Trees offer an abundance of gifts. Both wild and tended trees provide food, fuel, fiber, animal feed, medicines, and a range of co-benefits, including clean water and wellness. Much more has been said on this, and there is more to say. For now, I zoom in.
How can we reconnect with trees for basic needs? One way I’m drawn to is that of a sprouting organization called the Keystone Tree Crop Cooperative (KTCC). KTCC aims to gather food from existing nut trees and enable broader audiences to connect with these gifts from trees.
To catalyze the harvest of existing nut trees, gatherers will benefit from incentives (such as compensation for nuts), education on methods (including food quality standards and comfortable tools), and guidance on gathering locations (as in maps). This post is about the latter: mapping existing nut trees and identifying hotspots to efficiently harvest from, with an eye for the coming autumn 2021.
iNaturalist was homed in on as a pretty good platform for nut tree info. There are observations and observers already on iNaturalist. This site also has experts maintaining a cross-platform database of trees, which is useful to build on. While iNaturalist has some limitations discussed below, it is a good starting point – let’s take a look!
I like the latter terms because it feels difficult to green wash. Take any feature that is necessary for the systems that support us, and see if it is being restored/enhanced, or if it is being degraded. Water quality. Soil fertility. Biodiversity. Alas, if there is a will there is a way, and all of these terms will be “greenwashed” to some extent, making environmentally degrading acts seem restorative.
And by what means is the greenwashing motivated and manifest? Who done it? Some words commonly attributed to the complex system in question, which degrades essential qualities while feigning friend of fundamentals:
The man The system Capitalism Neoliberalism Globalism ...
These terms too are not perfect. Each has assumptions and complexities, they lack precision and can be tricky. Then I read something which shared a term so precise, so empirical, it could not be misconstrued or exploited:
The cosmophagous world: that world which devours all other worlds to feed itself.
cosmo- From Ancient Greek κόσμος (kósmos, “universe”). -phagous From Latin -phagus, from Ancient Greek φάγος (phágos, “glutton”), from φαγεῖν (phageîn, “to eat”).
And what is the alternative to devouring other worlds? To multiply, to propagate, to support many worlds. Consider, as you go about the polarized and dissonant world, whether this dichotomy fits: some ways grow themselves by devouring other worlds, while other ways grow all by propagating many worlds.
I think of this as I visit small farms and see the countless worlds that are hosted there: the worlds of the orchard and of the pasture, the worlds of the meadow flowers and of the insect colonies which enjoy them, the worlds of the varieties of people who are part of the community affected by the small farm, and the worlds of the countless communities which have other small farms of their own.
That world catalyzation is a stark contrast to the vast monocrops, moonscapes, and mines producing homogenized ways of life, wherein one world grows larger while the others are whittled away.
May this be a high-level guideline, leading us toward Earthbound mutualism rather than parasitism.
I end with an excerpt from the text that introduced me to this concept of cosmophagy, and with a wish that you will celebrate and support the many worlds we coexist in as One.
Power is inseparable from the capacity to be affected. We find potentialities in our shared sensitivity: that sense of urgency that pushes us to seek new ways of living — to want to change this world; that feeling of belonging that pushes us to act, and likewise to risk everything. How can we unleash these potentials? The paths suggested by the existing order — call it what you will, Empire, capitalism, colonial modernity, white supremacy, the cosmophagous world — aim to capture the affects that make life worth living.
Neither sinners, nor victims: we inhabit climate change. We see that this period of disillusionment with centuries of misdirection is also one of infinite potential. Each of us have within us the remote possibility of stemming the tide of the catastrophe. By organizing pessimism, the fundamental affect of the times, and giving it a creative consistency, we can hope to bring about other worlds. But first, it is essential to make a break with this one. We did not choose to be thrown into a world that seems doomed to its own destruction, but we can decide to continue it or break free from it.
Studying Jewish folklore brings one around many old testament stories, and with that, the source of many cultural idioms and expressions: “the writing on the wall”, the value of atonement, among much else.
Something new to me is a source of wisdom on burying one’s dead. I did not realize advice about it for Jews goes back to beresheit:
After Hevel [aka Abel] was slain, he was lying in a field, his blood spattered over sticks and stones. The dog who had been guarding Hevel’s flock now also guarded Hevel’s corpse from the beasts of the field and the birds of the sky.
Adam and his mate came and sat by the corpse, weeping and mourning for him, but they did not know what to do with Hevel’s body.
A raven whose companion had just died said: I will teach Adam what to do. The raven took his dead companion, dug up the earth before the eyes of Adam and his mate, and buried him in it.
Adam said: We will do as the raven. At once he took Hevel’s corpse and buried it in the ground.
Here is a response I want to share from a question about how tree crop enthusiasts are keeping track of plantings and related info:
Metal tree tags on locust stakes are low-tech and work reliably. For a more advanced, digital approach, I use QGIS. It offers the benefits described in a comment above about ArcMap, but it is free and open-source software. It has a little bit of a learning curve, but it is a very powerful tool and it can interface with other geospatial technology including GPS, Google Earth, and iNaturalist. If you try this route, I recommend focusing on the following steps to begin with.
Find and download raster files (.jpg, .tif) for overhead views of your Area of Interest (AOI). These files are referred to as aerial imagery or orthoimagery, and in the U.S. you can get them from county GIS websites or from https://nationalmap.gov.
Follow a basic tutorial about raster vs. vector file types, and creating shapefiles.
Create a polygon shapefile for your AOI boundary- Create a point shapefile for your individual plants.
Add new attribute fields to your ‘plant points’ shapefile to describe characteristics you want to keep track of. Here’s some fields I use (+ examples/explanation):
species (corylus spp.),
planted_date (fall 2019),
permanent (y/n in case it is to be transplanted),
measured (y/n to indicate if its location is precise or estimated),
source (to keep track of cultivars, purchases, etc),
updated (date for when this entry was last updated, since inevitably the records can get out of date; update this every time you update any other field for this data row)
notes (misc info that doesn’t fit cleanly in other fields, try to use this sparingly as it is better to have distinct fields in case later on you want to select or analyze plants based on some attribute)
At this stage, you will have a powerful, interactive map of your AOI, with individual points or polygons to depict features of interest on your property, and those features can have a miniature (or massive) database of characteristics associated with them. You can have as many or as few fields as you’d like, and you can even associate fields (e.g. feature_ID) with other datasets, such as yield records or amendment history for an orchard block.
A basic tutorial about Coordinate Reference Systems (CRS) and about Georeferencing would be helpful to get ahead of GIS software’s more confusing aspects. Using an appropriate and consistent CRS is especially important for making accurate spatial measurements. You can also go to https://gis.stackexchange.com with questions.
“If I died in a month would I be satisfied with my life, and the answer was ‘no’.”
“I don’t have to be a reincarnation. It’s not the most important thing. If my existence has meaning, it’s because I’m doing good in this world—I’m helping people. I don’t have to be a tulku in order to do that.”
“We don’t need all those complications,” he says. “We’re all humans. We’re all struggling. We’re all learning from each other.”
“Yesterday, I was talking to one of my tulku friends who is in New York, happily driving for Uber.”
– We are all unreliable narrators of our own lives. – To tell a story is inescapably to take a moral stance. – Stories are the way we make sense of our lives. – The way we narrate our lives shapes what they become. – Change, even really positive change, involves a surprising amount of loss. – What would happen if you looked at your story and wrote it from another person’s point of view? – Life is about choosing which stories to listen to, and which ones need an edit. – There’s nothing more important to the quality of our lives than the stories we tell ourselves about them.
Sunday: It is all about our unique individuality and what we do with it.
“All that survives of these solar hymns are an altered version of Proclus’ Hymn to the Sun, and the 9th hymn in the Nomoi … the Sun is ruler of the other planets, and with them governs all terrestrial things. …The theory of prayer with which Pletho introduces his hymn is remarkably like the theory of magic behind Ficino’s astrological music; Pletho addresses the gods thus:
‘May we carry out these rites in your honor in the most fitting manner, knowing that you have no need of anything whatever from us. But we are molding and stamping our own imagination and that part of us which is more akin to the divine, allowing it both to enjoy the godly and the beautiful and making our imagination tractable and obedient to that which is divine in us.’
Pletho’s hymns and rites, like Ficino’s do not aim at any objective effect on the deity addressed, but only at a subjective transformation of the worshiper, particularly his imagination.” -(p.61)
Spiritual and Demonic Magic from Ficino to Campanella by D.P. Walker
via Mark Stavish of the Institute for Hermetic Studies
In a conference webinar session about cooperatives (as a business model), we discussed how what we are taught about economics is not cooperative.
The myths of our capitalist culture tell us the commons is tragic, despite the authors of that myth (tragedy of the commons) building their arguments on shaky foundations, and having that myth refuted by a high quality scientist who won a Nobel prize for that refutation and clarification of managed commons.
In this discussion, someone made the great point about one reason we all benefit from passing leadership to indigenous and black leaders:
“I feel that that is one reason we need to lean into Indigenous Values and have BIPOC leaders in building Coops– because they have been holding it down for so long….and they know how to lead from a different reference point of conditioning and community resourcing…”
Though the work is easier together, we spread out in the darkest time of year to cozier burrows, diffusing the weight of winter, lighter on the land. Though it is dark, we are warmed to know there are familiar others nearby. Our struggles are tied up together, and while one faces scarcity, someone else has more than enough to share, so that we may survive together and work together in brighter times.
So it has been through the ages. So it is still in little ways in overdeveloped places where big systems eclipse mutual aid: we turn to neighbors for power during long outages, for tool shares, for relationship. So it is still in big ways in underdeveloped places where small systems are made sufficient by human relationships: cooperating to cultivate land, to maintain infrastructure for basic needs, for relationship.
The lessons of the seasons proceed before us, though we may be distracted by a house on fire, our own or our neighbors.
May we be there for each other, so that we may all meet our needs, in mutual benefit with the sources of that sustenance and satisfaction. May peace be upon you.