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Oceans of Noise: Episode One – Science Weekly podcast | Science | The Guardian
"Contrary to popular belief, and the writings of Jacques Cousteau, life beneath the ocean surface is not a silent world but a dense and rich sonic environment where sound plays a fundamental role in life.

In episode one of this three-part series, pioneering nature sound recordist Chris Watson begins a journey driven by his fascination with recording the songs and signals of life under the ocean surface. He will meet scientists examining the possible impacts of noise pollution, from the likes of shipping noise and seismic explosions used in the search for oil and gas. He will also talk to sound artists trying to raise awareness of the issue through their art.

Watson talks to Dr Lucille Chapuis, a marine biologist from the University of Exeter, who explains why water is such an effective medium for sonic communication, and how different types of marine life take advantage of this. Marine biologist Asha de Vos is an ocean educator, senior TED fellow and pioneer of blue whale research in the northern Indian Ocean. De Vos talks about how the mystery of life under the sea lured her towards an incredible career in conservation. She believes that just as sound is crucial to these majestic creatures, their survival is crucial to us.

Much of what we know about the significance of sound to the marine environment began with the research of Prof Christopher Clark from Cornell University. He takes Watson back to where it all began as he relives the moment where he realised just how important sound is to all life in the sea. But Clark also reveals the gradual realisation of the extent of the threat of sound pollution to marine life."

[Episode 2
"In episode two, the pioneering nature sound recordist Chris Watson and sound artist Jana Winderen meet a team from Norway’s Institute of Marine Research and climb aboard a research vessel setting sail around the Austevoll islands.

Like many countries, Norway benefits economically from oil and gas exploration and shipping. However, the threat of ocean noise pollution and its potential to harm fish stocks has instigated trailblazing research into the impact of sound pollution, in this case on spawning cod. On choppy North Sea waters Watson and Winderen meet scientists Nils Olav Handegard and Karen de Jong who, along with a team of international scientists, are using complex underwater recording techniques to try to capture the sound of reproducing cod.

As the sun sets, Watson and Winderen reflect on the relationship between scientists and sound artists, and ponder the role they can have in helping people understand and appreciate the underwater acoustic environment."

Episode 3
https://www.theguardian.com/science/audio/2019/may/03/oceans-of-noise-episode-three-science-weekly-podcast

"As wildlife recordist Chris Watson looks for solutions to ocean noise pollution, he hears from Tim Gordon, whose long-awaited trip to the Great Barrier Reef became a devastating experience when he heard the eerie silence of a dying coral reef, caused in part by global warming.

But despite the pessimistic tone evident in many environment debates, reduction in ocean noise pollution is one area that could spark optimism. Action is being taken across the world – from policymakers to private companies – to address some of the causes of sonic assaults on the underwater acoustic environment. While more action is needed, the future of marine soundscapes is still very much in play.

Watson calls in Markus Reymann, whose organisation TBA21–Academy uses a state-of-the-art sound recording sea vessel to connect scientists and policymakers with the ocean. Watson also talks to Nicolas Entrup of Oceancare, an organisation attempting to build international consensus on how to address oceanic noise pollution.

Watson also calls again on scientists and ocean conservation advocates, including Asha de Vos and Prof Christopher Clark.

We would like to thank all of our contributors for the series, as well as: Carlos Duarte, Jana Winderen, Knut Korsbrekke at Norway’s Institute of Marine Research, Steve Simpson at the University of Exeter, Marianne Helene, Roger Payne, Michel Andre, Bob Dziak, Ray Fischer and Christ de Jong."]
sound  oceans  audio  chriswatson  ashadevos  animals  nature  2019  janawinderen  markusreymann  multispecies  morethanhuman  noisepollution  hydrophones 
10 days ago by robertogreco
The SOUND of Millions of Monarch Butterflies! - YouTube
"How many butterflies does it take to make a noise in the woods? A few million. Watch (and listen!) as these monarchs put on a show at their overwintering site in Mexico.

This was filmed while leading a trip to visit the monarch migration with Atlas Obscura."
sound  multispecies  morethanhuman  butterflies  monarchbutterflies  2019  audio  mexico  nature  insects 
10 days ago by robertogreco
Climavore
"CLIMAVORE is a long-term project initiated by Cooking Sections in 2015. It sets out to envision seasons of food production and consumption that react to man-induced climatic events and landscape alterations. Different from the now obsolete Eurocentric cycle of spring, summer, autumn and winter, CLIMAVORE rethinks the construction of space and infrastructure by focusing on how climate alterations offer a new set of clues to adapt our diet to them. Unexpected climatic phenomena, like subsidence, flash floods or drought, may span minutes, days, months, years or centuries. CLIMAVORE is then proposed as a form of devouring following their effects on anthropogenic landscapes. Unlike carnivore, omnivore, locavore, vegetarian or vegan, CLIMAVORE is not only about the origin of ingredients, but also about the agency that those ingredients have in providing spatial and infrastructural responses to man-induced climatic events for a certain period of time. At the core is to embrace a flexible form of eating, shifting for instance to drought resistant crops in a period of water scarcity or filter feeders during times of polluted or acidified waters. Framing our diet within a globally financialised landscape, and challenging large-scale agribusiness groups dictating what is to be produced and consumed, the notion of CLIMAVORE critically questions the geopolitical implications behind the making of climate alterations and the pressures they enforce on humans and nonhumans alike.

season@climavore.org

Collaborators: Jesse Connuck (2015), Tanya Kramer (2017), Harry Keene (2017-2018), Blanca Pujals (2017-2018), Matthew Darmour-Paul (2018)
Graphic Design: An Endless Supply"
climavore  climate  food  cooking  seasons  seasonal  climatechange  local  scarcity  multispecies  morethanhuman 
26 days ago by robertogreco
Opinion | Make America Graze Again - The New York Times
"Nashville’s Zach Richardson uses sustainable practices — and a flock of sheep — to clear overgrown landscapes."
landscape  sheep  multispecies  urban  animals  morethanhuman  2019  sustainability 
4 weeks ago by robertogreco
Un muro invisible se alza entre los buitres de España y Portugal | Ciencia | EL PAÍS
[via: https://twitter.com/TurbanMinor/status/1113352919301218304

"1/ A vulture can fly up to 400 kilometres each day in search of carrion. Little should it care whether this flight takes it from one country to another. The vultures of Spain, however, skirt around the Portuguese border with uncanny accuracy. [image: map showing the areas inhabited by to carrion birds]

2/ Eneko Arrondo (@BIOEAF), an ecologist at the Doñana Biological Station (@ebdonana), in Spain, was monitoring the distribution of 60 tagged griffon vultures (Gyps fulvus) and 11 cinereous vultures (Aegypius monachus) for his PhD project when he noticed the sharp pattern. [image: one photo with what seems to be an individual from each of the bird species]

3/ During a 2-year study period, only 13 birds visited Portugal, and they all quickly turned back, Arrondo and his colleagues reported last year in Bio. Conservation. Why the rest flew close to the neighbouring country, but never entered it, was a mystery. https://www.sciencedirect.com/science/article/abs/pii/S0006320717315550

4/ The Portuguese-Spanish border follows river valleys and is not associated with abrupt changes in climate or land-use. What is different on either side, the team learned from Portuguese ornithologists, is the law. [image: map of watersheds on Iberian Peninsula]

5/ Spanish farmers don’t collect dead cattle, but in Portugal, they must bury or burn all carcasses. This leaves no food for vultures, who have learned that the grass is always greener on the eastern side. [photo of birds feasting on a carcass]

6/ A handful of nesting colonies remain in Portugal, says Joaquim Teodósio, a biologist working for the Portuguese Society for the Study of Birds (@spea_birdlife), but the vultures that occupy them spend the daylight hours abroad.

7/ The reasons for the mismatch are historical. In 2001, Europe’s answer to the mad-cow disease (BSE) crisis was banning the abandonment of dead livestock. Spanish vultures, which account for 95% of all scavenging birds in Europe, suffered especially.
https://eur-lex.europa.eu/legal-content/ES/TXT/?qid=1456745645114&uri=CELEX:02001R0999-20160203

8/ Conservationists at the time made a strong case against the ban, which convinced European Union 🇪🇺 legislators to delegate the choice to member states. Some countries, like Spain, resumed cattle abandonment under special conditions. Portugal never changed its laws. [photo of a dog and a cow amidst garbage]

9/ Representatives of BirdLife International, a nature conservation partnership, in both countries (@SEO_BirdLife 🇪🇸 / @spea_birdlife 🇵🇹) argue wildlife will benefit from the integration of sanitary policies across European borders.

10/ It's not just vultures at stake: the collection, transportation and disposal of dead animals is costly and polluting. [animated GIF of a smokestack]

11/ One study, published in Scientific Reports, calculated that taking these jobs from scavengers in Spain involved annual payments of around $50 million to insurance companies and the emission of 77,344 metric tons of equivalent carbon dioxide every year. https://www.nature.com/articles/srep07811

12/ Activists in Portugal are pushing for change. They ask for carrion abandonment permits for farmers, or at least for designated feeding stations where dead cattle may be allowed to rot. Until such measures are granted, an invisible ecological barrier hovers above the border. [GIF showing an old-time film "The End" marking]

13/ This story was published in Spanish for El País last year. Lo recordé hace poco por una conversación y quería compartir en inglés. Dejo aquí el enlace: https://elpais.com/elpais/2018/02/15/ciencia/1518707418_741915.html "
spain  portugal  españa  2018  animals  multispecies  borders  law  laws  vultures  carrion  birds  wildlife  nature  morethanhuman  cattle  farming  ranching  brunomartín 
7 weeks ago by robertogreco
Language Is Migrant - South Magazine Issue #8 [documenta 14 #3] - documenta 14
"Language is migrant. Words move from language to language, from culture to culture, from mouth to mouth. Our bodies are migrants; cells and bacteria are migrants too. Even galaxies migrate.

What is then this talk against migrants? It can only be talk against ourselves, against life itself.

Twenty years ago, I opened up the word “migrant,” seeing in it a dangerous mix of Latin and Germanic roots. I imagined “migrant” was probably composed of mei, Latin for “to change or move,” and gra, “heart” from the Germanic kerd. Thus, “migrant” became “changed heart,”
a heart in pain,
changing the heart of the earth.

The word “immigrant” says, “grant me life.”

“Grant” means “to allow, to have,” and is related to an ancient Proto-Indo-European root: dhe, the mother of “deed” and “law.” So too, sacerdos, performer of sacred rites.

What is the rite performed by millions of people displaced and seeking safe haven around the world? Letting us see our own indifference, our complicity in the ongoing wars?

Is their pain powerful enough to allow us to change our hearts? To see our part in it?

I “wounder,” said Margarita, my immigrant friend, mixing up wondering and wounding, a perfect embodiment of our true condition!

Vicente Huidobro said, “Open your mouth to receive the host of the wounded word.”

The wound is an eye. Can we look into its eyes?
my specialty is not feeling, just
looking, so I say:
(the word is a hard look.)
—Rosario Castellanos

I don’t see with my eyes: words
are my eyes.
—Octavio Paz

In l980, I was in exile in Bogotá, where I was working on my “Palabrarmas” project, a way of opening words to see what they have to say. My early life as a poet was guided by a line from Novalis: “Poetry is the original religion of mankind.” Living in the violent city of Bogotá, I wanted to see if anybody shared this view, so I set out with a camera and a team of volunteers to interview people in the street. I asked everybody I met, “What is Poetry to you?” and I got great answers from beggars, prostitutes, and policemen alike. But the best was, “Que prosiga,” “That it may go on”—how can I translate the subjunctive, the most beautiful tiempo verbal (time inside the verb) of the Spanish language? “Subjunctive” means “next to” but under the power of the unknown. It is a future potential subjected to unforeseen conditions, and that matches exactly the quantum definition of emergent properties.

If you google the subjunctive you will find it described as a “mood,” as if a verbal tense could feel: “The subjunctive mood is the verb form used to express a wish, a suggestion, a command, or a condition that is contrary to fact.” Or “the ‘present’ subjunctive is the bare form of a verb (that is, a verb with no ending).”

I loved that! A never-ending image of a naked verb! The man who passed by as a shadow in my film saying “Que prosiga” was on camera only for a second, yet he expressed in two words the utter precision of Indigenous oral culture.

People watching the film today can’t believe it was not scripted, because in thirty-six years we seem to have forgotten the art of complex conversation. In the film people in the street improvise responses on the spot, displaying an awareness of language that seems to be missing today. I wounder, how did it change? And my heart says it must be fear, the ocean of lies we live in, under a continuous stream of doublespeak by the violent powers that rule us. Living under dictatorship, the first thing that disappears is playful speech, the fun and freedom of saying what you really think. Complex public conversation goes extinct, and along with it, the many species we are causing to disappear as we speak.

The word “species” comes from the Latin speciēs, “a seeing.” Maybe we are losing species and languages, our joy, because we don’t wish to see what we are doing.

Not seeing the seeing in words, we numb our senses.

I hear a “low continuous humming sound” of “unmanned aerial vehicles,” the drones we send out into the world carrying our killing thoughts.

Drones are the ultimate expression of our disconnect with words, our ability to speak without feeling the effect or consequences of our words.

“Words are acts,” said Paz.

Our words are becoming drones, flying robots. Are we becoming desensitized by not feeling them as acts? I am thinking not just of the victims but also of the perpetrators, the drone operators. Tonje Hessen Schei, director of the film Drone, speaks of how children are being trained to kill by video games: “War is made to look fun, killing is made to look cool. ... I think this ‘militainment’ has a huge cost,” not just for the young soldiers who operate them but for society as a whole. Her trailer opens with these words by a former aide to Colin Powell in the Bush/Cheney administration:
OUR POTENTIAL COLLECTIVE FUTURE. WATCH IT AND WEEP FOR US. OR WATCH IT AND DETERMINE TO CHANGE THAT FUTURE
—Lawrence Wilkerson, Colonel U.S. Army (retired)


In Astro Noise, the exhibition by Laura Poitras at the Whitney Museum of American Art, the language of surveillance migrates into poetry and art. We lie in a collective bed watching the night sky crisscrossed by drones. The search for matching patterns, the algorithms used to liquidate humanity with drones, is turned around to reveal the workings of the system. And, we are being surveyed as we survey the show! A new kind of visual poetry connecting our bodies to the real fight for the soul of this Earth emerges, and we come out woundering: Are we going to dehumanize ourselves to the point where Earth itself will dream our end?

The fight is on everywhere, and this may be the only beauty of our times. The Quechua speakers of Peru say, “beauty is the struggle.”

Maybe darkness will become the source of light. (Life regenerates in the dark.)

I see the poet/translator as the person who goes into the dark, seeking the “other” in him/herself, what we don’t wish to see, as if this act could reveal what the world keeps hidden.

Eduardo Kohn, in his book How Forests Think: Toward an Anthropology Beyond the Human notes the creation of a new verb by the Quichua speakers of Ecuador: riparana means “darse cuenta,” “to realize or to be aware.” The verb is a Quichuan transfiguration of the Spanish reparar, “to observe, sense, and repair.” As if awareness itself, the simple act of observing, had the power to heal.

I see the invention of such verbs as true poetry, as a possible path or a way out of the destruction we are causing.

When I am asked about the role of the poet in our times, I only question: Are we a “listening post,” composing an impossible “survival guide,” as Paul Chan has said? Or are we going silent in the face of our own destruction?

Subcomandante Marcos, the Zapatista guerrilla, transcribes the words of El Viejo Antonio, an Indian sage: “The gods went looking for silence to reorient themselves, but found it nowhere.” That nowhere is our place now, that’s why we need to translate language into itself so that IT sees our awareness.

Language is the translator. Could it translate us to a place within where we cease to tolerate injustice and the destruction of life?

Life is language. “When we speak, life speaks,” says the Kaushitaki Upanishad.

Awareness creates itself looking at itself.

It is transient and eternal at the same time.

Todo migra. Let’s migrate to the “wounderment” of our lives, to poetry itself."
ceciliavicuña  language  languages  words  migration  immigration  life  subcomandantemarcos  elviejoantonio  lawrencewilkerson  octaviopaz  exile  rosariocastellanos  poetry  spanish  español  subjunctive  oral  orality  conversation  complexity  seeing  species  joy  tonjehessenschei  war  colinpowell  laurapoitras  art  visual  translation  eduoardokohn  quechua  quichua  healing  repair  verbs  invention  listening  kaushitakiupanishad  awareness  noticing  wondering  vicentehuidobro  wounds  woundering  migrants  unknown  future  potential  unpredictability  emergent  drones  morethanhuman  multispecies  paulchan  destruction  displacement  refugees  extinction  others  tolerance  injustice  justice  transience  ephemerality  ephemeral  canon  eternal  surveillance  patterns  algorithms  earth  sustainability  environment  indifference  complicity  dictatorship  documenta14  2017  classideas 
9 weeks ago by robertogreco
An Essay by Miho Nonaka | Kenyon Review Online
[So good. There's really no good way to quote this one, so here are just a few sections.]

"Heavenly Worm

Mrs. Itō, our fourth-grade teacher, drew a new kanji character on the board: 蚕. “Worm from heaven,” she announced, “as you can see.” Heaven splits open like a curtain (天) and inside it dwells the worm (虫). For each student, she took out five worms from her basket and put them in a small paper box to take home. Having just hatched from their eggs, these worms were still covered in little black hairs. That’s why at this stage they are called kego (hairy baby), Mrs. Itō told us. To feed these dark babies, julienne your mulberry leaves first."



"Platinum Boy, 2006

After decades of research, Japanese silkworm breeders discovered a reliable method of hatching exclusively male silkworms. Female silkworms eat more, sleep more, take up more space, and are measurably less efficient in transforming mulberry leaves into silk. The verdict was clear: female silkworms are inferior for silk production.

Silk spinners and kimono weavers are unanimous in their praise of male silk: their thread is consistently finer, sturdier, glossier, whiter, and their cocoons are easier to harvest when boiled.

The birth site of Platinum Boy is literally black and white. When you look at a piece of paper where silkworm eggs are laid, white eggs are the empty shells from which male larvae have already hatched. They will thrive on the diet of tender mulberry shoot which, combined with their spit, will eventually turn into raw silk, translucent like frosted glass. The dark eggs contain female larvae that will never hatch and only keep darkening."



"Ten Thousand Leaves I

Compiled in the mideighth century, Man’yōshū (Collection of Ten Thousand Leaves) is the oldest Japanese anthology: more than forty-five hundred poems in twenty books. In the sweltering heat of the attic, I wasn’t looking for any particular motif when I happened on poem No. 2495, composed by Kakinomoto no Hitomaro, a low rank courtier and one of the “Saints of Japanese Poetry”:
like my mother’s
silkworms confined
inside cocoons,
how can I see my love
who lives secluded at home?

Poem No. 2991 is almost the same poem by another poet, simply tagged “unknown”:
like my mother’s
silkworms confined
inside cocoons,
sadness clouds my heart
when I cannot see her

The motif of a silk cocoon as the inaccessible, lyrical interior goes back to the dawn of Japanese poetics. The cocoon encases the image of the beloved, the poet’s longing that keeps building inside, and in my poem it holds the mother as a mythical seamstress, stitching blue in each wrist of her unborn daughter."



"職人 I

I used to blame my grandmother on my father’s side, who was described to me as fierce, frantic, funny, a destructive visionary and unsuccessful business entrepreneur during the critical times of the Second World War. When I felt defeated by the radical pull of my own emotion, I would attach them to the face of the woman I had never met in person, only in a fading picture where she stands next to my young father without glasses, still a student with surprisingly gentle eyes.

My father recently told me during one of our late-night international calls from Tokyo: “Your grandfathers were both shokunin (craftsman), remember? It’s in your DNA, too.” His father had come from a large family of silk farmers. After he left home, adopting the newly introduced Singer sewing machines, he began manufacturing Japanese cloven-toed socks, the traditional kind that used to be hand-sewn, and during the war, he took the assignment to sew parachutes for the Imperial Japanese Army Air Force. While he worked under dimmed light, my young father put up his primitive drawing of warplanes on the wall, covered in fine grains of sand."



"Small Things

They say (I love the convenience, but who are “they”?) that attention to detail is a characteristic of the Japanese. I am drawn to small things: tadpoles, silica beads, star sands in a vial, a notebook the size of a thumbnail, fish scales, a nativity scene inside half a walnut shell. I am terribly myopic like my father, and I like things that are near. Large things loom over and terrify: airports, Costco, churches in Texas, the Tokyo Skytree, Mount Rushmore (those granite faces I once believed had surfaced in response to the historic atomic bombing), and that elusive word “global.”"



"Komako

It didn’t occur to me until I tried translating a few passages from Snow Country that the young geisha’s name Komako (駒子) means Pony Child. What inspired the author Kawabata to portray his heroine as a woman of equine grace? We don’t know her family name. On the other hand, we don’t know the first name of Shimamura, who is referred to only by his last name.

I imagine if your family name is a gate to the house, your first name must be its interior. In the days when the first book of Man’yōshū was composed, asking a maiden’s first name was synonymous with proposing to her. Knowing it meant possessing the person.

Komako’s body is translucent like a silkworm, and an unearthly room encloses her fruitless passion like a white cocoon. While writing Snow Country, Kawabata says he distanced himself from Shimamura, who serves merely as a foil to Komako. “As an author, I entered deep inside the character of Komako, but casually turned my back to Shimamura,” he writes in the afterward. “Especially in terms of emotion—Komako’s sadness is nothing other than my own sadness. . . .” And so it is; his heart has become subsumed into her heart."



"Body

I find it impossible to talk about the body (mine and everyone else’s) without sounding embarrassed or oddly distant. I don’t mean to self-deprecate, but it has been almost too fashionable, too charged a topic for me to feel safe around. (A cowardly thing to say—the truth is, no one is safe.)

I won’t pretend my body is a plain blockhouse, or a slab of flesh aching with desire or lack thereof. Who could have taught me to stay at home in my own body all the while I traveled from one country to another, turning from the spontaneous, if careless, music of my mother tongue to the cautious economy of English, reaching out, in the hope of actually reaching and being reached?

For the subjects most critical to me, I find no teachers. Perhaps there is not enough demand? I believe I am badly behind everyone and that I missed an opportunity to ask questions long ago. People my age in this country sound fluent in the body, discussing it with just the right amount of sarcasm and laughter without revealing much, like they have been on intimate terms with it since they learned to speak. I suppose I should have listened to the body harder, without ulterior motives."
mihononaka  silk  essays  canon  howwewrite  2017  silkworms  multispecies  japan  japanese  language  gender  via:ayjay  poetry  writing  fabric  textiles  srg  glvo  insects  history  cocoons  craft  translation  languages  childhood  change  materials  process  form  details  weaving  texture  morethanhuman  shinto  bodies  body  small  slow 
february 2019 by robertogreco
Think Like a Scientist: Renewal on Vimeo
[via: "How the Elwha River Was Saved: The inside story of the largest dam removal project in US history."
http://tlas.nautil.us/video/291/how-the-elwha-river-was-saved

"I know firsthand what a hydroelectric dam can do to the environment. As a tribal member growing up on the Lower Elwha Klallam Tribe’s reservation, the Elwha River and its two hydroelectric dams were in my backyard. Before the dams, whose construction began in 1910, the river was rich with several species of fish, including steelhead trout, and all five species of Pacific salmon. My great-grandfather and tribal elder, Edward Sampson, shared stories with me of catching 100-pound Chinook salmon, then watching the salmon populations decline when the dams came. Salmon have always been culturally and spiritually important to my tribe. They are treated reverently, and celebrated with ceremonies after the first catch of each year.

The Elwha dams were built without fish ladders, gently sloping structures that connect waters on either side of the dam. These ladders are important for anadromous fish, meaning stream-born fish that live part of their lives in the ocean and later return to their natal streams to spawn. Salmons are anadromous, and carry with them marine-derived nutrients that are important to the entire Elwha watershed ecosystem. Salmon carcasses provide nutrients for other wildlife and fertilizer for riparian vegetation.

My work has strengthened my ties to my home.

Without fish ladders, the dams blocked access by salmon to 90 percent of their historic spawning grounds, halted the flow of marine-derived nutrients into the ecosystem, and dramatically reduced salmon populations. They also negated agreements in the tribe’s 1855 Point No Point Treaty, which stated that it would have permanent fishing rights on the Elwha River.

The history of the dam was tightly woven in the history of my own family. My grandfather worked for the company that ran the dams for his entire career, while my grandmother was an activist working to remove the dams and restore the salmon populations. Then, on Sept. 17, 2011, the largest dam removal and river restoration project in United States history was set into motion. Both dams were removed, and the Elwha River began to flow freely again for the first time in 100 years.

My realization of the role people have in ecosystem health, brought about in part by watching my tribe fight for the removal of the dams and the restoration of the salmon, inspired me to pursue a career working in natural resources. I decided to return to my home on the reservation to pursue a degree in environmental science at Western Washington University, after attending the University of Hawaii at Mānoa for two years and studying marine biology. I was hired as an intern for the tribe’s wildlife program in 2014. Four months into my internship, I was hired for a part-time position by the tribe’s wildlife program manager, Kim Sager-Fradkin, while maintaining a full-time student schedule. In addition to a Columbian black-tailed deer mortality study, this program gave me an opportunity to study Elwha river otters and to be a part of an Elwha River Restoration wildlife monitoring project.

I am particularly proud of my involvement in the three-year, collaborative study monitoring Elwha wildlife recolonization. The Lower Elwha Klallam Tribe, the United States Geological Survey, the National Park Service, and Western Washington University were all involved. The study gave me the opportunity to survey beavers, songbirds, deer and elk, vegetation and large woody debris, and small mammal trapping surveys. The experiences I’ve had during this study observing wildlife interactions with the environment over time have reinforced my desire to further my education studying population ecology. Because of this, I will be starting graduate school at the University of Idaho with a newly-funded project to study cougar population size and structure on the Olympic Peninsula.

My work has strengthened my ties to my home. In the years since I’ve returned, I’ve become closer with my tribal and scientific communities, and have grown an even stronger appreciation for the Elwha River ecosystem. The river restoration has been a major success for the Klallam people, and proves the effectiveness of methods for ecosystem restoration that will hopefully be used as a model in other restoration efforts worldwide. And for me personally, the experience of working on this restoration project and seeing firsthand the regeneration of the former lakebeds and of the historic lands of my people has been incredibly reaffirming."]
elwah  elwahiver  washingtonstate  2018  cameronmacias  rivers  nature  conservation  ecosystems  ecology  wildlife  dams  salmon  multispecies  morethanhuman  fish  klallam  olympicpeninsula  clallamcounty  restoration 
february 2019 by robertogreco
Foxhunt by anomalina
"An atmospheric, Witness-like first person puzzle game based on clues left by the enigmatic Fox... are you clever enough to meet him and escape this deathless, dimensionless, cold white desert?"

[via: https://www.theverge.com/2019/1/6/18166692/foxhunt-the-witness-itch-io-short-play ]
games  gaming  videogames  edg  srg  multispecies  morethanhuman  2019  thewitness 
january 2019 by robertogreco
City Grazing
"City Grazing is a San Francisco-based goat landscaping non-profit organization dedicated to sustainable land management and fire risk reduction through outreach, education, and implementation of goat grazing. An environmentally beneficial solution to weed control, we rent out goats to clear public and private land. Whether you have an acre or an overgrown backyard, our goats would be eager to eat your weeds and aid in fire prevention naturally. When they are not out on the job our herd lives on pasture in San Francisco’s Bayview district between the SF Bay Railroad and Bay Natives Nursery.

Goat grazing is an ecologically sound practice that eliminates the need for toxic herbicides, chemicals, and gas-powered lawn mowers. They clear brush in areas that people or machines cannot easily reach, like steep slopes or ditches. Grazing reduces fuel loads that cause fires to escalate quickly. Managed annual grazing is an effective way to minimize poison oak and invasive seed-bearing weeds while promoting the health of native perennial species.

Grazing discourages invasive weeds propagated by seeds which are eaten and largely rendered sterile via ruminant digestion, and encourages regrowth of perennial native plants, promoting healthy, deep root development in these more desirable natives, which in turn leads to more water stored in the earth, which leads to better drought resistance, again aiding in reducing fire hazard.

City Grazing is doing something that’s largely unprecedented and dedicated to staunch environmentalism. Goats not only reduce the potential fuel load, they help restore soil fertility by providing organic fertilizer. Their digestion naturally converts unruly unwanted vegetation into little pellets of immediately bioavailable soil nutrients. No composting is required and the nutrients return directly to the topsoil. In terms of environmental stewardship and doing what’s best for our land and our planet’s atmosphere, goat grazing is of incredible value.

Goats also benefit people by reducing our exposure to hazards we may encounter when attempting to do this work by traditional methods: Said San Francisco Public Works Director Mohammed Nuru, speaking of City Grazing’s herd working to clear poison oak and other undesirable vegetation from Twin Peaks: “Thank God for goats. They can navigate the steep terrain nimbly and access areas that our employees would have a much harder time traversing safely to get the job done. Plus, goats are eco-friendly and really fun to see in the middle of San Francisco.”

We find that goats not only do an environmentally beneficial job of converting unwanted weeds into healthy soil, they also bring communities together, create compelling work for people, and inspire us all.

City Grazing supports and encourages sustainable land management, by providing goat grazing to local residents, schools, universities, community organizations, municipalities, businesses, and home owners’ associations to create fire safety and healthy soil through the use of goat grazing.

No other form of weed control comes with such a great character! Our herd is very friendly, lively, and great with children. As we work around the city, City Grazing teaches about animal husbandry and ecological stewardship of industrial land.

Our goats are entertainers! Some of them are natural stars who love cameras and attention. We have goats available for parties, educational visits, acting roles, documentaries, and special events of all kinds. We are happy to answer any inquiries and love finding creative opportunities to connect goats with the greater world."

[See also: https://www.youtube.com/watch?v=-ai2OFY2wug ]
sanfrancisco  goats  multispecies  animals  classideas  urban  urbanism  cities  morethanhuman 
december 2018 by robertogreco
Pink Chicken Project
"Pink Chicken Project suggests using a “Gene Drive” to change the colour of the entire species Gallus Gallus Domesticus to pink.

Being the world's most common bird, the bones of the 60 billion chickens that are killed every year leave a distinct trace in the rock strata (the earth's crust), a marker for the new geological age - the Anthropocene.

To re-occupy this identifier of our age, the project suggests genetically modifying a chicken with pink bones and feathers, using a gene from the insect cochineal to produce a pigment that will be fossilized when combined with the calcium of the bone.

Spreading this gene with the recently invented Gene Drive technique, the species could be permanently altered, on a global scale, in just a few years.

Thereby modifying the future fossil record, colouring the geological trace of humankind, pink!

Pink, is a symbolic color, an opposition to the current global power dynamics, that enable and aggravate the anthropocentric violence forced upon the non-human world.

The pink chicken DNA also carries an encoded message, that calls for an ecological discourse that must include issues of social justice, in order to achieve the radical restructuring of society needed to break the death grip of the sixth extinction.

Lying somewhere between utopia and dystopia, the project attempts to redirect focus to the underlying ethical and political issues;

What future do we really want, and why?

And can we stay humble in facing what is unknowable?"
chicken  animals  multispecies  morethanhuman  2018  dna  genetics  color  anthropocene 
december 2018 by robertogreco
Waiting for Happiness by Nomi Stone - Poems | Academy of American Poets
"Dog knows when friend will come home
because each hour friend’s smell pales,
air paring down the good smell
with its little diamond. It means I miss you
O I miss you, how hard it is to wait
for my happiness, and how good when
it arrives. Here we are in our bodies,
ripe as avocados, softer, brightening
with latencies like a hot, blue core
of electricity: our ankles knotted to our
calves by a thread, womb sparking
with watermelon seeds we swallowed
as children, the heart again badly hurt, trying
and failing. But it is almost five says
the dog. It is almost five."
poems  poetry  morethanhuman  multispecies  human-animalrelations  human-animalrelationships  dogs  pets  nomistone  relationships 
december 2018 by robertogreco
Studying Humpback Whales to Better Communicate with Aliens
"In this video, a pair of scientists talk about their work in studying the communication patterns of humpback whales to learn more about how we might someday communicate with a possible extraterrestrial intelligence. No, this isn’t Star Trek IV. For one thing, whales have tailored their communication style to long distances, when it may take hours to received a reply, an analog of the length of possible interplanetary & interstellar communications. The scientists are also using Claude Shannon’s information theory to study the complexity of the whales’ language and eventually hope to use their findings to better detect the level of intelligence in alien messages and perhaps even the social structure of the alien civilization itself."

[video: https://www.youtube.com/watch?v=-CIcIZzz8B4 ]
animals  biology  communication  whales  2018  multispecies  morethanhuman  sound  audio  via:lukeneff  intelligence  informationtheory  seti  complexity  language  languages  structure  anthropology  social 
november 2018 by robertogreco
k'eguro on Twitter: "PERUVIAN PLANT ESCAPES BRITISH GARDEN CONFINEMENT!"
"I love this description

"Galinsoga parviflora was brought from Peru to Kew Gardens in 1796, and later escaped to the wild in Great Britain and Ireland"

#ANTICOLONIALPLANTS

PERUVIAN PLANT ESCAPES BRITISH GARDEN CONFINEMENT!

Aaron Boothby (@elipticalnight):
there MUST be a history of plants escaping colonial gardens to naturalize themselves & I really need to find it

k'eguro:
now I'm imagining a graphic novel: the great escape

Aaron Boothby:
[GIF]

k'eguro:
and then the little plant said to its friend, "there's a whole world out there, with soil for all of us"

Aaron Boothby:
some escaping in wind, others in rain, in the fur of cats, in bird's feathers, in bird's poop, by creeping past fences, by seducing human theft, by offering tasty fruits

Petero Kalulé (@nkoyenkoyenkoye):
ecological escape strategies"
plants  multispecies  colonialism  morethanhuman  keguromacharia  aaronboothby  peterokalulé  escape  confinement  liberation  anti-colonialism 
november 2018 by robertogreco
Comrade Animal: The habitat beyond anthropocentrism
"During the customary preliminary research phase of this project, we came across a meme which very soon became the starting point of the project itself. It immediately dawned on us that this meme was a condensation of the different themes we wanted to develop with the ‘Comrade Animal’ exhibition and its collection of contents.The diptych accompanied by its caption, seemed to contain all of the different aspects we have taken into consideration for this project.

The trolling meme, with a clearly xenophobic and racist intention, compares a photo of a wooden hut with the caption “Africans today” to the design of an architecture built by beavers with “beavers millions of years ago.” At the bottom: "who's the better architect?". The elements that we can extract are several. The racism of the western man towards the African continent is certainly the underlying goal; and in order to denigrate the African continent, man is compared to an animal.The second element: the animal is inferior to man, it is a being that occupies a lower level in the pyramidal structure in which mankind occupies the vertex, obviously in service to a vision of the world generated by us.

Since the beginning we have asked ourselves whether looking at the relationship between man and animal through their architectures could help us to reevaluate the extremely anthropocentric matrix with which we have shaped the global habitat. At the base we found a necessity: rethinking human creation, and in our specific case that would mean giving shape to artefacts, architectures and objects. It is from this point that the project for the 59th edition of the International Bugatti Segantini Award is born, the main objective of which is a critical re-reading of the events of May 1968 and its consequences, on the occasion of its 50th anniversary. Several reflections concentrated in the Primitive Future Office publication (plug_in, 2014) acted as the foundations of this proposal. Specifically reflections on possible processes of emancipation when dealing with how we shape the habitat, and the traditional hierarchical structures that guide it.

In the publication, our research retraced a series of experiences, starting from the American counterculture movements with manuals such as the Whole Earth Catalog, and how their cross-contamination with movements such as that of May '68, have brought us to the present day, developing the debate on open design and the open source movements applied to the human habitat with makers and fablabs. Taking this line of investigation further, we wanted to go discover non-anthropocentric ways of shaping the habitat, which take into consideration all living organisms and that can perhaps place man back amongst the animals.Would it be possible nowdays to examine the spirit that guided the great changes of '68, and imagine a future in which we can oppose a certain form of culture which, through social, economic and colonial policies, by now hegemonic, appears as dominant? It was through design that ’68 observed a society in which the maker was transformed into a supplier of instruments and not of finished projects, and thus fighting the usual structures of power. Would it be possible in the same way today, to oppose a self-proclaimed supremacy of the human species over other species considered less important? In an era in which ancient conflicts between humans have returned, it could be that a vision of our habitat no longer based solely on the human being, might represent a real turning point.

The exhibit mixes three artists/designers with three professionals from the world of social sciences, pushing for an interdisciplinary reflection on the implications of anthropocentrism and our relationship with other living beings in the way we shape the space we inhabit."

[See also:
https://www.instagram.com/comradeanimal/
https://gluqbar.xyz/Editions ]
multispecies  animals  morethanhuman  interdisciplinary  anthropocene  human-animalrelations  human-animalrelationships  leonardocaffo  sofiabelenky  hunterdoyle  leonardodellanoce  oliviergoethals  angelorenna  palazziclub  parasite2.0  stefanocolombo  eugeniocosentino  lucamarullo  architecture  art  design  albertowolfgango  amadeod'asaro 
october 2018 by robertogreco
Emergent Strategy, by adrienne maree brown | AK Press
"Inspired by Octavia Butler's explorations of our human relationship to change, Emergent Strategy is radical self-help, society-help, and planet-help designed to shape the futures we want to live. Change is constant. The world is in a continual state of flux. It is a stream of ever-mutating, emergent patterns. Rather than steel ourselves against such change, this book invites us to feel, map, assess, and learn from the swirling patterns around us in order to better understand and influence them as they happen. This is a resolutely materialist “spirituality” based equally on science and science fiction, a visionary incantation to transform that which ultimately transforms us.

“Necessary, vital, and timely.” —Ayana Jamieson, Octavia E. Butler Legacy Network

“Adrienne leads us on a passionate, purposeful, intimate ride into this Universe where relationships spawn new possibilities. Her years of dedication to facilitating change by partnering with life invite us to also join with life to create the changes so desperately needed now.” —Margaret Wheatley, author of Leadership and the New Science

“Adrienne has challenged me, enlightened me and reminded me that transformation happens in our natural world every day and we can borrow from it strategies to transform ourselves, our organizations, and our society.” —Denise Perry, Black Organizing for Leadership and Dignity (BOLD)

“A word/heart sojourn through the hard questions.” — Makani Themba, facilitator for the Movement for Black Lives

“Emergent Strategy…reminds us, directly and by example, that wonder (which at its heart is love), is the foundation of our ability to shape change and create the world we want.” —Alta Starr, leadership development trainer at Generative Somatics

“Drawing on sources as varied as poetry, science fiction, forests, ancestors, and a desired future, Emergent Strategy speaks with ease about what is hard and brings us into that ease without losing its way. Savor and enjoy!” —Elissa Perry, Management Assistance Group

adrienne maree brown, co-editor of Octavia’s Brood: Science Fiction from Social Justice Movements, is a social justice facilitator, healer, and doula living in Detroit.:
books  toread  adriennemareebrown  via:pauisanoun  emergent  octaviabutler  self-help  change  flux  morethanhuman  forests  sciencefiction  scifi  ancestors  futures  future 
october 2018 by robertogreco
Warnings Along the Drought Line – BLDGBLOG
"Elise Hunchuck, whose project “An Incomplete Atlas of Stones” sought to document warning stones placed along the Japanese coast to indicate safe building limits in case of tsunamis, has called my attention to a somewhat related phenomena in Central Europe.

So-called “hunger stones” have been uncovered by the low-flowing, drought-reduced waters of Czech Republic’s Elbe River, NPR reports. Hunger stones are “carved boulders… that have been used for centuries to commemorate historic droughts—and warn of their consequences.” One stone, we read, has been carved with the phrase, Wenn du mich siehst, dann weine, or “If you see me, weep.”

Although there are apparently extenuating circumstances for the rocks’ newfound visibility—including a modern-day dam constructed on the Elbe River which has affected water levels—I nonetheless remain haunted by the idea of uncovering buried or submerged warnings from our own ancestors stating that, in a sense, if you are reading this, you are already doomed.

Read a bit more over at NPR."
bldgblog  stones  multispecies  morethanhuman  warnings  drought  czechrepublic  elisehunchuck  climatechange  climate  memory  legacy  communication  rivers  europe  2018  history 
october 2018 by robertogreco
elisehunchuck [Elise Misao Hunchuck]
[via: https://twitter.com/lowlowtide/status/1052233654074654720

"what a rare pleasure, listening 2 @elisehunchuck presenting her research on an incomplete atlas of stones: ‘Trangressions & Regressions’ @tudelft #ULWeek2018

“stones help us understand how the earth moves”—@elisehunchuck"]

"Elise Hunchuck (b. Toronto) is a Berlin based researcher and designer with degrees in landscape architecture, philosophy, and geography whose work focuses on bringing together fieldwork and design through collaborative practices of observation, care, and coordination. Facilitating multidisciplinary exchanges between teaching and representational methods as a way to further develop landscape-oriented research methodologies at multiple scales, her research develops cartographic, photographic, and text-based practices to explore and communicate the agency of disasters through the continual configuring and reconfiguring of infrastructures of risk, including memorials, monuments, and coastal defense structures.

A University Olmsted Scholar, Elise was recently a finalist for the 2017 Maeder-York Landscape Fellowship at the Isabella Stewart Gardner Museum (Cambridge, US) and a research fellow with the Landscape Architecture Foundation (Washington DC, US). Her writing has appeared in The Funambulist and her research has been featured on BLDGBLOG. She has taught representational history and methods in the graduate architecture, landscape, and urban design departments at the Daniels Faculty of Architecture, Landscape, and Design, University of Toronto (Toronto, CA) and has been an invited critic in the undergraduate and graduate programs at the architecture, landscape, and urban design departments at the Daniels Faculty and the School of Architecture at Waterloo.

Elise is also a member of the editorial board of Scapegoat Journal: Architecture / Landscape / Political Economy.

For general enquiries, commissions, or collaborations, please contact directly via email at elisehunchuck [at] gmail [dot] com."

[See also:

"An Incomplete Atlas of Stones"
https://elisehunchuck.com/2015-2017-An-Incomplete-Atlas-of-Stones
https://cargocollective.com/elisehunchuck/An-Incomplete-Atlas-of-Stones-1
https://www.daniels.utoronto.ca/news/2018/02/21/elise-hunchuck-mla-2016-presents-incomplete-atlas-stones-aa-london
https://thefunambulist.net/articles/incomplete-atlas-stones-cartography-tsunami-stones-japanese-shoreline-elise-misao-hunchuck
https://thefunambulist.net/contributors/elise-hunchuck

"Warnings Along the Inundation Line"
http://www.bldgblog.com/2017/06/warnings-along-the-inundation-line/

"Century Old Warnings Against Tsunamis Dot Japan's Coastline"
https://www.smithsonianmag.com/smart-news/century-old-warnings-against-tsunamis-dot-japans-coastline-180956448/

"How Century Old Tsunami Stones Saved Lives in the Tohoku Earthquake of 2011"
https://www.forbes.com/sites/davidbressan/2018/03/11/how-century-old-tsunami-stones-saved-lives-in-the-tohoku-earthquake-of-2011/#18355a8244fd

https://www.daniels.utoronto.ca/news/2017/06/28/bldgblog-features-incomplete-atlas-stones-elise-hunchuck-mla-2016

https://issuu.com/danielsfacultyuoft/docs/2016.04.11_-_2016_winter_thesis_rev ]
elisehunchuck  landscape  multispecies  morethanhuman  japan  iceland  tsunamis  design  fieldwork  srg  multidisciplinary  teaching  place  time  memory  disasters  risk  memorials  monuments  coasts  oceans  maps  mapping  photography  canon  scale  observation  care  caring  coordination  markers 
october 2018 by robertogreco
Christi Belcourt on Twitter: "Education in schools is not the only form of education. The land has been my teacher for 25 years. I will never graduate and will always be an apprentice to her. The animals educate. The stars educate. Not everything can be t
"Education in schools is not the only form of education. The land has been my teacher for 25 years. I will never graduate and will always be an apprentice to her. The animals educate. The stars educate. Not everything can be taught in a brick box. Not everything should be.

Education from and on the land is needed for children. We need the next generation to be free thinkers. Unintentionally, the structures within the current education system are contributing in assimilating all children into a form of thinking that teaches them to conform.

Education in schools is affecting Indigenous nations. It’s not all positive. Hardly any of our kids knows the lands like the back of their hands any more. Hardly any knows animal traditional laws, protocols. Hardly any can survive on the land. And almost all are taught in English

Without intending it, by sending ALL our children to school, we are creating a society of dependence. Because unable to survive on the land means a dependence on goods and services. It also means a continued decline in our languages as the day is spent in English.

Even communities once entirely fluent not long ago are noticing their young people conversing in English. I was just in a community where the teenagers were fluent. But pre-teens weren’t. How can communities compete w/ English when their children are emmersed in it all day?

I don’t want to offend educators. Educators are some of the most selfless and kind people I’ve met. They go above and beyond for kids every day. My observations are about some of the long term boarder effects re: institution of education and its detrimental effects on our nations

The late Elder Wilfred Peltier once wrote that the education system harms children in a few ways. He was speaking specifically about Indigenous kids but his thoughts could be applied to all I suppose. He said it sets kids up with a skewed sense of self. (Con’t)

Elder Wilfred Peltier said children are taught early in school to be graded. He said the harm isn’t only in the child who gets low grades and is made to feel less than. The worse harm is to kids who get higher grades and are made to feel better than others.

He also said the structure of the classroom is problematic. It implies the teacher knows everything and the student knows nothing. In Indigenous communities we talk about how children are teachers and each one has unique gifts. But schools don’t nurture those gifts.

A child might be gifted in reading the stars or knowing traditional medicines. Schools eliminate that as a possibility to be apprenticed in those things. And they take up so much time in a child’s life there is no time left over for language and apprenticing in their gifts.

We will need scientists and people who have gone through school. But we also need medicine apprentices, land knowledge, language keepers and star readers. We need experts of the lakes and animals. This come from apprentiships w/ kokums and moshoms. It comes from the land itself.

In this time of climate change the world needs Indigenous knowledge more than ever. It’s in our lands and langusges. It can’t come from school. So we have to question this. And really look at it to suss out the good and the bad in a non emotional and non judgemental way.

Is there a way to have half of all Indigenous kids apprenticed full time with kokums or moshoms in land/water based education? Is there a way to identify what gifts kids will have early on and give them the life long training to nurture those gifts?

My concluding thought is the tendency will be towards “improving” or “fixing” schools to allow for more Indigenous languages or teachings etc without fundamentally changing anything. My point is the kind of education I’m talking about cannot be within the school system."
education  unschooling  deschooling  indigeneity  schooling  wilfredpeltier  christibelcourt  2018  inequality  children  authority  experience  apprenticeships  kokums  moshoms  multispecies  land  morethanhuman  canon  climatechange  experientiallearning  gifted  language  languages  landscape  colonialism  heterogeneity 
october 2018 by robertogreco
We met the world’s first domesticated foxes - YouTube
"This week, we meet the very cute and very bizarre result of an almost 60-year-long experiment: they’re foxes that have been specially bred for their dog-like friendliness toward people. We do a little behavior research of our own, and discover what scientists continue to learn from the world’s most famous experiment in domestication. The fox experiment continues under the supervision of Lyudmila Trut at the Institute of Cytology and Genetics. Her book “How to Tame a Fox (and Build a Dog)”, co-authored by Lee Alan Dugatkin, details the history and science behind the experiment."
foxes  animals  domestication  human-animalrelations  human-animalrelationships  2018  pets  morethanhuman  multispecies  wildlife 
september 2018 by robertogreco
Watch Plants Light Up When They Get Attacked - The New York Times
"Scientists showed that plants are much less passive than they seem by revealing the secret workings of their threat communication systems."
plants  multispecies  morethanhuman  2018  communication 
september 2018 by robertogreco
Spiders blamed after broken siren played creepy nursery rhymes randomly at night to UK townsfolk / Boing Boing
"Floating in on the wind, yet again, the sound of It's Raining, It's Pouring being sung by a child on the creepiest siren in Britain.


The Ipswich Star reports on what one local described as "something from a horror movie." I've embedded a recording made by one alarmed local at the top of this post so you know what they were hearing.
A tormented mother living in Bramford Road with her two young children has been woken on an almost nightly basis by a tinny, distant rendition of ‘It’s Raining, It’s Pouring’. She said the threatening undertone of the song had left her frightened and questioning whether she was imagining things. After months of torment, she finally reported the unusual complaint to Ipswich Borough Council.


The next time it happened, they scrambled workers to her address and she helped them track down the unnerving music to a loudspeaker installed at "an industrial premises on the neighbouring Farthing Road estate [business park]." The council subsequently issued a press statement, which follows.
“This is unique in our experience – it was difficult to believe a nursery rhyme would be playing in the middle of the night.

“But we do take all complaints extremely seriously and asked the residents who contacted us to let us know when it was actually playing so we could investigate properly.

“We took a call around midnight and immediately went to the Bramford Road area to find out more - we did hear the nursery rhyme playing from an industrial premises and it sounded very eerie at that time of night. We appreciate that people living nearby would find it quite spooky.”


The premises' operators blamed spiders.
[image]

“The sound is only supposed to act as a deterrent for opportunistic thieves that come onto our property, and it’s designed only to be heard by people on our private land. We are now aware of the problem - the motion sensors were being triggered by spiders crawling across the lenses of our cameras and it looks like we’ve had it turned up too loudly. We’ve spoken to the resident who brought it to our attention and adjusted it so this shouldn’t happen again.”

The BBC adds that it had gone on for months.

For several months she would hear the rhyme, which would go away only to come again another day.

The woman, who did not wish to be named, said: "The first time I heard it it was the most terrifying thing ever, I went cold and felt sick, and thought 'what on earth was that?'"
"
spiders  morethanhuman  multispecies  entanglement  music  2018  hauntology 
september 2018 by robertogreco
Toronto built a better green bin and — oops — maybe a smarter raccoon | The Star
"After the city unveiled its ‘raccoon-resistant’ bins, some feared the animals would be starved out. Journalist Amy Dempsey was examining just that when her reporting took an unexpected path — down her own garbage-strewn laneway. Had raccoons finally figured out how to defeat the greatest human effort in our “war” against their kind? An accidental investigation finds answers amid the scraps."
animals  multispecies  morethanhuman  intelligence  toronto  2018  human-animalrelations  human-animalrelationships  raccoons  wildlife  nature 
september 2018 by robertogreco
How to Be A Good Creature: A Memoir in Thirteen Animals - Sy Montgomery
"National Book Award finalist Sy Montgomery reflects on the personalities and quirks of 13 animals—her friends—who have profoundly affected her in this stunning, poetic, and life-affirming memoir featuring illustrations by Rebecca Green.

Understanding someone who belongs to another species can be transformative. No one knows this better than author, naturalist, and adventurer Sy Montgomery. To research her books, Sy has traveled the world and encountered some of the planet’s rarest and most beautiful animals. From tarantulas to tigers, Sy’s life continually intersects with and is informed by the creatures she meets.

This restorative memoir reflects on the personalities and quirks of thirteen animals—Sy’s friends—and the truths revealed by their grace. It also explores vast themes: the otherness and sameness of people and animals; the various ways we learn to love and become empathetic; how we find our passion; how we create our families; coping with loss and despair; gratitude; forgiveness; and most of all, how to be a good creature in the world."
books  toread  symontogomery  multispecies  morethanhuman  2018  entanglement  relationships  human-animalrelations  human-animalrelationships  animals 
september 2018 by robertogreco
Did a fig tree grow out of the remains of a Turkish Cypriot man missing since 1974? - Cyprus Mail
"News was spreading fast on social media and foreign media over the weekend that a missing Turkish Cypriot man’s remains from 1974 were uncovered after a fig tree grew out of a seed in his stomach.

The story initially published in Turkish newspaper Hurriyet last week has been picked up by the British tabloids, MSN and other outlets. According to the MSN account, Ahmet Hergune was killed in 1974 but his body was not discovered for decades until the fig tree connection.

“It was eventually discovered because the tree which grew from him was unusual for the area. Incredibly, the dead man had been taken into a cave with two others and both of them had been killed by dynamite that was then thrown in after them,” the report said.

“Yet the dynamite also blew a hole in the side of the cave, allowing light to flood into the darkened interior which in turn allowed the fig tree to grow from the man’s body.”

It goes on to say the tree was spotted in 2011 by a researcher who was curious as to how the tree had ended up in the cave and especially in a mountainous area where it was not usually found.

“While carrying out his research and digging around the tree, he was then horrified to find a human body underneath and raised the alarm. On digging further, police recovered a total of three bodies.”

The tale is fascinating but not quite an accurate description, according to Cyprus Mail sources close to the Committee on Missing Persons (CMP) on both sides of the divide.

But there is also much more to the story than was gleaned either from the short news reports, or the information obtained by the Cyprus Mail from the CMP sources.

According to the CMP sources, the case dates back to 2006 when the committee received information that there were Turkish Cypriot remains – three people – in a cave close to the sea and they went to excavate in accordance with their mandate.

The Cyprus Mail sources said it involved cave close to a beach in Limassol, and indeed there was a fig tree that had grown out of the cave. Over the years the tree had grown to the point where it caused the roof of the cave to collapse.

The entrance to the cave itself was underwater and blocked off due to the dynamite blast but the roots of the tree were inside the cave – some three metres down – and the tree had grown there for decades.

The remains of the three Turkish Cypriots, the sources said, were found several metres away from the tree roots during the excavations, suggesting it did not grow from a seed inside the deceased man. “There were similar news reports at the time that the tree had grown from the remains,” said one source.

Sources in the north close to the CMP also concurred that the remains were found away from the tree, adding that scientifically it was not possible that it happened the way it was related by the family. “It’s their belief,” the sources said. They added that sources said Hergune’s family wanted to believe that it happened that way. “It helped them with finding closure.”

Hergune’s sister Munur Herguner, 87, said, according to the MSN account: “We used to live in a village with a population of 4,000, half Greek, half Turkish. In 1974, the disturbances began. My brother Ahmet joined the Turkish Resistance Organisation (TMT). On 10th June, the Greeks took him away.”

She added: “For years we searched for my brother in vain.”

But she said that unknown to her, the grave had ended up being marked by the fig tree that grew from the seed in his stomach.

“The tree was spotted in 2011 by a researcher who was curious as to how the tree had ended up in the cave and especially in a mountainous area where it was not usually found,” the report goes on.

“While carrying out his research and digging around the tree, he was then horrified to find a human body underneath and raised the alarm. On digging further, police recovered a total of three bodies,” it added.

Munur Herguner said her brother was believed to have been the one that had eaten the fig, and blood samples from her family matched DNA fragments which confirmed it was her brother’s final resting place.

“As detectives investigated the killing, they discovered that the brother Ahmet and the other two had been killed by dynamite in the cave, and the blast had made a hole in the cave that let in light. He had apparently eaten the fig shortly before he died,” the report added.

His sister said: “The fig remnants in my brother’s stomach grew into a tree as the sun crept into the cave through the hole made by the explosion. They found my brother thanks to that fig tree.”

But there is even more to the story.

Turkish Cypriot journalist, author and peace activist Sevgul Uludag recounted the tale in 2008, two years after the find and just before the funeral of the three Turkish Cypriots whose remains had since been identified by the CMP.

Uludag was visiting by chance the same beach without making the connection between the ‘fig tree’ story from 2006 and the location she was currently at, Ayios Georgios Alamanos, until someone mentioned the connection.

According to her account, back in 1974, Ahmet Cemal was taken by three Greek Cypriots from the coffeeshop of the village Episkopi and was taken here to be killed together with Erdogan Enver and Unal Adil who were taken from the Chiftlik area of Limassol. According to Uludag, there was no entrance to the cave inside the rocks from land, so the three must have been brought by boat.

“The last thing Ahmet Cemal ate that day on the 10th of August 1974, was figs from his garden. But these were `Anadolidiga` type of figs, growing in his garden. This type of fig did not grow anywhere – it could grow in Episkopi and it only grew if it liked its soil… So the fig tree growing with hundreds of roots from the cave and coming out at the top of the cave and showing where the `missing` Turkish Cypriots were, this type of a fig tree called `Anadolidiga`,” she says.

Uludag observes that an ordinary person would not notice the significance of that fig tree on the beach but the beach was also a favourite beach for Xenophon Kallis, a Greek Cypriot, and head of the foreign ministry’s humanitarian affairs directorate who was deeply involved in missing persons issue, so in essence not some random person as related by the media over the weekend.

“Gradually as the fig tree grew, Kallis noticed the change in the scenery on the beach. What was that fig tree doing there? Kallis checked old photos he had of this beach – he drove for kilometres on this coast but there was no sign of another fig tree. And there was no place for the birds to perch on to poo inside the cave – the whole area was rocks and shinya,” wrote Uludag.

She said he discovered the fig tree was of the type `Anadolidiga` and as he deepened his research, he found out that the three Turkish Cypriot `missing`, among them Ahmet Cemal from Episkopi, was killed and buried in that cave.

“When the dynamite exploded [at the time], the UN had heard and had made a report about it. And Kallis discovered that the last thing Ahmet Cemal ate was `Anadolidiga` figs from his garden,” added Uludag.

“Maybe this `Anadolidiga` fig tree grew because of the last meal of Ahmet Cemal – maybe the bats had eaten this type of fig and came to the cave or maybe there is another explanation. But whatever the explanation, what was important was that this fig tree led Kallis to finding these `missing persons`. The fig tree had shown him the way…”

Uludag’s full account here:

https://www.stwing.upenn.edu/~durduran/hamambocu/authors/svg/svg2_13_2008.html "
plants  trees  figs  entanglement  2018  cyprus  1974  conflict  archaeology  morethanhuman  multispecies  fruit  closure  turkey 
september 2018 by robertogreco
First Day of Class, by Michael Hettich
"First Day of Class

I was thinking of starting a forest, he says,
when I ask what he plans to do with his life
after he graduates. If I did that,
he explains, I would have to learn self-reliance
and I’d understand the animals. I wonder how many
trees I’d have to grow to become
a forest, a real one. The other students listen silently
and some even nod, as if what he said
was something they’d considered too. But they’ve all told me
lawyer or physical therapist, nurse
or businessperson. There have been no dancers
or even English majors. But this young man is serious,
sitting there in tee-shirt and baseball cap, straight-backed
and speaking with a deferential nod, as though
I could help him--as I’ve been explaining I’m here
to do, their professor. We’ll form a small community
I’ve told them, or I hope we will, and we’ll discuss the world.
It seems to be raining this morning, though I’m not sure
since this classroom doesn’t have windows. It was raining
when I drove in at first light, splashing through the streets:
Some of the students wear slickers; others carry
brightly-colored umbrellas. And now another young man
raises his hand and says that, on second thought,
he wants to be a farm, an organic farm with many bees
and maybe even cows and pigs no one will ever eat
that live like pets. I love fresh milk, he says.
Then someone else tells us she’s always secretly
yearned to be a lake somewhere up north in the woods—
let’s say in Maine, since I love seasons
and I wonder how it feels to freeze tight, not move
for months, how it feels to open up again
in the spring; and I’ve always wondered how fish would feel
swimming through my body, how that might make me shiver
like love. And she laughs then. And thus the room grows wild."

[via: https://twitter.com/earnestdrollery/status/1034827420120096769 ]
michaelhettich  unschooling  schooling  deschooling  schools  education  life  living  multispecies  morethanhuman  careers  poems  poetry 
september 2018 by robertogreco
Should Rivers Have Rights? A Growing Movement Says It’s About Time - Yale E360
"Inspired by indigenous views of nature, a movement to grant a form of legal “personhood” to rivers is gaining some ground — a key step, advocates say, in reversing centuries of damage inflicted upon the world’s waterways."
rivers  rights  nature  multispecies  morethanhuman  2018  personhood  chile  ecosystems  law  legal  jensbenöhr  patricklynch  indigeneity 
august 2018 by robertogreco
EVERYBODY NEEDS A ROCK - ENGLISH : BYRD BAYLOR : Free Download, Borrow, and Streaming : Internet Archive
[See also: https://books.google.com/books?id=EWH-IfBQ-B0C ]

"RULE NUMBER 2

When you are looking
at rocks
don’t let

mothers or fathers
or sisters or brothers
or even best friends
talk
to you.

You should choose
a rock

when everything
is quiet.

Don’t let dogs bark
at you

or bees buzz
at you.

But if they do,

DON'T WORRY.

(The worst thing you can do is go
rock hunting when you are worried.)"

[via: https://www.instagram.com/p/BmRN3JFBySIAAG5R52aZZNqwRDHkkCHd_PXdLk0/ ]
morethanhuman  rocks  poems  poetry  objects  multispecies  byrdbaylor 
august 2018 by robertogreco
Kitsune - Wikipedia
"Kitsune (狐, キツネ, IPA: [kitsɯne] (About this sound listen)) is the Japanese word for the fox. Foxes are a common subject of Japanese folklore; in English, kitsune refers to them in this context. Stories depict them as intelligent beings and as possessing paranormal abilities that increase with their age and wisdom. According to Yōkai folklore, all foxes have the ability to shapeshift into human form. While some folktales speak of kitsune employing this ability to trick others—as foxes in folklore often do—other stories portray them as faithful guardians, friends, lovers, and wives.

Foxes and humans lived close together in ancient Japan; this companionship gave rise to legends about the creatures. Kitsune have become closely associated with Inari, a Shinto kami or spirit, and serve as its messengers. This role has reinforced the fox's supernatural significance. The more tails a kitsune has—they may have as many as nine—the older, wiser, and more powerful it is. Because of their potential power and influence, some people make sacrifices to them as to a deity.

Conversely foxes were often seen as "witch animals", especially during the superstitious Edo period (1603–1867), and were goblins who could not be trusted (similar to some badgers and cats).[1]"
foxes  japan  sestracat  myth  myths  mythology  shinto  trickster  folklore  cats  badgers  shapeshifting  companionship  multispecies  morethanhuman  inari  kami  spirits 
august 2018 by robertogreco
Skoffín | A Book of Creatures
"Variations: Skoffin; Skuggabaldur, Finngalkn, Fingal; Urdarköttur, Naköttur; Modyrmi

Skoffin

The Skoffín is one of a complex of Icelandic fox-cat hybrids with a lethal gaze, combining the cunning of the fox with the cruelty of the cat. This group also includes the Skuggabaldur, Urdarköttur, and Modyrmi, all of which are variations on the same theme; they are also linked to the “demon harriers”, foxes sent by sorcerers to maul livestock.

A skoffín is born from the union of a male Arctic fox and a female tabby cat, and resembles both of them. Its gaze is so deadly that everything it looks at dies immediately, without needing to see it. Its exact appearance varies; it may even change color with the seasons like the Arctic fox does. Reports suggest that skoffíns are short-haired, with bald patches of skin throughout.

Skoffín kittens are born with their eyes wide open. If not destroyed immediately, they sink into the ground and emerge after 3 years of maturation. It is therefore imperative to kill sighted kittens before they can disappear into the ground. When a litter of three sighted kittens was born at a farm in Súluholt, they were placed in a tub of urine to prevent their descent into the earth, and were drowned by placing turf on top of them. The entire tub was then tossed onto a pile of manure and hay and set on fire. The mother cat was also killed.

Skoffíns are irredeemably vile and malicious, and satisfy their appetite for destruction by killing humans and livestock alike. They are best shot from a safe distance, ideally with a silver bullet and after having made the sign of the cross in front of the barrel, or having a human knucklebone on the barrel. Hardened sheep dung makes equally effective bullets.

Thankfully, skoffíns are not immune to their own gaze. An encounter between two skoffíns will lead to the death of both of them. As with basilisks, mirrors are their bane. Once a skoffín stationed itself on the roof of a church, and the parishioners started dropping dead as they left the building. The deacon understood what was going on, and had the rest of the congregation wait inside while he tied a mirror to a long pole and extended it outside to the roof. After a few minutes he gave the all-clear, and they were able to leave the church safely, as the skoffín had perished immediately upon seeing its reflection.

Eventually, confusion with the basilisk of the mainland muddled the skoffín’s image, leading to some accounts claiming it was hatched from a rooster’s egg.

The skuggabaldur (“shadow baldur”) or finngalkn has the same parentage as the skoffín, but is born of a tomcat and a vixen. It has very dark fur shading to black, sometimes has a deadly gaze, and preys on livestock. It may be killed in the same way as the skoffín. One particularly destructive skuggabaldur in Húnavatnssýslur was tracked down and killed in a canyon; with its last breath, it exhorted its killers to inform the cat at Bollastadir of its death. When a man repeated that incident at a Bollastadir farm, a tomcat – no doubt the skuggabaldur’s father – jumped at him and sank its teeth and claws into his throat. It had to be decapitated to release its hold, but by then the man was dead.

The urdarköttur (“ghoul cat”) or naköttur (“corpse cat”) is of less certain parentage. It may be a hybrid, but other accounts state that any cat that goes feral in Iceland eventually becomes an urdarköttur, and all-white kittens born with their eyes open will sink into the ground and re-emerge after three years in this form. Shaggy, white or black furred, growing up to the size of an ox, these felines kill indiscriminately and dig up corpses in graveyards. It may be killed in the same way, and is attached to the same story as the Bollastadir cat. Gryla’s pet, the Yule Cat, is most likely an urdarköttur.

The modyrmi (“hay wormling”) is a canine variant, created when puppies born with their eyes open sink into the ground and reappear after three years as wretched, virulent monsters. The specifics are the same as with the skoffín.

References

Boucher, A. (1994) Elves and Stories of Trolls and Elemental Beings. Iceland Review, Reykjavik.

Hermansson, H. (1924) Jon Gudmundsson and his Natural History of Iceland. Islandica, Cornell University Library, Ithaca.

Hlidberg, J. B. and Aegisson, S.; McQueen, F. J. M. and Kjartansson, R., trans. (2011) Meeting with Monsters. JPV utgafa, Reykjavik.

Stefánsson, V. (1906) Icelandic Beast and Bird Lore. The Journal of American Folklore, vol. 19, no. 75, pp. 300-308."
cats  foxes  animals  multispecies  morethanhuman  sestracat  iceland  hybrids  skoffín  skuggabaldur 
august 2018 by robertogreco
Fylgja - Wikipedia
"In Norse mythology, a fylgja (plural fylgjur) is a spirit who accompanies a person in connection to their fate or fortune. The word fylgja means "to accompany" similar to that of the Irish Fetch. It can also mean "afterbirth of a child"[1] meaning that the afterbirth and the fylgja are connected. In some instances, the fylgja can take on the form of the animal that shows itself when a baby is born or as the creature that eats the afterbirth. In some literature and sagas, the fylgjur can take the form of mice, dogs, foxes, cats, birds of prey, or carrion eaters because these were animals that would typically eat such afterbirths.[1] Other ideas of fylgjur are that the animals reflect the character of the person they represent. Men who were viewed as a leader would often have fylgja to show their true character. This means that if they had a "tame nature", their fylgja would typically be an ox, goat, or boar. If they had an "untame nature" they would have fylgjur such as a fox, wolf, deer, bear, eagle, falcon, leopard, lion, or a serpent.[2] In "Dreams in Icelandic Tradition" by Turville-Petre, it discussed commonalities between the various animals such as an evil wizard or sorcerer's fylgja would be a fox because they are sly and hiding something, or an enemy is depicted as a wolf.[1] Particularly in The Story of Howard the Halt otherwise known as Hárvarðar saga Ísfirðings, the character Atli has a dream about eighteen wolves running towards him with a vixen as their leader, predicting that he would be attacked by an army with a sorcerer at the front.[3]

Fylgjur may also "mark transformations between human and animal"[2] or shape shifting. In Egil's Saga, there are references to both Egil and Skallagrim transforming into wolves or bears, and there are examples of shape shifting in the Saga of King Hrolf Kraki, where Bodvar Bjarki turns into a bear during a battle as a last stand. These transformations are possibly implied in the saga descriptions of berserkers who transform into animals or display bestial abilities.

Fylgjur usually appear in the form of an animal or a human and commonly appear during sleep, but the sagas relate that they could appear while a person is awake as well, and that seeing one's fylgja is an omen of one's impending death. However, when fylgjur appear in the form of women, they are then supposedly guardian spirits for people or clans (ættir). According to Else Mundal, the women fylgja could also be considered a dís, a ghost or goddess that is attached to fate.[4] Both Andy Orchard and Rudolf Simek note parallels between the concept of the hamingja—a personification of a family's or individual's fortune—and the fylgja. An example of such an occurrence would be in Gisli Surrson's Saga where the main character, Gisli, is visited by two beautiful women, one who is trying to bring good fortune and one that is trying to edge him towards violence. These two women could represent the women ancestors of Gisli's family ties, such as the ties between his wife Aud and his sister Thordis, relating to the idea of the hamingja and dís."
myth  myths  mythology  norse  animals  multispecies  morethanhuman  spirits  daemons  fylgja  shapeshifting  sestracat 
august 2018 by robertogreco
A Color of the Sky by Tony Hoagland | Poetry Foundation
"Windy today and I feel less than brilliant,
driving over the hills from work.
There are the dark parts on the road
when you pass through clumps of wood
and the bright spots where you have a view of the ocean,
but that doesn’t make the road an allegory.

I should call Marie and apologize
for being so boring at dinner last night,
but can I really promise not to be that way again?
And anyway, I’d rather watch the trees, tossing
in what certainly looks like sexual arousal.

Otherwise it’s spring, and everything looks frail;
the sky is baby blue, and the just-unfurling leaves
are full of infant chlorophyll,
the very tint of inexperience.

Last summer’s song is making a comeback on the radio,
and on the highway overpass,
the only metaphysical vandal in America has written
MEMORY LOVES TIME
in big black spraypaint letters,

which makes us wonder if Time loves Memory back.

Last night I dreamed of X again.
She’s like a stain on my subconscious sheets.
Years ago she penetrated me
but though I scrubbed and scrubbed and scrubbed,
I never got her out,
but now I’m glad.

What I thought was an end turned out to be a middle.
What I thought was a brick wall turned out to be a tunnel.
What I thought was an injustice
turned out to be a color of the sky.

Outside the youth center, between the liquor store
and the police station,
a little dogwood tree is losing its mind;

overflowing with blossomfoam,
like a sudsy mug of beer;
like a bride ripping off her clothes,

dropping snow white petals to the ground in clouds,

so Nature’s wastefulness seems quietly obscene.
It’s been doing that all week:
making beauty,
and throwing it away,
and making more."
poems  poetry  morethanhuman  multispecies  tonyhoagland  2003  plants  trees  wastefulness  making  spring  everyday  ephemeral 
july 2018 by robertogreco
Birds Art Life - Kyo Maclear
"In Birds Art Life, writer Kyo Maclear embarks on a yearlong, big city adventure chasing after birds, and along the way offers a luminous meditation on the nature of creativity and the quest for a good and meaningful life.

For Vladimir Nabokov, it was butterflies. For John Cage, it was mushrooms. For Sylvia Plath, it was bees. Each of these artists took time away from their work to become observers of natural phenomena. In 2012, Kyo Maclear met a local Toronto musician with an equally captivating side passion—he had recently lost his heart to birds. Curious about what prompted this young urban artist to suddenly embrace nature, Kyo decides to follow him for a year and find out.

Birds Art Life explores the particular madness of loving and chasing after birds in a big city. Intimate and philosophical, moving with ease between the granular and the grand view, it celebrates the creative and liberating effects of keeping your eyes and ears wide open, and explores what happens when you apply the core lessons of birding to other aspects of life. On a deeper level, it takes up the questions of how we are shaped and nurtured by our parallel passions, and how we might come to cherish not only the world’s pristine natural places but also the blemished urban spaces where most of us live."
books  toread  kyomaclear  2018  birds  birding  nture  life  creativity  writing  art  urban  cities  observation  wildlife  animals  multispecies  morethanhuman  vladimirnabokov  johncage  butterflies  mushrooms 
june 2018 by robertogreco
Tree That Owns Itself - Wikipedia
"The Tree That Owns Itself is a white oak tree that has, according to legend, legal ownership of itself and of all land within eight feet (2.4 m) of its base. The tree, also called the Jackson Oak, is located at the corner of South Finley and Dearing Streets in Athens, Georgia, United States. The original tree, thought to have started life between the mid-16th and late 18th century, fell in 1942, but a new tree was grown from one of its acorns, and planted in the same location. The current tree is sometimes referred to as the Son of The Tree That Owns Itself. Both trees have appeared in numerous national publications, and the site is a local landmark."
multispecies  posthumanism  trees  transhumanism  morethanhuman 
june 2018 by robertogreco
Thread by @ecomentario: "p.31 ecoed.wikispaces.com/file/view/C.+A… ecoed.wikispaces.com/file/view/C.+A… p.49 ecoed.wikispaces.com/file/view/C.+A… ecoed.wikispaces.co […]"
[on Twitter: https://twitter.com/ecomentario/status/1007269183317512192 ]

[many of the captures come from: "From A Pedagogy for Liberation to Liberation from Pedagogy" by Gustavo Esteva, Madhu S. Prakash, and Dana L. Stuchul, which is no longer available online as a standalone PDF (thus the UTexas broken link), but is inside the following document, also linked to in the thread.]

[“Rethinking Freire: Globalization and the Environmental Crisis" edited by C.A.Bowers and Frédérique Apffel-Marglin
https://ecoed.wikispaces.com/file/view/C.+A.+Bowers,+Frdrique+Apffel-Marglin,+Frederique+Apffel-Marglin,+Chet+A.+Bowers+Re-Thinking+Freire+Globalization+and+the+Environmental+Crisis+Sociocultural,+Political,+and+Historical+Studies+in+Educatio+2004.pdf ]
isabelrodíguez  paulofreire  ivanillich  wendellberry  subcomandantemarcos  gandhi  2018  gustavoesteva  madhuprakash  danastuchul  deschooling  colonialism  future  environment  sustainability  cabowers  frédériqueapffel-marglin  education  campesinos  bolivia  perú  pedagogyoftheoppressed  globalization  marinaarratia  power  authority  hierarchy  horizontality  socialjustice  justice  economics  society  community  cooperation  collaboration  politics  progress  growth  rural  urban  altruism  oppression  participation  marginality  marginalization  karlmarx  socialism  autonomy  local  slow  small  capitalism  consumerism  life  living  well-being  consumption  production  productivity  gustavoterán  indigeneity  work  labor  knowledge  experience  culture  joannamacy  spirituality  buddhism  entanglement  interdependence  interbeing  interexistence  philosophy  being  individualism  chiefseattle  lutherstandingbear  johngrim  ethics  morethanhuman  multispecies  humans  human  posthumnism  transhumanism  competition  marxism  liberation  simplicity  poverty  civilization  greed  p 
june 2018 by robertogreco
David George Haskell on Twitter: "Time is context dependent. For the Rocky Mountain bristlecone pine, a needle is fifteen summers, a sapling a century. For every species, a tempo, a velocity. Wood from over 50 human generations ago, on a Precambrian mount
"Time is context dependent. For the Rocky Mountain bristlecone pine, a needle is fifteen summers, a sapling a century. For every species, a tempo, a velocity.
Wood from over 50 human generations ago, on a Precambrian mountain."

[via: https://twitter.com/timoslimo/status/1007738124053577729

""“time is a tree (this life one leaf)
but love is the sky and i am for you
just so long and long enough”
- e.e. cummings "
time  context  nature  life  velocity  trees  eecummings  poems  poetry  multispecies  morethanhuman 
june 2018 by robertogreco
Russian Subway Dogs — Spooky Squid Games
"Every morning dozens of stray dogs make the commute by train from the Moscow suburbs to the downtown core in search of food and fortune."

[https://www.youtube.com/watch?v=VPi2PeKxCh8 ]
games  videogames  gaming  dogs  russia  multispecies  morethanhuman  animals 
june 2018 by robertogreco
BBC World Service - The Documentary, Is Eating Plants Wrong?
"Plant scientists from around the world are coming up with mind-blowing findings, and claiming that plants cannot just sense, but communicate, learn and remember.

In an experiment in Australia, plants appeared to learn to associate a sound with a food source, just like the proverbial Pavlovian dogs linked the sound of a bell with dinner. In Israel they found that plants communicated a message Chinese whispers style, and that the transferred information was used to survive drought. In British Columbia and the UK they have shown that trees do not just pass information and nutrients to each other through an underground fungal network, but that this happens more with closely related trees or seedlings than with strangers. The question is, are the trees deciding on helping their kin, or are the fungi finding it easier to connect to genetically similar trees?

And in California it turns out that sagebrush shrubs have "regional dialects"!
Botanist James Wong explores these findings and asks whether, if plants can do all these things, and if, as one scientist says, they are a "who" and not a "what", then is it wrong to eat them?"
plants  multispecies  communication  2018  memory  learning  morethanhuman  toawatch 
may 2018 by robertogreco
Silica Magazine
"Exploring nature in the digital age

Silica Magazine is a multi-platform media brand investigating the geographic, ecological, and technological phenomena of the modern world. Our goal is to bring hard journalism, substantive artwork, and pioneering commentary to an informed and motivated readership through carefully crafted output.

Silica Media, Inc. is a non-profit founded in 2016 and is headquartered in Brooklyn, New York.

Masthead
Editor-In-Chief – Casey Halter
Creative Director – Evander Batson
Executive Producer – Shannon Lee
Editor – Josh Segal
Columnist – Joseph Sutton"

[See also:
https://www.instagram.com/silicamag/
https://soundcloud.com/silicamag
https://twitter.com/silicamag ]
nature  geography  ecology  technology  digital  multispecies  morethanhuman  anthropocene 
may 2018 by robertogreco
Critters – Silica Magazine
[See also: https://www.engadget.com/silica

https://www.engadget.com/2018/05/16/engadget-x-silica-magazine-the-critter-issue/

"Over the past few years, Engadget has put more of an emphasis on longform stories. From weekly features on lab-grown meat, dystopian surveillance and world-champion speedrunners, to our multi-part series on the Cyborg Olympics. Some have come from our reporters, others from talented freelance writers, but all have matched our mission to explore technology and its relationship with science, entertainment and culture.

Engadget is not alone in its desire to tell these stories. The world is full of great publications, writers and artists. Silica Magazine is one such publication; an independent periodical that quickly made a name for itself with its mixture of superb storytelling, reporting, art and design. I've personally been a fan for some time, and I'm happy to announce that we're teaming up with Silica for the launch of its third instalment, "The Critter Issue."

From May 21st to May 25th, Engadget will run five stories produced by Silica. Through the week-long takeover, we invite you to explore the questions: How is life defined in a world dominated by human technology? How are we changing it? How is it changing us? And what is happening to life on this planet in all of its natural, artificial and liminal states?

Silica, define 'Silica Mag':

Silica Mag is an online periodical investigating the interplay between the geographic, ecological, and technological phenomena of the modern world. We are a small group that brings together journalists, artists, and academics to produce investigative long-form journalism, substantive digital artwork and pioneering commentary once a year to help drive the discussion around Earth's environment.

We refer to ourselves as "a travel guide to the environmental apocalypse." Our stories seek to take readers on a journey –– physically, digitally and intellectually –– and redefine what it means to bear witness to the destruction of our planet's landscapes.

Our past issues, the Lake Issue and the Homeland Issue, respectively investigated freshwater bodies and uncertain concepts of the new American frontier. This time around we set out to ask: What is wildlife when the world is no longer wild?

Computer, define 'Critter':

A creature, beast or animate entity existing within a society or ecosystem. A zoological agent of change, an unwanted or unnoticed animal, an invading interloper in the age of the Anthropocene.

Silica, define 'The Critter Issue':

Five features: Inside the animal internet, Wonders of Wildlife, Ghost media, Talk to me and 'Til death do us part each ponder what it means to co-exist on this planet with other species -- from peering into the future of animal translation technology, to investigating how digital surveillance is transforming our relationship to the animal kingdom. On-the-ground reports pick apart our complex relationship with the life, death and conservation of wildlife, while a new media artist showcase ponders the reanimation of Earth's extinct species through digital archiving.

In tandem with our launch on Engadget, Silica will be also be publishing a menagerie of commentary, gallery and interactive pieces on silicamag.com. We encourage you to get lost in the wild, wild world of The Critter Issue.

Engadget x Silica credits
Engadget:

Features editor: Aaron Souppouris
Developers: Collin Wu, Stefan Rimola
Copy editors: Megan Giller, Sheila Dougherty
Silica Magazine:

Editor-in-chief: Casey Halter
Creative director: Evander Batson
Editors: Shannon Lee, Josh Segal
Contributors: Dylan Kerr, Jakob Kudsk Steensen, Steph Yin
Artists: Bryan Ma, Everest Pipkin, Loren Schmidt, Tea Stražičić"]
multispecies  silica  engadget  morethanhuman  2018  animals  technology  wildlife  nature  anthropocene  environment  ecology 
may 2018 by robertogreco
From Fire Hydrants To Rescue Work, Dogs Perceive The World Through Smell : NPR
"Specially trained dogs have been known to sniff out explosives, drugs, missing persons and certain cancer cells, but author Alexandra Horowitz tells Fresh Air's Terry Gross that extraordinary olfactory abilities aren't just the domain of working dogs.

Horowitz says that all dogs have the ability to create "a picture of the world through smell," thanks, in part, to the design of their snouts. A canine's nose is "stereoscopic," she explains, which means that each nostril is controlled separately, allowing the dog not only to detect a particular smell, but also to locate it in space.

In her new book, Being a Dog, Horowitz discusses the mechanics of canine smell and explains how dogs can use their noses to understand what time of day it is or whether a storm is coming.

Horowitz warns that pulling dogs away from smell-rich environments, such as fire hydrants and tree trunks, can cause them to lose their predisposition to smell. When dogs are living in "our visual world," she says, "they start attending to our pointing and our gestures and our facial expressions more, and less to smells.""
smell  smells  dogs  time  2016  multispecies  animals  pets  morethanhuman 
may 2018 by robertogreco
Miru Kim
"Miru Kim is a New York-based artist and explorer. Her first series, “Naked City Spleen” is based on her exploration of urban ruins such as abandoned subway stations, tunnels, sewers, catacombs, factories, hospitals, and shipyards. Her next series, “The Pig That Therefore I am” juxtaposes her skin against the pig’s skin in industrial hog farms to explore the changing relationship between humans and animals. Her latest series, “The Camel’s Way” has followed her journey to deserts around the world, including the Arabian Desert, the Sahara in Mali, Morocco, and Egypt, the Thar in India, and the Gobi Desert in Mongolia, where she lived with desert nomads, slept in caves, and photographed herself with camels.

Miru's work has been highlighted by countless international publications and online media, and is now in public collections including National Museum of Modern and Contemporary Art Korea, Seoul Museum of Art, The Museum of Photography Seoul, Leeum Samsung Museum of Art, Borusan Contemporary Turkey, Addison Gallery of American Art, and The Francis J Greenburger Collection"

[Instagram: https://www.instagram.com/miru_kim/ ]

["For her dog from Arabian desert 🐪 follow @guernas"
https://www.instagram.com/guernas/ ]

[See all projects, performances, and writing (pig, camel, city).]
mirukim  art  artists  animals  human-animalrelations  human-animalrelationships  photography  exploration  cities  urban  urbanism  morethanhuman  pigs  rats  eels  camels  dogs  nomads  nomadism 
may 2018 by robertogreco
Making art of New York's urban ruins | Miru Kim - YouTube
"At the 2008 EG Conference, artist Miru Kim talks about her work. Kim explores industrial ruins underneath New York and then photographs herself in them, nude -- to bring these massive, dangerous, hidden spaces into sharp focus."
mirukim  nyc  art  body  bodies  rats  animals  subways  photography  mta  cities  urban  urbanism  morethanhuman  multispecies  infrastructure  2008  urbanexploration  exploration  speculativefiction  decay 
may 2018 by robertogreco
PIG/PORK: Archaeology, Zoology and Edibility: Pía Spry-Marqués: Bloomsbury Sigma
"Pigs unite and divide people, but why? Pig/Pork explores the love-hate relationship between humans and pigs through the lenses of archaeology, biology, history and gastronomy, providing a close and affectionate look of the myriad causes underlying this singular, multi-millennial bond.

What is it that people in all four corners of the world find so fascinating about the pig? When did the human obsession with pigs begin, how did it develop through time, and where is it heading? Why are pigs so special to some of us, but not to others? Pig/Pork sets out to answer these and other porcine-related questions, examining human-pig interactions across the globe through time, from the Palaeolithic to the present day. The book dissects pig anatomy and behaviour, and describes how this knowledge plays a major role in the advance of the agricultural and medical sciences, among others. The book also looks closely at the history of pig-human interaction; how they were domesticated and when, how they affected human history through their diseases, and how they have been involved in centuries of human conflicts, with particular reference to the story of the Iberian Jews and Muslims at the time of the Inquisition. The book goes on to look at how pigs' characteristics and our relationship with them have combined to produce many of the world's great dishes. All this is accompanied by a liberal peppering of pork recipes and the stories behind them, along with facts, wisdom and porker lore, providing a thought-provoking account of where our food comes from, both historically and agriculturally, and how this continues to influence many parts of our behaviour and culture."
pigs  books  pork  human-animalrelations  human-animalrelationships  morethanhuman  multispecies  livestock  agriculture  history  culture  food  archaeology  zoology  gastronomy  biology  science 
may 2018 by robertogreco
Kilauea: A Beginner’s Guide to Hawaii’s Sublime Lava - The Atlantic
"But Western scientists were not the first people to encounter Hawaii’s volcanoes. Native Hawaiians have lived on the islands, and among the volcanoes, for more than 900 years. And their history, literature, and culture all recognize the reality of living near such a powerful phenomenon.

(A brief language note: Everyone who lives in the archipelago is called a “Hawaii resident.” The term “Hawaiian” is reserved for someone with native Hawaiian ancestry. This distinction is regularly made on the islands, including in the state constitution.)

“There’s aʻa or pahoehoe, the rough lava or the smooth lava,” said Kuʻualoha Hoʻomanawanui, a professor of literature at the University of Hawaii at Manoa. “But the word for both of them is Pele.”

Pele is the Hawaiian deity of volcanoes, lava, and fire—but deity in its Western sense doesn’t quite describe the scope of Pele’s power. Many Hawaiian families trace their lineage back to Pele, meaning they count her as an ancestor.

“Pele is not just the goddess of lava. Lava is Pele,” Hoʻomanawanui told me. “The lava flows basically reaffirm what our literature tells us—that the land is alive, that Pele is alive. When we talk about the lava being alive, it’s a metaphor for the earth itself being alive. The lava is Pele, the magma is Pele, the lava flow and then when the lava hardens—each you can just replace the word with Pele.”

Even the site of the new eruption makes sense within Hawaiian culture. The current eruption has focused primarily on a subdivision called Leilani Estates. But Leilani Estates is a new name, and the subdivision sits within a larger area that Hawaiians traditionally called Keahialaka, which means “the fire of Laka.” Laka is the goddess of hula and one of Pele’s daughters.

“The Hawaiians watching are looking at the names of these places and saying, ‘Oh yeah!’” said Noelani M. Arista, a professor of Hawaiian history at the University of Hawaii. “It’s like, sometimes people are amazed that a flood will hit a flood zone. But we’ve got place names that say flood zone.”

“Anyone can come and slap a new name on any thing: ‘Let’s call it Leilani Estates!’ And Leilani is a generic name. But that won’t take away from the mana, the spiritual power and characteristics of that place, that the old place name embodies,” agreed Hoʻomanawanui.

These new names “lull people into a sense of complacency,” she said. “[They think,] I’m not actually buying property and building a house in an active lava rift zone, but I’m buying a piece of paradise.”

But sometimes these new names can be ironic. Kilauea is surrounded by rainforest, and people in Hawaii customarily link its lava flows to the Kool-Aid-red lehua flowers that grow around it. So when Hoʻomanawanui read that one of the first lava fissures in Leilani Estates opened up on Mohala Street, she laughed. “Well, of course!” she said. “Mohala means ‘to blossom,’ or ‘to bloom.’ In a way, it’s all interconnected.”

Pele’s story takes many forms—Hoʻomanawanui has studied 14 different serialized newspaper versions of it, all of which first appeared in the 19th century. But many describe a similar journey: how Pele and her family came up from an island in the South Pacific, how they found the Hawaii archipelago, and how Pele traveled to every island, looking for a place to keep her fire. She visited every island, and dug a hole in every island, until she eventually found Hawaii Island and placed her fire in Kilauea. (Hoʻomanawanui recommended that mainland Americans watch Holo Mai Pele, a PBS-filmed hula about Pele, for a credible summary of her story.)

“The story of Pele is a poetic, literary telling of what scientists would maybe call the Ring of Fire, and how volcanic activity gets to the Hawaiian islands from other parts of the Pacific,” said Hoʻomanawanui. “It’s an ideological explanation for why we don’t have volcanic activity occurring now on the other islands.”

But it’s more than a just-so story. Arista, the Hawaiian historian, contrasts how non-native Hawaii residents and native Hawaiians have discussed the recent lava flow. Much of the national media attention has focused on an American-centric understanding of the destruction, she said—for instance, by talking about the extent of property loss.

“But then you’ve got Hawaii residents saying, how amazing is the presence of this in my life,” she said. “Native people who live in the subdivision are largely saying, ‘Yes, I knew I was living in this space where volcanic activity is a huge factor, because I’ve lived my life here. And because we have this respect for Pele, I wanted to live here.’”

Hoʻomanawanui said she saw many native Hawaiians greeting the lava flow not with dread, but with acceptance. “When the flows start, you clean the house, you open the door, and you say: ‘Tūtū Pele, this is your land, take it,’” she said.

(Since Hoʻomanawanui’s family tracks its lineage back to Pele, they call her Tūtū, or grandmother. But other Hawaiians and non-Natives will call her Tūtū Pele out of respect, even if she is not an ancestor to them. “They acknowledge she’s a special force of nature—literally,” she said. Others, including non-Natives, may call her Madame Pele for the same reason.)

Hoʻomanawanui and Arista told me that seeing the lava as Pele didn’t detract from the scientific understanding of it. Instead, Pele anchors the experience of the lava, envelops it, and connects it to the lives of people who came before.

“Through dance, through costuming, through specific flowers—there’s layers of representation that I think really evoke a sensory experience beyond just knowledge, beyond just understanding as a Western scientific geological process,” Hoʻomanawanui said. “It’s a complete experience that is inclusive of that [scientific] knowledge but goes way beyond it.”

“We don’t have the words for belief or faith in this stuff,” she said. Instead, she said, Westerners should see Hawaiian customary belief as a practice and as a way of understanding the world."
hawaii  lava  science  names  naming  knowledge  volcanoes  complacency  indigeneity  2018  culture  language  languages  morethanhuman  geography  local  classideas  placenames 
may 2018 by robertogreco
KitTea
"KitTea is the first cat cafe in San Francisco and the first cat cafe established in the nation! We're a unique cafe experience dedicated to enriching the interactions between humans and felines in a relaxing environment. Slow down, sip some tea, and support rescue cats.

We provide high-quality care to our permanent resident rescue felines and work with local cat rescues, including San Francisco's Animal Care and Control, Toni's Kitty Rescue, and Wonder Cat Rescue to find our featured adoptable cat(s) a forever home at each cat's own pace. Whenever possible, we go outside of the area to shelters where the kitties would otherwise be put down."

[See also: https://www.youtube.com/watch?v=7aak1ARFmvc ]
cats  classideas  animals  human-animalrelations  human-animalrelationships  multispecies  tea  restaurants  pets  morethanhuman  sanfrancisco  teahouses 
may 2018 by robertogreco
Common World | Children’s Relations with Other Species
"In following children’s relations with other species, our research works against the premises of exclusive human agency and paramount human interests. Instead it draws upon frameworks and methodologies that re-focus upon child/plant/animal interactions, entanglements and co-shapings. These include multispecies ethnographies, multi-sensory and affect-focused methods, and textual methods that examine the role of child/animal/plant narratives and deconstruct their discursive formations and effects. Much of this research responds to colonial and ecological legacies, such as the anthropogenic escalation of species extinctions, which provide context to contemporary children’s relations with other species. It seeks news ways of fostering ethical, recuperative and flourishing multispecies futures."
children  multispecies  morethanhuman  human-animalrelations  human-animalrelationships  childhood  plants  animals  nature 
may 2018 by robertogreco
Think Here | Center for Humans & Nature
"We’re a group of engaged and curious thinkers who understand that ideas matter.
The Center for Humans and Nature partners with some of the brightest minds to explore human responsibilities to each other and the more-than-human world. We bring together philosophers, ecologists, artists, political scientists, anthropologists, poets and economists, among others, to think creatively about a resilient future for the whole community of life."
conservation  nature  multispecies  morethanhuman 
may 2018 by robertogreco
A Walk with Gavin Van Horn, Editor of City Creatures: Animal Encounters in the Chicago Wilderness on Vimeo
"CHICAGOLAND director Ben Kauffman talks with Gavin Van Horn of The Center for Humans and Nature about coyote encounters in Chicago and the role of storytelling in fostering understanding of other urban creatures."

[See also: http://www.storyforager.com/about/ ]
chicago  cities  urban  urbanism  multispecies  human-animalrelations  human-animalrelationships  morethanhuman  2015  benkauffman  gavinvanhorn  wildlife  classideas  nature 
may 2018 by robertogreco
75% of the World's Dogs Don't Have a Breed, but They Do Have a Name. Meet the Village Dog. | Rover.com
"There are about 250 million pet dogs on the planet, and more than 420 recognized dog breeds. Sounds like a lot, right? But there are an estimated one billion dogs on earth. Once all the pets are counted up, that leaves 750 million dogs who aren’t domestic, but aren’t quite wild animals (source).

These are village dogs, and their place in history and in our modern world is fascinating. Read on to learn more about village dogs!

Defining the Village Dog

It’s almost easier to define “village dogs” by what they’re not. Village dogs are not breeds created by humans, nor are they entirely breed-less. They’re not the same as strays or mongrels, and they’re not feral (i.e., completely unsocialized to humans). But they’re not exactly domesticated, either.

So what are village dogs? According to dog genetics expert Adam Boyko, “When you are looking at village dogs, you have something more akin to natural selection, albeit in an environment that’s managed by humans.”

In other words, they are semi-wild, semi-socialized canines living in or near human settlements. In fact, village dogs may be a living version of the ancient dogs who first chose to live alongside humans almost 15,000 years ago, well before human-directed artificial selection and breeding took over.

For an in-depth look at village dogs and the evolution of the modern dog, check out the groundbreaking book “What is a Dog?” by research partners and married couple Raymond and Lorna Coppinger."
dogs  animals  pets  human-animalrelations  human-animalrelationships  multispecies  morethanhuman  2018 
may 2018 by robertogreco
Children raised by wolves: Spaniard raised by wolves disappointed with human life | In English | EL PAÍS
"Marcos Rodríguez Pantoja was once the “Mowgli” of Spain’s Sierra Morena mountain range, but life has changed a lot since then. Now the 72-year-old lives in a small, cold house in the village of Rante, in the Galician province of Ourense. This past winter has been hard for him, and a violent cough interrupts him often as he speaks.

His last happy memories were of his childhood with the wolves. The wolf cubs accepted him as a brother, while the she-wolf who fed him taught him the meaning of motherhood. He slept in a cave alongside bats, snakes and deer, listening to them as they exchanged squawks and howls. Together they taught him how to survive. Thanks to them, Rodríguez learned which berries and mushrooms were safe to eat.

Today, the former wolf boy, who was 19 when he was discovered by the Civil Guard and ripped away from his natural home, struggles with the coldness of the human world. It’s something that didn’t affect him so much when he was running around barefoot and half-naked with the wolves. “I only wrapped my feet up when they hurt because of the snow,” he remembers. “I had such big calluses on my feet that kicking a rock was like kicking a ball.”

After he was captured, Rodríguez’s world fell apart and he has never been able to fully recover. He’s been cheated and abused, exploited by bosses in the hospitality and construction industries, and never fully reintegrated to the human tribe. But at least his neighbors in Rante accept him as “one of them.” And now, the environmental group Amig@s das Arbores is raising money to insulate Rodríguez’s house and buy him a small pellet boiler – things that his meager pension cannot cover.

Rodríguez is one of the few documented cases in the world of a child being raised by animals away from humans. He was born in Añora, in Córdoba province, in 1946. His mother died giving birth when he was three years old, and his father left to live with another woman in Fuencaliente. Rodríguez only remembers abuse during this period of his life.

They took him to the mountains to replace an old goatherd who cared for 300 animals. The man taught him the use of fire and how to make utensils, but then died suddenly or disappeared, leaving Rodríguez completely alone around 1954, when he was just seven years old. When authorities found Rodríguez, he had swapped words for grunts. But he could still cry. “Animals also cry,” he says.

He admits that he has tried to return to the mountains but “it is not what it used to be,” he says. Now the wolves don’t see him as a brother anymore. “You can tell that they are right there, you hear them panting, it gives you goosebumps … but it’s not that easy to see them,” he explains. “There are wolves and if I call out to them they are going to respond, but they are not going to approach me,” he says with a sigh. “I smell like people, I wear cologne.” He was also sad to see that there were now cottages and big electric gates where his cave used to be.

His experience has been the subject of various anthropological studies, books by authors such as Gabriel Janer, and the 2010 film Among wolves (Entrelobos) by Gerardo Olivares. He insists that life has been much harder since he was thrown back into the modern world. “I think they laugh at me because I don’t know about politics or soccer,” he said one day. “Laugh back at them,” his doctor told him. “Everyone knows less than you.”

He has encountered many bad people along the way, but there have also been acts of solidarity. The forest officer Xosé Santos, a member of Amig@s das Arbores, organizes sessions at schools where Rodríguez can talk about his love for animals and the importance of caring for the environment. “It’s amazing how he enthralls the children with his life experience,” says Santos. Children, after all, are the humans whom Rodríguez feels most comfortable with"
childhood  spain  wolves  españa  human-animalrelations  human-animalrelationships  morethanhuman  feral  animals  wildlife  society  crying  communication  children 
may 2018 by robertogreco
Lunchbox Poems : THE LANGUAGE OF THE BIRDS
"1

A man saw a bird and found him beautiful. The bird had a song inside him, and feathers. Sometimes the man felt like the bird and sometimes the man felt like a stone—solid, inevitable—but mostly he felt like a bird, or that there was a bird inside him, or that something inside him was like a bird fluttering. This went on for a long time.


2

A man saw a bird and wanted to paint it. The problem, if there was one, was simply a problem with the question. Why paint a bird? Why do anything at all? Not how, because hows are easy—series or sequence, one foot after the other—but existentially why bother, what does it solve?

And just because you want to paint a bird, do actually paint a bird, it doesn’t mean you’ve accomplished anything. Who gets to measure the distance between experience and its representation? Who controls the lines of inquiry? We do. Anyone can.

Blackbird, he says. So be it, indexed and normative. But it isn’t a bird, it’s a man in a bird suit, blue shoulders instead of feathers, because he isn’t looking at a bird, real bird, as he paints, he is looking at his heart, which is impossible.

Unless his heart is a metaphor for his heart, as everything is a metaphor for itself, so that looking at the paint is like looking at a bird that isn’t there, with a song in its throat that you don’t want to hear but you paint anyway.

The hand is a voice that can sing what the voice will not, and the hand wants to do something useful. Sometimes, at night, in bed, before I fall asleep, I think about a poem I might write, someday, about my heart, says the heart.


3

They looked at the animals. They looked at the walls of the cave. This is earlier, these are different men. They painted in torchlight: red mostly, sometimes black—mammoth, lion, horse, bear—things on a wall, in profile or superimposed, dynamic and alert.

They weren’t animals but they looked like animals, enough like animals to make it confusing, meant something but the meaning was slippery: it wasn’t there but it remained, looked like the thing but wasn’t the thing—was a second thing, following a second set of rules—and it was too late: their power over it was no longer absolute.

What is alive and what isn’t and what should we do about it? Theories: about the nature of the thing. And of the soul. Because people die. The fear: that nothing survives. The greater fear: that something does.

The night sky is vast and wide.

They huddled closer, shoulder to shoulder, painted themselves in herds, all together and apart from the rest. They looked at the sky, and at the mud, and at their hands in the mud, and their dead friends in the mud. This went on for a long time.


4

To be a bird, or a flock of birds doing something together, one or many, starling or murmuration. To be a man on a hill, or all the men on all the hills, or half a man shivering in the flock of himself. These are some choices.

The night sky is vast and wide.

A man had two birds in his head—not in his throat, not in his chest—and the birds would sing all day never stopping. The man thought to himself, One of these birds is not my bird. The birds agreed.

RICHARD SIKEN"
poems  poetry  birds  animals  multispecies  morethanhuman  richardsiken 
april 2018 by robertogreco
Sheep Logic - Epsilon Theory
"These are baby-doll Southdowns, and yes, they’re exactly as cute as they look in this picture. We only have four today on our “farm”, as sheep have a knack for killing themselves in what would almost be comical fashion if it weren’t so sad. We keep them for their so-so wool, which we clean and card and spin and knit. It’s so-so wool because the Southdowns were bred for their meat, not their fleece, and I can’t bring myself to raise an animal for its meat. Well, I could definitely raise birds for meat. Or fish. But not a charismatic mammal like a baby-doll Southdown.

Here’s the thing I’ve learned about sheep over the years. They are never out of sight of each other, and their decision making is entirely driven by what they see happening to others, not to themselves. They are extremely intelligent in this other-regarding way. My sheep roam freely on the farm, and I never worry about them so long as they stay together, which they always do. But if I only count three in the flock, then I immediately go see what’s wrong. Because something is definitely wrong.

That’s the difference between a flock and a pack. A flock is a social structure designed to promote other-awareness. It has no goals, no coordinating purpose other than communication. A flock simply IS. A pack, on the other hand, is a social structure designed to harness self-aware animals in service to some goal requiring joint action — the raising of cubs, the hunting of meat, etc. Both the flock and the pack are extremely effective social structures, but they operate by entirely different logics.

We think we are wolves, living by the logic of the pack.

In truth we are sheep, living by the logic of the flock."
sheep  animals  behavior  multispecies  morethanhuman  2017  wbenhunt  flocks  groups  awareness  communication  social 
april 2018 by robertogreco
The Story of the Most Common Bird in the World | Science | Smithsonian
"Even if you don’t know it, you have probably been surrounded by house sparrows your entire life. Passer domesticus is one of the most common animals in the world. It is found throughout Northern Africa, Europe, the Americas and much of Asia and is almost certainly more abundant than humans. The birds follow us wherever we go. House sparrows have been seen feeding on the 80th floor of the Empire State Building. They have been spotted breeding nearly 2,000 feet underground in a mine in Yorkshire, England. If asked to describe a house sparrow, many bird biologists would describe it as a small, ubiquitous brown bird, originally native to Europe and then introduced to the Americas and elsewhere around the world, where it became a pest of humans, a kind of brown-winged rat. None of this is precisely wrong, but none of it is precisely right, either.

Part of the difficulty of telling the story of house sparrows is their commonness. We tend to regard common species poorly, if at all. Gold is precious, fool’s gold a curse. Being common is, if not quite a sin, a kind of vulgarity from which we would rather look away. Common species are, almost by definition, a bother, damaging and in their sheer numbers, ugly. Even scientists tend to ignore common species, choosing instead to study the far away and rare. More biologists study the species of the remote Galapagos Islands than the common species of, say, Manhattan. The other problem with sparrows is that the story of their marriage with humanity is ancient and so, like our own story, only partially known.

Many field guides call the house sparrow the European house sparrow or the English sparrow and describe it as being native to Europe, but it is not native to Europe, not really. For one thing, the house sparrow depends on humans to such an extent it might be more reasonable to say it is native to humanity rather than to some particular region. Our geography defines its fate more than any specific requirements of climate or habitat. For another, the first evidence of the house sparrow does not come from Europe.

The clan of the house sparrow, Passer, appears to have arisen in Africa. The first hint of the house sparrow itself is based on two jawbones found in a layer of sediment more than 100,000 years old in a cave in Israel. The bird to which the bones belonged was Passer predomesticus, or the predomestic sparrow, although it has been speculated that even this bird might have associated with early humans, whose remains have been found in the same cave. The fossil record is then quiet until 10,000 or 20,000 years ago, when birds very similar to the modern house sparrow begin to appear in the fossil record in Israel. These sparrows differed from the predomestic sparrow in subtle features of their mandible, having a crest of bone where there was just a groove before.

Once house sparrows began to live among humans, they spread to Europe with the spread of agriculture and, as they did, evolved differences in size, shape, color and behavior in different regions. As a result, all of the house sparrows around the world appear to have descended from a single, human-dependent lineage, one story that began thousands of years ago. From that single lineage, house sparrows have evolved as we have taken them to new, colder, hotter and otherwise challenging environments, so much so that scientists have begun to consider these birds different subspecies and, in one case, species. In parts of Italy, as house sparrows spread, they met the Spanish sparrow (P. hispaniolensis). They hybridized, resulting in a new species called the Italian sparrow (P. italiiae).

As for how the relationship between house sparrows and humans began, one can imagine many first meetings, many first moments of temptation to which some sparrows gave in. Perhaps the small sparrows ran—though “sparrowed” should be the verb for their delicate prance—quickly into our early dwellings to steal untended food. Perhaps they flew, like sea gulls, after children with baskets of grain. What is clear is that eventually sparrows became associated with human settlements and agriculture. Eventually, the house sparrow began to depend on our gardened food so much so that it no longer needed to migrate. The house sparrow, like humans, settled. They began to nest in our habitat, in buildings we built, and to eat what we produce (whether our food or our pests).

Meanwhile, although I said all house sparrows come from one human-loving lineage, there is one exception. A new study from the University of Oslo has revealed a lineage of house sparrows that is different than all the others. These birds migrate. They live in the wildest remaining grasslands of the Middle East, and do not depend on humans. They are genetically distinct from all the other house sparrows that do depend on humans. These are wild ones, hunter-gatherers that find everything they need in natural places. But theirs has proven to be a far less successful lifestyle than settling down.

Maybe we would be better without the sparrow, an animal that thrives by robbing from our antlike industriousness. If that is what you are feeling, you are not the first. In Europe, in the 1700s, local governments called for the extermination of house sparrows and other animals associated with agriculture, including, of all things, hamsters. In parts of Russia, your taxes would be lowered in proportion to the number of sparrow heads you turned in. Two hundred years later came Chairman Mao Zedong.

Mao was a man in control of his world, but not, at least in the beginning, of the sparrows. He viewed sparrows as one of the four “great” pests of his regime (along with rats, mosquitoes and flies). The sparrows in China are tree sparrows, which, like house sparrows, began to associate with humans around the time that agriculture was invented. Although they are descendants of distinct lineages of sparrows, tree sparrows and house sparrows share a common story. At the moment at which Mao decided to kill the sparrows, there were hundreds of millions of them in China (some estimates run as high as several billion), but there were also hundreds of millions of people. Mao commanded people all over the country to come out of their houses to bang pots and make the sparrows fly, which, in March of 1958, they did. The sparrows flew until exhausted, then they died, mid-air, and fell to the ground, their bodies still warm with exertion. Sparrows were also caught in nets, poisoned and killed, adults and eggs alike, anyway they could be. By some estimates, a billion birds were killed. These were the dead birds of the great leap forward, the dead birds out of which prosperity would rise."
sparrows  birds  2018  animals  nature  human-animalrelations  human-animalrelationships  wildlife  multispecies  morethanhuman 
april 2018 by robertogreco
The Way We Treat Our Pets Is More Paleolithic Than Medieval
"Hunter-gatherers tended to think of pets as part of the family, and so do we. But in other time periods, intimacy with animals has been more taboo."
animals  multispecies  human-animalrelations  human-animalrelationships  pets  2018  hunter-gatherers  intimacy  relationships  medieval  paleolithic  families  morethanhuman 
april 2018 by robertogreco
Rebecca Solnit on a Childhood of Reading and Wandering | Literary Hub
"In the most egalitarian of European—and New Mexican—traditions, forests were public commons in which common people could roam, graze flocks, hunt and gather, and this is another way that forests when they are public land and public libraries are alike: as spaces in which everyone is welcome, as places in which we can wander and collect, get lost and find what we’re looking for.

The United States’s public libraries sometimes seem to me the last refuges of a democratic vision of equality, places in which everyone is welcome, which serve the goal of an informed public, offering services far beyond the already heady gift of free books you can take home, everything from voter registration to computer access. I’ve joked for a long time that if you walked up to people in the street and asked them whether we could own our greatest treasures collectively and trust people to walk away with them and bring them back, a lot of people would say that’s impossibly idealistic and some would say it’s socialist, but libraries have been making books free for all for a very long time. They are temples of books, fountains of narrative pleasure, and toolboxes of crucial information. My own writing has depended on public libraries and then university libraries and archives and does to this day. I last used a public library the day before yesterday."



"So let’s begin by recognizing that all this was—and in many moral ways still is—Coast Miwok land, before the Spanish came, before Spanish claims became Mexican claims, before this was considered to be part of Mexico, before it was part of the United States."



"Browsing, woolgathering, meandering, wandering, drifting, that state when exploring, when looking to find what it might be possible to find rather than seeking one particular goal, is the means of locomotion. I often think that hunter-gatherers must move a lot like this, seeking game or plant foods, flexible about what might show up on any given day. I was lucky that children were weeds, not hothouse flowers, in those days, left to our own devices, and my own devices led in two directions: north to the hills and the horses, south to the library."



"These linked paths and roads form a circuit of about six miles that I began hiking ten years ago to walk off my angst during a difficult year. I kept coming back to this route for respite from my work and for my work too, because thinking is generally thought of as doing nothing in a production-oriented culture, and doing nothing is hard to do. It’s best done by disguising it as doing something, and the something closest to doing nothing is walking. Walking itself is the intentional act closest to the unwilled rhythms of the body, to breathing and the beating of the heart. It strikes a delicate balance between working and idling, being and doing. It is a bodily labor that produces nothing but thoughts, experiences, arrivals. After all those years of walking to work out other things, it made sense to come back to work close to home, in Thoreau’s sense, and to think about walking.

Walking, ideally, is a state in which the mind, the body, and the world are aligned, as though they were three characters finally in conversation together, three notes suddenly making a chord. Walking allows us to be in our bodies and in the world without being made busy by them. It leaves us free to think without being wholly lost in our thoughts."



"Moving on foot seems to make it easier to move in time; the mind wanders from plans to recollections to observations."



"Leave the door open for the unknown, the door into the dark. That’s where the most important things come from, where you yourself came from, and where you will go…"



"Like many others who turned into writers, I disappeared into books when I was very young, disappeared into them like someone running into the woods. What surprised and still surprises me is that there was another side to the forest of stories and the solitude, that I came out that other side and met people there. Writers are solitaries by vocation and necessity. I sometimes think the test is not so much talent, which is not as rare as people think, but purpose or vocation, which manifests in part as the ability to endure a lot of solitude and keep working. Before writers are writers they are readers, living in books, through books, in the lives of others that are also the heads of others, in that act that is so intimate and yet so alone."



"Libraries are sanctuaries from the world and command centers onto it: here in quiet rooms are the lives of Crazy Horse and Aung San Suu Kyi, the Hundred Years War and the Opium Wars and the Dirty War, the ideas of Simone Weil and Lao Tsu, information on building your sailboat or dissolving your marriage, fictional worlds and books to equip the reader to reenter the real world. They are, ideally, places where nothing happens and where everything that has happened is stored up to be remembered and relived, the place where the world is folded up into boxes of paper. Every book is a door that opens into another world, which might be the magic that all those children’s books were alluding to, and a library is a Milky Way of worlds. All readers are Wu Daozi; all imaginative, engrossing books are landscapes into which readers vanish."
rebeccasolnit  2017  children  unschooling  deschooling  parenting  education  libraries  wandering  howwelearn  freedom  autonomy  forests  childhood  novato  california  learning  canon  publicgood  us  egalitarianism  democracy  socialism  thoreau  walking  cv  unknowing  uncertainty  woods  writing  howwewrite  books  literature  stories  storytelling  listening  reading  sanctuary  vanishing  nature  plants  wildlife  multispecies  morethanhuman  society 
april 2018 by robertogreco
On how to grow an idea – The Creative Independent
"In the 1970s, a Japanese farmer discovered a better way to do something—by not doing it. In the introduction to Masasobu Fukuoka’s One-Straw Revolution, Frances Moore Lappé describes the farmer’s moment of inspiration:
The basic idea came to him one day as he happened to pass an old field which had been left unused and unplowed for many years. There he saw a tangle of grasses and weeds. From that time on, he stopped flooding his field in order to grow rice. He stopped sowing rice seed in the spring and, instead, put the seed out in the autumn, sowing it directly onto the surface of the field when it would naturally have fallen to the ground… Once he has seen to it that conditions have been tilted in favor of his crops, Mr. Fukuoka interferes as little as possible with the plant and animal communities in his fields.


Fukuoka’s practice, which he perfected over many years, eventually became known as “do nothing farming.” Not that it was easy: the do-nothing farmer needed to be more attentive and sensitive to the land and seasons than a regular farmer. After all, Fukuoka’s ingenious method was hard-won after decades of his own close observations of weather patterns, insects, birds, trees, soil, and the interrelationships among all of these.

In One Straw Revolution, Fukuoka is rightly proud of what he has perfected. Do-nothing farming not only required less labor, no machines, and no fertilizer—it also enriched the soil year by year, while most farms depleted their soil. Despite the skepticism of others, Fukuoka’s farm yielded a harvest equal to or greater than that of other farms. “It seems unlikely that there could be a simpler way of raising grain,” he wrote. “The proof is ripening right before your eyes.”

One of Fukuoka’s insights was that there is a natural intelligence at work in existing ecosystems, and therefore the most intelligent way to farm was to interfere as little as possible. This obviously requires a reworking not only of what we consider farming, but maybe even what we consider progress.

“The path I have followed, this natural way of farming, which strikes most people as strange, was first interpreted as a reaction against the advance and reckless development of science. But all I have been doing, farming out here in the country, is trying to show that humanity knows nothing. Because the world is moving with such furious energy in the opposite direction, it may appear that I have fallen behind the times, but I firmly believe that the path I have been following is the most sensible one.”

The One Straw Revolution by Masanobu Fukuoka

✶✶

In my view, Fukuoka was an inventor. Typically we associate invention and progress with the addition or development of new technology. So what happens when moving forward actually means taking something away, or moving in a direction that appears (to us) to be backward? Fukuoka wrote: “This method completely contradicts modern agricultural techniques. It throws scientific knowledge and traditional farming know-how right out the window.”

This practice of fitting oneself into the greater ecological scheme of things is almost comically opposite to the stories in John McPhee’s Control of Nature. There, we find near-Shakespearean tales of folly in which man tries and fails to master the sublime powers of his environment (e.g. the decades-long attempt to keep the Mississippi river from changing course).

Any artist or writer might find this contrast familiar. Why is it that when we sit down and try to force an idea, nothing comes—or, if we succeed in forcing it, it feels stale and contrived? Why do the best ideas appear uninvited and at the strangest times, darting out at us like an impish squirrel from a shrub?

The key, in my opinion, has to do with what you think it is that’s doing the producing, and where. It’s easy for me to say that “I” produce ideas. But when I’ve finished something, it’s often hard for me to say how it happened—where it started, what route it took, and why it ended where it did. Something similar is happening on a do-nothing farm, where transitive verbs seem inadequate. It doesn’t sound quite right to say that Fukuoka “farmed the land”—it’s more like he collaborated with the land, and through his collaboration, created the conditions for certain types of growth.

“A great number, if not the majority, of these things have been described, inventoried, photographed, talked about, or registered. My intention in the pages that follow was to describe the rest instead: that which is generally not taken note of, that which is not noticed, that which has no importance: what happens when nothing happens other than the weather, people, cars, and clouds.”

Attempt at Exhausting a Place in Paris by George Perec

✶✶

I’ve known for my entire adult that going for a walk is how I can think most easily. Walking is not simply moving your thinking mind (some imagined insular thing) outside. The process of walking is thinking. In fact, in his book Spell of the Sensuous: Perception and Language in a More-than-Human World, David Abram proposes that it is not we who are thinking, but rather the environment that is thinking through us. Intelligence and thought are things to be found both in and around the self. “Each place is a unique state of mind,” Abram writes. “And the many owners that constitute and dwell within that locale—the spiders and the tree frogs no less than the human—all participate in, and partake of, the particular mind of the place.”

This is not as hand-wavy as it sounds. Studies in cognitive science have suggested that we do not encounter the environment as a static thing, nor are we static ourselves. As Francisco Varela, Evan Thompson, and Eleanor Rosch put it in The Embodied Mind (a study of cognitive science alongside Buddhist principles): “Cognition is not the representation of a pre-given world by a pre-given mind but is rather the enactment of a world and a mind… “ (emphasis mine). Throughout the book, the authors build a model of cognition in which mind and environment are not separate, but rather co-produced from the very point at which they meet.

[image]

“The Telegarden is an art installation that allows web users to view and interact with a remote garden filled with living plants. Members can plant, water, and monitor the progress of seedlings via the tender movements of an industrial robot arm.”

✶✶

Ideas are not products, as much as corporations would like them to be. Ideas are intersections between ourselves and something else, whether that’s a book, a conversation with a friend, or the subtle suggestion of a tree. Ideas can literally arise out of clouds (if we are looking at them). That is to say: ideas, like consciousness itself, are emergent properties, and thinking might be more participation than it is production. If we can accept this view of the mind with humility and awe, we might be amazed at what will grow there.


breathing [animation]

✶✶

To accompany this essay, I’ve created a channel on Are.na called “How to grow an idea.” There you’ll find some seeds for thought, scattered amongst other growths: slime molds, twining vines, internet gardens, and starling murmurations. The interview with John Cage, where he sits by an open window and rejoices in unwritten music, might remind you a bit of Fukuoka, as might Scott Polach’s piece in which an audience applauds the sunset. The channel starts with a reminder to breathe, and ends with an invitation to take a nap. Hopefully, somewhere in between, you might encounter something new."
intelligence  methodology  ideas  jennyodell  2018  are.na  masasobufukuoka  francesmoorelappé  farming  slow  nothing  idleness  nature  time  patience  productivity  interdependence  multispecies  morethanhuman  do-nothingfarming  labor  work  sustainability  ecosystems  progress  invention  technology  knowledge  johnmcphee  collaboration  land  growth  georgesperec  walking  thinking  slowthinking  perception  language  davidabram  cognitivescience  franciscovarela  evanthompson  eleanorrosch  buddhism  cognition  johncage  agriculture 
april 2018 by robertogreco
Survival of the Kindest: Dacher Keltner Reveals the New Rules of Power
"When Pixar was dreaming up the idea for Inside Out, a film that would explore the roiling emotions inside the head of a young girl, they needed guidance from an expert. So they called Dacher Keltner.

Dacher is a psychologist at UC Berkeley who has dedicated his career to understanding how human emotion shapes the way we interact with the world, how we properly manage difficult or stressful situations, and ultimately, how we treat one another.

In fact, he refers to emotions as the “language of social living.” The more fluent we are in this language, the happier and more meaningful our lives can be.

We tackle a wide variety of topics in this conversation that I think you’ll really enjoy.

You’ll learn:

• The three main drivers that determine your personal happiness and life satisfaction
• Simple things you can do everyday to jumpstart the “feel good” reward center of your brain
• The principle of “jen” and how we can use “high-jen behaviors” to bootstrap our own happiness
• How to have more positive influence in our homes, at work and in our communities.
• How to teach your kids to be more kind and empathetic in an increasingly self-centered world
• What you can do to stay grounded and humble if you are in a position of power or authority
• How to catch our own biases when we’re overly critical of another’s ideas (or overconfident in our own)

And much more. We could have spent an hour discussing any one of these points alone, but there was so much I wanted to cover. I’m certain you’ll find this episode well worth your time."
compassion  kindness  happiness  dacherkeltner  power  charlesdarwin  evolution  psychology  culture  society  history  race  racism  behavior  satisfaction  individualism  humility  authority  humans  humanism  morality  morals  multispecies  morethanhuman  objects  wisdom  knowledge  heidegger  ideas  science  socialdarwinism  class  naturalselection  egalitarianism  abolitionism  care  caring  art  vulnerability  artists  scientists  context  replicability  research  socialsciences  2018  statistics  replication  metaanalysis  socialcontext  social  borntobegood  change  human  emotions  violence  evolutionarypsychology  slvery  rape  stevenpinker  torture  christopherboehm  hunter-gatherers  gender  weapons  democracy  machiavelli  feminism  prisons  mentalillness  drugs  prisonindustrialcomplex  progress  politics  1990s  collaboration  canon  horizontality  hierarchy  small  civilization  cities  urban  urbanism  tribes  religion  dogma  polygamy  slavery  pigeons  archaeology  inequality  nomads  nomadism  anarchism  anarchy  agriculture  literacy  ruleoflaw  humanrights  governance  government  hannah 
march 2018 by robertogreco
When Scientists "Discover" What Indigenous People Have Known For Centuries | Science | Smithsonian
"Our knowledge of what animals do when humans aren’t around has steadily increased over the last 50 years. For example, we know now that animals use tools in their daily lives. Chimps use twigs to fish for termites; sea otters break open shellfish on rocks they selected; octopi carry coconut shell halves to later use as shelters. But the latest discovery has taken this assessment to new heights—literally.

A team of researchers led by Mark Bonta and Robert Gosford in northern Australia has documented kites and falcons, colloquially termed “firehawks,” intentionally carrying burning sticks to spread fire. While it has long been known that birds will take advantage of natural fires that cause insects, rodents and reptiles to flee and thus increase feeding opportunities, that they would intercede to spread fire to unburned locales is astounding.

It’s thus no surprise that this study has attracted great attention as it adds intentionality and planning to the repertoire of non-human use of tools. Previous accounts of avian use of fire have been dismissed or at least viewed with some skepticism.

But while new to Western science, the behaviors of the nighthawks have long been known to the Alawa, MalakMalak, Jawoyn and other Indigenous peoples of northern Australia whose ancestors occupied their lands for tens of thousands of years. Unlike most scientific studies, Bonta and Gosford’s team foregrounded their research in traditional Indigenous ecological knowledge. They also note that local awareness of the behavior of the firehawks is ingrained within some of their ceremonial practices, beliefs and creation accounts.

The worldwide attention given to the firehawks article provides an opportunity to explore the double standard that exists concerning the acceptance of Traditional Knowledge by practitioners of Western science.

Traditional Knowledge ranges from medicinal properties of plants and insights into the value of biological diversity to caribou migration patterns and the effects of intentional burning of the landscape to manage particular resources. Today, it’s become a highly valued source of information for archaeologists, ecologists, biologists, ethnobotanists, climatologists and others. For example, some climatology studies have incorporated Qaujimajatuqangit (Inuit traditional knowledge) to explain changes in sea ice conditions observed over many generations.

Yet despite the wide acknowledgement of their demonstrated value, many scientists continue to have had an uneasy alliance with Traditional Knowledge and Indigenous oral histories.

On the one hand, these types of knowledge are valued when they support or supplements archaeological, or other scientific evidence. But when the situation is reversed—when Traditional Knowledge is seen to challenge scientific “truths —then its utility is questioned or dismissed as myth. Science is promoted as objective, quantifiable, and the foundation for “real” knowledge creation or evaluation while Traditional Knowledge may be seen as anecdotal, imprecise and unfamiliar in form.

Are Indigenous and Western systems of knowledge categorically antithetical? Or do they offer multiple points of entry into knowledge of the world, past and present?

Ways of Knowing

There are many cases where science and history are catching up with what Indigenous peoples have long known.

For instance, in the past two decades, archaeologists and environmental scientists working in coastal British Columbia have come to recognize evidence of mariculture—the intentional management of marine resources—that pre-dates European settlement. Over the course of thousands of years, the ancestors of the Kwakwaka’wakw and other Indigenous groups there created and maintained what have become known as “clam gardens”—rock-walled, terrace-like constructions that provide ideal habit for butter clams and other edible shellfish.

To the Kwakwaka’wakw, these were known as loxiwey, according to Clan Chief Adam Dick (Kwaxsistalla) who has shared this term and his knowledge of the practice with researchers. As marine ecologist Amy Groesbeck and colleagues have demonstrated, these structures increase shellfish productivity and resource security significantly. This resource management strategy reflects a sophisticated body of ecological understanding and practice that predates modern management systems by millennia.

These published research studies now prove that Indigenous communities knew about mariculture for generations—but Western scientists never asked them about it before. Once tangible remains were detected, it was clear mariculture management was in use for thousands of years. There is a move underway by various Indigenous communities in the region to restore and recreate clam gardens and put them back into use.

A second example demonstrates how Indigenous oral histories correct inaccurate or incomplete historical accounts. There are significant differences between Lakota and Cheyenne accounts of what transpired at the Battle of Greasy Grass (Little Big Horn) in 1876, and the historical accounts that appeared soon after the battle by white commentators.

The Lakota and Cheyenne can be considered more objective than white accounts of the battle that are tainted by Eurocentric bias. The ledger drawings of Red Horse, a Minneconjou Sioux participant in the battle, record precise details such as trooper’s uniforms, the location of wounds on horses, and the distribution of Indian and white casualties.

In 1984, a fire at the battleground revealed military artifacts and human remains that prompted archaeological excavations. What this work revealed was a new, more accurate history of the battle that validated many elements of the Native American oral histories and accompanying pictographs and drawings of the events. However, without the archaeological evidence, many historians gave limited credence to the accounts obtained from the participating Native American warriors.

Hypotheses incorporating traditional knowledge-based information can lead the way toward unanticipated insights. The travels of Glooscap, a major figure in Abenaki oral history and worldview, are found throughout the Mi’kmaw homeland of the Maritime provinces of eastern Canada. As a Transformer, Glooscap created many landscape features. Anthropologist Trudy Sable (Saint Mary’s University) has noted a significant degree of correlation between places named in Mi’kmaw legends and oral histories and recorded archaeological sites.

Opportunities at the Intersection

As ways of knowing, Western and Indigenous Knowledge share several important and fundamental attributes. Both are constantly verified through repetition and verification, inference and prediction, empirical observations and recognition of pattern events.

While some actions leave no physical evidence (e.g. clam cultivation), and some experiments can’t be replicated (e.g. cold fusion), in the case of Indigenous knowledge, the absence of “empirical evidence” can be damning in terms of wider acceptance.

Some types of Indigenous knowledge, however, simply fall outside the realm of prior Western understanding. In contrast to Western knowledge, which tends to be text-based, reductionist, hierarchical and dependent on categorization (putting things into categories), Indigenous science does not strive for a universal set of explanations but is particularistic in orientation and often contextual. This can be a boon to Western science: hypotheses incorporating traditional knowledge-based information can lead the way toward unanticipated insights.

There are partnerships developing worldwide with Indigenous knowledge holders and Western scientists working together. This includes Traditional Ecological Knowledge informing government policies on resource management in some instances. But it is nonetheless problematic when their knowledge, which has been dismissed for so long by so many, becomes a valuable data set or used selectively by academics and others.

To return to the firehawks example, one way to look at this is that the scientists confirmed what the Indigenous peoples have long known about the birds’ use of fire. Or we can say that the Western scientists finally caught up with Traditional Knowledge after several thousand years."

[See also:
"How Western science is finally catching up to Indigenous knowledge: Traditional knowledge has become a highly valued source of information for archaeologists, ecologists, biologists, climatologists and others"
http://www.macleans.ca/society/how-western-science-is-finally-catching-up-to-indigenous-knowledge/

"It’s taken thousands of years, but Western science is finally catching up to Traditional Knowledge"
https://theconversation.com/its-taken-thousands-of-years-but-western-science-is-finally-catching-up-to-traditional-knowledge-90291 ]
science  indigenous  knowledge  archaeology  ecology  biology  climatology  climate  animals  nature  amygroesbeck  research  clams  butterclams  birds  morethanhuman  multispecies  knowing  scientism  anthropology  categorization  hierarchy  hawks  firehawks  fire  landscape  place  nativeamericans  eurocentricity  battleofgreasygrass  littlebighorn  adamdick  kwaxsistalla  clamgardens  shellfish  stewardship  inuit  australia  us  canada  markbonta  robertgosford  kites  falcons  trudysable  placenames  oralhistory  oralhistories  history  mariculture 
february 2018 by robertogreco
ORBITAL OPERATIONS: Alive And A King - OO 18 Feb 18
"2

Damien Williams on a book about animal tool-use [https://social-epistemology.com/2018/02/13/deleting-the-human-clause-damien-williams/ ] and the "human clause" -

Shew says that we consciously and unconsciously appended a “human clause” to all of our definitions of technology, tool use, and intelligence, and this clause’s presumption—that it doesn’t really “count” if humans aren’t the ones doing it—is precisely what has to change.

Tracking Elon Musk's car through space.

Eight reasons why Facebook has peaked.

Does anyone else find it odd that selfies still get more likes and engagement on Instagram than anything else?


3

Via Nabil, this interview with Jason Kottke [http://orbitaloperations.createsend1.com/t/d-l-ojdgtl-iroiiuht-i/ ], a survivor of the first wave of "professional bloggers," is interesting.
The way I’ve been thinking about it lately is that I am like a vaudevillian. I’m the last guy dancing on the stage, by myself, and everyone else has moved on to movies and television. The Awl and The Hairpin have folded. Gawker’s gone, though it would probably still be around if it hadn’t gotten sued out of existence.

On the other hand, blogging is kind of everywhere. Everyone who’s updating their Facebook pages and tweeting and posting on Instagram and Pinterest is performing a bloggish act.

The Republic Of Newsletters.

The Invisible College of Blogs.

Kottke notes that he gave up on RSS when Google Reader shut down. So did some websites. But not all of them, not by a long chalk. And RSS readers like Feedbin work just fine, even in tandem with phone apps like Reeder. (I know other people who swear by Feedly.)

In part of a long thread about the Mueller indictments, my old acquaintance Baratunde Thurston said:
We build a giant deception machine called marketing and advertising, and an adversary used it against us.

We build a giant influence machine called social media, and an adversary used it against us.

These two lines apply to pretty much everything on and about the internet in the 2010s, too.
When I was young, living down the road in Essex, where radio was born (in a Marconi hut outside Chelmsford), radio came out of wooden boxes. Switches and dials. I liked the way my old radios imposed architecture on a world of invisible waves. A red needle, numbers, a speedometer for signals. Physical switching between Medium Wave, FM and Long Wave. Ramps and streets and windows. To me, it gave radio a structure like the false topology of the Tube map.

That was me, from a few years ago. I bet, at some point, there were Tube maps made for certain blogging continuums.

Why am I going on about this again? Because you like reading. You wouldn't be here if you didn't like reading. The "pivot to video" narrative of last year turned out to be basically Facebook's way to kill publishers, and it was a great doomsday weapon. Get publishers to fire all their writers and get video makers in. Then kill publishers' ability to reach people on Facebook with video! It was genius, and you need to understand how insidious that was.

(Also ref. Chris Hardwick's recent Twitter rant about the terrible timeshifting Instagram is doing.)

Tumblr's so fucked up that you could probably take it over between you. And set up systems with IFTTT as simple as mailing your posts to yourself so you have an archive for when the ship goes down.

The Republic and the College are pro-reading, pro-thinking, pro- the independence of voices.

In 2015, I also wrote:
I’m an edge case. I want an untangled web. I want everything I do to copy back to a single place, so I have one searchable log for each day’s thoughts, images, notes and activities. This is apparently Weird and Hermetic if not Hermitic.

I am building my monastery walls in preparation for the Collapse and the Dark Ages, damnit. Stop enabling networked lightbulbs and give me the tools to survive your zombie planet.
"



"4

Back in 2012, I had the great honour of introducing reporter Greg Palast to an audience in London, and this is part of what I said:

I'm a writer of fiction. It's fair to wonder why I'm here. I'm the last person who should be standing here talking about a book about real tragedies and economics. I come from a world where even the signposts are fictional. Follow the white rabbit. Second star to the right and straight on til morning. And a more recent one, from forty years ago, the fictional direction given by a mysterious man to an eager journalist: follow the money.

Economics is an artform. It's the art of the invisible. Money is fictional.

The folding cash in your pocket isn't real. Look at it. It's a promissory note. "I promise to pay the bearer." It's a little story, a fiction that claims your cash can be redeemed for the equivalent in goods or gold. But it won't be, because there isn't enough gold to go around. So you're told that your cash is "legal tender," which means that everyone agrees to pretend it's like money. If everyone in this room went to The Bank Of England tomorrow and said "I would like you to redeem all my cash for gold, right here, in my hand" I guarantee you that you all would see some perfect expressions of stark fucking terror.

It's not real. Cash has never been real. It's a stand-in, a fiction, a symbol that denotes money. Money that you never see. There was a time when money was sea shells, cowries. That's how we counted money once. Then written notes, then printed notes. Then telegraphy, when money was dots and dashes, and then telephone calls. Teletypes and tickers. Into the age of the computer, money as datastreams that got faster and wider, leading to latency realty where financial houses sought to place their computers in physical positions that would allow them to shave nanoseconds off their exchanges of invisible money in some weird digital feng shui, until algorithmic trading began and not only did we not see the money any more, but we can barely even see what's moving the money, and now we have people talking about strange floating computer islands to beat latency issues and even, just a few weeks ago, people planning to build a neutrino cannon on the other side of the world that actually beams financial events through the centre of the planet itself at lightspeed. A money gun.

Neutrinos are subatomic units that are currently believed to be their own antiparticle. Or, to put it another way, they are both there and not there at the same time. Just like your cash. Just like fiction: a real thing that never happened. Money is an idea.

But I don't want to make it sound small. Because it's really not. Money is one of those few ideas that pervades the matter of the planet. One of those few bits of fiction that, if it turns its back on you, can kill you stone dead."
warrenellis  2018  damienwilliams  multispecies  morethanhuman  blogging  economics  communities  community  newsletters  googlereader  rss  feedly  feedbin  radio  reading  chrishardwick  instagram  timelines  socialmedia  facebook  selfies  aggregator  monasteries  networks  socialnetworking  socialnetworks  gregpalast  fiction  money  capitialism  cash  tumblr  ifttt  internet  web  online  reeder 
february 2018 by robertogreco
Deleting the Human Clause, Damien Williams « Social Epistemology Review and Reply Collective
"Animal Constructions and Technological Knowledge is Ashley Shew’s debut monograph and in it she argues that we need to reassess and possibly even drastically change the way in which we think about and classify the categories of technology, tool use, and construction behavior. Drawing from the fields of anthropology, animal studies, and philosophy of technology and engineering, Shew demonstrates that there are several assumptions made by researchers in all of these fields—assumptions about intelligence, intentionality, creativity and the capacity for novel behavior.

Many of these assumptions, Shew says, were developed to guard against the hazard of anthropomorphizing the animals under investigation, and to prevent those researchers ascribing human-like qualities to animals that don’t have them. However, this has led to us swinging the pendulum too far in the other direction, engaging in “a kind of speciesist arrogance” which results in our not ascribing otherwise laudable characteristics to animals for the mere fact that they aren’t human.[1]

Shew says that we consciously and unconsciously appended a “human clause” to all of our definitions of technology, tool use, and intelligence, and this clause’s presumption—that it doesn’t really “count” if humans aren’t the ones doing it—is precisely what has to change."

[via: http://orbitaloperations.cmail20.com/t/ViewEmail/d/5234D06A0B7819B52540EF23F30FEDED/C672A3FAD68B88BDC68C6A341B5D209E ]
ashleyshew  2018  books  animals  multispecies  morethanhuman  tools  technology  intelligence  humanclause  speciesism  intentionality  creativity  behavior  anthropomorphism 
february 2018 by robertogreco
So what if we’re doomed? (Down the Dark Mountain) — High Country News
" Kingsnorth embraced Jeffers’ inhumanism, and Tompkins his ideas on beauty. But the immensity of the ecocide demands more. Our grief comes from the takers and their modern machine, which is one of violence and injury. If our sanity is to survive the ecocide, we must address these two pains in tandem: grief for the loss of things to come and the injustices that surround us.

We can do this through beauty and justice, which are closer together than they first appear."



"However, he is also arguing for integrity, which is close to Jeffers’ ideal of beauty: “However ugly the parts appear the whole remains beautiful. A severed hand / Is an ugly thing, and man dissevered from the earth and stars and his history ... for contemplation or in fact ... / Often appears atrociously ugly. Integrity is wholeness, the greatest beauty is / Organic wholeness, the wholeness of life and things, the divine beauty of the universe.”

Perhaps, then, the way through the ecocide is through the pursuit of integrity, a duty toward rebalancing the whole, toward fairness, in both senses of the word."



"This is no cause for despair; it is a reminder to be meaningful, to be makers instead of takers, to be of service to something — beauty, justice, loved ones, strangers, lilacs, worms."
apocalypse  climatechange  ecology  anthropocene  additivism  2017  briancalvert  paulkingsnorth  environment  environmentalism  california  poetry  justive  beauty  via:kissane  balance  earth  wholeness  integrity  robinsonjeffers  darkmountain  multispecies  posthumanism  morethanhuman  josephcampbell  ecocide  edricketts  davidbrower  sierraclub  johnstainbeck  anseladmas  outdoors  nature  humanity  humanism  edwardabbey  hawks  animals  wildlife  interconnected  inhumanism  elainescarry  community  communities  socialjustice  culture  chile  forests  refugees  violence  douglastompkins  nickbowers  shaunamurray  ta-nehisicoates  humanrights  qigong  interconnectivity 
february 2018 by robertogreco
“A Super Wild Story”: Shared Human–Pigeon Lives and the Questions They Beg - Pauliina Rautio, 2017
"The three coincidentally shared human–pigeon lives discussed in this article challenge the established conceptualization that when species meet habituation occurs, a smoothing over of differences over time because it does not account for the dynamic, affectionate, and productive nature of shared human–pigeon lives. The concept refrain works better. Concepts like habituation and refrain can be thought of as answers to questions posed by the world. Concepts are answers insomuch as they are certain ways of thinking about and acting within the world—always excluding other ways. In living and working with answers, as we do, it is easy to forget the original questions: What did the world ask of us again, and could there be other possible answers? In this article, the kind of answer that refrain is is mapped through three cases of human–pigeon lives. Rather than mechanistic and anthropocentric, refrain is an answer that directs our attention to what is dynamic, unpredictable, productive, and nonanthropocentric. It also offers possibilities to pose new questions."

[See also:
https://sandpost.net/2017/08/30/out-now-a-super-wild-story-by-pauliina/

"My family runs a small wildlife rehabilitation shelter at our home. Our patients are mostly birds. I once ended up sharing my home with a pigeon I had hand-reared as an orphaned nestling and who—through accidental events—became too habituated to leave us. As a consequence, I came to know people around the world in person and through social media who share their lives with pigeons and other wild birds for various serendipitous reasons. I am fascinated by these multispecies lives and have a particular interest in their unique productivity as indicated in Instagram images’ rhythmic hashtags as well as processes of surrogate pregnancy and motherhood. I have unexpectedly lost my #unlikelyfriend, and the personal motivation of this article is to explore what happened during our shared lives such that I came to mourn a pigeon so intensely.

[…]

The human–animal relations described here don’t fit into existing categories. The pigeons living with the humans are not conventional companion animals (i.e., pets), livestock, zoo animals, wild animals, or laboratory animals. The humans living with the pigeons are not animal trainers, zoo keepers, veterinarians, laboratory personnel, or farmers. Trying to explain the accidental or sudden encounters and shared lives between unusual couplings of species using preexisting knowledge, habits, or directions just doesn’t work. These lives are made up as they are lived. And rather than smoothing over differences using habituation, the shared lives begin to produce something new, difference, and to give different life in unexpected, serendipitous ways. In this way, we learn that habituation is an insufficient answer and makes us wonder what it was that the world asked us in the first place."]
multispecies  morethanhuman  pauliinarautio  2017  birds  human-animalrelations  human-animalrelationships  refrain  unpredictable  productivity  habituation  pigeons 
february 2018 by robertogreco
A new tool-using bird to crow about
"The Hawaiian crow has been revealed as a skilled tool user, confirmed by testing the last members of this endangered species that survive in captivity. The finding suggests its behavior is tantalizingly similar to that of the famous tool-using New Caledonian crow and has implications for the evolution of tool use and intelligence in birds."
crows  corvids  tools  intelligence  2017  hawaiiancrows  newcaledoniancrows  animals  birds  behavior  morethanhuman  extinction  multispecies 
february 2018 by robertogreco
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