Cockroach Cabaret — Learning to Make Friends With Arthropods

Composer and performer Camilla Cancantata considers the nonhuman voice in Cockroach Cabaret. Scrutinising human actions, her alter ego questions the role of humanity on planet Earth, asking if we can pull ourselves back from the brink of apocalypse.


1,570 words: estimated reading time = 6 minutes


The Cockroach is an alter ego that I developed years ago, after writing a song called the Complaint of the Cockroach as part of my Songs for Interesting Times collection.

Cockroach Cabaret. Showing a photograph of Camilla Cancantata © 2006
Cockroach Cabaret. Photograph: Camilla Cancantata © 2006

The Cockroach is uncertain about the role of humanity on planet Earth, and frankly astonished by our behaviour. Why are we so hell-bent on our own and other species’ destruction? Why do we despise, torture and eat some animals and keep others as pets, the eating of whom is generally considered shocking? Why do we seemingly consider ourselves superior, despite our very recent arrival on Earth?

It seemed to me that a creature that emerged in the Carboniferous era,  survived several ice ages and outlived the dinosaurs, that is still thriving and diversifying, should be treated with respect. The Cockroach points out the relatively recent arrival of vertebrates, and even more recent arrival of primates, and how modern humans have essentially been here for the blink of an eye.

Alas, our jumped-up species totally fails to view creatures from a more ancient lineage than ours with any kind of evolutionary perspective. 90% of animals on Earth are arthropods — animals (including all insects) that manage perfectly well without an internal skeleton. They also form half of the biomass of all animals on Earth — whereas humans have the smallest biomass — 0.01% — even less than viruses! And a tragic statistic that the Cockroach thinks all humans should know: only 4% of mammals now on Earth are truly wild, and less than 6,000 tigers live in the wild.

Cockroach cabaret — solidarity with the more-than-human

Most cockroaches live in woods and forests in warm climates. Only a few can live around humans — and be hated for it. They are deemed pests — they upset our routine, eat our left-over food, some of them carry diseases. But they got on quite happily with life before we turned up. Cockroaches, like certain flies — also often hated by humans — compost and recycle, keeping the planet free of waste.

Showing BatCave Cockroach, photograph by Ltshears
BatCave Cockroach. Photograph: Ltshears (2005), shared under the Creative Commons Attribution-Share Alike 3.0 Unported license. https://commons.wikimedia.org/wiki/File:BatCave_Cockroach_0123.jpg

So did humans, for a while — and most indigenous tribal peoples still do, living gracefully, taking only what they need to survive, and co-operating with the non-human world. The Baka people of Africa, for example,  build beautiful housing out of leaves and branches, which will merge back into the landscape when they move on.

In the ‘developed’ world — whatever that means — colonialism and industrialisation have created vast amounts of increasingly toxic waste that, in the 21st century, has now become virtually impossible to break down. We gaze in confusion at coloured plastic boxes and wonder if that old toothbrush can be recycled?

To restore some balance and perspective, I founded the Arthropod Friendship Association, only partly in jest. You are invited to join, the requirements being that you agree with and try to adhere to, or at least respect, the constitution:

The Arthropod Friendship Association

Constitution

Aims and objectives

To break down the barriers to understanding between arthropods and vertebrates and create new relationships. This includes examining and reducing both irrational and justifiable vertebrate fears of e.g. being poisoned, infected with life-threatening diseases or losing food supplies.

Explore differences between approaching the world with an exoskeleton or internal bone skeletal structure.

Educate in order to reduce current inequalities, where a few powerful vertebrates control the lives of millions of arthropods.

Acknowledge that most arthropods have been on the earth for many millions of years longer than vertebrates. They deserve respect.

But respect is in short supply for cockroaches. Google ‘cockroaches’ and you will be taken to endless sites of extermination. And that terrible question — “What are cockroaches/wasps/spiders etc for??”

To which the only sensible retort is “What are humans for??”

Once I started on the path of cockroach solidarity, I discovered others had been there before me — Don Marquis, the author of archy and mehitabel, and Marion Copeland, who wrote Cockroach, a poetic and thoughtful book that made me decide I too am an eco-feminist. There are many others, some of whom feature in Copeland’s book.

Archy and Mehitabel — cross-species comrades

In archy and mehitabel, Archy lives in a newspaper office, back in the early 20th century, and comes out at night to use the typewriter, calling himself a ‘vers libre poet’ trapped in a cockroach body. The human daytime workers make sure there is always a fresh sheet of paper for him to write his stream of consciousness poetry: he needs all his weight to put down a key, and so cannot use capitals or punctuation. Mehitabel is a disreputable and wonderful female alley cat who is a reincarnation of Cleopatra, or believes she is. The two creatures of the night have a slightly uneasy relationship but are comrades in adversity.

“Damned be this transmigration,” writes Archy — “I with the brain of a milton fell into the mincemeat at christmas and was damned near baked in a pie”…

Mehitabel, after hanging out with suburban middle-class cats — “fat slick tabbies” — says — “none of that for me give me the alley archy me for the mews and the roofs of the city and the occasional fish head and liberty is all I ask freedom and the garbage can”…

Cockroach (Animal) by Marion Copeland (2003) – cover.

Marion Copeland’s book explores both entomology and history, and also takes a look at the culture surrounding cockroaches, including a plethora of poetry, stories and children’s stories, all sticking up for the humble and despised creatures of the world. She notes how small children are generally fans of cockroaches and other so-called bugs, and only later learn — presumably from adults —  to hate them. She quotes Janelle Cannon, author of a children’s book, Crickwing, about a golden rainforest cockroach, who says: “considering how long these well-designed bugs have survived…it is easy to see that we humans invaded the cockroaches’ pantry long before the cockroach entered ours!”

Absolutely. We humans invaded everyone’s pantry, not only invaded, but laid waste to it. Our endless wars devastate lands and landscapes and their non-human inhabitants, animal and plant. We even destroy the means of our own sustenance: irreplaceable seed banks in Palestine, Sudan, Ukraine and Afghanistan have been destroyed by war and wanton looting. Corporations and industrialised agriculture kill off entire ecosystems, poisoning land and water. The heating of the Earth caused by our reckless use of fossil fuels is having impacts that will reach far into the future.

The Cockroach is clear: too many humans are taking up too much space with too much stuff. Yet we do not even look after our own kind. We tolerate inequality with ease and cannot control the violence and wanton destructiveness of our own species: we need to respect and learn from the ancient heroes of evolution who have survived so much. With the help of their wisdom, we may still be able to pull ourselves back from the brink of apocalypse.

You despise us, criticise us, try to paralyse us
Call us vermin, want to wipe us out
You say there’s too many of us but we’d like to know
Which one of us will be the first to go?


Camilla adds that, “although health issues meant that the Cockroach Cabaret couldn’t go on tour this year, next year looks hopeful. Expect music, songs and spoken word, in a thought-provoking performance with plenty of humour and some salient facts. No live cockroaches are exploited for this show. Contact me on camilla@littleweed-music.org if you’re interested in the Cockroach Cabaret — and find out more at The Cockroach 2026, looking for friendly spaces.

You can listen to Camilla’s song ‘Complaint of the Cockroach’ and her Songs for Interesting Times album on Bandcamp.

archy and mehitabel, by Don Marquis, was first published in 1927 and is published by Penguin (1987).

Cockroach (Animal), by Marion Copeland, is published by Reaktion Books (2003).

***

From 2026, ClimateCultures is inviting members to say something about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.

Camilla – “In my favourite line of work/play — which is live performance — I find no use for AI. I got taken to Gifford’s circus this year — a family outing on a very hot day. It’s commercial theatre that relies on ticket sales, and not cheap, but it was great to see circus again and experience the high energy of it all (I have run away to the circus a few times).  Acrobatics and balancing acts, live music, cues — all rely on trust. As does theatre, even without acrobatics. I don’t think I could ever trust AI. I have used it occasionally as an editing tool but am not interested in its creative possibilities. I’m not in the film industry or a commercial field of music threatened by AI — that I  leave to others. The military aspects of AI are of course terrifying, but until we humans have taken the Cockroach’s advice, it looks as if we’re going to carry on with war and violence. All we as artists can do is use our creativity to try to move things in a different direction with whatever tools we feel comfortable using.”

Camilla Cancantata
Camilla Cancantata
A composer, improviser and performer, currently working on Dancing Dark Matter and Food! a family-friendly musical on the growing resistance to the corporate takeover of food.

Bullwoman – Dream Portal

Artist-writer Jennifer Leach and ecoscenographer-artist Andrea Carr‘s Earth-arts organisation Outrider Anthems invites us into Bullwoman – a dreaming. Their collaborative Portal Theatre project brings everyday reality into rich contact with deeper worlds, suggesting new myths for our times.


1,600 words: estimated reading time = approximately 6.5 minutes


There is a particular sense of happiness in sharing our latest project, Bullwoman – a Dreaming, on ClimateCultures, as we first met at the 2016 TippingPoint climate change conference Doing Nothing is Not an Option, organised and facilitated by Peter Gingold and Mark Goldthorpe. Many of us who met for the first time at that seminal weekend (TippingPoint’s swansong) have gone on to work richly together. Mark was inspired to create ClimateCultures. 

The challenge laid down at the conference was how creatives might change hearts and minds, to help humanity return to occupying a humble and balanced place within the ecosystem. So grand a remit is beyond our ambitions, but in this theatre piece we hope to offer the dreamt possibility of a more holistic, integrated way forward.

We are not suggesting an easy ending of ‘happy ever after’, but we do believe that something new wants to happen, something deep wants to come out and express itself…

A portal to dream abodes & myth lands

We have been working on this theatre piece since 2017, and are happy to say it is coming now to fruition, although there are still challenges to overcome, funding being a central one.

Here, we tell our story so far in images and words, explaining more about the piece, its structure and storyline, and our thinking behind it and many of our visual ideas. If you prefer to scroll a continuous slideshow, we have an online pdf presentation: please dive in.

We would really appreciate the engagement and feedback of fellow ClimateCultures members and readers, and any support you feel you might be able to give. In particular, we are looking for a producer, fundraiser and venues. We would welcome too the encouragement of anyone who is stirred, and who wishes to help bring this big and beautiful piece to fruition. 

Our introductory gallery (click to enlarge):

The following are a selection of visual images from our research and development process.

Portal: Showing Bullwoman, a painting by Jennifer Leach 2025

Portal: Showing the framework of 'Three Worlds'

Our cast of characters

In the following galleries we give a taster of the characters and the narrative, without attempting to cover every detail of the script and storyline. We start with the Artists in their Studio…

Bullwoman & the Bullpeople

Portal Theatre

The following gallery unfolds elements of our methodology, thinking, and philosophy, and the impetus behind the work.

Portal Theatre

If you wish to know more about Portal Theatre, see our manifesto.

Working towards new myths

In grappling with these questions:

  • We have worked with and used our dreams,
  • We have worked with chance and meaningful synchronicity,
  • We have drawn on contemporary events and issues — both personal and collective,
  • We have engaged our imagination,
  • We have used storytelling and visual theatricality —

to suggest a new myth.

Portal: a process to harness and cultivate unexpected dimonions

We are aiming to create a flexible and tourable theatre production that can travel to various venues, increasing its reach. There will be a community aspect to it.

In accordance with our vision of Portal Theatre, this will be sustainably achieved in a budget-conscious and resource-conscious way, through the innovative use of sound, film, voice, projection, and design.

Your support – people, partnerships, crowdfunding

We are seeking people and partnerships:

  • Performers
  • Venues
  • Production team
  • Fundraisers
  • Funding in the form of grants, sponsorship, patrons
  • Enthusiasts who can give of their time, interest and skills

We welcome all support, interest and enquiries to outrideranthems@gmail.com

It takes a diverse, skilled community to create and produce a work of theatre, especially in these challenging times. If you feel you could support this venture financially, we would greatly appreciate that too. Please visit Bullwoman’s Crowdfunder.

Thank you.


Find more

You can find more of Jennifer and Andrea’s work together at Outrider Anthems, as well solo work via their websites in the profile links below.

And Jennifer and Andrea took part with fellow ClimateCultures members in Conversations with Work That Connects, a series of lively and engaging conversations that Julia Marques recorded with artists and researchers to explore their experiences with wide-ranging topics that inform the creative work ClimateCultures celebrates.

Jennifer Leach in Woodcote Woods
Jennifer Leach
A poet, writer, performer and storyteller whose wild work, forged in the fantastical reaches of deep imagination, brings to life new stories for our strange times.
Andrea Carr
Andrea Carr
A designer and scenographer, and cofounder of Terabac and of EcoStage Pledge, an online initiative to promote sustainability amongst theatre practitioners.

Anthropocene Naturecultures: Where are the Boundaries?

Geographer Martin Mahony introduces our new selection of student contributions to our Museum of the Anthropocene, asking important questions about the meaning of ‘natural’ and ‘cultural’, the politics of drawing boundaries and the relations that cut across them.


1,770 words: estimated reading time = 7 minutes


It’s a great pleasure to open the loading dock again and install six more exhibits in our online Museum of the Anthropocene. These have been selected from the 30 or so which formed part of this year’s pop-up museum at UEA, as part of our ‘Human Geography in the Anthropocene’ module. 

This year we had many excellent submissions which dealt with the relations between human and nonhuman beings, perhaps inspired by our close engagement with Anna Tsing and colleagues’ Feral Atlas. While last year our subset of submissions dealt with questions of “who owns what”, “how has that changed over time?”, and “what even is ownership anyway?”, our six entries this year each in their own way explore vital questions about the meaning of the ‘natural’ and the ‘cultural’, and crucially about the politics of drawing boundaries between those two spheres.

Drawing boundaries, severing connections

The notion of naturecultures, developed by thinkers like Donna Haraway and Bruno Latour, emphasises the primacy of “relatings over related beings”. As a theory of relationality, it holds that things are defined less by their individual essences and more by their relations with other entities. Nonetheless, across those relations, we are always drawing boundaries, putting things into categories, and severing connections – both materially and philosophically. 

Enquiring into naturecultures involves both recognising the endurance of those relations, and attending to the process of “coming into being of bounded subjects, objects and domains such as the natural and the cultural”. How are these domains constructed, and how are different subjects and objects allocated to them? Iris van der Tuin prompts us to study “how, where and for whom boundaries are drawn”.[1]  

We can read the history of the Anthropocene as being a process of drawing boundaries and severing connections — of declaring ‘nature’ to be fundamentally separate from humanity and human culture, and thereby positioning it not as a bundle of relations which holds and sustains us all, but as a pool of resources to be exploited and put to work. As historians and geographers like Jason W. Moore and Kathryn Yusoff have reminded us, this philosophical category of ‘nature’, as it emerged in Early Modern Europe, was made to include many parts of humanity as well, with hierarchies of race and gender constructed and used to justify institutions like chattel slavery and patriarchal capitalism. 

Does the heralding of the ‘Anthropocene’ represent the final triumph of such boundary-making and hierarchy-constructing? Or does it represent the end of the illusion of such boundaries? That’s not just a philosophical question, but arguably also the crux of the collective choices ‘we’ need to make to steer a course through the Anthropocene.

For naturecultures thinkers, the heralding of the Anthropocene shows just how illusory any nature-culture boundary has always been. We can no longer ignore our entanglements and relations, and indeed the key to dealing with the fall-out of modernity’s pretensions of human separateness from nature is precisely to re-orient our politics and ethics towards care for those relations. 

Navigating naturecultures

Our six contributions this year show a range of ways in which we can grapple with these indeterminate nature-culture distinctions, their troubled histories, and their yet-to-be-determined futures. 

Boundaries. Showing a crop of a collage of rat images.Kaya Lawes examines a critter with a long history of living closely with humans, of being a key part of some of our most cherished institutions (most notably science), but of also being despised by many of its human neighbours — the rat. She traces the history of the assumed relationships between rats and pestilence, between rats and urban change and inequality, and the more loving relationships that still flourish between some humans and some rats. The contradictions of the intertwined history of rats and people tell us a great deal, Kaya contends, about wider human-nonhuman relationships in the Anthropocene.

Showing an illustration of a beaver.Another member of the rodent family is equally evocative of shifting human-wildlife relations. Ciaran Shaffrey recounts the history of the beaver as a species almost lost in Europe to land drainage and enclosure, pursued across North America for its fur by early colonisers — often in the service of emerging fashion trend-setters — and now sitting at the heart of heated debates about ‘re-wilding’ and finding ‘natural solutions’ to habitat degradation and flood management. With both official and guerilla beaver re-introductions gathering pace, are we trying to turn back the clock to a primordial past, or are we seeing the emergence of a new kind of collaborative world-making which cuts across boundaries of species and nature/culture?  

Boundaries. Showing a crop of a Pokemon card image.Jaz Evans takes us into the virtual sphere, where the slogan “Gotta catch ‘em all!” became synonymous with the cultural phenomenon of Pokémon. But while the slogan might evoke histories of exploration, hunting and accumulation, Jaz shows us how Pokémon was born of grief for the depleted ecologies of Japan, with the creator of the game keen to give children a new means of experiencing “the joy of searching, finding, and collecting”. New augmented-reality versions of the game have brought players back outside, and hopes have been expressed that it could be a new way to reconnect people with the outdoors and even, through its own fantastical naturecultures, to foster interest in conservation. 

Showing a crop of a photograph of wool.Amy Patterson traces another story of the natural and the synthetic through her recounting of the complex place of wool in systems of production and trade. Wool, we tend to forget, was central to the early stirrings of the industrial revolution, as well as being a key motivator for the privatisation and enclosure of huge swathes of agricultural land. Amy points to the paradoxical place of wool in contemporary economies — as a raw material it can be worth too little for farmers to bother transporting it to markets; at the same time, it is marketed as a luxury fabric, a cut above its synthetic pretenders. However, a revival of interest in wool is underway, uniting crofters and crafters in building a new kind of garment economy.

Boundaries. Showing a crop of a photo of Taranaki Maunga, a mountain on the North Island of Aoteroa New ZealandThis story of shifting value and values has surprising resonances with Lauren Jacquemard’s piece on Taranaki Maunga, a mountain on the North Island of Aoteroa New Zealand. Sacred to Māori tribes of the region, the mountain was nonetheless claimed by the British crown in 1865. The slopes were stripped of many of their ‘natural resources’, eventually leading to efforts at conservation. Nonetheless, this was a form of conservation that enacted an abrupt “division between the human world and the natural world”, thus severing the cultural and spiritual connections of local Indigenous communities to the mountain. Nonetheless, Taranaki Maunga has recently been granted the legal rights of a person. The mountain is now legally considered a living being, and Māori have the authority to speak on its behalf. It has become iconic of a growing, global ‘rights of nature’ movement which seeks to undo the legal and philosophical structures that, for several hundred years now, have calved the ‘human’ off from the ‘natural’, with all the consequences we can now see before us. 

Boundaries. Showing a crop of an illustration of a witch.All of which brings us, lastly, to the figure of the witch, and to Georgina Renny’s discussion of the history of gendered persecution and more recent revivals of witchcraft as an ecological practice. When early capitalism was busy dividing the world into ‘nature’ and ‘culture’, and ‘productive men’ and ‘domestic women’, the figure of the witch straddled these boundaries in newly problematic ways. Cue the early modern witch-hunts which spread across Europe and North America as those regions were being re-made both by the social transformations of early capitalism and by the environmental trials of the ‘Little Ice Age’. Georgina points to the revival of interest in witchcraft as an example of new feminist, anti-capitalist and anti-colonial environmentalisms, which seek to trouble modernity’s philosophical boundaries anew and to cultivate new means of relating across natural-cultural boundaries. 

A better Anthropocene? 

Together, we hope these pieces prompt reflection on the importance of paying attention to boundaries, boundary-drawings, and to the relations that cut across. Despite the best boundary-drawing efforts of various villains of the Anthropocene story, these contributions to the Museum of the Anthropocene show that boundaries are always porous, and are spaces of connection and movement as much as they are things that hold us in/back/apart.[2] Recognising and cultivating these entities and relations that cut across philosophical, political and material boundaries may be the very thing that can help us cultivate a better Anthropocene.


Find more

[1] Iris van der Tuin, 2018, ‘Naturecultures’, in Braidotti, R. and Hlavajova, M. eds. Posthuman Glossary. London: Bloomsbury, p. 269.  

[2] Thanks to Mark Goldthorpe for this wonderful phrasing.

The Museum of the Anthropocene forms the centrepiece of Martin’s third-year undergraduate course ‘Human Geography in the Anthropocene’, which he’s been running at the University of East Anglia since 2018. The Museum is built collaboratively each year, with each student selecting an object that they think is particularly eloquent of the historical, political and cultural processes that have led us into the Anthropocene, or which helps us imagine a world beyond the Anthropocene. The Museum is staged around two-thirds of the way through the 12-week course, before students then complete a longer essay on their chosen object.

Step Inside the Museum to view all six of the new objects submitted to the Museum of the Anthropocene this year — as well as 18 contributions from previous students on the course. The main Museum of the Anthropocene page provides introductory reflections and is where we bring together Martin’s annual posts – see below. And there’s also our Anthropocene Glossary, where we offer brief explorations of some of the terms that appear in our Museum entries — such as Coloniality, the Columbian Exchange, the Great Acceleration, Technofossils, the Technosphere and the Tragedy of the Commons.

Martin mentions Feral Atlas: The More-Than-Human Anthropocene, a site curated by Anna L. Tsing, Jennifer Deger, Alder Keleman Saxena and Feifei Zhou to explore the ecological worlds created when nonhuman entities become tangled up with human infrastructure projects.

Martin’s previous posts in our Museum of the Anthropocene series are:

  1. Object-based Learning in the Anthropocene: exploring the material and intellectual challenges of thinking about human-environment relationships in our new planetary era (our 2022 selection).
  2. Centrifugal Stories in the Anthropocene: how our Museum of the Anthropocene stories resist casting all of humanity together as progenitors of our new planetary age (our 2023 selection).
  3. Objects, Ownership and the Politics of the Anthropocene: objects that suggest ‘ownership’ as a theme in narratives of this age and expand this notion in a startling view from beyond earthbound perspectives (our 2024 selection).

Martin Mahony
Martin Mahony
A human geographer interested in the politics of the Anthropocene, historical development of environmental sciences and technologies, and how futures are imagined, constructed, represented and contested.

We are Creatures – a Story of Mayhem with Masks

Artist and writer Nicky Saunter shares her recent photographic exhibition and the artist-activist collaboration that brought the wild into our city streets, revealing humans as creatures in a world that allows less space than ever for the natural.


1,560 words: estimated reading time = 6 minutes


Back in the mists of time during the first pandemic lockdown, I became involved with a bunch of local creative people who were also into drumming and protesting about climate change with Extinction Rebellion. As a small group of enthusiastic activists based in a small west Somerset rural town, we were conscious that if we were to invest the time, energy and money in travelling to London to join other protesters, we should make it worthwhile by making as big an impact as possible. Hence the idea to make big animal masks that would transform us into creatures other than humans. We wanted to take nature into the protest and chose to become native animals that we saw in our countryside.

We are creatures: supported in a web of life

Sadly, today there is often more wildlife in cities and towns than in our increasingly sterile and denuded landscape. We rarely see large mammals such as foxes, insects are few around sprayed crop fields and amphibians are struggling with a lack of ponds. A study published by Buglife in 2020 showed that insects are in steep decline worldwide – with an average loss of over 8% per decade. Studies using other methods have produced even higher figures for insect population decline of over 2% per year. And we cannot survive without insects, for they form a critical part of the global food chain and maintain the soils we need to grow our food. There are some long words in the pyramid chart below, but you get the message: we need a lot of insect life at the bottom in order to support our food system at the top. For example, three-quarters of our food crops depend on insects for pollination. Without them we won’t survive for long.

“But man is a part of nature, and his war against nature is inevitably a war against himself.”
– Rachel Carson (Scientist and author of Silent Spring, the book that brought the dangers of pesticides to the general public in the 1960s.

Source: Buglife, ‘We are losing 9% of insects per decade’ https://www.buglife.org.uk/news/we-are-losing-9-of-insects-per-decade/

Here is a BBC Ideas film that explains it really well too – and with beautiful animation and a voiceover by the brilliant bee man Dave Goulson: Why insects are so crucial to life on Earth | BBC Ideas.

With the help of a fellow local artist, Jenni Dutton, who is extremely skilled in both creating and teaching, we made a range of masks that went on parades, demonstrations and protests around the country. It is amazing what can be made from corrugated cardboard boxes, newspaper, glue and paint. From the fox to the frog, the owl to the dragonfly, these creatures came alive and danced and drummed alongside the humans. They brought a little of the wild into our city streets. It felt like a reminder of our ecological crisis, which was often forgotten in the headlines of carbon, energy and climate. After all, humans are just one of the many creatures affected by climate change, although we are the only ones to have caused it.

When people disappeared

There is less space than ever for wildlife in our world today. More concrete and less earth, more chemicals and fewer insects. In the pandemic, without the endless noise of machinery and traffic, many of us heard the birds again and some experienced the dawn chorus for the first time. People saw some strange and wonderful sights as animals wandered fearlessly into spaces usually occupied by humans, like car parks and city streets. Security cameras caught bemused-looking deer wondering where the humans had all gone. It was surprising how quickly the wildlife found its feet and began to use paths and places long abandoned to people.

We talk endlessly about our need for connection with nature, but it feels as if this is always on our own terms. The wild is fabulous in the right place at the right time, leaving no mess and creating no inconvenience for humans. Mud must stay in the field — although of course it runs down the road as the rate of rainfall increases and blocks our drains. Weeds must stay out of gardens so that plants we choose to call flowers can flourish, since they might be weak and easily overcome if left to fend for themselves. Animals that are potentially dangerous, from the snake to the wolf, are banished, hunted, slaughtered in a range of grisly ways and treated as unworthy of life in comparison with humans. Creatures that we find unappealing or are too good at surviving alongside us and our mess are designated as ‘vermin’. I wonder if — according to the data of who is a real danger to who and how much filth they each create — if we aren’t perhaps the ultimate vermin. Superrats even. After all, we are also creatures.

Wearing an animal mask for a street protest was an interesting experience, as from inside we could see the reactions of people around us. Some laughed, lots took photos, many smiled and children often waved or held out their hands. Recognition was immediate and response warm — something animals help us to do is to connect with each other, perhaps? I think of the ease with which dog walkers start conversations and even become friends with someone they would otherwise just pass in a park or street.

Black and white

There is something about monochrome photography that gets to the very essence of a thing. I don’t know why this is, but time and again, I see the impact of black and white images cut through the constant colour and clatter of today’s busy world and strike at the heart of the matter. This is particularly true of portraits, and therefore my choice to make a series of monochrome photographic prints of people wearing animal masks at night going about their business in our local small town.

The very first image was a take on the Beatles album cover on the zebra crossing at Abbey Road. It was a cold winter night and we had fun arranging ourselves artfully across the road, only to have to scuttle out of the way when cars came along — just like real animals. The final image was both funny and poignant too — people-creatures trying to claim back some space in our world. 

We are creatures: Showing 'Crossing the zebra' a photograph by Nicky Saunter.
Crossing the zebra. Photograph: Nicky Saunter © 2025

I went on to take a series of ten images, imagining what might happen at night in a town as creatures show their faces in our human spaces. They are strong, confident and do not seem frightened of us. Have they come to take over? Or are they our almost forgotten selves walking the streets as we lie sleeping in our beds? Some are funny, and others are creepy or disturbing.

These images became part of an exhibition in a studio at East Quay in Watchet, an amazing art venue created by a local group of people called The Onion Collective. The main building houses national exhibitions, often with a local connection or collaboration, while several containers outside house artists’ studios. My exhibition was in one of these, loaned by the Somerset conceptual artist Jenni Dutton.

We are creatures: Showing 'Barn owl and ivy wall' a photograph by Nicky Saunter.
Barn owl and ivy wall. Photograph: Nicky Saunter © 2025
We are creatures: Showing 'Frog in the launderette' a photograph by Nicky Saunter.
Frog in the launderette. Photograph: Nicky Saunter © 2025

One of the things that visitors commented on most was how the combination of my statement and photos challenged their view of their own connection to nature. As we are in a rural area, many people recalled the pandemic quiet and how they took walks and saw wildlife differently — and how that had disappeared again so quickly once ‘normal’ life resumed. I had written about how my images intend to ask us to think differently about ourselves as animals and about the rest of the natural world that surrounds us and yet remains invisible in our daily lives. We see a beautiful vista, the blossom on a tree or enjoy the sound of birdsong, but rarely notice an ancient lichen, a pondskater on a forgotten pool or the perfection of a dandelion seed head. Our filters are set by our culture, which values some things randomly over others. Most of them need challenging.


Nicky Saunter is a writer and artist who uses mostly monochrome photography as part of her practice. She focuses on emotional connection to issues of the day, from women’s rights and colonialism to water pollution. She often features nature and in particular the wildlife of Somerset. More of her work — including the We Are Creatures series — can be seen at Through the Window. 

You can read the Buglife report Nicky mentions in this April 2020 post at their site: We are losing 9% of insects per decade.

Nicky mentions multimedia artist Jenni Dutton and you can explore her work here. And you can find out more about the work of the Onion Collective, a place-based social enterprise in the small coastal town of Watchet in Somerset, “working to reconfigure economics from the perspective of our attachments to community, culture, nature and the future we hope for.”

Nicky Saunter
Nicky Saunter
A practical activist, campaigner, social entrepreneur and artist with a particular focus on communication, between people and between humans and the rest of the natural world.

River / Run – Waterbodies from Dorset to Findhorn Bay

Poet and campaigner Fiona Moore finds joy and celebration alongside loss in fellow ecopoet Helen Moore’s river / run, a collection of long-form poems exploring a living ecology, history and language shared with waterbodies and our fellow animals.


1,930 words: estimated reading time = 7.5 minutes

NB: If reading on a phone, you might want to allow it to rotate the page and read as landscape rather than portrait, to maintain the format for the excerpts from the poems.


If a river is long-form water, then a long poem can run like a river. Ecopoet Helen Moore has written a trilogy of long-form river poems, set in Dorset and north-east Scotland. They explore ecology, history and language, and the plight of Atlantic Salmon. (I’ll follow Moore’s practice of capitalising all living beings.)

But is river ever singular, or is that a superficial, simplistic human concept, foreshadowing exploitation? Here’s what the river networks say in the poem ‘Dorset Waterbodies, a Common / weal’:

Don’t call us ‘river’
            as if we were singular - 
                 a blue, serpentine line on a map,
                                    an ‘s’ from source to estuary;
                                                                  an abstraction                       
                                                  to be navigated, straightened. 
                                                                  fished, dredged.

Opening a book of ecopoetry, even the most ecologically minded reader may think: will I feel preached at? Moore deftly avoids this in the passage above by allowing the water to speak and question our assumptions. The reader may also ask: will dread overcome me, or will there be some joy? river / run contains joy in the energy and diversity of water, its inhabitants and landscapes, alongside the dread and the pain of loss.

Showing the cover of 'river / run' (2024) by Helen Moore, published by Cape Farewell Books. Artwork by Animate Earth Collective
‘river / run’ (2024) by Helen Moore, published by Cape Farewell Books. Artwork: Animate Earth Collective

Findhorn – northern flow and flight

Joy also comes from the liveliness of the text – the varied, energising forms it takes, and the way description engages all the senses. Moore crafts her poems to embody riverine flow and eddy. The writing has a kinesthetic effect, if that’s the right way to say you feel it’s moving you along (often fast) and around. I found this most effective in the opening poem, ‘Findhorn Bay: Waves of Flow & Flight’. Even on a map this bay, east of Inverness, is an astonishing landscape. The poem begins “Tide pouring into the Bay as if through the neck/ of a wineskin -” and shows the impact:

Incoming waves flowing past boatsheds, The Captain’s Table, 
houses hunched against north-east winds -

           down past the Kirk, rippling over sand- & mudflats,
           brine filling the rough-stitched ‘Gut’ of salt-marsh,
           swelling it with the wine of Life. 

It’s a largely benign flow, but hugely powerful; the poem doesn’t need to remind us explicitly how destructive water can be, as part of the forces we’re letting loose while we fail to address climate emergency.

Showing 'River Findhorn', photo by David Buckland 2024
River Findhorn. Photo: David Buckland © 2024

The wineskin metaphor’s a rarity, all three poems being mostly deep in the ‘real’ world. As well as the movement of tide, rivers and burns, ‘Findhorn Bay’ describes two long journeys and a short one, first the ancient migration of Wild Salmon “sacred to Picts & Celts”, with “Miocene eyes”. Their route is extremely challenging, “from furthest Atlantic… through kelp forests, storms, gyres,” until the “leaps of faith” as they struggle upriver in Scotland. But

For every hundred Salmon that leave our rivers now,
less than five return. 

river / run includes photos by David Buckland, one depicting Wild Salmon infested by Sea Lice, spread by fish-farm escapees. It’s painful to look at. 

Pink-foot Geese take the second journey, and the poem shifts from the speaker’s viewpoint on ground

& the sky suddenly wrinkled, filled with tremulous lines
as if the weathermen had pencilled in the air-waves,
these marvellous patterns converging on the Bay.

Hairs on my skin rise spontaneously to meet them,
& in my chest, heart is a full crimson sail.

to imagining their summer in the far north and migration route back to Scotland, “following star-maps in their brains”. Apart from the “dragon flare of gas at Sullom Voe” these passages are exhilarating (heart as a sail, another rare, wonderful metaphor) until, arrived at Findhorn,

A dozen Pinkfeet stir, 
    beating hearts, 
  lifting, honking....

                                                  Pop! Pop! Pop!
                                                  Explosions of shots
                                                  ring out, shattering the calm - 

a slaughter begins. The unexpectedness delivers a jolt. Loosely indented text is shocked into two columns, straight-justified: geese dying on the left, shooters opposite. The anger comes through, and we’ve been flying with the geese and share it. 

  Most shooters travel
  long-distance for ‘action’
  they film & boast
  on YouTube channels - 

  600 miles to Findhorn Bay
  GREAT SPOT
  FOR SPORT - - - - - - -

The narrative turns to the human inhabitants’ perspective, from strongly against to appreciating the income the shooters bring, and the rights (or not) of Nature. 

Showing Pictish stone carving of goose and salmon in the National Museum of Scotland, 7th Century. Photo by Helen Moore © 2024.
Pictish stone carving of goose and salmon in the National Museum of Scotland, 7th Century. Photo by Helen Moore © 2024.

All this is done in three pages with a lot of white space for the reader’s own thoughts. The whole poem is only 12 pages long: rich in descriptive language and packed full of references, yet concise. Its last, short journey is a farm-to-farm route that Findhorn fishwives used to take, trading herring from their creels for cheese, eggs etc. It’s written in short prose paragraphs – a walk, at human speed. “Who are the descendants of these tough women? What tenacity of character, what knowing in their blood?” This idea of instinctive, inherited knowing likens the women to Salmon or Geese. The speaker’s rucksack becomes a creel:

... will a future culture come to honour Nature’s teachers, incise Goose & Salmon in their hearts? In my creel I’m placing all the man-made rubbish. There is no place for it in this cauldron of Life. 

Nature and culture – an ecopoetic palimpsest

‘Findhorn Bay’ was written for the Findhorn Bay Arts Festival. The other two poems were commissions from Cape Farewell, centring on Dorset river systems, as part of the RiverRun project “that connects Cape Farewell’s scientific partners with local farmers and artists… [on] the poor state of freshwater”. All three poems are divided into sections with titles, to help the reader follow the structure.

Showing The Wye x4. 40cm x 40cm mixed media. The canvases were immersed and part created by the River Wye over a period of weeks. Art: Jim Murray.
The Wye x4. 40cm x 40cm mixed media. The canvases were immersed and part created by the River Wye over a period of weeks. Art: Jim Murray

In her introduction, as well as helpful context for each poem, Moore explains her method: an interdisciplinary, collaborative, intuitive approach, with “roots in animistic European traditions”, alongside “gleanings” while out in Nature, engagement with scientists and others, and research into the many aspects of a landscape from geology to social history. She describes how from all this “the writing ferments and emerges as a poetic palimpsest”. When you read the poems, this makes perfect sense – and so it does that, she says, they take a long time to write. Other writers can imagine what the work might involve: choosing which material to use and how, ordering it, editing down and down, touching on themes often just in a short phrase, trusting the reader to do the work and make connections. 

‘Dorset Waterbodies’, the middle poem, takes varyingly indented forms, all across the page, to score the rhythm. I particularly liked the sections where other voices speak: the water (see opening quote) and its creatures. In ‘Nightmare slurry spill’, Fish and industrially farmed Cows speak in a loose pantoum, whose semi-repeated lines convey a powerful sense of claustrophobia: the Fish can’t breathe, and “Overcrowded Cows… feet in piss & shit” are unnaturally confined. As a whole, I wasn’t quite as swept along by this poem as by ‘Findhorn Bay’, but that’s by a very high standard. The introductory section, describing a visit to Durdle Door, captures a sense of post-lockdown relief, though empty cruise ships are “squatting the horizon… ticking over” (the filthy bunker fuel, the emissions, the waste!). It celebrates the new tourists’ diversity:

                & crowds of colour           break
                                                                the monotony
                                   of white, rural         m o n o c u l t u r e s.

Moore uses spaced-out letters to emphasise a few key words in this poem. I stumbled over these; maybe that’s the intention, but I’m not sure they add to what the form and language already do.

The poem ends with the river (“if you must make us ‘river’”) making the case for human respect and restoration, “the right to self-determine”. The descriptions of river life are beautiful, from Dippers and Dragonflies to Waterweeds to

                                       our single-celled beings
                                                 constellate    like s t a r s ...

The conclusion might have more impact in performance, perhaps less so on the page, however fervently we agree:

                                          let’s be communities of diverse voices
                                with a common future.

                                          A communion of subjects & one 
                                                             Commonweal

This kind of writing is so, so hard to do, even in a riverine voice – which, here, seems to shift a little from river towards human.

Dorset – southern spells and celebration

‘Edge of Wild River’, the third and shortest poem, begins with a dream of a Salmon. Moore explains in the introduction she dreamt it while living in difficult circumstances in Sydney, with the terrible 2019/20 bushfires raging. The Salmon collides with her, “like being struck by a waterlogged pillow”. “What has she to say?” 

Apart from the dream, in prose sentences with breaks, this poem is all written in short-lined verses, left-justified. The tone is song-like, spell-like, as if to will a different future into being. In ‘Water Blessing’ voices ask for forgiveness for pollution:

We this grey wreckage 
dumped on the bend in spate;
we the old bones of trees,
the breeze, swimmer, floating leaf ...

Human healers are celebrated: the scientists, litter pickers and amateur water testers.  Ecologists studying water samples and counting River Shrimps

                                            listen 
to sounds from underwater hydrophones - 
eerie bubbles, clicks, and echoes
bouncing off the sterile walls - 
Showing 'Dart, 2018' - still from the performance film by Hanien Conradie
Showing ‘Dart, 2018’ – still from the performance film by Hanien Conradie.

In a 2022 interview Helen Moore gave to Kathryn Alderman, on the Ink Sweat & Tears website, she was asked if there’s a difference between nature poetry and ecopoetry:

“Ecopoetry for me is all about consciousness. Consciousness of our deep interconnection with our planetary home and of our humanimal nature. Awareness too of the paradigm that has created our disconnection in Western cultures, and the power structures that have a vested interest in maintaining our disempowered state.” 

river / run puts these principles into action, but subtly, using the power of description, form and language. ‘Edge of Wild River’ ends with a couplet that sums up the book’s passionate message [poet’s ellipses]:

as we help wild river heal,
so we help and heal ourselves ...

Find more

Helen Moore’s river / run (2024) is published by Cape Farewell Books. Cape Farewell produces opportunities for artists, scientists and communities to work together: “by creating art founded in scientific fact, our projects highlight humanity’s destructive impact on the earth and inspire people to act towards a sustainable cultural shift.” As Fiona explains, two of the book’s poems form part of Cape Farewell’s RiverRun project, which interrogates the environmental impact of the way the Dorset land is farmed, and the impact on the rivers and waters that feed Poole Bay.

You can explore more of Helen’s work at her website — where you can also listen to her reading Findhorn Bay, Waves of Flow & Flight, the poem created for the Findhorn Bay Arts Festival 2018, with a soundtrack by VisionSonic.

Helen Moore is also a member of ClimateCultures and has written posts for us, including The Start of Something Going Wrong, her review of fellow member Joanna Guthrie‘s collection, Her Whereabouts. In The Ghosts of Fleas, her post for the Finding Blake website, she shares and discusses her poem inspired by William Blake’s 1819 painting, ‘The Ghost of a Flea’.

Fiona mentions Helen’s Ink Sweat & Tears interview. You can read that here.

Fiona Moore’s collection, Okapi (2024) is available from Blue Diode Press, and you can find her on Instagram at fionamoore555.

All images from the book, river / run. The final image is a still from a film by ClimateCultures members, Hanien Conradie and Margaret LeJeune. You can read Writing on Water, Hanien’s post discussing the film of her performance in the River Dart and reading Afrikaner poet Eugene Marais’s Diep Rivier.

Fiona Moore

Fiona Moore

A poet, editor and environmental campaigner, whose second book, 'Okapi', is a book-length eco-poem. She has edited issues of Magma Poetry on climate change and islands.