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updated (date for when this entry was last updated, since inevitably the records can get out of date; update this every time you update any other field for this data row)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.
As Sylvanaqua Farms has said: “Racism, environmental decline, animal welfare, and human health are tied in a Gordian Knot around the issue of food. Common sense would suggest untying it be left to people with demonstrated expertise in its varying facets:
– Indigenous land/water protectors (which includes farmers) who protect 80% of the world’s remaining biodiversity – People of color who are most familiar with the intricate nuances of American racism – Livestock and hunting cultures around the world that regard the sanctity of all life (animal and plant) equally and in ways utterly unfamiliar to Euro/Western minds – Members of strong, older food cultures that enjoy robust health without an industry devoted to nutrition”
– And as came up in a PASA 2021 conference conversations bout cooperatives: indigenous people and people of color are much closer to a cooperative mindset, compared with European men experiencing generations of learning to be competitive.
“Language is our gift and our responsibility. I’ve come to think of writing as an act of reciprocity with the living land. Words to remember old stories, words to tell new ones, stories that bring science and spirit back together to nurture our becoming people made of corn.”
via Robin Kimmerer, Braiding Sweetgrass, page 347.