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Biophilia: The Love of Life and the Living World

“Splendor awaits in minute proportions.”
― Edward O. Wilson, Biophilia

Here is Burlingame, CA,  which is the home of SFO and its attendant fleet of airport hotels, trucking companies, passenger shuttles, warehouses, security headquarters, and cargo forwarders.  Pairs of aircraft  roar over the water in five minute intervals as they approach the airport.  Cars roar by on the freeway that feeds into fabled San Francisco. Their reflections flash in the sleek black glass buildings that line the highway.

There is also, in Burlingame, an un-authorized footpath at the edge of the water – a wild space to wander  if one would escape the hotel grounds with their carefully arranged plantings.  The path follows the waterline above broken slags of concrete – remnants of a more manicured edging of the shore? – and between scraggly and indomitable tufts of wild fennel.   A man in a street sweeping vehicle is letting his pit-bull pup out to play at the edge of a parking lot and a field of orange California poppies and dry grasses.   Further on there is an abandoned development planted in rosemary and irises, concrete esplanades crumbling into the pale green water and an elaborate wrought-iron gateway to the empty space, a space in the process of being reclaimed by grasses and small trees.  Across the street is a construction site where machines are digging into the chalky soil for the foundation of another office building or hotel. 

Along the footpath there are  bunches of lavender wild-flowers.  Small wonders of the world, these throw-away riches of California!

 

 

 

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Mo’olelo (stories) about the volcano

Pele, they say in the legends, was a traveler from the ancestral homelands of Kahiki who came to this island with her clan of brothers and sisters and settled in the area named Keauhou.  There was a war between the early settlers and Pele and her clan took refuge in a great cave.  The volcano erupted and the cave collapsed, sealing  the clan inside.  This is how she became identified with the volcano Kilauea.

In the old days those who came as visitors to the hostile, numinous lands of Pele had themselves tattoo-ed using a blue dye made from a kind of iris that grows only near the volcano.  Others brought the umbilical cords of their children, or of themselves, to place at the doorstep of the volcano.

Piko is the word for the belly button where the umbilical cord was attached.  It is also the word for a spiritual place of origin and power – a center of the universe. That earth is fire, that we are connected from birth to the molten core of our earth, and live always under peril but centered in the knowledge of that connection – this is what might be expressed in the tradition of presenting the umbilical cord to Pele.

It is treacherous to cross over the volcano these days, when Pele is awake and the road cracks and buckles.  It is not treacherous in the way it was for Chief Keoua’s army, that perished in a sudden rain of volcanic debris and molten glass two centuries ago, leaving their footprints behind in the hardened ash deposits. 

How many times have I passed over the volcano? As a child, bumping along on the narrow old road through the lava fields in the back seat of the family car, dreamily seeing fairy realms in the forested slopes above; as a teen venturing through with my cousins, telling ourselves ghost stories as the darkness closed around the beams of the headlights; as a young mother hurrying home through the lava desert with my baby, singing to keep her quiet.

The more likely danger even now is falling asleep at the wheel on the curving road over the volcano and running into the unforgiving basalt fields on either side. That is how people lose their lives now.  It is a long drive in the dark; do they begin to dream of ghostly shapes – of a white dog, of an old woman, of a young woman with fiery eyes?  These are the forms that Pele is said to take when she appears to travelers.

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Big questions

Dad, what’s the purpose of life?

It was asked with the same kind of uncomplicated curiosity as when he says to me: what’s the fastest anyone’s ever been on a skateboard? or (this morning on the way to school, out of the blue): Dad, can a town square be a circle?

He and his tribe of nine-year-olds devote their days to exuberance, with breaks for food and drink, preferably sugared. In their waking hours they seem to have a ten-to-one ratio between good times and  bad. The bad times are felt intensely, but pass like an ocean squall.

So I responded in the spirit of the enquirer: the purpose of life is to have fun…and (thinking for a moment) to be good to others. That last bit spoken from the pulpit of the responsible parent. Blind hedonism’s no good if it hurts others, or yourself. And anyway goodness is its own reward.

But it did get me thinking, this question, and I realised how hard it is to answer without resort to values that are themselves in question. After all, how much of what I’ve been conditioned to accept, and to believe is right, can I trust? How much of it should be viewed as suspect, to the degree that it enables our kind’s shameful hegemony over the natural world? Any “purpose” to life that furthers that hegemony, surely isn’t worthy of the claim.

The starting point has to be that all of it is suspect until proved otherwise.

Being good citizens, accumulating wealth, supporting charity, pursuing happiness, acquiring wisdom, keeping our families safe, providing them with food and shelter, procreating (the purpose of life is to, er, create more life), solving world problems, extending the boundaries of knowledge, loving and being loved, giving ourselves to God and country,  striving for Heaven or the next life (the purpose of life is to not be alive?), saving lives, taking lives…. all suspect. All compromised by association with the course we’re on.

How then to pick out values we can trust not to drive us further down the trail of self-destruction?

Well, we could do worse than start by looking at the nine-year-olds, a friendly tribe not yet wholly inducted into the ways of civilization.

The gift for joy they retain from when they were even younger.  Their endless curiosity. Their ready appreciation of what is and isn’t fair. Their love of kindness in others and desire to be kind in return. Their ability to conjure a game from thin air, the more barmy and hilarious the better. Their willingness to do almost anything in return for an ice cream. And the way they still infuse much of the world around them, animate or inanimate, with a spirit and life-force that is as buoyant and bright as their own.

A few days after that question about the purpose of life I realised that I’d missed the opportunity to ask him back, so I did.

He looked out the window of the train for a few seconds and pondered, then said: maybe there isn’t a purpose – life is just something that happens.

 

 

 

 

 

 

 

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The Struggle

I shot Bunny the calf this morning. After feeding her bottles of milk twice daily for nearly four months.  Euthanized her – to be more precise and perhaps less honest about something that it took me days to steel myself to do.  She had broken a leg somehow and was wracked by arthritis in the other three.  She could no longer get up without my help. I found the spot on her forehead that would kill her instantly and pulled the trigger. (I never get used to the silence inside the gunshot when your ears ring and the body falls to the ground, and it seems that time stops.  It’s eerie and you want to cry and you are for a little while unclean in every way, a monster to all that look at you.)   Continue reading “The Struggle”

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Metamorphic: for all the Wild Ones

For we cannot think like Indians; at most, we can think with them.  – Eduardo Viveiros de Castro, Cannibal Metaphysics

As far back as I am able to think, to remember, which is a kind of thinking, there are memories of places, of plants and animals, of a kind of light and air, the smell of water on leaves, root and dirt, the strange sight of lava flows reaching the sea, the band of white coral touching blue ocean, of roads leading through orchards, of flowers against the sky, of moss-covered rocks and river pebbles.

I have these myths.  These are my myths.  Continue reading “Metamorphic: for all the Wild Ones”

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Economics, Traveling & Brian Davey’s Credo

“Sharing the same motivations and rules of the self interest game created a common orientation and thus a common operating system for economic actors to participate in.”  Brian Davey, Credo, 9. 

For a few days I’ve been sleeping in airplanes and hotel rooms.  There is nothing in a hotel room that tells you about life.  There is a bed, a TV, and some electrical outlets.  The closest thing to life is the water piped in, and the view if there is one.  Everything non-human has been disappeared except as it appears on the breakfast, lunch or dinner plate.  “There is no there there,” as Gertrude Stein once said so famously of Oakland, (By which she meant the place that she had known had been disappeared).  What does it mean to live in a place which is no place, an abstraction made concrete (and of concrete),  a place where appetite is untethered from its context and therefore unlimited in scope and blind ferocity?

These are the places we made in the name of a certain kind of pantheon of economic Gods – in the name of Efficiency and Innovation and Growth and Jobs.  These are the names of the orthodoxy now.   It is difficult to argue with the gods.  It always has been.  These are the places that we make under the influence of our gods – hotel rooms, office buildings, airports.  They represent the ideals of our civilization.  They are clean to the point of sterility, air-conditioned,  anonymous, secure, profitable.  These, it seems, is the realm we make when the rules of the game are determined by the lowest common denominator of humanity: unmitigated self-interest. We make places that are stripped of all life and love of life.  We make places that are cold, efficient, and impersonal.  We make places that reproduce our lowest common denominator – our blind self-interest, our infinite appetite.

As I am traveling in this world of placeless hotel rooms, the  DJ Avicii, a mere boy in his 20’s but a superstar of the Electronic Dance Music scene, is dying of a drug overdose in another hotel room in Muscat, Oman.  It is a lethal world, this world, even for those who are its “winners,” and infinitely more so for the “losers.”

Why am I traveling in the karmic realm (avicii) of hotel rooms and airports?  To protect its opposite paradoxically enough.  Brian Davey’s speaks of such places:

“People living in human communities situated in specific biological communities (eco-systems) may come, over time, to recognise that the eco-system in which they live has a “balance level” of health. This is is not the same as what economists understand by equilibrium but a dynamic negotiation between the different elements beyond which “tipping points” occur and the system slips into a different state altogether. The sense of responsibility for the maintenance of a place and the way of life embodies and embeds a recognition of the need to stay back from these ecological tipping points. This is based on a keen appreciation of the needs of the whole human community, as well as the need to maintain balance in the community of species of which it is a part (the eco-system).”  Davey, 32.

What if we thought about economics in terms of looking at the whole picture of life on Earth?  What if we let economics be about our better selves – the selves that love and nurture our children without pay, that serve as volunteers in our communities, that feel  and act on our connection to the environment?  What if we advocated for a kind of economics that saw the whole picture of what it means to be alive instead of the current definition that has us fighting over scarce resources, selling ourselves to the highest bidder, bull-dozing “empty” land to make into hotel-rooms, and sacrificing our health and happiness in the name of success?

This is all to say that I am reading Brian Davey’s book Credo (available for free online) where he advocates for just such another kind of economics, and that it’s worth checking out, as well as the website for FEASTA  of which Davey is a frequent contributor.

Also here’s a picture of some lovely snowdrops – which I had never seen before – at Jody’s house.  Amazingly beautiful little things!

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If you cannot catch them, stampede em over the cliff

Thanks Chris for pulling on this thread so to speak

Perhaps these photos are just of excesses of the past, of things we label charismatic megafauna, then promptly tend to forget, whereas the bugs and bees fallen to pesticides, and the fish eaten for survival do not seem to evoke the same feelings of loss.

See also today’s news about a recent paper describing the human impacts on the larger mammals: https://www.npr.org/sections/thetwo-way/2018/04/19/604031141/new-study-says-ancient-humans-hunted-big-mammals-to-extinction

Wonder how many babies this female had every year…

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When you tug a thread

I tore this picture from the newspaper last month and put it on the shelf behind some books, but the image didn’t let go. The sorrow it engendered seemed disproportionate. I follow the news and know that human lives and hopes and dreams are being extinguished all over. Children’s lives and hopes and dreams. Why bother about a hundred-year-old photo of some extinct animals?

They are Tasmanian tigers, or thylacines, in a zoo in about 1910. They were hunted to extinction in the wild around that time, and the last of their kind – though there are occasional unverified sightings to this day – died in captivity in 1936.

The thylacine was a marsupial. It raised its young in pouches like a kangaroo, and evidently evolved to fill a dog-shaped hole in its environment. “Convergent evolution”, zoologists call it. I guess because of some conditioned affinity for dogs, I’m more moved by those faces than I could be by any image of a dodo. See those curious, questing, intelligent eyes. And the physiognomy, so familiar and yet so strange. What a dreadful loss.

I’m not sure if we ever carried out a proper accounting for this loss, and I believe we need to – for our own well-being if nothing else. Our ancestors wouldn’t have allowed such a thing to pass without appropriate acknowledgement. Without mourning.

I’m talking here about our deep ancestors, way back when our kind still lived and died amid wonder and mystery, both as a part of Nature and apart from it. Way back before wild grasses were tamed on the silty flood plain. Before wild creatures were hobbled and roped into our enclosures. Before settlements, property, hierarchies, laws, slaves, money, taxes, royalty, God, soldiers, politicians, bureaucrats and the execution block. Before we had to indulge wealthy simpletons boasting about their plans for colonies on Mars and everyone living to 100! Before all the generations of stunted minds and lives. Back to when our distant but actually not so distant kin were strong and alert, and well aware of how deadly our gifts of fire and tools and storytelling could be for the magical web of life on which it all depended.

We could consider the thylacine just another twig snapped off the Darwinian tree, one of many. After all, those who study these things tell us that 99-point-something per cent of all species ever have gone extinct, that’s how evolution works. So… chill. But no. Tug a thread, and then another, and pretty soon the whole fabric comes loose. That must have been clear as daylight to our ancient kin, for whom every waking morning was a reminder of how blessed they were and how dependent on Nature’s grace. It was clear to Shakespeare (“For nothing so vile that on the earth doth live / But to the earth some special good doth give”) and it’s clear to a lot of us today. It’s an important truth yet one that’s glossed over in the narratives that drive our global, urban-agro-industrial culture. So the threads go on being tugged out, one after another.

Scholars of the Sixth Mass Extinction report that species are now blinking out at between 100 and 10,000 times the background rate of extinction. No time to mourn them all, of course. In fact, no time to mourn any of them. Our culture of extraction and consumption has to keep pressing forward, eliminating obstacles along the way.

Stop now and it all collapses.

Carry on and it all collapses.

But at least let’s account for what we’ve done and where we’re at. Even though it hurts. Our deep ancestors, if they came among us now, would surely look at us – their own distant progeny – with eyes of affection, and admiration, and sadness. They’d know full well the price that is paid for injuring Nature, and they’d understand the thylacine can’t be brought back. The thread can’t be pushed back into the fabric, no matter how hard we might wish that.

I believe they’d also consider it the responsibility of our kind, once Nature’s favourite child, to face up to what’s done, to take on that burden – not bury it – then live with it as best we can.