Category Archives: Community

Oak seedlings growing in arboreal adaptation research by Michigan Technology University (https://www.superiorideas.org/projects/adopt-a-tree)

The Adapters Movement, in summary

Adapt in place, live in the here and now, and truly make the world a better place whether times are good or . . .

This post summarizes the defining features of ‘The Adapters Movement’. I hope this post fills a gap, offering a healthy framework to respond to the critical time we are living in. As it becomes clearer that many systems we rely on will not suffice or survive in the future, I hope this and similar movements will serve as popular and robust alternatives to inaction or to isolationist (and sometimes extremist) forms of preparedness and survivalism. Let us lessen, not worsen, inevitable harm.

This movement was first introduced to me in the form of a long, winding post by a widely appreciated blogger Ross Raven aka Category5 on Permies.com: C5 Defines The Adapters Movement – Acceptance and Triage. Permies is the world’s largest permaculture forum (or so I’ve heard from them), and this Permies post was being discussed in an online community of the Deep Adaptation movement (which I introduce below).

I read the long thread introducing The Adapters Movement over a few days, and I found a lot of gems in it, representing the best of the ‘prepper’ and ‘survivalist’ movements, while explicitly revising many of those movements’ most off-putting and self-destructive problems. To help make the Adapters movement more accessible, I am sharing this relatively-short write-up introducing it and outlining its key themes. A heads up about what’s ahead: This post prints as four pages, which is much shorter than the many essay-length posts in the original Permies.com thread that this intends to summarize.

A little more context. This ‘Adapters Movement’ fits the wisdom of Deep Adaptation well. Here is Deep Adaptation in a nut shell: Many systems we rely on (e.g. food, housing, medicine, water, wood, ‘waste’, wildlife, social systems) are in the process of collapsing and some will fail. Human extinction is possible but not probable, and so we need to adapt to minimize harm. The way to adapt, according to the Deep Adaptation movement, can be summarized with the “Four R’s framework for inquiry“:

  • Relinquish what we need to stop to avoid more harm
  • Resilience is a priority for what we have that we need to preserve
  • Restore what we need from the past to live in ways that remedy and reduce harm
  • Reconcile relationships to remedy and reduce harm

With that introduction, here is a summary of key points I took from that long Adapters movement post linked to above. I hope this helps inspire and clarify paths forward that are well adapted to grow bright, solarpunk futures out of collapse and change.

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On crafting: use of technology in Amish lifeways

Reflecting on How the Amish Use Technology: Community members’ relationships to smartphones or the internet reflect local values and nuances of group identity by Lindsay Ems, 2022 June 7

“Throughout the industrial age and now in the information age, the Amish have adhered to the long-standing tradition of making as a primary form of work.”

…

“Thus, in contrast to an economy in which purely rational logic drives buying decisions, in this case spiritual, political, and ideological motivations guide buying decisions and determine the economic success of a proprietor.”

Crafts have so many co-benefits. Creation: offer and receive the gifts of inspiration.

How to add trees to iNaturalist digital records for the Eastern Agroforestry Conservancy

This post offers step-by-step instructions on adding trees to the Eastern Agroforestry Conservancy (EAC) project on iNaturalist. This same approach could be useful for other public planting projects.

Note that the latest instructions for this effort have been moved to a different format. While I kicked off these instructions with an interest in mutualism with trees + digital commons, the project and instructions are moving into the hands of a broader group of public servants and practitioners. You can find the latest version of instructions in the project description at https://www.inaturalist.org/projects/eastern-agroforestry-conservancy

For reference, the original instructions are offered below.

Project Description

The EAC is a collection of precious tree crop genetics that have been planted for observation, propagation, and respectful enjoyment by the public. This project is centered in Northampton County, PA where county parks embraced the idea, honoring and extending the work of the Hershey Tree Nursery in Downingtown, PA.

Trees in this multi-generational project are documented in 3 ways: labeled where they are planted with a unique ID, in paper records matching ID, and in a digital iNaturalist project with matching ID. Digital record-keeping of trees in iNaturalist has a few benefits. In short: it is a robust platform with a broad like-minded user base; it allows commenting and updating/adding observations to record seasonal effects; and it can be accessed by anyone, anywhere.

Observations of trees can be added to the EAC project by anyone, anywhere. The project is moderated, so that observations unsuitable for the project will be culled. The project welcomes observations of new plantings and additional observations of existing trees in the project.

Instructions

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World eater, world propagator

Dichotomies

conventional & organic
degenerative & regenerative
degrading & restoring

I like the last pair because they feel 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.

Sheep inhabiting a woodland edge, with forest and meadow to graze, at a diverse silvopasture farm in Lancaster, Pennsylvania.

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.

via “Re-Attachments: Toward an Ecology of Presence” by Dispositions Collective (2021 Jan 29) @ https://illwill.com/re-attachments

Burying the dead in the beginning

Adult raven photograph by Ron Hanna via https://www.audubon.org/field-guide/bird/common-raven#photo3

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.

…

Commentary on the fourth reading of the first torah cycle, via https://headcoverings-by-devorah.com/MidrashBereishit3.html, with image via https://www.audubon.org/field-guide/bird/common-raven#photo3

We are all in this together: balancing individuality and oneness amidst evolving mainstream metaphysics

Importantly, the universe being a simulation does not imply solopsism.

I have seen a few cases of solopsism and similar philosophies taken as a given, based on the ‘universe is a simulation’ press circulating. Eventually news will spread that theoretical physicists think of mind as a substrate of reality. What philosophies will people be drawn to while digesting that revelation?

It is important to remember that in any of these metaphysical views, it can still be true (and perhaps much more-so) that we are all in it together.
Perhaps I am just an ant, or just dust, or just digital. And so, I know how much an ant, or dust, or digital bits, can suffer, aspire, inspire, and love.

May peace be upon you!

Storied Pasts

https://www.lionsroar.com/magical-emanations-the-unexpected-lives-of-western-tulkus/

“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.”

Co-op’ing Ways of Thinking

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…”

What will come of this? 

Year 2222
200 winters away
How many generations will have passed?
What will I&I enjoy in life? What of one's own ways will continue?
What lessons will I&I have learned?
What challenges will I&I face?

What will I&I have of the essential gifts to sustain oneself? Wood, water, air, soil, energy?

#TreesAreTheAnswer #WeAlreadyKnow #Hózhó

Visiting a neighbor’s fire

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.

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