People who are truly lost…lose their minds as well as their bearings,” suffering “visceral thought-distorting fear.” While O’Connor acknowledges the countless ways in which GPS has saved and enhanced lives, from a global reduction in shipwrecks and the rescue of refugees on small boats to the joy in the freedom it makes possible during recreational travel, all three writers have grave concerns about the effects of GPS-enabled smartphones.

Coleman argues that “smartphones are making us dumber, atrophying our hippocampi”; their rise has inaugurated a “monstrous transformation,” “melt[ing] space and minds,” leaving us staggering in the shallows of a reduced attention span and infantilizing dependence on tech. Bond worries about GPS’s consequences for “cognitive health,” and approvingly quotes an Italian dementia researcher, Veronique Bohbot, who refuses to use satellite-navigation devices to tell her where to go. Bohbot encourages people, Bond says, to “exercise their spatial faculties” because they’ll appreciate the benefits “a few decades down the line.” O’Connor also cites Bohbot, and ventures that “the scientific literature so far indicates a possibility that a total reliance on GPS technology could over time put us at higher risk for neurodegenerative disease.”

Bond describes a famous experiment from 2000, in which Eleanor Maguire, a neuroscientist at University College London, measured the sizes of the hippocampi of trainee taxi drivers in London preparing for the formidable test known as “the Knowledge.” In order to become a licensed London cabbie, you must memorize the relative positions of, and optimal routes between, the tens of thousands of streets and landmarks that lie within a six-mile radius of Trafalgar Square. Drivers are rigorously tested on their mastery of the Knowledge before being issued a license. It usually takes a student four years to go from start to success, and the requirement remains part of the licensing procedure today; cabbies and their teachers proudly point out that in comparative tests, a human with the Knowledge regularly beats a GPS-plotted route for speed and efficiency. Maguire found that during the period of intense navigational and mnemonic effort involved in studying for the Knowledge, the hippocampi of the trainee drivers grew. A follow-up experiment determined that in retired cabbies, who no longer daily used their wayfinding powers, the hippocampus had returned to a “normal” size.

It is a wonderful thought: that we might physiologically enhance our capacity as navigators by thinking harder about navigation, much as athletes train to improve their aerobic capacity or twitch muscles. But some troubling questions arise. If the hippocampus develops in response to intense exercise of its navigational and orientational functions, will it therefore atrophy if chronically underused? What would happen if, say, after tens of thousands of years spent regularly exercising the hippocampus in the course of everyday life, a species were suddenly to delegate the majority of its navigational tasks to an external device?

Fears of the “monstrous transformations” performed by tech upon the human are staples of the history of science from Prometheus to Frankenstein, so it’s worth being skeptical of these unproven claims about GPS’s mind-melting consequences. But the history of human navigation is so long, and that of mass personal GPS use so short, it does seem important to assess what might be lost when we cease being able to be lost. O’Connor puts it well:

<blockquote>None of us is exempt from the ramifications of the device paradigm. We all seem to find it extraordinarily difficult to step outside the onslaught, to create the distance and perspective between us and our devices that might allow us to question what cultural or cognitive price is being paid in return for convenience.</blockquote>

In July 1841 the poet John Clare escaped from High Beach Asylum in Epping Forest, on the outskirts of London, and set out to walk to his home in Northborough, about eighty miles away. At the time, Clare was in his late forties and mentally unwell. He had been in High Beach for four years. Although his wife, Patty, was alive, he believed himself to be searching for an imaginary second wife, a version of his childhood sweetheart, Mary Joyce, who had died three years earlier. He suffered auditory hallucinations on the road. He ate grass for sustenance, finding it to “taste something like bread.” Footsore and confused, he continued on until he reached Northborough. The walk took him four days.

In “Journey Out of Essex”—a minor epic of English travel writing—Clare described how he slept by the edge of the road each night, taking care to lie with his head pointing north, so that he would know which way to walk when he woke. That image has stayed with me since I first read Clare’s account twenty years or so ago: a man lost in mind, nevertheless seized by a homing instinct, and with his body a quivering compass needle that settled on north each night. Five months after reaching Northborough, Clare was certified insane on the grounds of being “addicted to poetical prosings.” He was committed to Northampton General Lunatic Asylum, where he stayed until his death in 1864. His last words were “I want to go home.”

Mental illness can result in a loss of bearings so drastic that one’s footing in the given world slips and the moorings of the mind loosen. Yet within such bewilderment lucidities persist. Clare could remember his route home, though he did not recognize his wife when he met her on the outskirts of Northborough. My grandfather, lost in the mists of dementia in the final years of his life, found it hard to recall what he had had for breakfast but could reliably give the names, heights, and ranges of mountains he had climbed in his youth, and walk in memory back up Himalayan valleys he had not entered for half a century.

In the opening pages of From Here to There Bond describes how his grandmother, who also suffered from dementia, in the final weeks of her life “repeatedly used the phrase ‘Am I here?’” His book is both scientific and personal. Much of it is spent patiently explaining the neuroscience of wayfinding and spatial awareness for laypeople, with the calm tone of a seasoned science writer. But gradually, between and within the explanatory sections, Bond quietly and movingly discloses what I take to be his real preoccupation, which is Alzheimer’s disease and other forms of dementia. His book is an attempt to answer his grandmother’s question, which is also everyone’s question.

Alzheimer’s is a voracious type of dementia that consumes the place cells of the hippocampus. Once this begins, Bond writes, “patients have trouble creating cognitive maps of new places and recalling maps of familiar ones.” The disease’s ability to disrupt the brain’s navigation and orientation system is so acute that researchers are exploring whether spatial tests might be used to diagnose it earlier than any other forms of assessment. “The tragedy for Alzheimer’s patients,” as Bond puts it, “is that the compass they have always had is now fading, and their map is shrinking. Disorientation becomes their default state, leaving them lost in places they have always known.” This contributes to the distress—variously expressed as frustration, anxiety, anger, and violence—that sufferers feel: “They are incapable of finding their way anywhere and can be lost even in their own homes.”

Covid-19 has administered a global “nature shock,” leaving billions of us disoriented even in familiar surroundings. During full lockdown, we wandered our homes like the narrator in Xavier de Maistre’s mock-epic Voyage Around My Room (1794), who for forty-two days finds himself confined to his chamber, where he would “traverse the room up and down and across, without rule or plan.” Meanwhile, many countries—including China—have used the pandemic to ramp up their means of tracking and tracing citizens, making it even harder to get lost should one ever wish to. Invoking feichang shiqi, “extraordinary times,” the Chinese Communist Party is now using facial recognition technologies, “health coding,” and smartphone tracking to increase surveillance of its citizens: state security camera networks can segment facial-recognition data into dozens of sensitive subcategories, including eyebrow size, skin color, and ethnicity.

In Nature Shock, Coleman writes:

<blockquote>Thoreau urged his audience…to reconsider the settled spaces they inhabited…. “Not till we are lost, in other words, not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations.”</blockquote>

Thoreau loved paradox, sometimes too much. It helps him find his mark here, though: one might expect our current lostness to test our self-reliance and glorify the individual, but in fact it proves our entanglement and reveals our codependence. When lost, we most of all need help.

Underlying all three of these books is a deep belief in the importance of collaboration and cooperation between humans and their environments, as well as between humans and other humans. Having read them, I’ve come to think that we might best imagine wayfinding not as a skill or art but as an ethic. The abilities that are cultivated in wayfinding—imagining things from different viewpoints, moving the mind backward and forward in time, seeing situations from other perspectives, weighing alternatives subtly against one another before making the best decisions, seeking information from others and giving it freely in return—might be the same abilities that contribute to a resilient, equitable community or polity. If this is wayfinding, then we need it now more than ever."]]></description>
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<item rdf:about="https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/">
    <title>Alexis Madrigal: &quot;To Know A Place&quot; - Social Science Matrix</title>
    <dc:date>2025-12-28T20:58:00+00:00</dc:date>
    <link>https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recorded on December 4, 2025, this video features a Social Science Matrix Distinguished Lecture, “To Know a Place,” presented by journalist and author Alexis Madrigal.

Madrigal has long explored how technology, culture, and environment shape our lives; from his work co-founding The COVID Tracking Project to his books Powering the Dream and The Pacific Circuit. In this talk, Madrigal turns his attention to the question of how we come to know a place. Drawing on his background as a reporter, writer, and thinker of cities, landscapes, and histories, he explores different ways of writing about and understanding place, revealing how perspective, memory, and narrative inform the stories we tell about the world around us. 

About the Speaker

Alexis Madrigal is a journalist in Oakland, California. He is the co-host of KQED’s current affairs show, Forum, and a contributing writer at The Atlantic, where he co-founded The COVID Tracking Project. Previously, he was the editor-in-chief of Fusion and a staff writer at Wired. His latest book, The Pacific Circuit, came out in March 2025 from MCD x FSG. He is the proprietor of the Oakland Garden Club, a newsletter for people who like to think about plants. Madrigal authored the book Powering the Dream: The History and Promise of Green Technology. He has been a visiting scholar at UC Berkeley’s Information School and UC Berkeley’s Center for the Study of Technology, Science, and Medicine as well as an affiliate with Harvard’s Berkman Klein Center for Internet & Society. He was born in Mexico City, grew up in rural Washington State, and went to Harvard.

Podcast and Transcript

Watch the panel above or on YouTube [https://www.youtube.com/watch?v=URcgwVjoxbE ]. Or listen to the audio recording via the Matrix Podcast below (or on Apple Podcasts)."]]></description>
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<item rdf:about="https://emergencemagazine.org/conversation/listening-and-the-crisis-of-inattention/">
    <title>Listening and the Crisis of Inattention – with David G. Haskell</title>
    <dc:date>2025-04-28T05:05:38+00:00</dc:date>
    <link>https://emergencemagazine.org/conversation/listening-and-the-crisis-of-inattention/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Emmanuel Vaughan-Lee talks with biologist and author David G. Haskell about his latest book, Sounds Wild and Broken: a journey through deep time that traces the evolution of sound. Their conversation touches on the legacies of kinship that are present when we listen, and how deep experiences of beauty can serve as a moral guide for the future."]]></description>
<dc:subject>2022 davidhaskell emmanuelvaughan-lee sound sounds listenting nature attention inattenion experience deeptime wilderness kindship sensory multisensory listening senses audio</dc:subject>
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<item rdf:about="https://www.publicbooks.org/americas-pernicious-rural-myth-an-interview-with-steven-conn/">
    <title>America’s Pernicious Rural Myth: An Interview with Steven Conn - Public Books</title>
    <dc:date>2025-04-16T01:07:54+00:00</dc:date>
    <link>https://www.publicbooks.org/americas-pernicious-rural-myth-an-interview-with-steven-conn/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>jacobbruggeman stevenconn rural us history policy politics economics agriculture economy farming urban urbanism suburbanization urbanization development thomasjefferson law legal cosmopolitanism myth myths crisis farmers nativeamericans indigeneity indigenous quaker quakers wilderness religion displacement disposession military williampenn globalization capitalism church churches ohio oklahoma jdvance timwalz populism maga masculinity toxicmasculinity schools education healthcare newurbanism willienelson farmaid farms ruralism cities industrialization globalizaton 2025</dc:subject>
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<item rdf:about="https://lareviewofbooks.org/article/what-then-is-natural/">
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    <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://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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    <title>In the wild - The Philosopher's Zone - ABC Radio National</title>
    <dc:date>2020-12-19T09:38:03+00:00</dc:date>
    <link>https://www.abc.net.au/radionational/programs/philosopherszone/in-the-wild/12993300</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“For centuries, “the wild” has been thought of as the place where humans rarely or never go. Our cities are meant to be refuges from the wild, and the policies that govern our lives are intended to impose order on chaos. But climate change is showing us that the wild and the urban environments are closely intertwined – and as Indigenous communities know well, policy is beset with incoherences and cruelties that make it anything but rational. Is it time to rethink “the wild” for the 21st century?

Wild Policy: Indigeneity and the Unruly Logics of Intervention
by Tess Lea, Stanford University Press (2020)
https://www.sup.org/books/title/?id=32384

[”Can there be good social policy? This book describes what happens to Indigenous policy when it targets the supposedly ‘wild people’ of regional and remote Australia. Tess Lea explores naturalized policy: policy unplugged, gone live, ramifying in everyday life, to show that it is policies that are wild, not the people being targeted. Lea turns the notion of unruliness on its head to reveal a policy-driven world dominated by short term political interests and their erratic, irrational effects, and by the less obvious protection of long-term interests in resource extraction and the liberal settler lifestyles this sustains. Wild Policy argues policies are not about undoing the big causes of enduring inequality, and do not ameliorate harms terribly well either—without yielding all hope.

Drawing on efforts across housing and infrastructure, resistant media-making, health, governance and land tenure battles in regional and remote Australia, Wild Policy looks at how the logics of intervention are formulated and what this reveals in answer to the question: why is it all so hard? Lea offers readers a layered, multi-relational approach called policy ecology to probe the related question, ‘what is to be done?’ Lea’s case material will resonate with analysts across the world who deal with infrastructures, policy, technologies, mining, militarization, enduring colonial legacies, and the Anthropocene.”

Planning Wild Cities: Human-Nature Relationships in the Urban Age
by Wendy Steele, Routledge (2020)
https://www.routledge.com/Planning-Wild-Cities-HumanNature-Relationships-in-the-Urban-Age/Steele/p/book/9781138917927

[“This book critically engages with the contemporary challenges and opportunities of wild cities in a climate of change.　

A key focus of the book is exploring the nexus of possibilities for wild cities and the eco-ethical imagination needed to drive sustainable and resilient urban pathways. Many now have serious doubts about the prospects for humanity to live within cities that are socially just and responsive to planetary limits. Is it possible for planning to better serve, protect and nurture our human and non-human worlds? This book argues it is.

Drawing on international literature and Australian case examples, this book explores issues around climate change, colonization, urban (in)security and the rights to the city for both humans and nature. It is within this context that this book focuses on the urgent need to better understand how contemporary cities have changed, and the relational role of planning within it.

Planning Wild Cities will be of particular interest to students and scholars of planning, urban studies, and sustainable development, and for all those invested in re-shaping our ‘wild’ city futures.

Table of Contents
1. Weather of Mass Destruction 
2. Finding Homo Urbanis 
3. Through the Security Glass Darkly
4. Seeking the Good City
5. We are the Wild City
6. Planning in Climate Change
7. Can the Wild City be Tamed?”]]]></description>
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    <title>Agafia. Hermit Surviving in Russian Wilderness for 70 years - YouTube</title>
    <dc:date>2019-06-12T06:07:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=BFK3DJ7Kn6s</link>
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<item rdf:about="https://www.youtube.com/watch?v=tt2AYafET68">
    <title>Surviving in the Siberian Wilderness for 70 Years (Full Length) - YouTube</title>
    <dc:date>2019-06-12T06:04:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tt2AYafET68</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 1936, a family of Russian Old Believers journeyed deep into Siberia's vast taiga to escape persecution and protect their way of life. The Lykovs eventually settled in the Sayan Mountains, 160 miles from any other sign of civilization. In 1944, Agafia Lykov was born into this wilderness. Today, she is the last surviving Lykov, remaining steadfast in her seclusion. In this episode of Far Out, the VICE crew travels to Agafia to learn about her taiga lifestyle and the encroaching influence of the outside world."]]></description>
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<item rdf:about="https://en.wikipedia.org/wiki/Agafia_Lykova">
    <title>Agafia Lykova - Wikipedia</title>
    <dc:date>2019-06-12T06:03:28+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Agafia_Lykova</link>
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<item rdf:about="http://www.deepecology.org/index.htm">
    <title>Foundation For Deep Ecology</title>
    <dc:date>2016-12-31T06:19:53+00:00</dc:date>
    <link>http://www.deepecology.org/index.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A voice for wild nature, the Foundation for Deep Ecology supports efforts to protect wilderness and wildlife, promote ecological agriculture, and oppose destructive mega-technologies that are accelerating the extinction crisis."

…

"The mission of the Foundation for Deep Ecology (FDE) is to support education and advocacy on behalf of wild Nature. FDE carries out this mission primarily through publications, grantmaking, and support of campaigns on particular issues affecting the future of nature and people.

We believe that stopping the global extinction crisis and achieving true ecological sustainability will require rethinking our values as a society. Present assumptions about economics, development, and the place of human beings in the natural order must be reevaluated. Nature can no longer be viewed merely as a commodity—a storehouse of “resources” for human use and profit. It must be seen as a partner and model in all human enterprise.

We begin with the premise that life on Earth has entered its most precarious phase in history. We speak of threats not only to human life, but to the lives of all species of plants and animals, of the entire ecosphere in all its beauty and complexity including the natural processes that create and shape life's diversity. It is the grave and growing threats to the health of the ecosphere that motivates our activities.

We believe that current problems are largely rooted in the following circumstances:

• The loss of traditional knowledge, values, and ethics of behavior that celebrate the intrinsic value and sacredness of the natural world and that give the preservation of Nature prime importance. Correspondingly, the assumption of human superiority to other life forms, as if we were granted royalty status over Nature; the idea that Nature is mainly here to serve human will and purpose.

• The prevailing economic and development paradigms of the modern world, which place primary importance on the values of the market, not on Nature. The conversion of Nature to commodity form, the emphasis upon economic growth as a panacea, the industrialization of all activity, from forestry to farming to fishing, even to education and culture; the rush to economic globalization, cultural homogenization, commodity accumulation, urbanization, and human alienation. All of these are fundamentally incompatible with ecological sustainability on a finite Earth.

• Technology worship and an unlimited faith in the virtues of science; the modern paradigm that technological development is inevitable, invariably good, and to be equated with progress and human destiny. From this, we are left dangerously uncritical, blind to profound problems that technology has wrought, and in a state of passivity that confounds democracy.

• Overpopulation, in both the overdeveloped and the underdeveloped worlds, placing unsustainable burdens upon biodiversity and the human condition.

As our name suggests, we are influenced by the Deep Ecology Platform, which helps guide and inform our work. We believe that values other than market values must be recognized and given importance, and that Nature provides the ultimate measure by which to judge human endeavors."
]]></description>
<dc:subject>ecology wilderness wildlife deepecology extinction douglastompkins nature technology population overpopulation economics via:ethanbodnar</dc:subject>
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<item rdf:about="http://www.alpinemodern.com/editorial/in-praise-of-walks-and-wilderness/">
    <title>In Praise of Walks and Wilderness | Alpine Modern Editorial</title>
    <dc:date>2016-06-30T19:12:34+00:00</dc:date>
    <link>http://www.alpinemodern.com/editorial/in-praise-of-walks-and-wilderness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["More full of wonder than your deepest dreams, indeed. I kept looking over to my friend, continually proclaiming: “I can’t believe how happy I am here.” I understood Abbey’s fierce ecological devotion to the place. Preservation begins with appreciation; it begins with experiential love. “Earn your turns,” a friend always calls out, strapping his skins to his skis and hoisting his body up the incline. Another pal takes off to the mountains when big life decisions loom in front of him: “It’s the only place quiet and still enough to think.” One hikes fourteeners to prove to himself that his body is capable of more than he believes and that what others say about him is not the whole story. One of my best friends may have hated the peak I dragged her up during our climb, but afterward she turned to me and sighed, “I’ve never felt more alive or more in love with my body.” Once, on a backpacking trip with high school senior girls, one turned excitedly to me and said, “I haven’t thought badly about my body this whole trip!” I think of my skis hanging over the ledge of Blue Sky Basin, my toes hurting like hell, my legs are tingling and frozen, and my flight-or-fight mode tells me that the drop in isn’t worth the potential outcome of pain. But when I look up at the snow-crested ridges against the deepest blue backdrop I’ve ever seen, I push on and fire up my legs, reminding myself that this view is worth the discomfort it takes to reach it."

…

"Ecologists speak now of a need for “deep ecology,” not just an understanding of ecological issues and piecemeal scientific responses, but an overhaul of our philosophical understanding of nature. Instead of viewing mankind as the overlord of nature, it’s about revisiting the idea that a give-and-take relationship exists between the human and the nonhuman, a relationship that thrives on mutual respect and appreciation. To develop this sort of appreciation for nature and the nonhuman, it matters that we actually experience it. For many ecological thinkers, walking among mountains can be the first step in healing a false split between body and mind. The grief at the destruction of a beautiful building, the ecstatic joy of a sunrise in the mountains—these moments stem from this unification of the two.

Fragile moments of being that exist in nature

It’s a question of place versus nonplace. In The Conscience of the Eye: The Design and Social Life of Cities, Richard Sennett points to the peculiarity of the American sense of place: “that you are nowhere when you are alone with yourself.” Sennett speaks of cities as nonplaces, in which the person among the crowd slips into oblivion, only existing inside him- or herself. Other nonplaces look like the drudgery of terminals or waiting lines or places where all eyes are glued to phones. The buildings are uniform, and the faces blur together to create a boring conglomerate of civilization. If to be alone in a city is to be nowhere, the antithesis must be that to be alone in nature is to be everywhere. Nature is a place characterized by its “thisness,” as Gerard Manley Hopkins describes it—a place to enter into that is palpable with its own essence and feeling.

But as we lose our connection to place, as virtual reality turns here into nowhere, we lose our ability to narrate our experiences of nature. Recently, nature writer Robert Macfarlane pointed out that in the Oxford Junior Dictionary, the virtual and indoor are replacing the outdoor and natural, making them blasé. When we lose the language to describe our connection to landscape and place, we lose the actual connection to these things and the value decreases, separating us from the natural. According to Macfarlane, we have always been “name-callers, christeners,” always seeking language that registers the dramas of landscape, and the environmental movement must begin with a reawakening of natural wonder–inspired language.

Perhaps the point of all of this is to work to develop more refined attention, an ability to seek out and perceive fragile moments of being that exist in nature. We must pay attention to our breath and our bodies. Wendell Berry, a prophet of the natural, writes that to pay attention is to “stretch toward” a subject in aspiration, to come into its presence. To pay attention to mountains, we must come beneath them and reach out toward them.

To walk is to perceive

How do we begin? By wandering within the wilderness. Rebecca Solnit’s book on walking comes to mind: “Walking is one way of maintaining a bulwark against this erosion of the mind, the body, the landscape, and the city, and every walker is a guard on patrol to protect the ineffable.” While people today live in disconnected interiors, on foot in wilderness the whole world is connected to the individual. This form of investing in a place gives back; memories become seeded into places, giving them meaning and associations both in the body and the mind. Walking may take much longer, but this slowing down opens one up to new details, new possibilities.

Brian Teare is one of my favorite modern poets because his poetry is centered upon Charles Olson’s projective verse and on walking. All his works contain physical coordinates, anchoring each work of art to the place that inspired it. The land becomes the location, subject, and meaning to the thoughts and feelings that Teare wants to convey. As we enter into a field or crest the ridge of a mountain, we perceive the sight of the landscape and experience our bodies within it. We feel the wind and touch the dirt; we see the edges and diversity of the landscape. Perhaps we have hiked a far distance to reach this place and feel the journey within the body. Teare says in one of my favorite poems, “Atlas Peak”:

we have to hold it instead

in our heads & hands

which would seem impossible

except for how we remember

the trail in our feet, calves,

& thighs, our lungs’ thrust

upward; our eyes, which scan

trailside bracken for flowers;

& our minds, which recall

their names as best they can

Sitting on the side of Mount Massive, on the verge of tears, I felt utterly defeated. Our group took the shorter route, which had resulted in thousands of feet of incline in just a few miles, and my lungs, riddled with occasional asthma, were rejecting the task before them. It felt as if all the rocks in the boulder field had been placed upon my chest. My mind went to the thought of wilderness: Was it freedom or a curse? What would happen to me if something went wrong up here? Risk and freedom hold hands with each other in the mountains. After a long break, a few puffs of albuterol, water, and grit, I pulled myself up the final ascent and false summits along the ridge. I have been most thankful for my body when I have realized how beautifully fragile and simultaneously capable it is. On the summit, as we watched thin wispy waves of clouds weave into each other and rise around us, the mountain gently reminded me that I am not in control. I am not all-powerful, and nature’s lesson to me that morning was to respect its wildness.

As in all things, essentialism should be avoided. We live in a world that tends toward black-and-white perspectives, and when one praises the wilderness, those remarks can devolve into Luddite sentiments that are antipeople, antitechnological, and antihistorical. This solves nothing. Advancements in civilization are welcome and beautiful; technology has connected us in unprecedented ways. But as with anything, balance is key. We need the possibility of escape from civilization, even if we never indulge it. We need it to exist as an antithesis to the stresses of modern society. We need wilderness to serve as a place to realize that we exist in a tenuous balance with the world around us. All the political and societal struggles matter little if we have no environment to live in. In a world of utilitarian decision-making, a walk in the woods may be considered frivolous and useless, but it is necessary. The choice to preserve or to dominate is ours. But before deciding, perhaps one should first wander among the mountains."]]></description>
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<item rdf:about="http://carolblack.org/on-the-wildness-of-children/">
    <title>On the Wildness of Children — Carol Black</title>
    <dc:date>2016-05-08T03:22:11+00:00</dc:date>
    <link>http://carolblack.org/on-the-wildness-of-children/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When we first take children from the world and put them in an institution, they cry.  It used to be on the first day of kindergarten, but now it’s at an ever earlier age, sometimes when they are only a few weeks old.  "Don’t worry," the nice teacher says sweetly, "As soon as you’re gone she’ll be fine.  It won’t take more than a few days.  She’ll adjust." And she does.  She adjusts to an indoor world of cinderblock and plastic, of fluorescent light and half-closed blinds (never mind that studies show that children don’t grow as well in fluorescent light as they do in sunlight; did we really need to be told that?)  Some children grieve longer than others, gazing through the slats of the blinds at the bright world outside; some resist longer than others, tuning out the nice teacher, thwarting her when they can, refusing to sit still when she tells them to (this resistance, we are told, is a “disorder.”)  But gradually, over the many years of confinement, they adjust.  The cinderblock world becomes their world.  They don’t know the names of the trees outside the classroom window. They don’t know the names of the birds in the trees.  They don’t know if the moon is waxing or waning, if that berry is edible or poisonous, if that song is for mating or warning.

It is in this context that today’s utopian crusader proposes to teach “eco-literacy.”

A free child outdoors will learn the flat stones the crayfish hide under, the still shady pools where the big trout rest, the rocky slopes where the wild berries grow.  They will learn the patterns in the waves, which tree branches will bear their weight, which twigs will catch fire, which plants have thorns.  A child in school must learn what a “biome” is, and how to use logarithms to calculate biodiversity.   Most of them don’t learn it, of course; most of them have no interest in learning it, and most of those who do forget it the day after the test.  Our “standards” proclaim that children will understand the intricate workings of ecosystems, the principles of evolution and adaptation, but one in four will leave school not knowing the earth revolves around the sun.

A child who knows where to find wild berries will never forget this information.  An “uneducated” person in the highlands of Papua New Guinea can recognize seventy species of birds by their songs.   An “illiterate” shaman in the Amazon can identify hundreds of medicinal plants.  An Aboriginal person from Australia carries in his memory a map of the land encoded in song that extends for a thousand miles.  Our minds are evolved to contain vast amounts of information about the world that gave us birth, and to pass this information on easily from one generation to the next.  

But to know the world, you have to live in the world.

My daughters, who did not go to school, would sometimes watch as groups of schoolchildren received their prescribed dose of “environmental education.”  On a sunny day along a rocky coastline, a mass of fourteen-year-olds carrying clipboards wander aimlessly among the tide pools, trying not to get their shoes wet, looking at their worksheets more than at the life teeming in the clear salty water.  At a trailhead in a coastal mountain range, a busload of nine-year-olds erupts carrying (and dropping) pink slips of paper describing a “treasure hunt” in which they will be asked to distinguish “items found in nature” from “items not found in nature.”  (We discover several plastic objects hidden by their teachers along the trail near the parking lot; they don’t have time, of course, to walk the whole two miles to the waterfall.)  By a willow wetland brimming with life, a middle-school “biodiversity” class is herded outdoors, given ten minutes to watch birds, and then told to come up with a scientific hypothesis and an experimental protocol for testing it.  One of the boys proposes an experiment that involves nailing shut the beaks of wild ducks.

There is some dawning awareness these days of the insanity of raising children almost entirely indoors, but as usual our society’s response to its own insanity is to create artificial programs designed to solve our artificial problems in the most artificial way possible. We charter nonprofit organizations, sponsor conferences, design curricula and after-school programs and graphically appealing interactive websites, all of which create the truly nightmarish impression that to get your kid outside you would first need to file for 501(c)3 status, apply for a federal grant, and hire an executive director and program coordinator.  We try to address what's lacking in our compulsory curriculum by making new lists of compulsions.

But the truth is we don’t know how to teach our children about nature because we ourselves were raised in the cinderblock world.  We are, in the parlance of wildlife rehabilitators, unreleasable. I used to do wildlife rescue and rehabilitation, and the one thing we all knew was that a young animal kept too long in a cage would not be able to survive in the wild.  Often, when you open the door to the cage, it will be afraid to go out; if it does go out, it won’t know what to do.  The world has become unfamiliar, an alien place. This is what we have done to our children.  

This is what was done to us."

…

"If you thwart a child’s will too much when he is young, says Aodla Freeman, he will become uncooperative and rebellious later (sound familiar?)  You find this view all over the world, in many parts of the Americas, in parts of Africa, India, Asia, Papua New Guinea.  It was, of course, a great source of frustration to early missionaries in the Americas, who were stymied in their efforts to educate Indigenous children by parents who would not allow them to be beaten:  “The Savages,” Jesuit missionary Paul le Jeune complained in 1633, “cannot chastise a child, nor see one chastised. How much trouble this will give us in carrying out our plans of teaching the young!”

But as Odawa elder and educator Wilfred Peltier tells us, learning -– like all human relationships –– must be based in the ethical principal of non-interference, in the right of all human beings to make their own choices, as long as they’re not interfering with anybody else.  As Nishnaabeg scholar and author Leanne Betasamosake Simpson tells us, learning –– like all human relationships ––  must be based in the ethical principal of consent, in the right of all human beings to be free of violence and the use of force.  Simpson explains:

<blockquote>If children learn to normalize dominance and non-consent within the context of education, then non-consent becomes a normalized part of the ‘tool kit’ of those who have and wield power… This is unthinkable within Nishnaabeg intelligence.</blockquote>

Interestingly, the most brilliant artists and scientists in Euro-western societies tell us exactly the same thing: that it is precisely this state of open attention, curiosity, freedom, collaboration, consent, that is necessary for all true learning, discovery, creation."

…

"We no longer frame people as either “civilized”or “savage,” but as “educated” or “uneducated,” “developed” or “developing” (our modern terms for the same thing).  But we retain the paternalistic attitudes of our forebears, toward our children and toward the “childlike” adults we find all over the world — a paternalism in which the veneer of benevolence is underpinned by the constant threat of violent force.

Control is always so seductive, at least to the "developed" ("civilized") mind.  It seems so satisfying, so efficient, so effective, so potent.  In the short run, in some ways, it is. But it creates a thousand kinds of blowback, from depressed rebellious children to storms surging over our coastlines to guns and bombs exploding in cities around the world."]]></description>
<dc:subject>education unschooling children childhood carolblack attention culture society learning wildness wild wilderness thoreau ellwoodcubberley williamtorreyharris schooling schools johntaylorgatto outdoors natureanxiety depression psychology wellness adhd mindfulness suzannegaskins openattention miniaodlafreeman paulejeune wilfredpeltier leannebetasamosakesimpson consent animals zoos nature johannhari brucealexander mammals indigenous johnholt petergray work play howwelearn tobyrollo chastisement civilization control kosmos colonization colonialism land-basededucation land-basedlearning place-basedlearning place-basededucation</dc:subject>
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<item rdf:about="http://newvesselpress.com/books/animal-internet/">
    <title>Animal Internet | New Vessel Press</title>
    <dc:date>2015-12-23T05:42:02+00:00</dc:date>
    <link>http://newvesselpress.com/books/animal-internet/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some 50,000 creatures around the globe—including whales, leopards, flamingoes, bats and snails—are being equipped with digital tracking devices. The data gathered and studied by major scientific institutes about their behavior will not only warn us about tsunamis, earthquakes and volcanic eruptions, but radically transform our relationship to the natural world. With a broad cultural and historical lens, this book examines human ties with animals, from domestic pets to the soaring popularity of bird watching and kitten images on the Web. Will millennia of exploration soon be reduced to experiencing wilderness via smartphone? Contrary to pessimistic fears, author Alexander Pschera sees the Internet as creating a historic opportunity for a new dialogue between man and nature."]]></description>
<dc:subject>nature animals multispecies internet animalinternet alexanderpschera books digital wilderness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6bee63513f88/</dc:identifier>
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<item rdf:about="http://intotheokavango.org/">
    <title>Into the Okavango 2015</title>
    <dc:date>2015-07-04T01:07:52+00:00</dc:date>
    <link>http://intotheokavango.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Okavango Delta is one of the world’s last great wetland wildernesses. Although the Delta has been awarded UNESCO WHS Status its catchments in the highlands of Angola are still unprotected and largely unexplored. Starting in May a team of Ba’Yei, scientists, engineers and adventurers will journey a 1000 miles down the Cuito River, finding new species, exploring new ground, and taking the pulse of this mighty river that brings life-giving water to the Jewel of the Kalahari. 

This site displays data which is uploaded daily, via satellite, by the expedition team. Data is also available through a public API, allowing anyone to remix, analyze or visualize the collected information."]]></description>
<dc:subject>okavango africa maps dataviz data angola via:vruba wilderness mapping</dc:subject>
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<item rdf:about="http://augmentedecology.com/">
    <title>Augmented Ecology</title>
    <dc:date>2015-03-23T19:03:46+00:00</dc:date>
    <link>http://augmentedecology.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Augmented Ecology is a research platform that tracks developments in an emerging branch of the anthropocene; the intertwining of data and media systems with ecosystems.

[image: “Heat-map for yearly migratory pattern of the Black-throated Gray Warbler on eBird”]

Mapping, visualization and tracking technologies contribute to a more detailed picture of the living and geological landscapes. They help to model, to explore, to research, to protect, to admire, exploit or conserve the natural world by extending our view. By satellite, drone, radio-tag, browser and smartphone, hidden paterns and behaviour are discovered, networks of meaning are formed and participatory science undertaken. These tools are extending our human senses, making visible the daily life of a whale not unlike the way early telescopes made the features of Saturn visible. 

[image “Mapping efforts by Google Trek”]

Through epizoic media, drone ecology and satellite sensors living systems seem to be emerging as a subset of the internet of things (IoT). Perhaps this subset could be called an Internet of Organisms (IoO), at any rate it makes for a splendid looking acronym… 

The augmentation of natural systems raises some new questions: What changes does the increasing level of media resolution bring to our relationship with the great out-doors and wildlife? What kinds of opportunities do they offer for interaction, research, citizen science or tourism? What is their impact on the political value of the wilderness, both as a global commons and as a refuge away from human society, government and corporate power? 

[image “Bengal Tiger Panna 211, the subject of an attempted GPS-Collar hack by cyberpoachers 2014”]

The aim of this research is to highlight how technologies such as remote sensing, tagging, mapping, uav-s, develop a next chapter in our ongoing history of exploration, domestication, exploitation of, and fascination for the dynamic systems we are part of. 

[image “SAISBECO facial recognition software for the study of wild apes 2011”]

The wired wilderness is becoming populated by data-harvesting animals, camera-traps, conservation drones, Google Trek adventurers, cyberpoachers and many other forms of machine wilderness. Perhaps Augmented Ecology can be a fieldguide to browse this weird neck of the woods? Surely these developments are worth our deliberate attention - Theun Karelse

This research was triggered by the development of an opensource smartphone application called Boskoi for exploring and mapping the edible landscape undertaken at FoAM. As one of the first participatory apps focussed on nature, it flashed out many issues. The issues surrounding Redlist species were particularly thought provoking and resulted in a session in FoAM’s program at Pixelache festival in 2011 asking: ‘Is there still a privatelife for plants?’ (an adaptation of the title of the BBC natural history series)"]]></description>
<dc:subject>tumblrs augmentedecology ecology multispecies conservation technology anthropocene mapping maps visualization landscapes nature wildlife droneecology drones sensors ioo internetoforganisms sensing tagging wilderness landscape</dc:subject>
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<item rdf:about="http://www.theecologist.org/campaigning/2778425/anthropology_is_so_important_all_children_should_learn_it.html">
    <title>Anthropology is so important, all children should learn it - The Ecologist</title>
    <dc:date>2015-03-21T11:25:35+00:00</dc:date>
    <link>http://www.theecologist.org/campaigning/2778425/anthropology_is_so_important_all_children_should_learn_it.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Anthropology, the study of humankind, should be the first of all the sciences our children encounter, writes Marc Brightman, with its singular capacity to inspire the imagination, broaden the mind and open the heart. Moves to downgrade it in the education system by those who know the price of everything, and the value of nothing, must be fought off.

Anthropology has been in the news because its A-level, only introduced in 2010, is under threat.

This discipline has never been more important at a time of troubling intolerance in society, but it does far more than merely help understand ethnic diversity.

Anthropology includes biological, linguistic and medical fields as well as social and cultural ones, and is as much about human ecology as it is about the 'ecology of mind', to recall the title of Gregory Bateson's classic work. [http://en.wikipedia.org/wiki/Steps_to_an_Ecology_of_Mind ]

I can remember when I was choosing what to study at University. I loved languages, literature, history and art, and I yearned to travel. But I had never heard of anthropology.

It was only later, as a student of English literature, that I read Lévi-Strauss's Tristes Tropiques and was spellbound by the story he told of his experience of the degradation of the environment by colonialism, and of the mental worlds of the Bororo and Nambikwara people, which were so close to having been obliterated.

Many of my students tell me similar stories of how they discovered anthropology by accident, and when I tell them about the anthropology A-level they say they wish they could have taken it at their school.

Anthropology is a key to ecology as well as culture

Lévi-Strauss's melancholy tone, expressed in the title of his book, comes from witnessing the erosion of both cultural and biological diversity. Rooted in older disciplines closer to the natural sciences, such as geography and biology, as well as in humanities and social sciences, anthropology is about human ecology, different ways of being in the physical world, and about sustainability - not just culture and identity.

It is good that the press has recently covered the well justified protests against the axing of the anthropology A-level before it has even been given a chance to take root (most schools still do not have the capacity to offer it). But the reports emphasise only the value of anthropology for understanding cultural difference.

Yes, it is true that anthropology can help us to understand and relate to different cultures, different ways of being in the world. It can certainly offer ways to educate people to become more tolerant of diversity. But anthropology is much more than this.

In the face of a global ecological crisis which most of the press fails to take seriously, the discipline also has much to offer. Anthropologists are well known for documenting traditional livelihoods, which are often sustainable adaptations to environments which would be difficult to live in without rich bodies of traditional knowledge and practice to draw upon.

As The Ecologist frequently reports, many indigenous peoples have a wealth of traditional knowledge, which is embedded in complex sets of practices that are compatible with, and indeed founded upon, long term ecological relations.

Anthropologists have been at the forefront of efforts to understand these practices and to bring them to the attention of the wider world. We show how people manipulate their environments to make them more productive, rather than depleting the resources that they find - examples of anthropogenic forest islands or dark earths are cases in point.

The myth of 'wilderness'

Land that is not intensively farmed is often all too easily labelled as 'wilderness', and incorporated into the economist's category of 'natural capital', inviting the naïve conclusion that by subjecting it to the laws of supply and demand it will find its true value.

But the value of land, as my work on REDD+ has shown, alongside many other anthropological studies, cannot be simply reduced to exchange value on the market, and attempts to do so can be severely harmful to people and to the environment.

My colleague at UCL, Jerome Lewis, has shown how the sharing economy of Mbendjele hunter gatherers in Congo-Brazzaville, and their intimate relationship with the forest, are invisible to neighbouring farmers, logging companies and conservation organisations, often leading to dispossession and abuse, as others have shown in this magazine.

In my own work, in collaboration with Brazilian scholars, I have shown how ownership plays a fundamental role in structuring social relations among native Amazonian peoples.

When states and extractive industrial actors make claims to land on the basis that it is not used - that it is terra nullius - they often do so in profound ignorance of both indigenous practices and indigenous property regimes. Anthropologists are often well placed to mediate in such cases.

Is the real problem that it's seen as 'subversive'?

The noises made by the Education Secretary about academic 'rigour' ring false as an excuse for axing anthropology, a discipline which at its best combines scientific precision with the critical awareness of the humanities.

Anthropologists also provide robust, evidence based critiques of the assumptions of policy makers and technocrats who offer tempting 'win-win' solutions to problems of sustainable development. Far too many well-meaning development projects do not take detailed account of situations on the ground, and fail in their objectives, with unintended and sometimes destructive consequences, both for the environment and for native inhabitants.

Perhaps for this reason anthropology is perceived as too subversive - it does indeed foster critical thinking that can be uncomfortable for those in power, especially in the hands of incisive and influential critics of the establishment such as David Graeber.

Successive governments have made claims to basing their policies on scientific knowledge. But the fact is that they usually only do so when it suits them, and scientific arguments are taken piecemeal to justify preconceived policy objectives.

The idea of natural capital has been enthusiastically taken up by policymakers from economists such as Partha Dasgupta, because it can be used to bolster a bold new rhetoric about launching a 'green economy', while in reality making few fundamental changes to business as usual.

The natural capital paradigm is not necessarily something to be rejected wholesale, but it must be recognised for what it is: a universalising discourse which has very particular historical origins in Western capitalism.

'Nature' is not an object, and is not separate from culture, for many peoples of the world. Indeed many of the 'natural' landscapes that conservation organisations try to preserve are the product of efforts over the centuries of indigenous peoples - the very peoples who are all too often evicted to make way for hunting lodges, plantations or 'carbon sinks' that only benefit the wealthy.

We should all study anthropology - beginning at primary school!

There is an increasing consensus among those involved in addressing the global ecological crisis that the natural sciences and economics cannot succeed without input from the arts, humanities and social sciences, as a recent conference at UCL resoundingly showed.

Anthropologists routinely deal with local and global phenomena, working at the interface of the arts and the sciences. We have something very important to contribute, and sometimes we are given this opportunity.

The director of the UCL Institute for Global Prosperity is an anthropologist (Henrietta Moore); an anthropologist, Steven Rayner, has served on the Intergovernmental Panel on Climate Change and the Royal Society's Working Group on Climate Geoengineering; and an anthropologist, Manuela Carneiro da Cunha, serves on the Intergovernmental Panel for Biodiversity and Ecosystem Services.

So anthropological knowledge is in demand, and not merely in the field of cultural identity. To limit the argument about the value of the anthropology A-level to identity politics does a disservice to the discipline.

Anthropology provides students at any level with the critical awareness need for key issues of our times, which are not just religion and ethnicity, but also global sustainability, biocultural diversity and environmental governance. It also gives an excellent preparation for the study of other, more established disciplines such as history, English literature or geography.

More anthropologists are needed in public life, and then the discipline will really influence society and the environment - and very much for the better.

Far from axing the anthropology A-level, the government should support its expansion into the school system at all levels. When I arranged for Nixiwaka Yawanawá of Survival to speak to my son's primary school in Oxford, he gave a basic anthropology lesson to a packed assembly of children aged from four years old upwards, and created a real sensation.

Parents and teachers, as well as children themselves, came to me for weeks afterwards to comment on what a powerful and inspiring experience it had been.

Opening children's eyes, from the earliest ages, to the wonders of cultural diversity, and the different ways of living sustainably in the world, ought surely to be a core aim of our education system."]]></description>
<dc:subject>anthropology education gregorybateson claudelevi-strauss 2015 marcbrightman children learning curriculum via:anne k12 tcsnmy lcproject openstudioproject howwelearn culture religion ethnicity sustainability diversity environment identity henriettamoore anthropologists davidgraeber parthadasgupta jeromelewis ecology anthropocene howweteach global cv wilderness claudelévi-strauss</dc:subject>
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<item rdf:about="http://www.firewatchgame.com/">
    <title>Campo Santo - Firewatch</title>
    <dc:date>2015-03-08T18:33:05+00:00</dc:date>
    <link>http://www.firewatchgame.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A VIDEO GAME BY CAMPO SANTO

Firewatch is a mystery set in the Wyoming wilderness, where your only emotional lifeline is the person on the other end of a handheld radio.

In Firewatch you play as a man named Henry who has retreated from his messy life to work as a fire lookout in the Wyoming wilderness. Perched high atop a mountain, it’s your job to look for smoke and keep the wilderness safe. An especially hot, dry summer has everyone on edge. Your supervisor, a woman named Delilah, is available to you at all times over a small, handheld radio —

and is your only contact with the world you've left behind.

But when something strange draws you out of your lookout tower and into the world, you’ll explore a wild and unknown environment, facing questions and making interpersonal choices that can build or destroy the only meaningful relationship you have."

[See also (via: http://blog.tanmade.com/post/113092344186/migurski-firewatch-is-a-mystery-set-in-the ):

“Campo Santo Shows You Firewatch”
http://www.twitch.tv/camposanto/c/5068947

developer's blog
http://blog.camposanto.com/ ]]]></description>
<dc:subject>games gaming wilderness videogames outdoors wyoming camposanto edg radio toplay</dc:subject>
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<item rdf:about="http://www.williamcronon.net/writing/Cronon_Riddle_Apostle_Islands.htm">
    <title>&quot;The Riddle of the Apostle Islands&quot; ORION, MAY/JUNE 2003</title>
    <dc:date>2015-03-06T05:59:38+00:00</dc:date>
    <link>http://www.williamcronon.net/writing/Cronon_Riddle_Apostle_Islands.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And yet: the Apostle Islands also have a deep human history that has profoundly altered the "untouched" nature that visitors find here. The archipelago has been inhabited by Ojibwe peoples for centuries, and remains the spiritual homeland of the Red Cliff and Bad River Ojibwe bands whose reservations lie just across the water. Ojibwe people continue to gather wild foods here as they have done for centuries. The largest of the islands, Madeline, was the chief trading post on Lake Superior for French and native traders from the seventeenth century forward. Commercial fisheries have operated in these waters since the mid-nineteenth century, with small fishing stations scattered among the islands for processing the catch in all seasons. The islands saw a succession of economic activities ranging from logging to quarrying to farming. Most have been completely cut over at least once. The Apostles possess the largest surviving collection of nineteenth-century lighthouses anywhere in the United States. Finally, tourists have sought out the islands since the late nineteenth century, and they too have left marks ranging from lodges to cottages to docks to trails as evidence of the wilderness experience they came to find.

All of this would seem to call into question the common perception among visitors that the Apostles are "untouched," and might even raise doubts about whether the National Lakeshore should be legally designated as wilderness. But although most parts of these islands have been substantially altered by past human activities, they have also gradually been undergoing a process that James Feldman, an environmental historian at the University of Wisconsin-Madison who is writing a book about the islands, has evocatively called "rewilding." The Apostles are thus a superb example of a wilderness in which natural and human histories are intimately intermingled. To acknowledge past human impacts upon these islands is not to call into question their wildness; it is rather to celebrate, along with the human past, the robust ability of wild nature to sustain itself when people give it the freedom it needs to flourish in their midst."]]></description>
<dc:subject>nature wilderness 2003 naturalhistory culture wild jamesfeldman rewilding history humans via:ayjay</dc:subject>
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<item rdf:about="http://aeon.co/magazine/science/no-island-is-an-island-in-a-cosmopolitan-age/">
    <title>Is it time to cut adrift from island thinking? – Libby Robin – Aeon</title>
    <dc:date>2014-12-19T15:47:12+00:00</dc:date>
    <link>http://aeon.co/magazine/science/no-island-is-an-island-in-a-cosmopolitan-age/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[now here:
https://aeon.co/essays/island-mindedness-has-no-place-in-a-cosmopolitan-age ]

"Island-mindedness is born in island places, but the islands of the mind have a broad appeal. Is this hard-wired? Recognising an island of safety and refuge might have enabled our hominin ancestors to find stepping stones out of Africa in times of environmental stress. The concept of the island has long been prominent in literature and useful in science: biologists and geographers, national park managers and archaeologists, linguists, geneticists and evolutionary theorists have all turned at times to the model of the island. Yet it might no longer be a great model for the new needs and concerns of our rapidly globalising century."

…

"An island is as much metaphor as it is physical place. Nature and wilderness reserves became the real nature for quantitative biological theorists. They could ignore the complex stuff of urban development and human communities. An island could stand for the Garden of Eden, in an age when wilderness was the highest ideal for conservation.

Islands are also devices for thinking mathematically, for simplifying the real world and leaving out messy variables. MacArthur and Wilson were conscious of the complexity of the processes they wished to explain quantitatively – processes such as dispersal, invasion, competition, adaptation and extinction. An island-based theory, they acknowledged, left out ‘many of the most troublesome – and interesting – problems’. Ecological principles need sound theories and statistical significance if they are going to attract support from governments and policymakers. Ultimately, they argued, islands and continents need to be understood together, but the island was the basis for mathematical certainty – for laws – in the management of nature. Their final chapter, ‘Prospect’, argued that biogeography was mature enough to ‘be reformulated in terms of the first principles of population ecology and genetics’."

…

"The island had seemed an ideal field for ‘experimentation’, but island biogeography did not take sufficient account of time and history, and the assumption that the island’s ecological future was heading steadily towards some sort of ‘balance’ was misplaced. In 1986, the Finnish philosopher-ecologist Yrjö Haila argued that the equilibrium model had ‘ossified into a simple formula that began to suppress creative thinking instead of stimulating it’.

Haila advocated ‘a broader, pluralistic appreciation of the role of theories in general’. But ecologists have found it difficult to let go of the elegance and parsimony that equilibrium theories embody, and to see the way life works afresh without theoretical assumptions. In 2006, the ornithologist and oceanic island specialist David W Steadman argued: ‘Data that fail to support an ‘elegant’ model are often regarded as noise or the exception that proves the rule. Elegant models made by deified people die hard.’

Wilson’s fame gave the equilibrium theory a longer life than its data supported. The balance of nature was attractive beyond science, and it has a romantic following, particularly among conservationists and nature lovers who support the national parks and ‘wilderness’ ideals. The US Wilderness Act is now 50 years old, and things have moved on during the Great Acceleration of change in the same period.

Even as the theory of island biogeography was gaining supporters, the critique of the balance of nature was gathering pace within ecology. National parks and nature reserves management took for granted that nature could somehow heal itself, if protected from humanity. Experimental ideas about islands drove – and at times limited – the conservation agenda, because managers still indulged the idea that nature could be fenced off, or isolated from the threat of humanity. In the past half-century, during which the human population has more than doubled, theories for protecting nature from our overexploitation have proliferated. Biological extinctions have accelerated unabated."

…

"In the ‘post-national’ 21st century, borders are no longer as fixed as national jurisdictional law suggests. Australia has, at times, excised itself from its islands to handle the politics of asylum‑seeking. Would-be migrants, seeking refuge in Australia, are held on offshore islands until their status is legitimated or denied. By this means, successive Australian governments have deprived vulnerable people, including children, of basic human rights. For the sake of domestic political convenience, the nation of the plastic stencil sometimes defines itself without the islands where refugee boats land. The fact that people abandon nations and passports because of global pressures, because of the impossibility of being at home where they were born, is part of what is changing the nature of nations in a global world. People are no longer from where they came from. They become citizens of where they wash up, or the world. Island-mindedness – the separation of places from other places – is no longer an option.

In this global world, it is flows and circulation, rather than land parcels, that are important. Just as Google maps and GPS have become widespread, territoriality is changing. Flows are about land-and-sea-and-sky-and-people – a collective consciousness that is hard to represent on a 2D map or a phone app.

The island-minded idea of nature, separated from culture, has also changed. Some say we are at the ‘end of nature’: there is now a human signature on all the global flows: the biophysical system is also cultural, as the new epoch of the Anthropocene is imagined. To rework the poet John Dunne, no island-nation is ‘entire of itself’, nor can any island-nature be other than ‘involved in mankind’. Perhaps the bell now tolls for the last island: the blue marble of planet Earth, an island in the infinity of space."

…

"Surtsey is still bleak and black, but mosses and lichens, windswept grasses and stunted shrubs now soften its edges. All its creatures still live as much with the global systems of winds and storms as on the precious fragment of land that erupted 50 years ago. Surviving on such a remote island is, paradoxically, a mark of cosmopolitanism. Only plants and animals that travel easily will flourish there."]]></description>
<dc:subject>libbyrobin via:anne 2014 iceland islands science isolation cosmopolitanism judithschalansky picoiyer surtseyisland peterveth charlesdarwin alfredrusselwallace galápagos alexandervonhumboldt newzealand australia bali lombok ecology biology life robertmacarthur edwardowilson ecosystems discreetness nature wilderness complexity extinction dispersal invasion adaptation competition biogeography geography lordhoweisland yrjöhaila equilibrium conservation adrianmanning jakobvonuexküll flows circulation borders people humans separation anthropocene darwin</dc:subject>
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<item rdf:about="http://us2.campaign-archive1.com/?u=2401e4db39bd66a5fbc59aa5f&amp;id=9816c173b8">
    <title>#53 I don't need a car</title>
    <dc:date>2014-05-19T19:24:49+00:00</dc:date>
    <link>http://us2.campaign-archive1.com/?u=2401e4db39bd66a5fbc59aa5f&amp;id=9816c173b8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I'm shopping for a used car—a Prius—and at any given time there is a small pool of well-maintained second-generations Priuses with less than 125K miles available for under $8000 within a hundred-mile radius of zip code 11211 whose owners can meet at a mutually convenient time to get the car inspected by an independent mechanic. But while I'm browsing, "any given time" feels more like "all given times," and I notice myself looking outside my price and distance and growing more accepting of suspicious vehicle histories, because, like, what if I don't find anything before my rental car is up.

I'm ignoring the wilderness of Priuses not yet on the market. And the deep wilderness beyond that—extending my rental car, using alternate forms of transportation, or returning to a living situation that doesn't necessitate a car. Not to mention the even-deeper wilderness of things I can't imagine. We're constantly at the edge of this wilderness in all areas of our lives, from our relationships (the person we'll meet tomorrow) to work (the gig we'll get emailed about next week) to writing (the experience this summer that turns into a book three years later). To be alive is to walk into the wild.

I'll find my perfect car not by stressing over whether I'm going to find the perfect car, but by waiting for the conditions of perfection to change, on their own, so that when they do align, I'll at least be there to appreciate it. A wise person told me that the best way to shop for a used car is to first tell yourself, I don't need a car.

I don't need a car,
Jack"]]></description>
<dc:subject>liminality jackcheng 2014 betweenness searching wilderness uncertainty between liminalspaces inbetweenness inbetween liminal</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b5dff0635b4f/</dc:identifier>
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<item rdf:about="http://www.smithsonianmag.com/history-archaeology/For-40-Years-This-Russian-Family-Was-Cut-Off-From-Human-Contact-Unaware-of-World-War-II-188843001.html">
    <title>For 40 Years, This Russian Family Was Cut Off From All Human Contact, Unaware of World War II | History &amp; Archaeology | Smithsonian Magazine</title>
    <dc:date>2013-01-31T00:29:19+00:00</dc:date>
    <link>http://www.smithsonianmag.com/history-archaeology/For-40-Years-This-Russian-Family-Was-Cut-Off-From-Human-Contact-Unaware-of-World-War-II-188843001.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 1978, Soviet geologists prospecting in the wilds of Siberia discovered a family of six, lost in the taiga"]]></description>
<dc:subject>culture history russia survival isolation 1978 2013 families religion technology sovietunion freedom taiga wilderness agafialykova oldbelievers lykovas siberia 1936</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e491383084c4/</dc:identifier>
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<item rdf:about="http://idlewords.com/2012/02/bia%C5%82owie%C5%BCa_forest.htm">
    <title>Białowieża Forest (Idle Words)</title>
    <dc:date>2012-02-20T06:20:32+00:00</dc:date>
    <link>http://idlewords.com/2012/02/bia%C5%82owie%C5%BCa_forest.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One August morning in 2010 I woke up before dawn to go bushwhacking near the Belarussian border. My guide…was waiting outside to take me into one of the last patches of primeval wilderness in Europe, Białowieża Forest."

"The forest is sensitive to small changes in microclimate & soil chemistry. They determine which species of tree will grow best, & the trees in turn affect everyting else. Some of them engage in ruthless chemical warfare, dropping leaves or seeds that poison the soil for their rivals, or attracting animals to trample the competition. Others suction up water at a prodigious rate to dry out their neighbors. The forest is one giant monument to plant’s inhumanity to plant."

"Apart from a blade of bisongrass, each bottle of this vodka also includes an implicit raised middle finger to the Latin alphabet, in the form of the magnificent Polish word źdźbło (blade of grass). That last vowel represents the rest of the word laughing at you after you have tried to pronounce it."
]]></description>
<dc:subject>bisongrass europe history hunting wilderness primevalwilderness microclimates 2010 2012 białowieżaforest forest forests poland maciejceglowski maciejcegłowski</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:dd0dd7caa60a/</dc:identifier>
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<item rdf:about="http://hilobrow.com/2011/09/16/the-call-of-the-feral/">
    <title>The Call of the Feral | HiLobrow</title>
    <dc:date>2011-09-19T07:22:59+00:00</dc:date>
    <link>http://hilobrow.com/2011/09/16/the-call-of-the-feral/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Like weeds, we grow in disturbed soil, subsiding between progress and collapse. And yet the very qualities of the feral, qualities that condition our thriving — anonymity, wariness, curiosity — have a way of shading imperceptibly into liabilities.…In London’s Wild we find much that is glowering and judgmental —a gospel of the strong — an exaltation of the primordial qualities of the Law.

The feral, by contrast, is the quality of having no qualities…

we should presume that the feral will only gain in importance in years to come. For as power evades the work of politics, infiltrating the circuits that connect consciousness to consciousness; as the planet urbanizes, filling up with walls to hem us in; as the climate tilts inexorably under the deranging influence of that preeminent domesticated species, Homo sapiens; all creatures must learn to cultivate the feral qualities."

[See also: http://hilobrow.com/tag/feral-muse/ ]]]></description>
<dc:subject>matthewbattles feral anarchism anarchy literature jacklondon animals deschooling consciousness zizek anonymity 4chan wariness curiosity callofthewild tovejansson dhlawrence zygmuntbauman jeanstafford refugees liquidtimes thetruedeiver themountainlion thefox progress collapse wilderness wild</dc:subject>
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