One Poem a Week: Plague Poems Six Years On

Artist, writer and practical activist Nicky Saunter remembers weekly act of creative solidarity during the Covid-19 lockdowns: plague poems for plague times, reminding us that writing may be a solitary pleasure but sharing is an act of magic.


1,850 words: estimated reading time = 7.5 minutes


Writing poetry sometimes feels like a dirty secret — something many people do, but they don’t like to shout about it too much. Sometimes for fear of ridicule, sometimes because what they are writing may be more revealing than they are comfortable with. This may seem a strange sensation to those who have grown up in a world where social media expects you to bare all, to open your heart to strangers and to confess your deepest fears and emotions. But perhaps poets are a strange mix of being both shy of revealing themselves and yet needing to be truly heard and understood.

Those of us who write poems perhaps have moments of wistfulness about a time when poets could make a good living, were part of the glitterati, invited to the most happening soirees and making headlines in daily newspapers. These days it is only dead poets and the occasional poet laureate whose name is widely known, and few people are able to quote poetry at any length.

Yet poetry persists and pops up so often in times of stress and trauma, when understanding is needed and when reflection on a complex issue fails to deliver a simple answer. Occasionally someone young and cool on YouTube performs their own poem in response to an event in the never-ending newscycle. Like rap and song lyrics, these words cut through the image storm that is social media, and burn brightly. We recognise this ancient flame for what it is — someone speaking from the heart out into the world without knowing if anyone is listening or if people are listening,  whether anyone will understand. Will they “get it”? Will they “get me?”

Plague poems: Showing a drawing, Forest dreaming, by Nicky Saunter, 2026
Forest dreaming. Art: Nicky Saunter © 2026

Plague poems

During the first Covid-19 lockdown in 2020, a small group of people who didn’t all know each other came together on a WhatsApp group (before we were all deluged in such groups…) to write One Poem a Week. The idea was to follow a theme that had arisen naturally in the world, from our experiences that week. As time went on, we sometimes took as a theme words or phrases from a poem written the previous week. These poems became a live chain of intersecting thoughts and ideas weaving through the airwaves. In the breaks between lockdowns, we published two slim volumes and got together to read live in front of an audience. None of us had done this before.

In 2026 the group still lives on, our weekly poems still punctuated by terrifying headlines, family matters, news of births and deaths, ideas for art, shared grumbles, photos of nature, music choices and more. The weekly arrival of poems straight from other people’s minds on a shared theme drop like ripe cherries saved from the birds — rare and delicious.

I would like to share here a handful of poems from across these years with a little about where they came from. Reading them again triggers incredibly strong memories and sensations from the time of writing, although many are also written themselves about times past. I have learned that writing them is a solitary pleasure but sharing them is magic and well worth the risk.

Plague poems: Showing a drawing, 'Circle of dance' by Nicky Saunter, 2026
‘Circle of dance’. Art: Nicky Saunter © 2026

The Poems

It is interesting how poetry kaleidoscopes time and brings to the surface long-forgotten moments in great clarity. In the Essex market town where our family went shopping in the 1970s was an old fashioned grocer’s shop called Bowtell’s, where men behind counters performed magic to my young eye, wrapping cheese without string or tape.

Wrap

Saturday morning at the grocers, men in white coats stand ready
Pungent coffee aroma drifts from the roaster in the window
And so the show begins - curtains up
At the great glass altar of cheese.

The squat cheddar king sits heavy on his throne
Releasing reluctantly an infant slice to the wire,
The stagehands respectfully separate the two
Placing the small block just once in the spotlight
Square in the centre of the greaseproof paper stage.

A magician has appeared, pencil behind his ear
A drum roll, the first fold; a gasp, the second fold,
The semi-nude block is turned blushing from our gaze
The cymbals clash - the final tuck, a secret learned
And it’s over with a bow
It’s a wrap.

Sometimes a news item fills you with such a powerful response that it becomes a real sensation in your own body. It can literally make you feel sick. Writing and empathy are strong partners.

Fried

I heard they fried a woman in Arizona
in a prison cage beneath the blistering sun
and I say blistering because that's what the metal cage did to her skin

can you begin to imagine that?

On my wrist I have a tiny burn mark
shiny, pebble smooth and beautiful now
it hurt like hell fresh from the oven shelf
where I left a tiny piece of myself.

What does it feel like to know that
whatever you touch is going to sear you, char your flesh like a tuna steak
(we are all from fish after all)
and will it smell like food or like me
how long will the metal hook pain last
as it grids my face, back, thigh or arm with the live pattern of cruelty

she didn't live - Marcia Powell
banged up for banging for money
but I remember her and so will you.

We took in an old staff rescue dog called Buster who enjoyed the next few years moving like an ageing mafia boss between the sofa, rug, bed and garden in a slow stroll and with a big smile on his face. There is nothing like a dog for teaching a restless soul how to see the moment.

Sleeping Dogs

how can it be that the snore
of a loved one fast asleep raises
deep in the night’s bestial dark
such ire, such stabbing murderous thoughts
and yet what soothing honey is gifted
by the rhythmic rasp
of a sleeping dog before the fire

Some images will never be forgotten even if we wish they could be. We sat watching footage of desperate people crossing the Mediterranean and the Aegean seas in the hope of something better, only to be trapped in a no-man’s land of makeshift shelters and endless paperwork.

Shell 

Someone’s home, such a tiny thing
Curled in marble coils of calcium
On the sun-warm palm of a child
Staring in awe at this seaside wizardry
How did they get here?
And where have they all gone?
Unique on a beach of millions
Like so many life jackets on Lesbos
Abandoned by seasick migrants
Sea, salt and air will out and
Shells become sandcastles
But life jackets are here to stay

Unbelievably, war has returned to Europe and Ukraine was fighting for its life. Elsewhere in the Sudan or Syria, people continued to hide from soldiers and fear their weapons and their lack of humanity. I think often about women and children, the elderly in these times of physical extremis.

War

Finger to her lips, shushing for life the curious toddler
Rocking the mewling infant to the safety of sleep
The last biscuit in exchange for stillness
Distraction from boots on the stairs
Metal and muscle crashing past
Please, please let them just pass
Not notice this door, paint peeling gently
Smell of cabbage poverty lingering
No men to see here, no threat at all
Just one sweating mother, shepherding
Her babies down the hall
Her Kalashnikov heavy but ready

Heat and fire were frequent themes as they came in waves across the world, increasing in their strength and threat to life. Sometimes a good story emerges from such fear and panic — as when local people came to the rescue when a community field went up in flames.

Fields on fire

One cigarette butt from a hairless lip
Is all it took to torch the hay
Strewn with care round tender trees
Searching still for sap root safety
(Aren’t we all?)
But even as the cinders sparked skyward
Supporters poured in a soothing flood
To extinguish the pain, splash laughter on flames
Buckets and barrows, old-fashioned really
But prompt and willing, that’s the key
The rest is nature’s job, rejuvenation
The total miracle of life from death

These two need no explanation, but simply arrived as people became both richer and poorer, warmer and colder. Short poems can be just as impactful as long ones.

The rich

I had a dream
In which
The rich
Became smaller
The richer they got
The Sunday times
Rich list
Was tragically
Eaten by
Their own
Overbred
Pet lapdogs
Cold

Should the half of the world too cold
Cuddle up to the half too hot
We might all be warm

Although strong emotions tend to start poetry into life for me, these can be positive: love, nature, hope, joy. It seems right in these trying times to finish with a couple of these.

Drenched

You know the first time you feel tropical rain
It makes you laugh, just hoot with laughter
The joke is on you, with your hopes of reaching shelter
Before the mighty heavens crack and broil
Time and wind stops, temperature dips
And we are drenched both to our slick skins
Between the car and the porch overhang
Metres that might as well be miles

Out in the yard with fat drops bouncing up red mud
The earth is alive with jumping water in slo mo
I leap and then you, splashing like tots
Mouths open to the pummelling sky
The rains have come, bringing life and food
Joy runs untrammelled down gutters and pipes
Bubbling hope, spurting fountains alive
And us too, dancing in disbelief.
Flow

There is a point of particular caramel calm
Before the shutter finally falls

And light commits indelibly to film
Every line and furrow of your beloved face

When focus is all, line and pattern
Form effortlessly into seamless composition

The quadrille of rustling silk falls quiet
A pause as distant music holds its breath

Freezing forever the tilt of a head, a raised arm
And in that decisive moment, I am in flow.

All poems © Nicky Saunter 2026.

Showing 'Crow power', art by Nicky Saunter, 2026
‘Crow power’. Art: Nicky Saunter © 2026

Find more

The One Poem a Week project resulted in Plague Poems: March April May 2020, by Andrew Simms, Nicky Saunter and Nick Robins. You can read more at Nicky’s website, Through The Round Window.

During that first lockdown, ClimateCultures invited members to send in something for our Quarantine Connection series, and you can read the 40 contributions we curated over eight weeks: images, poems, audio or video pieces, short stories, research snippets, event or exhibition programme, extracts from a longer piece — all helping us to fight feelings of isolation when our physical cultural spaces were closed or restricted for the usual sharing of art, knowledge and experience.

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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.

Nicky – “Although I have used AI to create images in Canva, I found it too limiting and same-looking to use again and haven’t used it since. I used it to bring together some sources for research, but it didn’t come up with anything I hadn’t found myself.

“There are probably a million ways I might use it, but I haven’t yet found anything to take my dogs for a walk or recruit volunteers for local charities. No doubt it will come, but as yet it has simply taken my writing and research work and hasn’t added much for me to use.”
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.

Eternal Forest Sanctuary: Vision to Living Commitment

Artist Evgenia Emets shares the development of her Eternal Forest sanctuary vision into its latest phase as the Seed of Eternal Forest, with opportunities for artists, scientists and thinkers globally to become a movement and mutually supportive network.


2,100 words: estimated reading time = 8 minutes


ClimateCultures editor Mark Goldthorpe has followed Eternal Forest since 2019 and, for this post, shared questions with Evgenia as she was drafting it.

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“Eternal Forest is a living commitment that reminds us across generations: we are nature, and by regenerating forest, we regenerate ourselves.”

Looking back at your decision to start Eternal Forest, what was your inspiration for this, and what did you set out to achieve? How do you feel about that looking back now?

My original inspiration to start Eternal Forest came from witnessing the deep disconnect our culture has created between forests and people. I began Eternal Forest in 2018, six months after moving from the UK to Portugal, and shortly after witnessing the aftermath of devastating fires that destroyed large areas of land here.

These were not just forest fires. They were the result of pervasive monocultures, especially eucalyptus plantations, which have profoundly altered the landscape, increased its vulnerability and reduced its resilience. My initial question was to explore how we might reconnect humans and forests, not only through art, but also through remembering and reactivating our sacred relationship with forests.

Much of my inspiration came from seeing that for millennia, Indigenous and traditional communities across the world have lived in deep reciprocity with their natural environments, holding forests as spiritually significant and relational beings. The understanding that our material and immaterial cultures come directly from forests became a foundation for my work.

Showing artist Evgenia Emets at forest cave. Photograph by Marco Piano, Eternal Forest, 2025
Photograph: Marco Piano, Eternal Forest © 2025

Eternal Forest Sanctuary

In the early years, I created the vision for an Eternal Forest Sanctuary — a physical space (reforested or restored and protected) focused on biodiversity and natural habitats, created through art with communities as long-term stewards of this forest. While my experience and practice are rooted in Portugal, where I live, I see the intentional creation of forest spaces, which we can call sanctuaries, as necessary and timely.

Looking back now, I can say that dedicating my time to Eternal Forest has opened many possibilities in my artistic practice. It revealed new paths of knowledge about forests, showed new ways of learning and being with this wonderful and complex organism. It also opened new relationships with people and organisations: scientists, artists, researchers, and regenerators of many kinds. And artistically it offered me a completely different medium — I started exploring how forest itself can be a methodology and what I could do differently with my art if forest were my studio, my medium, my collaborator and my gallery.

As the project evolved, and as I evolved with it, my perspective also shifted. In the beginning, my focus was more on what was missing and where the gaps were. Gradually, this changed into uncovering and witnessing the beautiful possibilities that already exist in our relationship with forests around the world. Whether we encounter healthy forests or forests in need of restoration, there is always a way to experience joy, to lean into the deep unlearning and receive wisdom directly from the land and its beings.

“We are forest, and we are not separate from it” — this core perspective led me to explore subjects such as forest sentience, plant intelligence, finding ways to communicate with nature and being led by the land while working on projects.

Embodying deep connection

What have you learned so far that was maybe a surprise? Or what have others brought to the project?

One of the most surprising experiences for me last year was realising how deeply we are connected to the land through our bodies, our psyche, our imagination, and our emotions. Intellectually, this is something we already understand, or at least we think we do. But it was only through working closely with the land, especially while walking with the land and designing Eternal Forest in Faia Brava, that this understanding became fully embodied.

Showing Evgenia Emets, Eternal Forest. Photograph by Marco Piano, Eternal Forest, 2025
Photograph: Marco Piano, Eternal Forest © 2025

I began to sense how intrinsically interconnected we are, almost like entangled bodies that, once they have encountered each other, remain in communication. What happens to the land happens to us, and what happens to us also affects the land. When we work with land that has been disrespected or shaped by extractive behaviours, we feel that impact in our own bodies and inner landscapes.

The healing that takes place through restoration and through re-revealing the land’s beauty is mirrored by a healing within our own psyche and physical being. The experience of pain, the witnessing of beauty, the awe of natural phenomena, the sensual moments of being in close touch with the beings of the land, the spiritual closeness of encountering a rare animal — all that goes both ways, it’s a constant conversation. And then how all of that can be woven into practice, into artwork, linked back into the loop of co-regulating and co-evolving.

I am still exploring creative ways to tune more deeply into this field, and to find forms of expression that allow me to transform and alchemise these experiences and share them with others by creating sanctuaries, trails, poetry, and landmarks.

The Seed of Eternal Forest

What is the latest phase of work? What comes next?

One of the latest phases of my work is the creation of the Seed of Eternal Forest in Faia Brava in Portugal. The Seed represents a beginning. It is usually a small-scale intervention that initiates a much longer process of an Eternal Forest Sanctuary on a bigger size land.

In this case, we are working with a conservation organisation in Portugal called Faia Brava, on a very beautiful site along the wild and ancient Côa River, a UNESCO heritage site, with 30,000-year-old engravings of wild animals dotted around the river valley from the hunter-gatherer era. It is such an inspiration for any artist to be connecting with this ancient land. We are working in a context of ageing and declining rural populations, severe deforestation and land degradation, and extremely low rainfall, with conditions that increasingly resemble a semi-desert landscape.

Showing The Eternal Forest 'Seed' image on the ground. Aerial photography by Marco Piano, Eternal Forest, 2025
Photograph: Marco Piano, Eternal Forest © 2025

The first intervention we created is a 30-metre-diameter Seed. This is a symbolic moment that emerges from working closely with the land: observing it, listening to it, and understanding the ecosystem, including which species might arrive and which might remain over time. Our next phase is to go through the process of developing an artistic regenerative design for forest and ecosystem restoration across a much larger area of 10ha, a process that will unfold over many years.

When I approach design, I ask myself: What is the experience people will have when they visit this place? What is the experience of the local community and their relationship to the land? What kinds of experiences can other artists have here, and how might they contribute to the evolution of Eternal Forest and Faia Brava? Another important question is how younger generations will interact with this place, and how they might become stewards and guardians not only of this specific area, but of the wider surrounding landscape, which requires long-term care and attention.

The idea for the design of the Seed in Faia Brava is a symbolic labyrinth, an infinite loop tracing a four-petal meandering path. It takes you through several turns that mirror the inner journey of the pilgrim, the psyche of the land, and the land’s own long story.

The Seed holds trees, bushes and plants chosen for their white blossom, but also being native plants from this area. The idea is that as you visit this Eternal Forest in any season, the Seed always presents itself in colour — a variation of white, where every plant is medicine for the land, animals, and each other. Everything in the Seed is designed to attract biodiversity — pollinators, wildlife — and to create a deep experiential space for humans.

I am further developing designs and possible interventions for different locations. At this point, I am increasingly interested in creating concrete, physical projects that are co-created in collaboration with land and communities, rather than focusing solely on visual artworks.

What follows in the coming months is the formalisation of this work through the organisation Eternal Forest, which was registered in December 2025. Over the past year, and continuing into this year, much of the focus has been on developing projects and creating fundable proposals together with communities, landowners, and land stewards.

What is your vision for Nature Connectedness?

When we speak about nature connectedness, I feel it is important to acknowledge that the term itself already implies separation. To say that we need to ‘connect with nature’ suggests that nature is something outside of ourselves. In reality, we are not separate from nature, but we are living the great illusion, as we have disconnected ourselves from the understanding that we are part of it.

We have moved very far away from seeing ourselves as embedded within natural systems. For me, this is why creating physical spaces is so important. These spaces allow us to create conditions where we can return to harmony with a place, learn directly through practice with the land, and be in direct, embodied relationship with a specific landscape over long cycles of time. Only then we can truly embed ourselves into the land, just like an animal does — find out own paths, find our own rhythm, find our own sacred place, find our own home within the land again.

Inviting all: artists, scientists, thinkers

Is there a way for other ClimateCultures members to reflect on this work? Maybe to get involved?

There are several ways for ClimateCultures members, artists, to reflect on the work and to get involved.

First of all, Eternal Forest is held together by a set of questions that I hold personally and that we also hold collectively as an organisation. This is the first year that Eternal Forest is formally operating as an organisation, and while we are building this new structure, we are also opening the space for reflection and dialogue around these questions.

We are inviting artists, scientists, and thinkers to imagine together with us how Eternal Forest can become a movement and a mutually supportive network. How can artists anywhere in the world catalyse and create their own Eternal Forest with their local communities? And how can the Eternal Forest ‘mother tree’ organisation support them over the long term?

Showing Evgenia Emets planting Eternal Forest. Photograph by Marco Piano, Eternal Forest, 2025
Photograph: Marco Piano, Eternal Forest © 2025

This year in September, we will host an Eternal Forest camp at The Gathering in Portugal, a gathering for regenerative culture. I warmly invite everyone to join. We will release invitations in March, and alongside this, we will be running a series of online conversations. These will be spaces to reflect, contribute, and connect both artistically and philosophically with the community.

In the meantime, people can follow the project by subscribing to our Substack or joining our Telegram channel.

As we establish our first four sanctuaries, we will start opening art residencies.

The success of Eternal Forest depends on people around the world who raise their hand and say, “We have land, with or without forest, that needs protection, and we feel the local community is ready to engage. We want to create a legacy that lasts.”

We are open to collaborating with artists, art foundations, curators, landowners, public institutions, conservation organisations, rewilding initiatives, and tree-planting projects. So I invite everyone who resonates with this work to follow the project, connect with us online for now, and, over time, to become part of this co-creation journey.


Find more

Discover more at Eternal Forest — which includes the short film below on Eternal Forest in Faia Brava 2025 and other videos and art — and on the project’s Substack and Telegram channel.

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From 2026, ClimateCultures is inviting members to say a sentence or two 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.

Evgenia — “I use AI to transcode my speech because the way I write a lot of the time is I speak (sometimes walking in the land!). Then I edit my text. Once in a while, I use AI selectively for research — more technical and comparative. All the stories, images and illustrations are original.”

Evgenia Emets
Evgenia Emets
An artist intersecting land-art, sound and visual poetry through experiences, forests, artist books, calligraphy, performance, objects and community engagement, and whose 'Eternal Forest' integrates ecological thinking.

Living Waters, Sentient World & Co-operative Inquiry

Writer Peter Reason explores the possibilities of learning to unhook ourselves from taken-for-granted perspectives, finding ways to invoke the living presence of a sentient world through co-operative inquiry with humans and waterways as participants in a kinship ecology.


1,890 words: estimated reading time = 7.5 minutes


How can those of us enculturated into a Western worldview engage with our world as sentient, as responsive, as kin? This is the question we address in Living Waters, our series of on-line co-operative inquiry workshops involving both human and River persons; the next workshops run online from 11th March to 29th April 2025 and usually attracts an international participation (see below for registration details).

In these inquiries we have been asking questions of the kind:

What would it be like to live in a world of sentient beings rather than inert objects? How would we relate to such a world? And if we invoke such a world of sentient presence, calling to other-than-human beings as persons, might we elicit a response?

These questions focus our attention on whether we experience our world as something ‘out there’, which however wondrous and valuable is nevertheless separate from humans; this is the taken-for-granted perspective in Western society. Or is the world an animate presence, experienced as kin, as “all our relations”?[1] as do my Indigenous and Settler colleagues in Western Australia, who write in ‘Seeing, feeling, and hearing the world’:

… the ways we see, feel, and hear the world is associated with how we relate to and respond to our places. If we see the ground we walk on and the places we live in as animate, responsive, and relational, we are highly likely to care for Country with love, gentleness of spirit and fullness of heart. We are all able to hear and participate in the music, the soundscape of our places – to honour and celebrate the lyrics of life’. [2]

This way of seeing allows Indigenous people in their traditional cultures to experience the places they live – places their people have inhabited for tens of thousands of years – as living and responsive, with the whole community of beings as participants in a kinship ecology. These Indigenous elders draw on words that don’t translate easily, if at all, into English – pirlirr in Walmatjarri, liyan in Nyikina, and wirrin in Noongar – words that refer to a visceral way of knowing shared by people, all beings, and land itself. Through this way of seeing, feeling, and hearing Country, people know that “when you care for Country, Country will care for you”. [3]

When we use the terms Country (capital C), Land (capital L) or River (capital R) we refer to a broader, stronger, Indigenous use of the English language concepts of country, land, and river. These terms refer to places as relational, animate socio-ecosystems that are living and responsive. Country, Land and River include people as participants in a kin-centred ecology of being. 

Sentient world: showing a brook in Wiltshire. Photograph by Peter Reason
By Brook in Wiltshire. Photograph: Peter Reason © 2023

Beyond brute matter

Those of us socialized into a Western way of being have been taught to think of humans and nature as separate and mutually exclusive opposites. In Western culture, although some of the ‘higher’ mammals are credited with intelligence, by and large the other–than–human is experienced as brute matter, only of value in so far as it serves human purposes. This perspective is clearly in error, as it has proved to be astoundingly destructive of the quality and complexity of the planetary ecology. Can we Westerners find this quality of relationship, can we learn to see our world in the way of kinship? Writer Amitav Ghosh entreats us to listen once more to the voices of the more-than-human world:

Voices that have stubbornly continued to insist, in the face of unrelenting, apocalyptic violence, that nonhumans can, do, and must speak. It is essential now, as the prospect of planetary catastrophe comes ever closer, that those nonhuman voices be restored to our stories. The fate of humans, and all our relatives, depends on it. [4] 

Living Waters inquiries are based not only on Indigenous perspectives but are rooted also in Western philosophy, specifically contemporary ‘living cosmos panpsychism’ which has its roots in the writings of Spinoza. We understand our world not as inanimate ‘stuff’ but as imbued from its origins with some kind of innerness – call it mind or sentience. Everything is integral to the fabric of the living cosmos, all of the same sentient cloth. And from this we see that all beings form a communion of subjects, reaching out to each other in mutual contact and communication, co-creating a ‘poetic ecology’: the fundamental erotics of being touched by the world and touching it in return. If we invoke a world of brute stuff, as is normal in Western society, then that is what we will experience. If we invoke the world as sentient presence, we may be graced with a response – as the living world configures itself on poetic, metaphorical response to our invocation, a process Freya Mathews refers to as ontopoetics.

Showing the tonfluence of the Wiltshire Frome with the Bristol Avon. Photograph: Peter Reason © 2023
Confluence of the Wiltshire Frome with the Bristol Avon. Photograph: Peter Reason © 2023

Co-operative inquiry with the more-than-human

The point of our inquiries is to learn to unhook ourselves from taken-for-granted perspectives and to explore ways of invoking the living presence of a sentient world. This is where Cooperative Inquiry comes in, a profoundly democratic approach to learning about and making sense of our world. This approach to living inquiry has three central characteristics that make it profoundly suitable for panpsychic inquiry because it treats all those involved – human and more-than-human – as subjective self-directing beings and therefore as equal participants in the inquiry process. It also emphasizes the experiential ground form of knowing, and it asserts the primacy of practice.

In orthodox scientific research the roles of subject and researcher are mutually exclusive, the researcher contributes the thinking that goes into the project, the subjects contribute the action to be studied. In co-operative inquiry these exclusive roles are replaced by mutual relationships. All involved work together both as co-researchers and co-subjects. Everyone is engaged in the design and management of the inquiry; everyone contributes to the questions to be asked and how to go about exploring them; everyone participates in the experience and action that’s being explored; everyone is involved in making sense and drawing conclusions; everyone draws on the learning from the inquiry in their future practice.

Sentient world: Showing swans on the Bristol Avon. Photograph by Peter Reason
Swans on the Bristol Avon. Photograph: Peter Reason © 2022

So how does this apply to the Living Waters workshops? We start with each participant identifying a River or waterway near where they live which they can engage with as a living, sentient being. They may sit with or walk by River, offering it quite simply attentive love. This can evolve into ceremony, gift-giving, song, prayer, always addressing River as a living being, always attentive to River’s response. We ask participants to compose accounts of their experiences and share these with an inquiry group of about six of their fellows; and periodically through the eight weeks of the workshops we work as a whole community of about twenty human persons to identify themes and shared questions. These cycles of inquiry are punctuated by seminar sessions at which the faculty offer perspectives on a view of the world as sentient – living cosmos panpsychism, biopoetics, place-based ecology, Gaia theory – which may inform the inquiry process.

Personal encounters – towards a sentient world

About one hundred human and River persons have participated in this inquiry process over the past four years. Our encounters with Rivers drew forth a wide range of responses, both inner and outer.

  • For many co-inquirers the initial challenge was to get over the internal voices that questioned the whole activity – this even though they joined the inquiry sympathetic to its aims. We all needed to quieten our minds and hush our expectations sufficiently to give fuller attention to River. Many found themselves at first distracted and self-absorbed.
  • Once inner voices were somewhat quietened, it was still easy to drop into a traditional subject-object relationship, to look at the river as still ‘out there’.
  • However, with persistence, practice, and support from the human inquiry community, most were able to sustain a feeling of sentient presence, and then move into what one group called ‘getting in the zone’. This is the experience of a sentient, embodied world, and of one’s own animal body as part of it; usually accompanied by intense feelings of pleasure and gratitude, maybe wonder and enchantment at the sheer beauty of it all.
  • Going deeper, there sometimes arose a curious juxtaposition of the ordinary and the extraordinary; and close to that a profound feeling that the ordinary is all extraordinary.
  • Some inquirers also developed a complex imaginative or psychic response, as if the world is somehow ‘speaking’ directly in words and images. In time, many participants found themselves ‘slipping under the psychic skin of the world’ or ‘lifting the veil’, with the illusion of separation slipping away.
  • Finally, there are on occasion active ontopoetic responses, ‘moments of grace’ when the world and its beings actively gesture back in response to invocation: animals and birds appear; there is a gust of wind or a shower of rain; leading to narratives of experience incontrovertibly linked to one’s invocation.
Sentient world: Showing Offering to River Fowey. Photograph by David Peters
Offering to River Fowey. Photograph: David Peters

Many participants report experiences of a sentient and responsive world that are deeply felt, unassailably authentic. Such experiences have an authority of their own. They offer intimations of a world quite different from the materialist, brute world into which we moderns are socialized. As an outcome, our metaphysical assumptions are radically re-arranged. It is evident that experiences of a sentient, communicative world are available not just to Indigenous people living in traditional cultures, but to all human persons willing to put in the time, the attention, to risk their taken-for-granted sense of self, and to open themselves to that possibility.


Notes

[1] Linda Hogan (1995), Dwellings: A spiritual history of the living world (originally published by Simon and Schuster, 1995; 2007 edition by W. W Norton & Company. )

[2] & [3] Kankawa Nagarra Olive Knight, Anne Poelina and Sandra Wooltorton, Seeing, Feeling, and Hearing, and the World. 

[4] Amitav Ghosh (2021, John Murray. P.57), The Nutmeg’s Curse: Parables for a planet in crisis; italics in original.

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The next iteration of the online Living Waters co-operative inquiry runs from 11th March to 29th April 2025.

Peter mentions several perspectives on the living world that the Living Waters inquiries draw on in their Cooperative Inquiry seminars: living cosmos panpsychism, biopoetics, place-based ecology, Gaia theory, Ontopoetics and narratives of experience. Peter has written extensively on these approaches, including Learning How Land Speaks and at his website.

In Peter’s previous post for us, Bristol Climate Writers Presents … ‘Desert Island Books’ — a collaborative piece with fellow members of both ClimateCultures and BCW on fiction and non-fiction books they discussed at a public event — he talks about – Learning to Die: Wisdom in the Age of Climate Crisis by Robert Bringhurst and Jan Zwicky, and The Overstory by Richard Powers. He also contributed Lines Written While Reading Hunger Mountain to Day 4 of our Quarantine Connection series during the first UK lockdown of the Covid-19 pandemic. And with his Songs for Earth, featured in our Creative Showcase, he asks: How does one sing in the face of the ecological crisis — the disruption of the process of life itself, permanent loss of evolutionary complexity, permanent endings of patterns of being?”

Peter Reason
Peter Reason
A writer linking the tradition of nature writing with the ecological crisis of our times, drawing on scientific, ecological, philosophical and spiritual sources and participatory perspectives.

Nettle-eater: On the Call of the Wild

ClimateCultures editor Mark Goldthorpe finds in Tom Hirons’s Nettle-eater concise, expansive, poetic prose on peril, discovery, and instability in the wild experience of a soul going mad to become truly sane, breaking and remaking our understanding of existence.


1,070 words: estimated reading time = 4 minutes


Poet Tom Hirons’s short prose book, Nettle-eater, is an urgent voyage into our inner wilds. They lie buried but still in reach through those outer wilds that have likewise been banished, seemingly, to the margins and to memories of a none-otherness that underpins all. There is, of course, nothing truly, completely other in this world, although our civilisation has made it its business to manufacture and commodify separation. Even our language of ecology and mutuality is reduced to ‘systems’ and ‘services’ and ‘sustainability’.

This is a book of peril and discovery, of facing head-on an instability. Not as a teetering, precarious balancing act between fates of madness and sanity as we maybe feel our nettle-eating narrator is presenting to us — the story here is not of such a tipping point so much as a wilful lunge into wildness — but an instability within those words and the experiences they try to contain. The experience he relates is of a soul first breaking and then remaking its understanding of existence, of what sanity can possibly mean in an insane world. “Some sadnesses are too great to be borne in a life built upon sanity.”

“You know the call,” he begins. “All your books speak of it. If I differ from you, it is only in this: When the call came, I heeded it.”

Nettle-eater

Showing the cover 'Nettle-eater' by Tom Hirons.
Nettle-eater by Tom Hirons. Artwork by Rima Staines.

Accepting the call, our narrator heads to the moor as commanded, to live wild on nettles. He weaves for us a short account to counter the long processes of our taming, of ourselves and all about us. That history has made a madness out of rationality, displacing us from where the unnamed beast still hides and calls, “beyond the edge and in the deep centre of things”. To find it, the nettle-eater unmoors himself on the moor, thankful for the spectral visions it affords him.

“There are folk both fair and foul abroad on the moor who are older than all my dreams, old as the jagged stones and those curious people who raised them; from them I learned a little humility, at times, although the lessons were mostly quickly forgotten.”

‘Rewilding’ is not a word you will find in this book, or in Sometimes a Wild God, Hirons’s poem that feels like a good walking companion to this feral story. (Both are very elegant small books, perfect for a pocket and a walk out into woods, waterways, hills or moors). This is not nature-archaeology as cure, taking us back to how things used to be. I suspect rewilding is not a word he uses much in conversation or interviews. For all the ancient, half-buried links to a feral world waiting to be discovered, attended to and lived anew, there is something much more forward-moving in these concise, expansive revelations in prose and poetry: for-wilding rather than re-wilding? Or, simply, wilding.

Wilding himself, self-willed, into the more-than-human — “waking in the night wearing fire-gloves” from the nettles, “hands … stung to red rags, pierced with pins”; bruising his naked body as he leaps, salmon-like, at the high waterfalls of the moor or forced “into impossible slivers of space between rocks”; being laughed at by wild horses “unimpressed by whatever wisdom or folly I was engaged in” — the nettle-eater seeks to turn humanity’s pale mimicry of nature with him, willing our planted world also to defect. Without much success: “I like to think, though, that a few straight larches twisted their trunks and kinked themselves towards the wild side beneath the silvery moon on nights of particular eloquence on my part.”

As the year moves on its cycles, and he moves through forgotten initiations, “enticed … from the skins of secret roots and the peculiar angles of the stars”, the nettle-eater’s spirit frees itself from his earth-bound body — but not in separation — soaring “as swift and strong as a buzzard. The land below me was as perfect as a wren, crisp as lichen or ice.”

“Do not sit there, wondering,” he ends. I have told you the truth.”

Sometimes a Wild God

Showing the cover of 'Sometimes a Wild God' by Tom Hirons.
‘Sometimes a Wild God’ by Tom Hirons. Artwork by Rima Staines.

Yes, Nettle-eater has heeded the call and urges to us too. “You were never more lost than you are now, if you cannot reach out, touch the wild earth and weep.” Yes, sometimes a wild god calls on you at home, perhaps disturbing your safe, quiet reading:

He will not ring the doorbell;
Instead he scrapes with his fingers
Leaving blood on the paintwork,
Though primroses grow
In circles round his feet.

…

The Fox leaps into your eyes.
Otters rush from the darkness.
The snakes pour through your body.

Dare we listen to that call? With the nettle-eater’s story and the wild god at our door, perhaps we take the first, faltering steps before we’ve even realised…


Nettle-eater (2018) and Sometimes a Wild God (2015) by Tom Hirons are published by Feral Angels Press (“poetry for a world on fire”), with artwork and illustrations by Rima Staines. Both are also available as audiobooks, read by Tom; Sometimes a Wild God is also available as an A3 poster. Tom and Rima are co-founders of Hedgespoken, an offgrid travelling storytelling theatre.

The suggestion of a new verb for-wild, in place of re-wild, was included in neologisms proposed by philosopher and writer Ginny Battson in her February 2020 Seasonalight blog post, Re to For: “Times are changing and, with Earth in crisis, we are needing to imagine our futures ~ preferably, good ones. With so many things re-quiring a very new approach (at least in living memory), I am beginning to dislike the prefix RE. re-wire, re-cover, re-weave, re-wild, re-store – ‘re’ as in to go back. … We need to look forward into newness that’s just. And that needs to be reflected in our language.”

On the dangers of forcefully excluding the wild, of making it monstrous by paying it too much ransom for the assumed security of civilisation, perhaps contrast a story like Nettle-eater with John Gardner’s short 1971 novel, Grendel, which I reviewed in Bringing Our Monsters Back Home. Better to take a home visit from the Wild God than from Beowulf’s monster, I think…

School Strike For Baby Hope

Writer David Thorpe introduces his forthcoming climate fiction collection, School Strike For Baby Hope, and explores how our imagined futures must include the costs and dilemmas of better pathways, even where we avoid the worst of climate change.


1,440 words: estimated reading time = 5.5 minutes


In November, just in time for Christmas, my new collection of climate fiction short stories will be published by Android Press. The ten stories have been published elsewhere, often in obscure places. For example, the title story, School Strike For Baby Hope, was published by Extinction Rebellion on one of their websites.

Cautionary tales and possible futures

If a citizen living in pre-20th century Britain were to be told that in the future they would be able to travel anywhere in the world in a few hours, to buy any food from anywhere in the world at a local shop throughout the year, have free healthcare, most likely live until their 90s, and hold a device in their hands which could give them any kind of knowledge they asked and permitted them to talk to anyone in the world, and to see their faces, they would think the future was some kind of paradise. Well, we live in that age and we know different. We have threatened ourselves with the end of life on Earth — including our own end — in order to have these unnatural luxuries. We know the cost.

It seems to me that in imagining a future free from climate change we must be careful to imagine what kind of costs that might have. Every decision presents a dilemma. The purpose of governance is damage limitation; minimising the negative consequences of any decision. Unintentional consequences must be thought through. Climate fiction consciously does this.

Some of these stories are about the unintended consequences of action on climate change, so they serve as cautionary tales. These stories – At the Crux and For the Greater Good – reflect my interest in ‘one planet’ thinking – the ecological footprint as a measure of sustainability. I asked myself: if the country set itself the same task as one planet development in Wales – of satisfying the needs of inhabitants within the confines of a global fair and equal distribution of environmental impact – what could be the implications for the population? Living like this would demand monitoring of the entire ecological impact of the country and dividing it by the population each year.

School Strike for Baby Hope and Beacon arose from my experience of being in my local Extinction Rebellion group. We had many successful actions in Swansea and joined the national demonstrations in London. School Strike For Baby Hope appeared in Teens Of Tomorrow: Stories of Near and Far-Flung Futures, which explored possible futures through the stories of twelve courageous teens.

Showing the cover of 'Teens of Tomorrow' - published by Odd Voice Out Press © 2021 - featuring David's story 'School Strike for Baby Hope'
Teens of Tomorrow – published by Odd Voice Out Press © 2021 – featuring David’s story ‘School Strike for Baby Hope’

What else is cli-fi? If you read the Wikipedia entry it cites Jules Verne’s 1889 novel The Purchase of the North Pole as an early harbinger, which imagines a climate change due to tilting of Earth’s axis. His Paris in the Twentieth Century, written in 1883 and set during the 1960s, has Paris have a sudden drop in temperature, which lasts for three years. Wikipiedia lists J. G. Ballard’s climate extremism novels from the early ’60s and then, as knowledge of climate change increased, says fiction about it really started coming out, one of the earliest being Susan M. Gaines’s Carbon Dreams.

Should we always go with our imagination?

Imaginative works can be used to reinforce people’s prejudices, too, such as Michael Crichton’s State of Fear (2004), which was pounced upon by climate sceptics for reinforcing their view that climate change was some kind of conspiracy.

Then we encounter lots of dystopic films. From Fritz Lang’s 1927 Metropolis and Charlie Chaplin’s 1936 Modern Times, through George Orwell’s 1948 book Nineteen Eighty-Four, George Lucas’ 1971 film THX 1138, Mega-City One from Judge Dredd, conceived in 1977, to Ridley Scott’s 1982 film Blade Runner, and The Day After Tomorrow (2004). They have all set the template for many other stories and films, such that in the popular imagination the sprawling mega-cities of the future will largely be over-populated, polluted, broken places, featuring dark towers, high levels of surveillance and crime, their citizens treated little better than battery-reared animals, and no room for nature.

But is the dystopic metropolis a self-fulfilling prophecy, subconsciously, if not consciously, reinforcing the mindsets of planners and architects? Does it soften up the public, preparing them to acquiesce in the face of grim and unimaginative design, polluted air, poor policing and service levels, corrupt or inefficient governance, long commute times, constant noise, high levels of personal danger?

Is this the reason why people do nothing despite being bombarded by the truth about the future and climate?

I think we need comedies about climate change and the future. For this reason, I have included The Chernobyl Effect and The Last Laugh in the collection. These are stories from my body of work about the character Doc Chaos, a darkly satirical character in the tradition of William Burrough’s Doctor Benway and Alfred Jarry’s Doctor Faustroll. This is dark comedy, exaggeration for comedic effect. Making people laugh is a way of slipping things under their radar.

Showing the cover for The Chernobyl Effect & The Last Laugh - stories of David's Doc Chaos character
The Chernobyl Effect & The Last Laugh – stories of David’s Doc Chaos character

The End

These days I spend all day in a wheelchair because of cervical myelopathy. I have become unable to feed myself or use both my phone and computer. The only way I can write this article is to dictate it, as a friend is kindly typing it for me. I have written elsewhere that my stroke in August 2021 was caused by high blood pressure and a result of climate change stress.

I now think that my present condition, and the fact that I see no hope in my future again, is a mirror of the present and the future of the planet as a whole. I wish it were not so, but I can’t believe anything else. For example, as the average temperature of the planet has risen, so has the myelopathy of my spine, and just as we find tipping points such as the melting of the ice caps in climate change, there are tipping points in my body when the nerves in my spine become trapped and suddenly I find I can no longer do something, like feed myself, that I could do yesterday. Then I think to myself “What will happen before it ends?”. And I’m glad I won’t be around to see the world shrivelling up as it gets too hot. Unfortunately, my sons will.

Look after yourselves and find something you love and stick with it.


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School Strike For Baby Hope will be published by Android Press in November 2024. As well as other fiction — including novels Stormteller and Hybrids — David has written several books on sustainability, including One Planet Cities: Sustaining Humanity within Planetary Limits and The One Planet Life: A Blueprint for Low Impact Development. Find out more at his website. And you can read David’s blog on Substack.

The Fifth Estate published A personal story about climate anxiety and illness from our UK writer David Thorpe in August 2021: a “personal account of his illness and its connection to his absolute commitment to avoiding the worst of climate change. It’s a sobering and very worthwhile read”, where David talks about the link between climate stress and the stroke he had recently suffered. That article also links to his story Don’t Follow Leaders, which David wrote for the publication.

In previous posts for ClimateCultures, The Rise of Climate Fiction Part 1 and Part 2, David explores how the term ‘Cli-fi’ reveals the tension between our twin fascinations with utopian and dystopian visions, how fiction engages readers with human stories within the climate change one, and writers’ responsibilities — given that “stories are fundamentally how humans understand and spread wisdom as well as entertain themselves.” David also contributed a piece for our Environmental Keywords theme on Environmental Justice.

In 2017, David was one of our inaugural authors at ClimateCultures. He was one of the short story writers, poets and non-fiction writers commissioned to produce new writing at Weatherfronts climate change conferences for writers — two TippingPoint events that also inspired the creation of ClimateCultures. In Utopia and Its Discontents, he explores the thinking that went into his winning story, For the Greater Good, which was included in the free Weatherfonts ebook anthology published by Cambria Books.

David Thorpe
David Thorpe
A novelist, scriptwriter and writer of comics and graphic novels, as well as a non-fiction writer on carbon-free energy and sustainable development.