Anthropologist Lisa J. Lucero shares a talk she recorded specially for ClimateCultures, drawing on her extensive archaeological research into how ancient Maya culture adapted to environmental change, and whose non-anthropocentric cosmology can help us rethink our own worldview.
1,190 words: estimated reading time = 5 minutes + 42 minutes video
I have spent over 30 years studying the ancient Maya, and I have learned so much from the Maya, past and present. The book I am working on — Sacred Maya Forests, Ancient Environmentalism, and Our Future — shares what I have learned about the Maya world and the insights we can draw from that are relevant today.
Both the archaeological record and Maya foremen and field assistants (the guys), some of whom have worked with me for over 20 years, have taught me much about their way of life. I have seen their children grow, get married, and have children of their own. Even though I have been working in central Belize for decades, I still would never go into the jungle without the guys — Mother Nature only laughs at high tech toys. Nothing is better than their knowledge and experience. They not only help me teach students archaeology, but they also provide lots of the gear we need. They make ladders from trees for taking photos and for getting in and out of deep excavation pits. They also make unit stakes, screen racks and tables using branches and vines. To protect us and excavations from sun and rain, the guys use corozo leaf and logs to make palapas — open-sided dwellings with a thatched roof. Cleofo, a Mopan Maya and one of my foremen, uses bamboo to make tools to excavate human remains since they don’t scratch bones like metal tools do.
I only hope I get to go to Belize in May 2021 for a six-week field season. I have a three-year National Science Foundation Grant to fund a rescue archaeology project in recently cleared areas that have exposed hundreds of ancient Maya mounds/structures. There is so much more to learn.
A cosmology for sustainability
Together, the archaeological record and my Maya foremen and assistants provide the means to address major questions, the key ones being: how have the Maya been able to farm for 4,000 years without denuding the tropical landscape? What insights can we draw from the Maya that are relevant today? I begin addressing these questions in my presentation here, ‘Ancient Maya Environmentalism: A Cosmology of Conservation’, which you can watch below.
The Classic Maya (c. 250-900 CE) are famous for their jungle cities with temples, palaces, tombs, ballcourts, exquisitely carved monuments, inscribed jades, and painted ceramics. Maya farmers, who supported this urban system, lived before, during, and after the emergence and demise of Maya kings between c. 200 BCE and 900 CE because of how they lived, which itself was informed by their non-anthropocentric worldview. This worldview, a cosmology of conservation, resulted in sustainable practices and was expressed in their daily life — rituals, farming, hunting, forest management, socializing, etc. As a case study, I highlight the pilgrimage destination of Cara Blanca, Belize.
The traditional Maya worldview espouses that humans were one of many parts (animals, birds, trees, clouds, stone, earth, etc.) with mutual responsibilities to maintain the world they shared. Everything in Classic Maya society was animated and connected via souls. The Maya worked with nature, not against it. Nor did they attempt to control it. Such a view promoted biodiversity and conservation, allowing the Maya to feed more people in the pre-Columbian era than presently.
Adapting to a changing world
The Classic Maya lived in hundreds of cities, each with their own king, surrounded by rural farmsteads. This low-density agrarian urban system integrated water and agricultural systems, cities, farmsteads and communities, exchange networks, and resources. Rural farmers depended on city reservoirs during the annual five-month dry season — the agricultural downtime. Cities exerted a centripetal pull on rural Maya through markets, public ceremonies, and other large-scale public events — and the massive reservoirs. In turn, cities depended on the rural populace to fund the political economy in the form of labor, services (craft specialists, hunters, etc.), agricultural produce (e.g. maize, beans, manioc, squash, pineapple, tobacco, tomatoes, etc.), and forest resources (wood, fuel, construction materials, medicinal plants, chert, game, fruit, etc.).
The Maya relied on rainfall to nourish their fields and replenish reservoirs during the annual rainy season between about mid-June to mid-January. The relatively little surface water due to the porous limestone bedrock, topography (e.g. entrenched rivers), and dispersed resources discouraged large-scale irrigation systems. The Maya began building reservoirs in cities c. 100 BCE. A growing population resulted in increasingly larger and more sophisticated reservoirs (e.g. dams, channels, filtration, etc.). Urban planning and layout increasingly became interlinked with reservoir systems, creating anthropogenic landscapes still visible today. Further, maintaining reservoir water quality would have been crucial to curtail the presence of waterborne parasites and diseases, such as hepatic schistosomiasis, and the build-up of noxious elements such as nitrogen. The Maya kept water clean by creating wetland biospheres through the use of certain surface and subsurface plants, as well as aquatic life.
A series of prolonged droughts struck between c. 800 and 930 CE. When reservoir levels began dropping, water quality worsened and water plants died, along with Maya kingship. Maya abandoned kings and cities, dispersing out of the interior southern lowlands in all directions. While this response was drastic, it was an adaptive strategy — one that worked, as evidenced by the over seven million Maya currently living in Central America and elsewhere.
Maya farmers survived because they relied on sustainable agricultural practices and forest management, both designed within the constructs of their worldview. The insights I have gained from the archaeological record and my Maya crew are a roadmap for a more sustainable future for us all. By the end of my presentation, I hope to convince you rethinking how we view and interact with the world is the first step for a sustainable future.
Click on the screenshot below to view Lisa’s presentation.
Artist James Aldridge explores experiences of being ‘other’ as an ability to see beyond the boundaries of binary distinctions: offering us signs of a more inclusive queer nature, from a place that until now has been the edge.
2,670 words: estimated reading time = 10.5 minutes
When I was growing up I experienced my own queerness as not belonging, not being ‘normal’. When I came out as a young man I took the only label I felt was available to me and defined myself as gay, as other. Now at this time in my life I see my queerness as a gift, an ability to see beyond the boundaries between straight and gay, masculine and feminine, human and nature.
Not fitting in can be hard, being excluded when you want to belong. But when you realise that what you are excluded from are the very structures that are denying people the opportunity to experience the reality of the world of which they are a part, it can become a privileged position, a bird’s eye view of the divided terrain.
When I first came out as gay I tried to live in a city. I tried to find somewhere that I belonged by being with other gay people, but it wasn’t me. In the end we chose to live in a rural area, somewhere I feel I have more room to be myself, more opportunity to be with animals and plants and experience connection with the more than human world.
I’ve taken a long time to get here, and it’s not been an easy journey. At the point of writing this piece I am 47, married to my husband, Dad to our little boy and living in a Wiltshire village. I am at the start of a relatively new path in learning about climate justice, triggered by discussions with fellow team members at Climate Museum UK. This writing is based on my own experiences and beliefs. I can’t talk for people of colour, or others disproportionately affected by the climate and ecological crises, but I can share the perspective offered by my Queerness.
Paying attention to queer nature
So, at this time of ecological and social collapse, of climate breakdown, with the falling away of old structures, what role do Queer people and perspectives have to play?
“We need guides to help us move through this liminality (and) we have a right to bring our gifts to the world.”
— For the Wild podcast: Queer Nature
My practice as an artist who works with people and places focuses on enabling a sense of identity to emerge through embodied experience of, and artful response to, my/your immediate environment. The Queer Nature podcast talks about the skills and awareness that Queer people have developed as a result of the threat of violence, and the consequent need for hyper-awareness of and sensitivity to our environment. This ability to pay close attention to our sensory experiences, and the possibility of translating that into a practice of paying attention to non-human voices, is a by-product of the trauma that we have experienced as a community.
As Queer people have experienced the trauma of being disconnected from and endangered by mainstream society, so Western society as a whole has experienced the trauma of disconnection from what we have come to call Nature. These binary distinctions divide and separate us through words and perceptions in a way that doesn’t fit the underlying reality. There is no human/nature split, apart from in our thoughts. Colonialism has taught us that we can act independently of Nature, that we are both separate and in control, but as anthropologist Anna Tsing reminds us “We can’t do anything at all, can’t be us, without so many other species.”
Being well with change and uncertainty
The Queer Nature podcast describes Queerness “as a becoming… that arises from destabilisation”. My experiences of exclusion from mainstream society was traumatic, and has left me hyper-aware of other’s actions, of the danger of being open about my sexuality in certain situations. Yet these experiences have also given me a chance to experience kinship with the more than human world, in ways that I might not otherwise have accessed, should I have slotted more easily into the role set out for me.
My arts practice, and the time that I have spent exploring and defining my identity through interaction with non-human beings, has provided me with a means of becoming-with the land. As my good friend the artist Kathy Mead-Skerritt reminds me, it is about “a realisation of our indivisibility”.
Colonisation has taught us that Nature is other, Blackness is other, Queerness is other. Inclusion may invite us in to give us a place at the table sometimes, a place within the city walls, but I value my access to the rich wild life beyond those walls, and the opportunity to live side-by-side with non-human others. Talk of collapse is scary, the ‘end of normal’ can be scary too, but for those of us that have lived outside of normal for much of our lives there is a certain familiarity to it.
“The ecological view to come… is a vast, sprawling mesh of interconnection without a definitive centre or edge. The ecological thought is intrinsically Queer.”
— Timothy Morton, The Ecological Thought
When I was younger I worked to support the development of a sustainable future. More recently I have shifted towards learning to be well with change and uncertainty. That doesn’t mean that I don’t care, or have given up, but that I believe we need to be more humble, more outward-facing, and that art can help us with that. Art that is grounded in listening and witnessing, that allows us to slow down, open up and accept our place within vast interconnected systems, can change our way of seeing the world, even if only for a moment. As Nora Bateson writes, through the experience of making art “…we are pulled from our illusion that we can watch life from our safe place at the window. We are participants in the process.”
We can use art to unpick inherited ways of thinking and perceiving, that have led us to act without empathy for others, or awareness of our place within wider systems. As Jonathan Rowson has written, it is this lack of awareness that is the ultimate cause of the crises that we find ourselves in, “Our inability to see how we see, our unwillingness to understand how we understand; our failure to perceive how we perceive, or to know what we know.”
If we want to move on from what Donna Haraway has called the Capitalocene, to the Cthulucene, from the end of one world to the beginning of another, then we need to develop a culture that values ‘multi-species stories and practices’, or what Haraway calls sympoiesis (making with) rather than autopoiesis (self making). Harraway chooses Capitalocene rather than Anthropocene to make clear that it is the system that is at fault, not us as a species. As Queer Nature describe it in the For the Wild podcast, the word Anthropocene relies on a “colonial idea that all humans are inherently bad rather seeing who has had power and enacted ecocide.”
Walking with others
When I first started out on a journey to explore what Queering and Queerness meant to me as an artist, it was as research for a proposal that I was writing. I’m yet to hear if my proposal was successful, but what I have ended up with is a language with which to make sense of my practice, and the world in which I find myself.
As some of us champion a move towards valuing difference, redistributing power and the right for people to live beyond binaries, others are responding with fear to the end of familiar ways of living, and the loss of colonial power. They react by building walls and promoting forms of politics that widen divisions. In such times it can seem too small an action to walk, talk and make, but that is my form of activism, researching how to be well with change by ‘walking with’ others.
“Walking-with is a deliberate strategy of unlearning, unsettling and queering how walking methods are framed and used…”
— Walking Lab, Why Walking the Common is More Than a Walk In The Park
What I have come to realise is that being Queer is not about being defined by others as Other, but refusing to be colonised or domesticated. It is about being yourself in spite of the restrictions you may face, a self that you discover through relationship with others. In this way I see it as closely related to (Re)wilding, whereby if the right conditions are put in place, the land begins to heal itself, bringing health to it and to us.
“Since colonisation is a two-way street, working on the colonised and those who stand to benefit… decolonisation, breaking apart the myths and binaries of civilisation will benefit everyone, including… the land and non-human animals.”
— Jesus Radicals, A Holy Queering
We need to work together to support each other through these challenging times, and to develop ways of thinking, seeing and being that are based on relationship. We need to (Re)wild ourselves and the land through letting go of pre-conceived ideas of what is normal or right and pay attention to what the land itself has to teach us. (I put the Re of Rewilding in brackets because I’m not sure that Rewilding isn’t itself based on the idea of a return to a romantic past that never existed. Wilding for now feels less weighed down with baggage.)
‘Ecological restoration…should no longer be the anthropocentric revival of a pastoral utopia that may have been.’
— Rachel Weaver, About Place Journal
Part of this journey that I am on is about growing more comfortable with not knowing where I’m going. I am learning that there is no neat and tidy endpoint at which everything is picked apart and understood. That the world isn’t ‘out there’ to be saved, it is in us and we in it. And that nothing is fixed, because everything is connected, and every action, however small, can and does have an effect.
At one point I lost all hope of a future, as my knowledge of the climate crisis increased things looked more and more bleak, and I grieved for the future that my family had lost. Now I feel a sense of reassurance that being in the here and now, and acting from a position of being fully myself, as part of a supportive system, is the best and perhaps the only way that I can do good in the world.
Find out more
As a freelance artist, James works with a range of organisations, including Climate Museum UK which was created by fellow ClimateCultures member Bridget McKenzie as a mobile and digital museum creatively stirring and collecting responses to the Climate and Ecological Emergency. Climate Museum UK produces and collects creative activities, games, artworks and books, and uses these in events to engage people.
For The Wild — an anthology of the Anthropocene focused on land-based protection, co-liberation and intersectional storytelling rooted in a paradigm shift from human supremacy towards deep ecology — includes an extensive podcast series. The episode Queer Nature on Reclaiming Wild Safe Space features Pinar and So, founders of Queer Nature, an education and ancestral skills programme which recognises that “many people, including LGBTQ2+ people, have for various reasons not had easy cultural access to outdoors pursuits, and envisions and implements ecological literacy and wilderness self-reliance skills as vital and often overlooked parts of the healing and wholing of populations who have been silenced, marginalized, and even represented as ‘unnatural.'”
In The Ecological Thought (Harvard University Press, 2012), Timothy Morton argues that all forms of life are connected in a vast, entangling mesh. This interconnectedness penetrates all dimensions of life. No being, construct, or object can exist independently from the ecological entanglement, nor does ‘Nature’ exist as an entity separate from the uglier or more synthetic elements of life. Realising this interconnectedness is what Morton calls the ecological thought. ‘A reckoning for our species’: the philosopher prophet of the Anthropocene is a profile of Morton by Alex Blasdel in The Guardian (15/6/17).
Why Walking the Common is more than a Walk in the Park by Nike Romano, Veronica Mitchell & Vivienne Bozalek is published in a special issue of Journal of Public Pedagogies (Number 4, 2019), guest-edited by WalkingLab, an international research project with a goal to create a collaborative network and partnership between artists, arts organisations, activists, scholars and educators.
A Holy Queering: Rewilding Civilized Sexualities (27/4/11) is part of a series for the Jesus Radicals collaborative site, which focuses on “undoing oppressions from a framework of anarchist politics and liberative Christianity”, explaining anarchist stances on a range of issues: “And, since our place within creation is largely ignored within Christian theology and classical anarchist politics, we explore our relationship with the environment, as well as human relationships with non-human animals.”
Finally, Randall Amster has published a recent essay in The Ecologist (3/2/20). Beyond the Anthropocene includes a very brief account of some of the alternatives suggested for the Anthropocene label, in a wider discussion of what this new age means for us and what our legacy might be and the agency with which we can shape that. “What might follow? The abject urgency of an eponymous Anthropocene makes us all futurists, practically and poetically, and suggests that the promulgation of any human future isn’t merely a spectator sport. … Dreamers and pragmatists alike can unite in the view that another world, a just future with bold vision, is both desired and required.”
Mark Goldthorpe, ClimateCultures editor, adds
This is the fourth post in our series Signals from the Edge, which sets the challenge of expressing something of the more-than-human in the form of a signal for humanity. James himself says of this piece that “‘Signals from the Edge’ was my starting point but perhaps it has evolved into something slightly different. I’m sending a signal from where I find myself, which has up to now been at the edge.”
Unlike our series A History of the Anthropocene in 50 Objects, which has a fairly fixed shape, Signals from the Edge develops as it grows. Each contribution stimulates the series to be more than it was up to that point. The edge shifts in shape and in scope and in what a signal might consist of, what it shows of us. Previous offerings have been a flash fiction, an essay/video, a short story — each with a separate reflective piece to accompany it. Here, they are joined by James’s personal essay, with his visual art embedded.
Future pieces will take the form further still — and notions of ‘signal’ and of ‘edge’. In creating the idea for this series, I speculated whether a signal might be a message from elsewhere — whether one meant for our species or one intended for another kind entirely, and which we overhear by chance. Or it might be an artefact of some other consciousness, or an abstraction of our material world. Something in any case that brings some meaning for us to discover or to make, here and now, as we begin to address the Anthropocene in all its noise. A small piece of sense amidst the confusion of human being. What would be your signal, and what edge might it speak from?
Writer Indigo Moon shares a short story exploring one person’s sense of purpose. Evoking ideas of conversation with the universe to illuminate times of zoonotic pandemic and climate crisis, Indiana reflects on the presence of signals from within.
1,300 words: estimated reading time = 5 minutes
Indigo’s post is the third in our series Signals from the Edge, which sets the challenge of creating a small artistic expression of the more-than-human in the form of a new signal for humanity. Is it a message — whether meant for our species or for another kind, which we overhear by chance? An artefact of some other consciousness? Or an abstraction of the material world? Something in any case that brings some meaning for us to discover or to make, here and now, as we begin to address the Anthropocene in all its noise. A small piece of sense — common or alien — amidst the confusion of human being.
I am purpose
We are the universe.
We have chosen to present ourselves to you as language because we feel it is the simplest and easiest way to communicate with you.
We have heard whispers from the minds of you. It is of the assumption that we have caused humanity’s current state of … Isolation. Destruction. Vulnerability.
Of course, humans love to cast blame. Even when that blame cannot reach time or form or space.
We can only observe. Humanity is in control of its own fate. Where did the first infection begin?
This is a rhetorical question.
Digestion of a diseased animal.
Humanity’s consumption of non-human animals. Ah, yes, the origin is confirmed.
What you call ‘zoonotic’ is the isolation between the human and the animal. But what you cease to understand is the thread between every living being. A hum. A heartbeat.
Weaves us together in a tangle of chaotic uncertainty.
We have not the capacity to scribble you out. What a crisis permits is the human spirit to blaze until it burns the light —
“Sorry, hi, sorry to interrupt but why are you telling me? Am I supposed to do something with this?” The voice is coarse, dry, awkward.
That is for you to decide.
“But, why me? You could have picked anyone.”
We did not pick you, as you call it. You were randomly chosen.
A pout. “Oh, okay, well, thanks, I guess.”
Don’t thank us. We do not require praise.
“Then what do you require?”
A pause. Then a whisper. “You’re a barrel of laughs.”
Your attempt at sarcasm has not succeeded.
“Hey! Excuse me, you may be the almighty bloody universe but there is still such a thing as … as respect. Even from a formless … being, such as yourself. Selves. Sorry. Pronouns.”
We admire your strength.
But we do not require anything. We are communicating with you to offer you a purpose.
An echo of a voice. High-pitched and loud. “Saph, dinner’s ready!”
“Alright, Mum, be down in a sec.”
Do you consume animals, as those who were first infected?
“No. I used to but then realised it was stupid of me to think I had the right to eat them just because they’re a different species. And don’t even get me started on how eating animals is destroying the planet –”
But you’re going to tell us, we presume?
“Yes. I can be selfish sometimes but I don’t want to be a god. I’m not even sure I believe gods should exist. But it seems we’re acting as if we’re gods. Unpredictable weather patterns. Increase in carbon dioxide levels. The planet is roasting like a potato. And all you ever see on the news is the football results and lengthy discussions on what the Queen is wearing.”
You are wise, child.
Gurgles. “Wha? Really? I couldn’t even get a C on my GCSE maths exam.”
Yet you were able to see what so many of your kind cannot. The purpose we offer you is something you already recognise. A hum. A heartbeat. Made of stardust. You feel it within yourself but can never quite reach it.
“This sounds … familiar. And it’s kind of freaking me out.”
As it should.
The high-pitched and loud voice returns. “Saph! It will get cold. It’s your favourite.”
“Yes, coming, sorry. Just talking to my … girlfriend. Be right down!”
Listen to the hum of us. The vibration of us. Of you. There, you will learn of your purpose.
“I think I already know it.”
Then you have won.
I am purpose — context
I decided to focus on connectedness because being an optimist I find focusing on the positives of any situation is the most beneficial way to learn and develop.
I had the idea to write a conversation between the universe and a teenager because I wanted to draw upon the relationship we have with each other and how collectives of union are forming because of this crisis.
More so, I wished to look at the origins of the virus and question our consumption of animals. Even though I was primarily focused on the consequence of viruses being passed from animal to human because of this consumption, I also wanted to bring attention to how climate change has been influenced by animal agriculture.
I decided a teenager would be a comedic and authentic partner to the universe character because it is a time in our lives where I believe we are truly ourselves. On the verge between child and adult. That balance is what makes us who we are, I believe. And what is the universe if not us? We are its stardust.
At first, I didn’t know how the conversation would go. I knew the Signals from the Edge series focused on signals and messages. I thought a signal from the universe, in this context: sending a human being a message that they can be offered a purpose. In reality, by telling someone they have a purpose means they already know it. They just need to recognise it.
The piece also made me think about how I interpret the word ‘edge’. Before writing this, I had always seen the word as an ending, something that reaches a wall where there is nothing left. Now, I am accustomed to seeing the word as a place unknown. Somewhere that holds knowledge and a beingness we believe we cannot reach.
I also wanted to keep the reader guessing as to whether this is a dream sequence or some form of reality. Of course, the universe could never have a voice that we could understand but humans do and we are biologically part of the universe so … paradox? Essentially, I wanted this conversation to highlight the signals found within us and how we can access them during times of unprecedented events. I hope Saph can bring hope to anyone of any age and teach us that the messages we send ourselves can guide us to the light.
Artist Linda Gordon was invited to lead a land art workshop using natural materials at Extinction Rebellion’s Rising Tide Festival in North Devon. She describes an experience of co-operation and natural harmony: “In other words, a sane community.”
1,940 words: estimated reading time 8 minutes
The Rebel Rising, Rising Tide weekend — organised and hosted by Extinction Rebellion Southwest, at Tapeley Park, North Devon — was characterised by fun and relaxation, underpinned by some important and serious talks: some covering aspects of the gathering climate and ecological crisis we are facing; others giving guidance on how best to bring about change, and on the role of XR. There was some great music throughout, both live and recorded — and a huge range of relaxing activities: family yoga, meditation, massage… And a number of craft workshops and nature-related activities, for example, forest school bushcraft, permaculture and nature and forest therapy.
A range of authoritative speakers were on hand to give expert talks, including Jozette Kimba of Stop Ecocide — an organisation committed to getting the law changed, and making large-scale destruction of our natural environment a crime. MEP Molly Scott Cato spoke about the Green Party and Green economics, and how this aimed to address social and economic inequalities around the world. Other talks and workshops covered practical information and strategies that the audience could, if they wished, put into action: for instance, ‘How to speak with the Media and present yourself as a spokesperson’.
A gathering place
I hadn’t the faintest idea what to expect, never having attended an XR event before, but as the weekend drew nearer, it slowly dawned on me that there was going to be A LOT of people, and A LOT would be going on.
I stepped out of the car high up in the grassy field of Tapeley Park and gazed out over the wide expanse of gentle green Devon fields, bordered with trees, and down to the quiet Torridge Estuary below. Soft blue sky, wisps of white cloud, warm breeze, sunshine. Exploring and preparing for the workshop, pacing and fretting: ‘Where do I find more contrasting and varied materials? Shall I take people for a walk? How many will turn up? five or 55? What age groups? And does anybody really want to hear my memorised notes on ‘how trees support our lives’? Meanwhile, my friend and helper, Jann went off to a talk on fossil fuels and came back looking worried and concerned.
Of course, I knew perfectly well at the back of my mind that everything relating to the workshop would work out brilliantly, once I relinquished control — and of course, it did. Participants dived into making a beautiful mandala artwork and nobody needed to hear from the likes of me how to connect with the Earth!
Throughout the rest of the day, and all Sunday, people stopped by to take photos, or to add to the work with leaves, grasses, cones and flowers. The intention was to use the mandala as a gathering place for starting off the procession at the closing ceremony the next evening.
I relaxed in the peaceful atmosphere of congenial company, the spacious surroundings of Tapeley Park, and the mild, tranquil weather. At the Mandala art site faint scents of barbequed vegetables reached my nostrils. A few yards away, at the pop-up Green Library, a group of children sprawled on the grass under its awning, playing a board game. A few adults were relaxing in chairs, reading magazines, whilst another couple played at a small Subbuteo table.
A rising tide
On Sunday I took in a couple of talks. I listened to ‘Social Justice and the Green Movement’ by Dr Ed Atkins, from the University of Bristol, who spoke of the Green New Deal, with its aim of justice and fairness for all — that is, a complete restructuring and reform of our economic system, and urgent action to address the climate crisis we are all facing.
He gave some examples of appalling social and environmental abuses in other parts of the world, particularly relating to our society’s massive demand for sand in order to build our towns and cities — leading to very lucrative and often criminal sand extraction enterprises in faraway countries.
Closer to home, in the light of what we all know — that our economy is driven by the richest sector of society — he spoke of the need to keep social discussion going: to protect the vulnerable, to respect workers’ rights and the right to work. I very much liked that on inviting questions at the end of his talk, he was also able to give people helpful tips on their individual local or family concerns.
I must have been in a geological mood that day, for the second talk I chose was titled ‘Resource Exploitation and General Climate Q&A’ by Professor Jon Blundy, from the Department of Earth Sciences at the University of Bristol. He talked of the role of earth scientists in addressing and resolving current climate and environmental problems.
Professor Blundy, an expert in the processes of magma beneath the earth’s crust, began by explaining the creation of minerals in the magma, then went on to discuss the unfettered extraction of copper, iron, coal and rare earths by unscrupulous mining companies in various countries. He gave examples of the environmental damage and human suffering caused by such activities.
He also explained the vital importance of copper as a conductor in electrical systems and how it has the potential for massively reducing carbon emissions. Unfortunately, when it comes to extracting materials of great value for whatever reason, an increase in scale can cause devastation to local populations around the mining areas and add to the already known global effects of climate change.
I must admit, I was previously fairly ignorant of much of what I heard from these two speakers, and the distressing implications of it all, but now I am glad that I am more aware of it.
Their observations and information struck me of great importance to life as we know it, drawing our attention to social and environmental suffering and injustices around the world; in encouraging others to take action on some of these issues (for instance, speaking at XR events), and in pointing the way towards possible solutions to some of the problems. And certainly we are going to need to make radical changes in our economic structures and industrial practices if we are going to avert what looks like rapidly approaching disaster for many species, including our own.
However, I doubt that science alone, although a wonderful tool, will necessarily resolve all our social and ecological ills. It all depends upon how the science is used. My current personal view is that time is indeed running out. Unless we humans can wake up fast to the realisation that life is all one, and we are all interdependent — then things don’t look too good.
A sane community
Later, I had a good look around the area, at the many stalls and signs of earlier activity. I wandered among the people quietly relaxing on the grass in the Sunday afternoon sunshine. And I spent some time in the huge marquee enjoying music and singing by the Southwest based female trio, Boudicca’s Child.
Back at the Mandala, where my workshop had been held, and which by now had accumulated further additions of flowers and woodland materials, I met with the four people who would be leading the Closing Ceremony. They represented the elements Earth, Air, Fire and Water. Instead of gathering everyone together around the mandala as originally planned, they decided to prepare themselves around it, with a quiet ‘smudging’ ritual. Smudging is a method of purifying and cleansing one’s energy with smouldering sage smoke, practised by some North American Indian tribes and also by some other cultures. I believe sage smoke has been found by science to have beneficial effects on our stress levels. It certainly has a very pleasant scent!
Shortly before 5pm people from all over the Park gathered together in the high open field, ready to walk in procession to an area of woodland — to an ancient oak tree, reputed to be 1,000 years old, where the ceremony was to be held.
Perhaps the most moving part of the festival for me, was walking with several hundred others through the trees, slowly and in silence (apart from a single repeating drumbeat) — with the late afternoon sunlight dancing off the leafy canopy and shining through the soft colours of the XR flags.
An uninvited thought flitted through my mind: ‘All this is what we stand to lose’.
Then followed the solemn moment, around the ancient oak, when we all pledged to love and care for the Earth to the very best of our ability.
A slow quiet walk back to the place where we had started, and then I was back again to the mandala, to begin the process of clearing everything away. It was necessary to leave the site as we had found it, as Tapeley Park would be open to the general public the following morning. I returned the woodland material to the woods, and someone took the bunch of flowers she had contributed, and went to place them under the ancient oak tree.
People were beginning to leave now, to catch trains and buses or drive long distances home. But many stayed on to enjoy a Great Feast and music, which brought the Rising Tide Festival to a close.
Being tired and a little overwhelmed with new thoughts and experiences, I didn’t stay for this. However, I did take a large bag of tin cans home to recycle! This was a successful and very well organised event, run on mutual goodwill, with volunteers working on everything from cooking, manning the carpark and the forest of tents, running the information post and the sound system, organising the clearing up and dismantling stuff at the end, the laying on of buses to meet trains from Barnstaple station, to the massive amount of background organisation that must have been needed beforehand. I felt a comfortable and mutually supportive balance between the many relaxing, earth-related activities and the serious nature of the talks and educational workshops. Both are important, I think, in strengthening the XR movement in its purpose as a protest movement committed to compelling governments to act effectively on climate and ecological turmoil. Indeed, one of the workshops offered was on staying calm, centred and connected with oneself and others, at XR Actions.
I can’t speak for others, but it seemed to me the atmosphere throughout the weekend was one of co-operation and trust, and a natural harmony with the immediate surroundings — in other words, a sane community. I was pleased to be one of this large number of people, drawn together largely by sadness at the state of our world, and a willingness to put things right and act in whatever non-violent way required.
Find out more
The Rising Tide Festival was held from 6th to 8th September at Tapeley Park, North Devon, and was organised and hosted by Extinction Rebellion Southwest. You can find information on the local XR group at xrfrome.org
Stop Ecocide is run by Ecological Defence Integrity (EDI), a small UK non-profit founded by the late Polly Higgins with a team of international criminal lawyers, diplomats and evidence experts working to advance a law of ecocide at the International Criminal Court.
Artist and researcher Iain Biggs shares thoughts on the place of artists, and of creative ensemble practices, in a culture of possessive individualism that must urgently address its chronic failure of imagination in the face of eco-social crisis.
1,480 words: estimated reading time 6 minutes
“Art is a parasite that feeds upon the corpus of culture. Its insularity is just a conceit….” – Simon Read
One — driven to be part of the problem
The Great Below: A Journey Into Loss is Maddy Paxman’s account of facing the consequences of the death of her husband, the poet Michael Donaghy, from a brain haemorrhage at the age of fifty. She has worked as a counsellor in women’s health, a music teacher, musician and painter and currently teaches the Alexander Technique. She writes:
“Although I don’t think of myself as an artist, in that I am not ‘driven’, painting is a form of expression that seems necessary to me and I miss it when it’s not part of my life.”
This sentence, which comes towards the end of her account of her relationship with the husband she loved deeply, a man very clearly ‘driven’ to the exclusion of much that did not immediately concern his poetry, gives me pause for thought. In part because I recognise all-too-clearly the need to paint that she speaks of. In part because I think that, indirectly, her observation relates to the performance artist Andrea Fraser’s claim that artists are not part of the solution to our current socio-environmental crisis, as many assume, but part of the problem.
That sounds like a betrayal of both my own work and that of many people I deeply admire, at least until I think about the art world’s financial reality, its ‘big hitters’ — Jeff Koons, John Currin, Damian Hurst, Odd Nurdrum et al. What is the nature of the work such artists produce if not an expression of the culture of possessive individualism, the global economics the culture feeds and is fed by, and the deepening epistemological crisis in which current presuppositions about creativity are embedded? And that’s clear even before we link these things to an environmental situation that, in all probability, is now nearing its terrible endgame.
Two — the Great Derangement
As it happens, Andrea Fraser is simply restating in variation concerns raised by the artist-turned-anthropologist A. David Napier, the liberation psychologist Mary Watkins, the writer, poet and art critic Thomas McEvilley and, most recently, the writer and academic Amitav Ghosh. Despite a lifetime spent making and teaching art, I find myself sharing their various concerns. So I want to raise two possibilities.
Firstly that, if we have a stake in the arts, we should now very seriously consider in what ways the arts, in the culture of possessive individualism, have and are enacting just the chronic failure of imagination that Ghosh calls the ‘Great Derangement’. Not as some kind of quasi-masochistic guilt-trip in the best Protestant tradition, but as a necessary step to re-orienting our notions of creativity.
Secondly, that we might ask ourselves whether the tendency to psychic monomania that Maddy Paxman describes as ‘driven-ness’ can be addressed by radically rethinking the nature of creative activity from a more inclusive perspective. Might it not be both more productive and more accurate to consider the attention and skills associated with arts practices, not as an end in themselves that justifies the artist as a ‘driven’ individual, but as catalysts or models for larger ensembles of heterogeneous skills, concerns and activities? Ensembles that would retain the psychic (if not necessarily the economic) benefits of a creative practice, but at some distance from the assumptions, expectations, and protocols central to the hyper-professionalised art world to which Andrea Frazer refers. Considering increasingly heterogeneous creative practices as compound ensembles might be a useful step towards reversing the situation in which art serves to perpetuate the culture of possessive individualism, and with it the Global North’s Great Derangement.
Three — ensemble practices
In the past I’ve used the term ‘mycelial’ to describe how the work of Christine Baeumler incorporates the roles and skills of citizen, neighbour, artist, university teacher, student of ecology, researcher, curator, mentor and, more recently, fortune-teller and student of shamanism. Maybe ‘ensemble practice’ is a better term, more able to consolidate the more inclusive understanding I’m reaching for. To stress an individual’s mycelial entanglement in multiple, interconnected tasks, connectivities and interdependences, all of which will, to a greater or lesser extent, involve creativity understood inclusively. If nothing else, the concept of ‘ensemble practices’ posits the parallel notion that individuals are themselves compound, multi-relational ensembles, supporting by extension a view of the artist that does not presuppose an exclusive hyper-individualism.
Four — between self and other
I think we now need to face the fact that the symbolic function of the artist in the culture of possessive individualism is to epitomise the notion of individual exceptionalism; to reinforce the presupposition that creativity is ‘owned’ by exceptional and self-contained individuals in ways that reinforce currently orthodox notions of personhood, nature and society. We are in reality, of course, constituted quite differently, in and through our connections, attachments and relationships. Consequently, I’m intrigued by the distinction Paul Heelas and Linda Woodhead make in proposing a spectrum of identity positions between a ‘life-as’ at one extreme and ‘being-as-becoming’ at the other.
‘Life-as’ requires massive investment in a monolithic psychosocial identity, one that must oppose or deny all values, connections, and relationships that do not reinforce its coherence. It lacks, that is, the basic capacity for empathetic imagination that enables us to negotiate the constant movement between self and other, to properly engage in and with the multiplicity of psychic, social and environmental realities in which we find ourselves. At the other end of their spectrum is a sense of selfhood as coexistent with the psychosocial and environmental multiverse — fluid, relationally contingent, mutable, open-ended.
The psychosocial and political stakes here are simple. To face our eco-social crisis, we must now find ways to attend to, sustain, and cherish as many ways of belonging in the multiverse as possible if we are to adapt to an unprecedented need to change. This cannot be done by investing in any ‘life-as’, including ‘life-as an Artist’.
Five — placing the artist
Do we now need to differentiate ‘life-as an Artist’ from an involvement in making art that’s ultimately predicated on the understanding that the self cannot be reduced to a categorical identity? Isn’t this what’s implicit in Edward S. Casey’s distinction between a ‘position’ as a fixed postulate within a given culture and a sense of ‘place’ that, notwithstanding its nominally settled appearance, is experienced through living experimentally within a constantly shifting culture? If so, then isn’t what ‘places’ those who acknowledge the ensemble nature of practices itself predicated on negotiating multiple psychic, social and environmental connections, attachments, and relationships? On an open engagement with the productive tensions between experience and category, reality and representation, life and language?
Find out more
Iain’s notes on ensemble practices relate to a book chapter he has recently submitted for the ecology section of an anthology, The Routledge Companion to Art in the Public Realm, which should be published later this year. “These are, as the title suggests, simply notes and lack the references, etc. which will appear in the final chapter when it sees the light of day.”
When working on these notes, Iain had in mind the work of two visual artists. Simon Read — who he quotes at the beginning — is an artist who fosters projects on a collaborative basis and who has immersed himself in environmental debates where collaboration on an interdisciplinary level is vital. Luci Gorell Barnes — who has herself recently joined ClimateCultures — is a visual artist whose participatory practice and responsive processes aim to help people think imaginatively with themselves and others. Iain and Luci have worked together on various projects, including a ‘deep mapping‘ workshop that I took part in at art.earth’s Liquidscapes symposium in 2018. When I approached Luci, she generously agreed for me to use her images as an accompaniment to Iain’s text.
You can read more of Iain’s reflections on Amitav Ghosh’s The Great Derangement (2016, published by University of Chicago Press) on his blog. In the book, Ghosh asks “Are we deranged?”, seeking to explain our imaginative failure to grasp — at the level of literature, history, and politics — the scale and violence of climate change.
Fellow ClimateCultures Member Cathy Fitzgerald uses the term ‘eco-social art’ for her own works, which she also describes as ensemble practices: “often involving art and non-art activities and many ways of knowing from art, ecophilosophy, science and traditional and local knowledge and practical experiential knowledge.”