Models of culture with ecology

March 26th, 2010

  

 People and environment

Our attitude towards nature starts with our ego. How do we treat ourselves? Do we experience our reality in a physically and spiritually harmonious way? Can we still identify with our surroundings or even ourselves? In the process of alienation from nature we became increasingly aware of having lost our original relationship with nature long ago. This loss is not limited to an environmental-ecological dimension. It is a comprehensive social, biological and intellectual relational loss … [coinciding with] the feeling of a comprehensive loss of individual nature within a self-made environment which feels increasingly foreign. (Heike Strelow, in the catalogue for Natural Reality, 1999, p. 45).  

‘Culture’ and ‘The Environment’ have a long and complex relationship. Conceptually, culture is often set up in opposition to nature as a civilising influence that tames the wild. Cultural objects and artefacts explore and revere the beauty and mysterious majesty of landscape and seasons.  Cultural media, in the forms of poetry, paintings, architecture and song, are used to explore and respond to the natural environment. Culture frames how we understand nature and mediates our interactions with the environment. Therefore, people do not really react to ecology according to abstract concepts and scientific data, but to traditions, experience and shared values. For example, most Germans understand weather extremes as evidence of catastrophe and impending, self-inflicted ecological disaster. Most Americans also know these extremes but are willing to chance them as existential risks. In terms of importance, 43% of Americans think the issue is not too important, or not important all, with 38% saying it is somewhat important. But these different attitudes of Germans and Americans have little to do with superior morality or rationality between nations, but with deeply held—but very different—cultural values and orientations.

 ‘Culture’ was defined by UNESCO in 1982 as being ‘the way we live together’.  It includes every ingredient that makes up society, including the arts, sciences, heritage, sport, education, local governance and faith traditions. Literally, in this context, culture may be an important site of global inaction or transformation. Indeed, the ‘Outcomes’ statement of the 2009 Copenhagen Culture/Future conference saw those working in the cultural sector as ‘catalysts’, seeking to introduce ideas and values for societal change by: 

 ’sensing, translating, interpreting and narrating messages; creating and interpreting spaces and infrastructure for open dialogue, reflection, enjoyment and life; invite counter-narratives and imaginaries and by bridging between the local and the global, and between intimacy and outlook’.    

Thus, in relation to behavioural change required to cope with global warming, novel cultural ideas and values should be directed towards a new level of well-being that still makes us satisfied human beings.  From this point of view, culture as a noun is a collective defined by set of attitudes beliefs mores, customs values and practices common to or shared through a group.  It is how collectively the group differentiates itself from other groups and in particular how it values natural resources that maintain its chosen, or imposed, lifestyle. Culture is also expressed as an adjective.  In this context it defines activities and products associated with creative people who use intellectual moral and artistic skills to solve problems that beset their well-being. Cultural ecology can therefore be understood as ‘accountability’ aimed at balancing the use of cultural capital with availability of natural capital.  It is a broad interdisciplinary aspect of applied ecology in the sense of humanity ‘being accountable’  for conserving Earth’s resources, with a liability to be called on to render an account; and the obligation to bear the consequences for failure to perform as expected.  As a subject, cultural ecology imparts accountableness for maintaining natural capital to support the flows of human, social, manufactured and financial capitals (Fig 1). 

 Fig 1 Economic model of natural economy

Fig 1
 

 Every society has a culturally unique way of thinking about the world that unites people in their behaviours and attitudes. Widely held cultural values are powerful tools for conserving the environment.  Any study of native peoples demonstrates how ‘cultural wisdom’ from time immemorial has been used to protect the local environment for the welbeing of those who depend upon it for material and spiritual goods. Such ecological commitment is affected by cultural elements including beliefs, religion and taboos which are the result of social evolution.  The cultural dimension of adapting to environmental issues has always been a strong pillar of the environmental management debate for sustainable development.  Robert Palmer of the Council of Europe says that when examining climate change through a ‘cultural lens’, rather than through separate environmental, economic, social or political lenses, the following broader questions come to mind. 

  • How do values, including non-material values, affect decisions and actions about climate change?
  • What role does culture play in strategies for adapting to climate change, and in overcoming barriers to change?
  • How might climate change impact on aspects of cultural rights within the debate of the impact of climate change on broader human rights issues?
  • What do the irreversible losses of cultural and natural heritage caused by climate change mean to societies?
  • How does the impact of climate change on the culture of a society differ from other impacts and changes (technological, demographic, social)?
  • What can cultural practitioners, such as artists, designers and architects, contribute to the search for creative solutions to the negative impacts of climate change?
  • Can art offer a way of communicating more powerfully the effects of climate change, and is the role of art and artists wider than communication?
  • What might alliances between scientists, political leaders, economists and artists achieve that none of these groups would be able to achieve individually?
  • What are the opportunities for working across the boundaries of culture, education, identity and geography to create alliances and collaborations?

 These questions define the issues of environmentalism. 

Sustainability 

Cultural ecology therefore carries the primary interdiciplinary components of sustainability.  It is formally defined as a pattern of shared basic assumptions that a group learned as it solved its problems of external adaptation and internal integration necessary to achieve social well-being as a shared value.  That is to say, assumptions about nature have worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think, and feel in relation to environmental problems.  In this highly practical sense, cultural ecology is defined as environmental knowledge embedded in language, values, customs, and material objects that is passed from person to person and from one generation to the next in a human group or society.   The other ancillary component of sustainability is social structure. Social structure is defined as the complex of practices within society associated with, status, roles, social groups and institutions.  Social structure emerges from cultural assumptions. A culture of sustainability therefore requires education to change values, customs and material objects with the aim of equilibrating demand on the environment with its ecological productivity.  From this point of view cultural ecology describes a management planning system that applies cultural values to control the outcomes of drivers for environmental change and ecosystem manipulation.  The main social drivers of environmental change are that the world population will rise to nine billion by the mid 21st century and carbon emissions will produce rising sea levels and increased air temperatures.  These social drivers will cause desertification and coastal erosion and so reduce the usable land  mass as the population is increasing, with global implications for maintenance of food production and availability of fresh water.  These changes are the new social imperatives for future cultural adaptations. 

Scientific consensus on global warming, together with the precautionary principle and fear of abrupt climate change, is leading to increased effort to develop new technologies and manage others in an attempt to mitigate global warming. Unfortunately most means of mitigation appear effective only for preventing further warming, not at reversing existing warming.  These include reducing demand for emissions-intensive goods and services, increasing efficiency gains, increasing use and development of low-carbon technologies, and reducing non-fossil fuel emissions.

 In terms of adopting the necessary new behaviour patterns mitigation is distinguished from adaptation.  The latter involves acting to minimize the effects of global warming.  Most often, mitigations involve reductions in the concentration of greenhouse gases, either by reducing their sources or by increasing their sinks.  With regards both mitigation and adaptation, cultural ecology, as a system, defines a feedback cycle by which the spheres of causation of climate change may be controlled by actions to offset catastrophic change (Fig 2). 

Fig 2 Elements of cultural ecology as a knowledge system for understanding mitigation of climate change within a sustainable and equitable development framework.

Fig2 
 

There is a growing consensus that any definition of sustainable development needs to centre on inter-relationships between environmental, economic and social factors. For example, it is argued that we cannot hope to separate our understanding of the environment from our social and economic interactions with it.  We need to abolish the artificial distinction between the environment on the one hand and economy/ society/community on the other. This ‘people-environment’ or ‘human-environment’ inter-relationship is frequently recognised as the crux of the subject.  However, in the framework of this interrelationship and particularly in relation to teaching and learning about sustainability, some geography educationalists have argued for greater consideration of social and political perspectives.   

To forge a notion of society that is useful for teaching sustainability, the world should be looked upon as a hybrid between the realm of culture, with its systems of meaning and communication, and the realm of the natural world defined by the science of ecology.  Based on such a notion of society, cultural ecology can be modelled as shown in Fig. 3, comprising a ‘‘natural’’ or ‘‘biophysical’’ sphere of causation governed by natural laws, and a ‘‘cultural’’ or ‘‘symbolic’’ sphere of economic causation maintained by symbolic communication. These two spheres overlap, constituting the ‘‘biophysical structures of society’’,  comprising a certain human population with its physical infrastructure, such as buildings, machines, artefacts in use, and animal livestock’’.  This model describes cultural ecology as a recurrent self-referential communication network linking all material components of society through substance and energy flows.   According to this concept, sustainability refers to the interaction process between nature and culture, which can only proceed indirectly, via the biophysical structures of society. This framework of material and energy flow accounting ( MEFA) is a tool to empirically analyse important aspects of this interaction process in a way that can link socioeconomic dynamics (e.g. monetary flows, lifestyles or time allocation) to biophysical socio-economic stocks and flows and these, in turn, to ecosystem processes.  
 

Fig 3 Framework of material and energy-flow accounting

Fig 3

Value models

 Human beings are innately spiritual creatures capable of, and drawn to, abstract thought. Spirituality, whether or not we belong to a religion, connotes for each of us a diverse, broad, and deep range of values beliefs and relationships that define our underlying sense of identity to ourselves, with others, with life, with the earth, with the universe, and with higher system of materials and energy.  The big questions are  ‘How do we define and embrace the ethical and spiritual dimensions of sustainability challenges?’ How can nature be valued for its intrinsic worth and given representation in decision-making processes? How can empathic values be embodied in evidence-based decision-making within complex social-ecological systems? Ecological wisdom encapsulates the diverse teachings and philosophies represented in numerous environmental movements. Central tenets include a recognised need to reduce the negative impact of human civilization on the natural environment, the biosphere, and the planet, and to find new, alternate ways to cohabitate harmoniously with earth’s other life forms. The principles endorsed go deeper than a mere superficial change in policy, suggesting a qualitative shift in ethical norms and prevalent paradigms.  But the precise character of views advocated range considerably over a spectrum of beliefs that include ecological utilitarianism on one side and ‘Deep Ecology’ on the other.  This range reflects different degrees of innate value ascribed to humanity and other parts and levels of the larger biosphere. 

There can be no doubt that the root causes of unsustainable development are prevailing values, and social (economic, political, cultural) arrangements. Modern beliefs and institutions mean that sustainability as social policy is generally so pervaded by instrumental rationality that it overlooks the above problems.  In particular, it precludes recognition of the diversity and complexity of meanings and values placed on nature and fails to question an attitude of mind that sanctions the continued exploitation and oppression of human and non-human nature. Rather than viewing sustainability as policy designed to achieve a certain state of affairs it should be considered as a frame of mind that involves respect for human and non-human nature seeking their own fulfilment through a process of co-evolution. People can encourage this with appropriate technology, such as tools, institutions and ideas, including institutions of governance and traditional knowledge.  They can also interact with spiritual or religious understandings to turn moral and ethical beliefs and practices into new cultural codes of conduct (Fig 4).  

Fig 4 Beliefs and knowledge applied to new codes of conduct. 

fig4.jpg  

Human values are a set of emotional rules people follow to help make the right decisions in life (Fig 5). When values are used in a professional setting, they are called ethics.  Values are used in every-day decision making at work and at home. Good values instill a sense of integrity, honesty, and diligence in people.  Values are an integral part of every culture. Along with beliefs and worldview assumptions, they generate behaviour. Being part of a culture that shares a common core set of values creates expectations and predictability without which a culture would disintegrate and its members would lose their personal identity and sense of worth. Values tell people what is good, beneficial, important, useful, beautiful, desirable, appropriate…etc. They answer the question of why people do what they do. Values help people solve common human problems for survival. Over time, they become the roots of traditions that groups of people find important in their day-to-day lives. Values can be positive or negative; some are destructive. To understand people of other cultures, we must come to understand the shared values, beliefs and assumptions that motivate their behaviour. The values identify those objects, conditions or characteristics that members of the society consider important; that is, valuable. In the United States, for example, values might include material comfort, wealth, competition, individualism or religiosity . The values of a society can often be identified by noting which people receive honour or respect.  

There is a difference between values clarification and cognitive moral education. Values clarification helps people clarify what their lives are for and what is worth working for. Students are encouraged to define their own values and understand others’ values.” Cognitive moral education is based on the belief that students should learn to value things like democracy and justice as their moral reasoning develops.”

 Values are related to the norms of a culture, but they are more general and abstract than norms. Norms are rules for behaviour in specific situations, while values identify what should be judged as good or evil. Flying the national flag on a holiday is a norm, but it reflects the value of patriotism. Wearing dark clothing and appearing solemn are normative behaviours at a funeral. They reflect the values of respect and support of friends and family. Different cultures reflect different values but members take part in a culture even if each member’s personal values do not entirely agree with some of the normative values sanctioned in the culture. This reflects an individual’s ability to synthesize and extract aspects valuable to them from the multiple subcultures they belong to.  Behaviour change to cope with sustainability, particularly in relation to its emphasis on treading gently on Earth and sharing limited resources with others requires education to maximise cultural values associated with ecological conservation and minimising values governing self-enhancement. 

Fig 5 Cultural values 

fig5.jpg

Managing resources 

” To achieve sustainable development and a higher quality of life for all people, states should reduce and eliminate unsustainable patterns of production and consumption…”  Principle 8, The Rio Declaration on Environment and Development, 1992

  In May 1997 the’Think Sangha’ Buddhist group met in the Hongen-ji Temple  Hakone, Japan, to discuss consumption and consumerism in the context of managing resources to improve livelihoods.  It defined consumerism as the dominant culture of a modernising invasive industrialism which stimulates, yet can never satisfy, the urge for a strong positive sense of self to overlay the angst and negative sense of lack in the human condition. As a result, goods, services, and experiences are consumed beyond any reasonable need. This undermines ecosystems, the quality of life and is particularly destructive to traditional cultures and communities and thwarts the possibility of spiritual liberation.   

The meeting also considered the key area of consumerism, which concerns its essential dynamic or the system by which it works. This is commodification, which understood more deeply is a process of alienation and disconnection from the traditional process of making and selling goods. The idea behind commodification is to intervene between humans and any aspect of our reality (like our work, products, needs, words, image, environment, etc.) in order to create a commercial product of that reality to be sold for profit. This is the way capitalism makes money. It does not so much create new services or products. Rather it seeks to enter all the possible connection points in an economic transaction in order to distort value into price for the sake of making a speculative (non- productive) profit. As a powerful social force, consumerism has transformed citizens into shoppers. Where Western shopping habits have been adopted by rapidly developing countries like Malaysia, they have spawned the concept of ‘cultural imperialism’, a state of beingness in which the culture of economically dominant Western countries has advanced to a stage of colonisation of the less powerful cultures.  The basic ‘weapon’ is investment power that mimics the invasive style of colonisation. Cultural imperialism is a more powerful consequence of colonisation than say, forced occupation, because it utilises a clever and systematic form of subjugation. Cultural imperialism works more effectively, subtly, and silently when it creates a sense of euphoria, elation, and excitement in the mind, body, and consciousness of those imprisoned by the desire ‘to shop till they drop’. These are the soothing effects of malls wherever they are. The mall provides the haven for this form of sophisticated imperialism, never more so than in the hot tropics where the air- conditioned shopping experience comes with inbuilt respite from a harsh climate. 

Fundamentally, shopping for mass-produced goods works through giving people “what they want,” as an integrated follow up to mass-advertising, which has told them what it is that they want. It treats choice as fundamentally a private matter, but by teasing out all the idiosyncratic “wants” that we all harbour as private consumers and creatures of personal desire, the outcomes are often irrational and unintended. More importantly the results rapidly produce a society we might not choose through careful deliberation. Such spur of the moment private choices, though technically “free,” are quite literally dysfunctional with respect to our rational values and norms.  This applies forcibly to the impact of Western lifestyles on relatively small isolated communities, known as the Ladakh effect.  Development pressures on this formerly self-sufficient culture in the region of eastern Kashmir have been systematically breaking down traditional social and economic structures, while visions of a seemingly superior Western lifestyle are stripping away the self- esteem of young Ladakhis, who now routinely compare themselves with a glamorised media version of the Western, urban consumer. As a result, people who were once proud to be Ladakhi now think of themselves as impoverished, primitive and inferior.  

By far the largest reason that consumerism re-structures society in random ways it that it supports unplanned consumption that undermines the environmental resource base. It exacerbates social inequalities, and fuels the dynamics of the consumption-poverty-inequality-environment system by introducing positive feedback. The more we want, the more the market provides. If the unplanned trends continue without change – not redistributing from high-income to low-income consumers, not shifting from polluting to cleaner goods and ecologically sound production technologies, not promoting goods that empower poor producers, not shifting priority from consumption for conspicuous display to meeting basic needs – the world will drift further away from the adoption of Principle 8 of the Rio Environment Summit. As the 1998 UN survey on human development made clear, the real issue is not consumption itself but the way it restructures the global social pattern based on wealth. Inequalities in consumption are stark.

Globally, the 20% of the world’s people in the highest- income countries account for 86% of total private consumption expenditures – the poorest 20% a minuscule 1.3%.  More specifically, the richest fifth of the world’s population:* consumes 45% of all meat and fish; the poorest fifth 5%; * consumes 58% of total energy; the poorest fifth less than 4%; * have 74% of all telephone lines; the poorest fifth 1.5%; * consumes 84% of all paper; the poorest fifth 1.1%; * owns 87% of the world’s vehicles; the poorest fifth less than 1%  

Runaway growth in consumption by the richest fifth of humanity is putting strains on the environment never before seen, and the above inequalities have not changed significantly into the 21st century. What can be done about the resulting challenge of inequality to global security, stability, shared prosperity, and most fundamentally to global social justice?  With regards managing consumerism to reduce social inequalities, because global markets work better for the already rich (be it with education or for countries with stable and sound institutions), we need something closer to a global social management contract to produce a global polity and address unequal endowments. Because global markets are imperfect, we need global regulatory arrangements and rules to manage the global environment, help emerging markets cope with global financial risks and find ways to discourage corruption and other anti-competitive processes.  Also, because global rules tend to reflect the interests of the rich, we need to strengthen the disciplines that multilateralism brings, and be more creative about increasing the representation of poor countries and poor people in global fora – the IMF, the World Bank, the UN Security Council, the Basel Committee on Banking Regulation, the G-8, and so on. But even if all of this could be achieved and there were equal shares for all, there are simply not enough planetary resources for the lifestyles of the rich Western nations to be made universal.  Comparative calculations of carbon footprints indicate that between three to nine Earths would be required to provide the resources needed at the present rate of overall consumption.  To have a global uptake of the Western lifestyle would require basic production systems to reduce their environmental impact by a factor of 10, when already the international community seems unable to reduce carbon emissions to half the present levels by mid century.  It was calculated decades ago that if total world production could be distributed evenly throughout the world population, each would have the livelihood of a European peasant in the 18th century. 

Nevertheless, managing consumerism to reduce social inequalities has to be based on environmental management in its widest ecological context.  The global industrial system of mass-production by which we currently manage resources to improve livelihoods has to be shifted bit by bit to match its inputs and outputs to planetary and local carrying capacity. This means the goal is to move from the linear open-ended production systems, which have characterised industrial development over the past two centuries, to operate in closed loop production systems of ecology by which resources can be managed for environmental sustainability.  This management model of cultural ecology requires maintaining the finite resources of our planet by managing them to improved livelihoods whilst managing consumerism to reduce social inequalities (Fig 6). The global strategies for this cultural transformation for managing ecological resources in a world free of conflict were agreed by world leaders at Rio de Janiero in 1992 and confirmed in the Earth Charter in 2000.  These documents present the agreed common vision of humanity for a sustainable future. However, they have not been expressed as an integrated set of operational plans agreed between nations. 

The failure of the Copenhagen climate change conference in 2009 revealed how far away the world is from a rapid agreement on reducing carbon emissions.  Very few nations were prepared to act in the common interest on the basis of knowing the issues.  Most were also aware of the issues but committed to act in self-interest despite knowing the harm they will cause. 

Fig 6 Management model of cultural ecology   

Fig 6

Educating for a new culture It is self evident that culture and ecology are inextricably linked and that education for behaviour change is the key for humanity to adapt to an overcrowded planet. Because education is a key instrument for cultural change, future decision-and-policymakers at least, must be provided with integrated, multidisciplinary education, training and research. But bridges are needed between disciplines at all levels of education to reinvigorate ingrained working methods and mind sets to enable future decision makers, families and individuals resolve the complexities of responding to change within an integrated, long-term planetary perspective. The long term consequences of political, industrial and biological management and theeconomic  development of the environment can only be understood within a knowledge system that integrates, ecology, economics, the social sciences and technology. It should connect government and business with families and individuals. As a pedagogic subject it should be structured in order to: 

  • recognise that the multi-disciplinary nature of economic development has a long-term perspective
  • improve the effective balance between conserving and using resources
  • emphasise informed public participation in decision-making
  • promote the equitable sharing of resources and reduce the risk for conflicts
  • foster respect for cultural, social and biological diversity

 These are the six educational imperatives recognised by the UNESCO-Cousteau Ecotechnie Programme (UCEP) as keystones in the promotion of global educationfor environment and sustainable development.  Cultural ecology provides the necessary ideational scaffold to carry this new educational movement, yet the West continues to promote a compartmented educational system that was designed to produce specialists to run their Empires. This was the way subject-based education was constructed as a validating privilege that it is the West’s to grant.  

Ecology conservation and cosmic consciousness

November 7th, 2007

In 1902, a Canadian medical doctor Richard Bucke published Cosmic Consciousness.  The publication was an attempt to make sense of a personal mystical experience he underwent at the age of 35 in relation to similar mental states he found had been experienced by others, including the poet Alfred Tennyson.  “The person, suddenly, without warning, has a sense of being immersed in a flame, or rose-colored cloud, or perhaps rather a sense that the mind is itself filled with such a cloud of haze.  Simultaneously or instantly following the above sense and emotional experiences there comes to the person an intellectual illumination quite impossible to describe. Like a flash there is presented to his consciousness a clear conception (a vision) in outline of the meaning and drift of the universe. He does not come to believe merely; but he sees and knows that the cosmos, which to the self conscious mind seems made up of dead matter, is in fact far otherwise—is in very truth a living presence. He sees that instead of men being, as it were, patches of life scattered through an infinite sea of non-living substance, they are in reality specks of relative death in an infinite ocean of life. He sees that the life which is in man is eternal, as all life is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any peradventure all things work together for the good of each and all; that the foundation principle of the world is what we call love, and that the happiness of every individual is in the long run absolutely certain. The person who passes through this experience will learn in the few minutes, or even moments, of its continuance more than in months or years of study, and he will learn much that no study ever taught or can teach.” Bucke called this experience ‘cosmic consciousness’ and was of the opinion that, although a rare occurrence now, it would become more common during the next stage of human evolution and incorporate all aspects of human unity and Love.  He said the first stage of mental evolution was the appearance of the simple consciousness of animals – awareness at the basest level of existence, which was followed in human evolution by the collective consciousness of humanity, an awareness of existence with purpose, incorporating the divine in seminal forms such as art, literature and music.It is worth considering why Tennyson was included in Bucke’s list of outstanding personalities who have expounded visions of what he called a ‘drift of the universe’ pointing to humanity’s final stage of conscious existence in universal harmony.   It seems that this was an original idea of Tennyson’s derived from his conviction that humankind surely had a better future than constant warring and conflict.   This thought is a salient feature of his later poems, where he presents the view that as yet we are only partially made to accomplish the necessary social adaptations required to live harmoniously in the late Victorian age of plenty.  But, he concludes in his poem ‘The Making of Man’ that evolution will eventually ensure the survival of aggression- free humanity well within the period calculated for the running down of the solar system. Where is one that, born of woman, altogether can escapeFrom the lower world within him, moods of tiger, or of ape?Man as yet is being made, and ere the crowning Age of ages,Shall not æon after æon pass and touch him into shape? All about him shadow still, but, while the races flower and fade,Prophet-eyes may catch a glory slowly gaining on the shade,Till the peoples all are one, and all their voices blend in choricHallelujah to the Maker ‘It is finish’d. Man is made.’ The historical background is that Tennyson was the first British Poet Laureate who had to face up to Nature in the context of Darwin’s theory of evolution, which was published in 1859 when Tennyson was age 50.  He accepted Darwin’s thesis, but much of his poetry has been interpreted as questioning how Homo sapiens can exist in an unfeeling universe without spiritual consciousness.   From boyhood he had the capacity to put himself into “a kind of waking trance” in which

“…out of the intensity of the consciousness of individuality, the individuality itself seemed to dissolve and fade away into boundless being…. and this is not a confused state but the clearest of the clearest, the surest of the surest, utterly beyond words, where death was an almost laughable impossibility, and the loss of personality, if so it were, seemed no alteration but the only true life”. 

 This seems to be an intense expression of the feelings we all have when on a starry night we ask, “Who am I”?  and promptly loose our grasp on our own identity against the incomprehensible scale of the developing cosmos. Tennyson makes a statement about our continuity with the depths of cosmic time in the poem De Profundis, which significantly was begun after the birth of his first son in 1852.   It starts with human gestation as a ‘nine long months of antenatal gloom’ through which life flows: From that true world within the world we see,Whereof our world is but the bounding shore, He goes on to confirm our cosmic selfhood: The universe is the infinite OneWho made thee inconceivably Thyself

Out of his whole World-self and all in all

 

A decade later he was bemoaning how little science had to say about the meaningfulness of human life in relation to the wild flux of planetary energy:

 

I stood on a tower in the wet,

A new year and old year met,

And winds were roaring and blowing;

And I said, “O years, that meet in tears,

Have you aught that is worth the Knowing?

Science enough, and exploring,

Wanderers coming and going,

Matter enough for deploring,

But aught that is worth the Knowing?”

Seas from my feet are flowing,

Waves on the shingle pouring,

Old year roaring and blowing,

And new year blowing and roaring.

 

Nevertheless, we are part of this flux and in The Ancient Sage he articulates a systems analysis of the human self positioned between, and continuous with, the highest level of the Nameless cosmos and the lowest sub-atomic ‘Abysm of all Abysms’.

 

If thou would’st hear the Nameless, and wilt dive
Into the Temple-cave of thine own self,
There, brooding by the central altar, thou
May’st haply learn the Nameless hath a voice,
By which thou wilt abide, if thou be wise,
As if thou knewest, tho’ thou canst not know;
For Knowledge is the swallow on the lake
That sees and stirs the surface-shadow there
But never yet hath dipt into the abysm,
The Abysm of all Abysms, beneath, within
The blue of sky and sea, the green of earth,
And in the million-millionth of a grain
Which cleft and cleft again for evermore,
And ever vanishing, never vanishes,
To me, my son, more mystic than myself,
Or even than the Nameless is to me.

 Tennyson had been reading Lao-tse, the 7th century Chinese founder of Taoism and remarked that the poem expressed, “what I might have believed about the deeper problems of life ‘A thousand summers ere the birth of Christ’”  The key elements of Taoism, with respect to its sacred scripture are that “Man takes his norm from earth; earth from heaven; heaven from Tao; the Tao (the path) from itself.”   In modern parlance, we are related to soil, climate, flora, fauna, and all the chemical and physical planetary laws, which operate throughout the universe.  Tennyson when contemplating Earth swinging in a vast cosmos deliberately speaks up for the idea of the mental perfectibility of man that will evolve from cosmic orderliness and interrelatedness.  His poetry actually describes the state of ‘samadhi’ in Buddhist and Hindu literature. In these religious contexts samadhi is a term that describes a state of mind in which the consciousness of the experiencing subject becomes one with the experienced object 

It was Tennyson’s thinking along these lines that came to mind a few days ago when I read Mick Brown’s account of an interview with Edgar Mitchell, the sixth man to walk on the Moon (‘Telegraph Magazine’, 3rd November, 2007).  On the return journey having completed the Apollo 14 landing the craft was ‘falling’ through space rotating gently to keep it in thermal balance. 

 

“Every two minutes as you looked out you would see the earth, the moon and the sun, and a 360 degree panorama of the heavens out of the windows.  You could see the whole solar system.  And the star systems are ten times as bright and ten times as numerous in space. 

 

It was the recognition that the molecules in the body of the spacecraft and in my partners had been prototyped or maybe even manufactured in some ancient generation of stars.  This suddenly became damn personal.  It wasn’t intellectual- it was visceral.  And it was accompanied by this sense of… wow!  Ecstacy, that I’d never experienced before.

 

It was “… seeing things in their glory and their separateness, but experiencing them internally and viscerally as part of you”

 

“You can’t turn back when you’ve had this experience”.

 During his return to Earth, Edgar Mitchell clearly experienced a personal expansion of the scope of human identity throughout the universe.  Like Tennyson, he saw himself as an outcome of cosmic development, a human selfhood that is part of a wider cosmic whole, related, metaphysically, to the selfhood of the universe as a subsystem nested within ever-wider subsystems right up to the level of the selfhood of the universe.   In the last decade of his life Tennyson tried to use evolution as an attitude and a belief to produce a structural coherence to his life’s work.  This cosmic perspective invests an individual life with a meaning in relation to the fate of all other selves in the universe.  The same idea re-emerged as a set of ecological intuitions in the 1980s in the concept of ‘deep ecology’, which says we are in some sense ‘one with Nature’ and that everything is connected with everything else. The philosopher Freya Mathews has eleborated a new metaphysics of interconnectedness as a basis for an ecological world view of Nature informed by value.  Knowing that the “ecological self” is a product of the cosmos by which it is sustained advocates a strong, submersing, sense of interconnectedness with nature and feeling of love for all other selves. This is claimed to be a logical extension of our natural self-love, which expands once we recognize “the involvement of wider wholes in our identity”.   Thus we are held to flourish when we live in a way that affirms the biological and physical systems of Nature in which we are nested and where all other selves flourish.  This is a necessary step towards a ‘conservation culture’ that understands and represents our interconnectedness with Nature as a legitimate outreaching of heart and spirit towards safeguarding those other selves that fall within our grasp as conservationists.  

From Tennyson, Bucke and Mitchell we get the message that science is not enough to reinstate human beings in a web of spiritual and teleological relations with the natural world and restore our respect for Nature.

   

Tennyson: Culture and Nature

http://www.culturalecology.info/tennyson

 

Cosmic Trigger: Final Secret of the Illuminati http://www.holysmoke.org/wb/wb0174.htm

 

Mathews, F. (1991) The ecological self, Routledge

  

The Scope of Zoology

October 27th, 2007

In 1969 I was Reader in Comparative Endocrinology and Metabolism in the Department of Zoology, at Sheffield, from where I was appointed ‘Professor of Zoology’ to the University of Wales College of Cardiff.  My predecessor was James Brough, a comparative anatomist and an international expert on the evolution of amphibia.  His title was ‘Professor of Zoology and Comparative Anatomy’.  When the time came to appoint his successor, comparative anatomy was no longer to be a central feature of teaching and research.   The change in title to Professor Zoology reflected the wish of the College to ‘bring the subject up to date’.   

 

Although my appointment involved the transfer of a zoology lecturer to Cardiff, I brought with me a unique background of degrees in biochemistry, first in Sheffield (Hons. Biochemistry) and then Oxford (a DPhil in biochemistry ).  After Oxford I had spent nine years in the zoology department at Sheffield, first as a researcher, then as a member of the teaching staff, and had become ‘more of a zoologist than many zoologists’.  That is to say, I was moving from molecules to higher levels of biochemical integration, whereas many young ‘zoologists’ were moving in the other direction without the necessary confidence in molecular and systems thinking. Biochemistry was the cutting edge of the natural sciences exemplified by the discovery of the citric acid cycle, carbon fixation, and the DNA alpha helix.  Zoology was no longer seen as a relevant subject, and most zoology departments in British universities had merged with botany to become departments or schools of biology.  This was eventually to be the fate of the Cardiff natural science departments in the 1980s.

 

To realise the full significance of the molecular discoveries in biochemistry they have to be connected with a centuries old ‘environment down’ natural science which begins with questions such as ‘Why are there not more species?;  and, why is it that some birds are exceptions to the rule that males are smaller than females? These are questions which come from an interest in the wildlife of woodland and meadow and to answer them requires putting together different sized pieces in a pattern of extraordinarily, beautiful complexity.  In this context, my inaugural lecture was given to ‘nail some professional colours to the mast’ of a large department where research and teaching were motivated by Darwinian ecology.  However, in the mid 80s, following the merger of the two Cardiff colleges of the University of Wales, zoology, botany and microbiology were merged with applied biology to make a ‘school of pure and applied biology’.  There followed, in the late 80s another, internal, merger with what used to be called the pre-medical departments, to form a school of biomedical sciences.  In thirty years, the academic values of a generation which started and finished with the ‘life of animals and plants’ had ceased to be imparted.  The thread of evolution and the various ‘warps and wefts’ of Darwinism which held undergraduates in thrall for the three years of their honours degrees in zoology and botany, has been fragmented. As a consequence it is now virtually impossible to find teachers in schools and universities who can convincingly argue a case for evolution against creationism.

 

 

 

The lecture (to be read in conjunction with my previous blog)

 

Introduction

We are beings are living organisms, vitally interested in our own nature and in the living things which surround us.  The study of life is the literal meaning of the term ‘biology’ and ‘zoology’ as taken as being synonymous with ‘animal biology’.  The study of animal life is a natural human activity, for man himself can be fully understood only in his setting within the entire range of animal life.  Also, whether the object of study is a jellyfish, an elephant or a dinosaur, any progress in understanding one sheds light on all.

 

Zoology is primarily concerned with defining the nature of each kind of animal and its interactions with plants and microbes as well as with other animals.   It is concerned with the relationship of animals and communities of animals to the environment.  It also deals with the past history of animals in conjunction with the history of Earth.  In addition, it is concerned with the origins and development of each individual animal.  Modern zoology has no strict limits in that animals may be studied in all their manifestations from the ‘invisible’ to the ‘gigantic’; as individuals and as infinitely complex webs of interrelated forms; as life now present and as life of the past.  It includes a study of the properties of matter because all living things are made up of Earth’s common chemical elements.  At this level of organisation, the physics and chemistry of individual cells can be investigated and taught without regard for the boundaries between the plant and animal kingdoms.  This is the true province of biology’.  At a higher level, however, whole organisms and their component tissues, botany and zoology are at least as different as physics and chemistry.  However, no mater how difficult it may be to define in practice, modern zoology ranges from the analytical study of cells, to the study of the organs, and the growth maintenance activities of all members of the animal kingdom. 

 

Zoology is a ‘home’ for physiologists, biochemists and medical scientists who wish to fit their discoveries into the panorama of a past reaching back to a time when the earth was young and related to an unfolding story of the emergence and evolution of animals in relation to the changing earth.

 

Because we are animals, zoology has universal warmth of appeal that is not found in other sciences. This is because the goal of the zoologist is to understand his own nature.  His aim is to understand the history and origin of live and ultimately to provide sufficient self-knowledge to control the destiny of human beings as dependants on a finite world.

 

We alone among the animals are consciously aware of space and time and to be curious about our place within them and why we exist.  Zoology is simply the outcome of our irrepressible urge to find the answers to these questions

 

 

History of zoology

Fifty years ago zoology was available, together with botany, as a school subject to those wishing to enter university and specialise in the study of living things. These two subjects also existed in every university at departmental level and the preferred pathway for students interested in the study of animals was the undergraduate honours course where zoology was explored in depth over a period of two or three years.

 

Few schools now offer zoology as a sixth form subject; along with botany it has been replaced in our public examination system by the subject biology. Reflecting this, many universities offer only biology as a very broad-based degree syllabus to students with a prime interest in the life of animals. Within those universities that still have a zoology department, the preferred undergraduate pathway is gradually shifting towards a combination of zoology with one or more subjects, or parts of subjects.  University College, Cardiff follows these international trends in that, although there is still a department of zoology, with a special honours syllabus, general schemes pair this subject with, others such as chemistry, geology, botany, physiology, psychology, biochemistry and archaeology. Also, in Cardiff zoology has teaching links with a range of other departmental subjects from mineral exploitation to economics mainly through participation by the department in an integrated course on environmental studies which may be offered with zoology as half of a general degree scheme. These changes in undergraduate teaching clearly indicate that there have been important changes in the body of knowledge associated with the subject zoology during the past 50 years, which can only be appreciated by examining the development of zoology alongside that of all other science subjects. The task is really beyond the scope of this essay. What follows is an attempt to trace some of the major historical developments in research, which distinguish zoology as a separate subject whilst at the same time emphasising links which zoology must now have with other subjects for a balanced view of animal life.

 

Traditionally, zoology is that branch of science dealing with all animals including us. About half a million different sorts or species of animals have already been described and named, each breeding true to its own special characteristics and each different from all others. Over a hundred fresh species are discovered, described and named every year. This number is at present increasing annually and it is obvious that any study of all these creatures, their structure and mode of working, their habits and their history, will soon yield an enormous body of overwhelming facts unless we classify them properly.

 

From the beginning, botany and zoology have been concerned with classification. Both disciplines arose during the sixteenth century as applied sciences attached to medicine. Botany began as a broadened study of medicinal herbs and early botanical gardens were herb gardens. With but one or two exceptions, all the great botanists and herbalists from the sixteenth to the eighteenth centuries were either professors of medicine or practising physicians. Zoology arose, in a similar way from medicine in connection with human anatomy and physiology. When botany and zoology became independent sciences, the first concern of the two fields was to bring order into the diversity of nature. Classification was, therefore, their dominant concern and indeed, in the eighteenth and early nineteenth centuries, botany and zoology were virtually coextensive with the science of classification termed ‘taxonomy’. Moreover, by sheer necessity, classification at that period was essentially a vital part of the technique of identification.

 

Classification or taxonomy is the science of the orderly arrangement of animals according to some scheme of likenesses and differences among the various groups. At first, cataloguing animals was for convenience so that their names could be easily found, very much as one would classify an odd assortment of letters. Animals were grouped in various ways, such as those that were harmful or useful, those that lived on land or in water, and those that dwelt in trees or on the surface of the land. How they were classified depended on the whim of the taxonomist, but as knowledge of animal life increased, classification took on another fundamental purpose. Anatomical differences and similarities were carefully noted and it was found that despite great diversity, there were patterns of similarity between groups.

It was obvious to the early taxonomists that living nature was not planless, although the lines of the plan were obscure. It was through studies of the structure of living things that the plan began to emerge, especially through the work of Linnaeus, who made a classification of all known living forms of his day. Linnaeus over-emphasised the distinctions and barriers between species, which he thought of as immutable. The Linnaean plan was that there are just so many species as there were forms created in the beginning.

 

With the establishment of the theory of evolution in the latter part of the l9th century, which stressed temporal changes in the organisation of living things, taxonomy gradually became concerned with the relationship or kinship of animals to each other. During this period, taxonomy began to express not merely a convenient cataloguing of animals according to structural differences and similarities, but the ancestral relationships between them. Study of the diversity of organisms with a view to establishing relationships between them is termed ‘systematics’ and at this time the terms ‘taxonomy’ and ‘systematics’ were generally considered to be synonymous and dealt mainly with the progressive evolution of the anatomical features of animals.

 

This approach also dominated British zoology in the first quarter of the 20th century when it was almost wholly occupied with problems of phylogeny and comparative anatomy; that is with the apportioning out of evolutionary priorities and the unravelling of relationships of descent. Comparative anatomy has many brilliant discoveries to its credit; at best, exemplified by the deduction that the bones in the mammalian ear, which transmit vibrations from the eardrum to the organ of hearing, are cognate with bones of ancestral organisms, which had formed part of the articulations of the lower jaw. These discoveries and others equally dramatic showing modifications with evolution, were products of the l9th century. Studies in the early 20th century were concerned with refining and correcting basic discoveries made earlier. All of the great successes of comparative anatomy were achieved before the turn of the century and nearly all of the great dynasties in the evolutionary history of animals were established in the l9th century. Unfortunately the continuation of this well established approach, increasingly pre-occupied with “gap filling”, had led by the end of the First World War to a sterile form of teaching and research concerned wholly with minutiae of anatomy and tedious arguments about the direction in which evolution was progressing.

 

It is only in recent years that there has been a resurgence of interest in classification. This development has brought about the rise of the system of objective taxonomy based on the premise that it is only possible to devise a satisfactory classification to distinguish very similar organisms if a large number of characters are available for analysis. The more varied the characters available for comparison, the more effective will be the classification. It is not necessary or even permissible to restrict the characters investigated to those that have been in the past listed as diagnostic. Theoretically, the whole of an organism’s evolutionary history is contained within the molecules of a single cell and we are now beginning to discern something of this molecular key to an organism’s past. Chemotaxonomy, dealing generally with chemical differences and serotaxonomy, dealing specifically with differences in proteins are two recent developments in this field of ‘numerical taxonomy’.

 

Systematic zoology when considered as a discipline apart from taxonomy is clearly devoted to the study of the evolution of different shapes and varied sequences of movement which together broadly distinguish the different kinds of animals from each other. Early zoologists dealt only with the description of shapes. It was not until the second and third decades of this century that they turned to the description of sequences of movement or the ‘behavioural structures’ of animals. It can be argued that zoology has distinction as a subject only when dealing with the building of three-dimensional shapes and the -assembly of patterns of movement. That is to say, what is distinctly animal is found only in the evolution of communities of cells to form organ systems and the establishment of behavioural structures by which animals interact with each other and with their environment. The motivation of zoologists is summarised by the questions “What is the use in having a particular shape and mode of behaviour? Does it contribute to the animal’s success? If so, How?” and “What makes it happen?”

 

Questions on the origins of shape and size are still central to modern zoology. The most original approach to escape the anatomist’s method of comparing shapes piecemeal was to view all changes in relative dimensions simply as the topical expressions of some comprehensive and pervasive change of shape through development taking place mainly in one direction. At the turn of the century D’Arcy Thompson developed this approach to grasp evolutionary transformations as a whole, viewing the change of shape as analogous to that produced by distorting a sheet of rubber on which has been drawn a house or a face. Every single aspect of the drawings changes but the transformation as a whole might be defined by some quite simple formula describing the way the rubber had been stretched. Thompson’s methods were later developed by J.S. Huxley into more usable quantitative relationships between the rate of reproduction of one part of the organism to another. This quantification of ideas in comparative anatomy that began in the late l9th century came to an abrupt end at the outbreak of the Second World War. In 1945 a new generation of zoologists was in command of research development and it was the comparative experimental approach to physiology that surged forward. The achievements of the D’Arcy Thompson/ Huxley school were left behind as a blind end to a particular research philosophy. It is only now, with a marriage between biochemistry and developmental biology that we are beginning to understand the operation of growth mechanisms during development and to some extent to explain the precise mathematical analyses of the organism in relation to its parts that were carried out between 1900 and 1939.

 

Current approaches to the study of size and shape can be traced to the beginnings of experimental developmental biology. Historically, the study of development as a process began, not with the final product of ontogeny, which was the mainstay of dynastic zoology, but with the developing embryo. In the 1930’s experimental embryology had much the same appeal as molecular biology has today, in that students felt it to be the most promising advancing front of biological research. This was partly because histological analysis in early development showed that unity existed between dynasties previously separated in terms of gross anatomy. Further, differentiation proceeded uniformly through the mobilisation and deployment of similarly structured cellular envelopes, tubes and sheets in all animals. Chemical unity of evolution was also apparent in the topical organiser theory, which postulated that differentiation in development is the outcome of an orderly sequence of limited but specific chemical stimuli. The underlying assumption of the theory was that an understanding of the chemical properties of the inductive agent would reveal why the amino acid sequence of proteins should differ. Unfortunately the rapid rise of experimental embryology tended to segregate various aspects of the life cycle as distinct topics within the zoology syllabus, such as differentiation, growth, maturation and ageing, which is only now being overcome. For example, it is currently felt that life should be viewed more as a continuum at the chemical level; ageing and embryonic growth have a unity.

In retrospect, it is clear that embryology in the 1920’s lacked the broad background of genetical reasoning which would have made it possible to formulate a correct theory of development. Also, the necessary analytical techniques for testing chemical theories involving interactions between unstable mixtures of proteins had not been invented. It is not now generally believed that a stimulus external to the system on which it acts can convey instructions that amino acids shall be assembled in a given order at a certain time and place. Only in the 1950’s and 60’s could embryonic development be viewed at the level of molecules as the unfolding of pre-existing capabilities in genetically encoded instructions. The growth of biochemistry and microbiology has allowed the zoologist to see something relevant to embryology in the induction of adaptive enzymes of bacteria. It is by this analogy that embryonic development is explained. That is to say the ‘organiser’ of the 20’s is now identified as an agent that selects or activates one set of genetic instructions rather than another.

 

This very broad approach to systematics has only developed during the last 30 years with the growth of genetics, gathering momentum in the late 50’s with the centenary of Darwin’s ‘The Origin of Species’. During those years biology has advanced more rapidly than at any other time in the history of science. The most telling discoveries have been concerned with our knowledge of the part played by molecules in living systems. The turning point came with the demonstration in the early 1950’s of the Watson-Crick structure of DNA and later the identification of the genetic code. The rise of this viewpoint occurred within the field termed molecular biology. This field was concerned in its early stages more particularly with structure; this was part of the description or taxonomic phase of biochemistry. Today, molecular biologists are more interested in the evolutionary history of the molecules they study. In this respect it may be said that biochemists will gradually enter zoology when they study not just substances, but the evolutionary events that reject or retain them. Comparative studies of chemical structure led to comparative biochemistry as one of the first developments in modern biochemistry but this broad-based approach rapidly lost ground to the preferential laboratory use of rats, mice and the bacterium Escherichia coli. Now, systematic biochemists are rare because evolution is not an integrated part of the biochemistry syllabus, which stresses the chemical unity of living things. Zoologists are more interested in the origins of chemical diversity.

 

Systematic zoology in the 1920’s was based upon dynastic evolution, which was taught largely in the form of anatomical pedigrees or family trees. Students were encouraged to consider the evolution of the dogfish, the horse, the elephant and man. This dynastic conception influenced the training of zoologists long after the revival of Darwinism had made it altogether inappropriate.

 

A new dynamic kind of Darwinism arose with genetics theory from the early 1900’s. According to the old ideas, the outcome of an evolutionary episode was the appearance of a new genetical formula, which conferred the greatest degree of adaptiveness in the prevailing circumstances. Gradually this new solution of the problem of remaining alive in a hostile environment was seen to become a general characteristic of the majority of the members of the population. A new character would be stable except insofar as it might be modified by further evolution; members of the population would be predominantly uniform in genetic make-up and would necessarily breed true. Genetic diversity was thought of as being maintained by mutation, which was for the most part non-adaptive, and bad mutations were converted into harmless recessives by natural selection. When evolution was not in progress natural selection made on the whole for uniformity. Polymorphism, the occurrence of a stable pattern of genetic inequality within populations, was recognised as an interesting but somewhat unusual phenomenon, each example of which required an explanation peculiar to itself.

 

These ideas were superseded through the impact of genetics, which was far from departmental status in the universities of the 1920’s. Natural populations are now known to be highly diverse and even chemical polymorphism has been found wherever it has been looked for. Today it is no longer possible to think of the evolutionary process as the formulation of a new genotype or the inception of a new type of organism. The raw material of evolution is itself a diverse population, and the product is a new and well-adapted pattern of genetic inequality, shaped and actively maintained by selective forces. An important modern viewpoint is that the population as a whole breeds true not its individual members, so that we can no longer draw the old distinction between an active process of evolution and a more or less stationary end product. Evolution is constantly in progress and the genetical structure of every population is diverse and dynamically sustained.

 

As yet, nothing is known about the genetic specification of order at levels above the molecular level and this is probably where the next major developments in systematic zoology will occur. Already, it is possible to observe new ideas on the relationship between cellular and organ function emerging at the interface between developmental biology and cell biology, which may allow new insight into the way in which organs exist as integrated cellular systems in their own right.

 

Cell biology had its origins in the two decades before the Second World War coincidentally with the rise of biochemistry. Urease and pepsin were crystallised respectively in 1926 and 1930. Tobacco mosaic virus was crystallised in the 1930’s when it was thought to be a pure protein. Other portentous discoveries were those arising from X-ray diffraction, which revealed an essentially crystalline orderliness in common biological structures.

The first electron micrographs were published in the 1930’s with a resolving power of one micron. This was the time at which the old concept of the colloidal organisation of matter was being replaced by ideas of precise compartmentation of cells. The view of protoplasm as a fragile colloidal slime, permeating otherwise inanimate structures was already obsolete in the thirties, but the colloidal conception was still used with an allowance made for heterogeneity and for the existence of what were termed liquid-crystalline states and cytoskeletons. The substitution of the structural for the vague colloidal conception of the physical basis of life was one of the great revolutions of modern biology. The change was very gradual and was only finally completed in the late 1950’s when the electron microscope became a routine instrument.

 

One of the most recent developments of the electron microscope enables chemical analysis to be carried out with a high degree of precision within the sectioned specimen. With this instrument, the biochemist and the zoologist may realise the long-sought integrative goal of their respective disciplines as they sit, side by side and discuss the implications of molecular events in a multi-molecular highly compartmented structure. Biochemists by destroying this compartmentation destroy the regulating systems which they wish to study and so can only study the ‘nuts and bolts’ of the organism.

 

Other important interactions between biochemistry and zoology are now widespread at the physiological level. Although comparative studies of function have always taken place alongside anatomical investigations it was in an effort to escape from the fruitless arguments of descriptive systematic zoology that a group of zoologists deliberately broke away from this mainstream in the 1920’s in order to augment description by experiment. Two aspects of this new school of experimental zoology can be observed in modern zoology encompassed by the fields of comparative endocrinology and comparative neurophysiology. At worst, the experimental school has carried through a systematic philosophy to a less complex level of physiology and biochemistry without adding anything new to a phylogeny already established on morphological grounds. At best, it has unravelled the workings of new organ systems. This is particularly true for the structure and functions concerned with homeostasis or self-regulation, which was a concept clarified in the 1920’s from many old ideas concerning the immediate resistance of animals to environmental change. Some of the greatest achievements of physiological analysis have been performed on material that in 1926 was known only to zoologists but the exploitation of these structures, such as the giant axon of the squid, has been in the hands of workers trained in other fields. This probably reflects different attitudes towards biological modelling, where a system is chosen for study simply on the grounds that it shows in an exaggerated or uncomplicated form a mechanistic phenomenon of particular interest. Biological modelling is commonplace in physiology and biochemistry but not in zoology where there is a tendency to study a particular animal long after it has ceased to yield important data. Also, because much comparative zoology has to await the development of techniques and principles in other fields before data can be obtained, there is a natural reluctance on the part of zoologists to initiate chemically orientated research. Too often, the uncritical application by zoologists of ideas and methods of chemistry, originating outside zoology, has led to a great deal of wasted research effort. Set against this are the great achievements of zoologists who have entered other fields and through bringing the holistic viewpoint of zoology to bear, have obtained unique insight into diverse problems. Medical research in particular has gained much from systematic zoology.

 

If we regard systematic zoology as the comprehensive analysis of evolutionary processes at all levels that lead to the building of new organs and behaviours, animal ecology is a complementary study of the building of spatial relationships between animals. Unlike systematics it is a subject area that must forge links with other disciplines, particularly botany for even a superficial understanding to be obtained. Because of its essential interdisciplinary aspect, in recent years ecological research has tended more and more to rely on techniques of mathematical modelling which enable the flow paths between plants, animals, soil and water to be quantified. A mathematical model in biology is a device used to describe what are believed to be essential features of a natural process such as the development of sequential events or the distribution in space of certain phenomena. Compartment or box models originated in the physical sciences but are now widely used in zoology. They are essentially integrated diagrams of natural systems designed to describe temporally defined spaces. The property of interest in each space is conceptually described in terms of a volume integral of that property such as mass, number or energy. The advantage of box building is that it avoids to a large extent the complexity of detailed processes within each box. Because it is an approximation, a compartment model with flow paths between boxes is a crude picture of reality which means that when it is used for prediction, errors may be amplified and augmented because of a lack of precision with regard to mechanism. Nevertheless it is the only way to handle physiological and ecological data that require integration for a full understanding. The technique is becoming widely used in these branches of zoology.

 

 

Subdivisions of biology

The ultimate goal of science is to devise and explain conceptual schemes about the nature of the universe in which we live. Science used to be divided into Natural Philosophy and Natural History, thereby suggesting a single subject – Nature – and a dichotomy of method. In today’s usage, we have a division into the Biological and Physical Sciences, implying a revised attitude – a unity of method – Science and a diversity of subject.

 

However, differences between the biological and physical sciences are clearly a feature of the specialist viewpoint and the diversity of subject matter disappears when we take a broad view of science and detect a basic unity.

 

Unity is most obvious at the elementary level of biology. Here we see the fundamental particles of matter about which physics is still unable to make positive statements. At this sub-atomic level are the familiar particles of the atom. A second level comprises the atoms of the ninety-odd elements, which belong partly to the non-living and partly to the living world. It is at this level that we see the beginning of a dichotomy between biology and the physical sciences, because only a small proportion of the elements are important constituents of living matter. At a third level, atoms join to form molecules. Separation of biology from chemistry is complete when we consider the special aggregations of these molecules to form living systems, giving rise to the fourth level of organisation – the cell. There are two further levels of organisation peculiar to biology: a fifth level is presented by multicellular systems, organs and organisms; and the existence of super-individual systems which display the characteristics of mutual inter-dependence and self-regulation is the basis for the sixth level of organisation – the community consisting of inter-dependent populations.

 

It is worthwhile stressing the fundamental differences between the physical and biological sciences, because it is these differences, which form the basis for the undergraduate’s choice of courses at the university. For him, physics, chemistry and mathematics differ profoundly from biology in both their subject matter and methodology. He sees that the laws of chemistry and physics are general and wide enough to embrace both the actual and the possible, whereas the laws of biology are strongly bounded by the actual. This diversity in approach can best be seen by contrasting mathematics with biology.

 

The mathematician is busy making deductions from general, well-founded propositions; the biologist is more especially occupied with observation and comparison, and those processes, which lead to general propositions. However, it is misleading to think that these differences within science depend on fundamental distinctions between the disciplines themselves. They depend simply on accidents of subject matter and the relative complexity and consequently the relative perfection of concepts.

 

Unity in science comes when we see that all the laws of nature, whether they apply to physical or to biological systems, are of a statistical kind. They are statements made about the average behaviour of collectives. To put it another way, science as a whole appears to be a hierarchy of statistics. At the level of physics and chemistry, statistical fluctuations in the behaviour of atoms are levelled out because we always deal with very large numbers of interacting particles. A biologist never deals with such large numbers of organisms at one time and consequently has to cope with much variability and unpredictability in his results.

 

The list of separate subjects at universities at any one time is due in part to historical accident and a good many of the present lines of demarcation may be regarded as purely provisional. The demarcation of an area of study in universities termed ‘Biology’ is of relatively recent origin. Despite this, the term Biology has been in use as a general descriptive term for over a century. Biology defines the science of living things. The word biology’ is one of those all-embracing terms which are often too general to have much meaning. It is derived from the Greek ‘bios’, meaning life, and ‘logos’ – the study of. Historically, knowledge about living things was developed somewhat independently by students of plants and students of animals. As a result, many biologists think of two main sub-divisions of biology: botany, the study of plants; and zoology, the study of animals. Other biologists feel that there are really three types of organisms – plants, animals and microbes – and consider microbiology to be a third major division of biology.  This system operates in University College, Cardiff.

 

Another method of subdividing biology is based on what is termed an operational or functional approach, which cuts across the divisions of animal, plant and microbe. This scheme is sometimes referred to as the horizontal method of organisation. It works because, particularly at a research level, the scope of biology has no boundaries. Many of the important advances, particularly in the past few years, have been made by workers who defy categorisation into a particular branch of biology. However, because workers have become specialised in various branches of biology, many horizontal investigations are carried out by team research in which zoologists, botanists, microbiologists, chemists, physicists and mathematicians collaborate.

 

The horizontal categories include molecular biology, cellular biology, developmental biology organismal biology and population, or community biology. Several undergraduate curricula have been developed using one or more of these categories as the main theme and this makes the important point that there are many legitimate ways of introducing a student to the biological sciences at the university.

 

Molecular biology encompasses biochemistry and biophysics and mainly includes all of those aspects of biology, which take a molecular approach to problems and their solution. It is obvious that there is a considerable overlap among the various subdivisions of molecular biology. All of the subdivisions include investigations at the molecular level and all involve the flow of chemical information in biological systems; the term molecular genetics is often used to refer to these latter aspects of biology because their expression depends on chemical information passed on from one generation to another. Cellular biology includes all approaches to structure and function of cells, such as chemical and physical organisation, the production and utilisation of energy, transport of materials within the body, and the mobility and stabilising mechanisms of cells.

 

Developmental biology is much broader than traditional embryology; it includes development from the molecular level to gross structural levels. The phenomena of regeneration, wound repair and ageing are also included in developmental biology.

 

Organismal biology focuses on whole organisms. It is concerned with such matters as the evolution of the main groups of living things, functional and developmental anatomy, comparative physiology and behaviour. Population and community biology are concerned with the structure, maintenance and dynamics of populations or communities and with the process of natural selection, whereby whole populations change their character with the passage of time, due to the influence of a gradually changing environment. Biology also has applied aspects in space sciences, earth sciences, physical sciences, social sciences and humanities.

 

 

The subdivisions of zoology

Despite this apparent maze of sub-units of biology, there are basically only two kinds of zoology, which are divided in terms of the approach used by the investigator. One – functional zoology – investigates the immediate causality of biological functions and processes; the other evolutionary zoology – has its roots in natural history and deals with the historical causality of the organic world. Functional zoology takes much of its techniques from physics and chemistry and a functional zoologist is happiest when he can reduce observed biological phenomena to physicochemical processes. Evolutionary zoology, dealing with highly complex systems operated by the historically evolved programme of heredity, must pursue a different strategy of research in order to provide explanations. Its most productive method is that of making comparisons and its most famous exponent was Charles Darwin. It is no coincidence that Darwin wrote the ‘Origin of Species’ after encountering problems of classification of a diversity of facts during the voyage of the Beagle and, in particular, after eight years’ concentrated work classifying the world’s barnacles.

 

To express the two approaches in a different manner, at one extreme, zoology is preoccupied with the ultimate building stones and ultimate unit processes that are the common denominators throughout the living world. This has largely been the concern of biochemists who study animals and deal with the structure of macromolecules and such functional unit processes as the chemical pathways for food utilisation. This reductionist methodology when applied to functional problems quickly carries us down to a level where we leave behind most of what is typically zoological. This is surely true for the chemistry and physics of the ultimate building stones; at this level it would be quite legitimate to equate zoology with chemistry and physics.

 

At the other extreme is preoccupation with the level of zoology that deals with whole organisms, with uniqueness and systems. In this connection, it has been stated that, just as architecture is more than the study of building materials, so is biology more than the study of macromolecules. To carry this analogy further, the architect has to learn a lot about the properties of bricks, but the brick maker can function without any knowledge of architecture. Although no zoologist would hold the extreme reductionist view that it is always possible and desirable to explain happenings at one level of integration in terms of events at a lower level, it is informative and often essential to refer back to a lower level in order to understand better the workings of a higher order. Thus, an adequate understanding of zoology is impossible without a good working knowledge of chemistry, but chemistry can be understood without reference to Zoology.

 

However, it is still often said that the only way to understand life is to start with the molecules and work upwards. The absurdity of this viewpoint is clear when we examine the approach of the naturalist. The natural historian’s way of handling data is well illustrated by Darwin’s observations on a group of small land birds in the Galapagos Islands. These islands are a compact group lying about 600 miles off the coast of Equador. They were visited by Darwin when he was serving as a naturalist aboard the exploration ship H.M.S. Beagle in 1832. His observations on these islands strongly influenced Darwin’s later thoughts about evolution.

 

The zoologist’s interest in the Galapagos stems from the fact that

they are oceanic islands thrust up by volcanic action from the ocean floor. They have had no connection with the mainland at any time in their history. Coming into existence late in the history of life, they initially constituted a completely unoccupied environment.

 

When Darwin arrived, he found that there were fourteen distinct finches inhabiting the islands, all of a type similar to a less varied variety on the mainland of South America. The island birds can be grouped in various ways according to various similarities and differences; in terms of habitat, i.e. ground dwelling, cactus dwelling or tree dwelling; in terms of food, i.e. insect eaters or seed eaters; in terms of habit, i.e. warblers, woodpeckers and finches; and in terms of size, i.e. small, medium and large. Not all islands contained birds and some had a restricted distribution. These simple observations, which could have been made by anyone with a sharp eye, were assembled by Darwin into the following pattern. Some time after the islands were formed, finches from the mainland arrived as the first terrestrial birds and began breeding on the islands. The mainland finches are ground birds feeding on seeds and it is assumed that the ancestors of the Galapagos finches had the same habits. Subsequently, the ground finch changed in form and habits and became diversified in terms of size, habitat and food. Three finches appeared still feeding on seeds, but differing in size, two others developed feeding mainly on cactus and one combined ground and cactus feeding. Others became tree dwellers, where the majority took up the habit of feeding on insects.

 

This historical picture, built up from simple observations of present-day geographical distribution, form and habits, has given rise to the important zoological principle of adaptive radiation. The principle states that descendants of an ancestral species that was itself adapted to a restricted way of life have radiated out into a diversity of new habitats. The radiation of the Galapagos finches is trivial in extent, even if beautifully clear in detail. However, using the same simple method of natural history, it has been established that other radiations have occurred on a more massive scale with far-reaching importance to the history of life in general. Not least of these followed the exit of the vertebrates from water. It is important to understand that it was not necessary to know the inner working of animals, nor was it necessary to conduct any experiment, in order to deduce the principle of adaptive radiation. This example demonstrates that the working levels of the naturalist and the chemist are different; they each produce a picture of the living world, which could not be produced in any other way. At this point, it is worth stressing, once again, that there is no difference in the methodology of the physical scientist and the biologist. Both must first obtain facts, either by observations of natural phenomena, or obtain artificial facts, through experimentation. These facts are next grouped together according to similarities by the procedure known as “comparison” or “classification”. Results of this process are termed ‘general propositions’. A general proposition is used to predict the facts about an unknown situation – a form of reasoning known as deduction. Finally, there is the process of verification, which gives information as to the validity of a particular deduction. A mathematician deals with two properties of objects only number and extension; all the inductive reasoning to provide general propositions was carried out long ago. He is occupied now with nothing but deduction and verification. A biologist is still concerned with assembling a vast number of facts relating to the properties of living objects, which will eventually give rise to general propositions. Only when this phase has been completed will biology be as deductive and as exact as mathematics.

 

Zoology has never been synonymous with taxonomy. Its province has always been that of animal biology in its widest context. For example, a zoologist may want, first of all, to find out how a particular animal works, considered as a piece of living mechanism, and to compare the ways of working of various other animals. This is the field of animal physiology with the emphasis on comparisons. Secondly, he may want to know all he can about the structural plans of animals, to know how that structure develops and to compare the structure of different animals. That is animal morphology – the science of form. Finally, he may want to understand how and why it is that different individuals and species of animals are what they are; their history and as much as possible about the causes of their history. That is the field of animal heredity and evolution.

 

The uniqueness of the zoologist as he stands amongst other biologists is that he seeks to interpret findings about the life of animals within the framework of the theory of evolution. Evolution is the term used to describe the process by which man arose, by an infinitesimal slow progression, from a level of organisation similar to that of present-day microorganisms. As far as we know, the most important mechanism in the evolution of living species is that of natural selection. Natural selection suggests that if any form of stress is put on a population of living creatures those, which most effectively respond to the stress, will survive and those, which respond less effectively, will die. Survivors pass on their successful characteristics, which we term ”adaptations, to their descendants. Unsuccessful characteristics are eliminated through a failure in reproduction and the nature of the population changes. This leads the zoologist to examine the adaptive significance of his findings, whether they are at the population or molecular level. In other words, he wishes to know how the structure or function he has discovered has been advantageous in promoting the evolution of the animal possessing it. In answer to the question “Why does the tiger have claws?” the molecular biologist would say that physico-chemical conditions exist at certain point in the embryo which make it inevitable that certain living cells there will produce the special hard substance of claws and that because of the spatial pattern of the cells this will inevitably be laid down to give a pointed curved structure. This does not satisfy the zoologist; he sees that if the tiger did not develop claws, it would not survive. Also, the ultimate in evolution is man himself and in so far as zoology is more than a branch of mere idle curiosity, it is the overall aim of the zoologist to explain the phenomenon of man through the detailed study of all animals.

 

Evolution manifests itself in varied aspects of the living world, particularly in the manner in which animals are distributed over the earth and adapted to differing environments.

 

Animal geography may be taken as a good starting point to show the essence and scope of zoology. Indeed, it does not require a course in zoology to generate an awareness that most animals have a restricted distribution. At first glance, it would appear that it is the physical characteristics of the Earth, which limits the spread of the majority of animal types. There is an obvious restriction of many animals to an aquatic environment, either the sea or fresh-water. Also, the temperature appears to limit severely the distribution of both aquatic and terrestrial forms, particularly the cold-blooded animals, which are clearly dependent upon radiant energy from the sun for all of their activities.

 

Biologists believe that life originated in a stable watery environment and that early life evolved in the seas, where many kinds of animals are still only to be found. This environmental system is and has been very stable. Despite its chemical complexity, the composition of seawater remains remarkably constant, while the vertical and horizontal circulations of oceanic water tend to reduce temperature differences between one climatic region and another. Uniformity and stability are particularly evident under deep-sea conditions. Below about 300 fathoms, light and heat from the sun hardly penetrate.

The main trend in the evolution of life has been for animals to move away from the relatively stable conditions of the oceans to inhabit first fresh-water and then terrestrial habitats, both of which are less stable and more varied than the sea. All fresh-water and land animals show clear indications of an ultimate origin from marine ancestors and progressive adaptation to these secondary habitats has been accompanied by steadily increasing specialisation. A large number of animals have returned from both fresh-water and land to a marine life. Whales, dolphins and porpoises all display a degree of differentiation in both structure and function, which no zoologist believes could have developed unless their ancestors had been terrestrial. A porpoise may, to the untrained eye, look like a fish, but in its lung structure, its nervous system, its method of reproduction, the way in which its young are nourished and so on, it affords clear proof of descent with appropriate modifications from land forms. Some of these features derived from terrestrial ancestors are very obvious, such as the hairy coat, which is present from birth. All of these adaptations to a different habitat occur through inherited variations in morphology, physiology and biochemistry and it is the role of the zoologist to pursue these variations at any level and to make deductions as to the pathway and mechanism of evolution.

 

 

Dynamic aspects

Within a well-developed science, it should be possible to reduce the varied subject matter to order. In biology, this means we have to show that all differences can be understood to have arisen by the influence of specific factors operating to modify some original scheme. Nothing less than the establishment of a general scheme and simple set of factors to include many special circumstances should be the aim of biology as a science. That is to say, in order to know life, what it is, what it has been and what it will be, we must look beyond the details of individual ‘ lives and try to find the rules governing all our findings.

 

In our efforts to elucidate the rules of life, we use relatively simple-minded concepts derived from man-made objects and processes, which we can understand because we made them. Most obscurity in biology comes from the unconsidered use of these analogies. We have a science of anatomy, which we are told is concerned with the ‘structure’ of animals. Physiology is the study of ‘function’. In both cases, we take implied analogies from man-made machines, which have both structure and function. However, further examination of living things has made these classical viewpoints of biology much less clear than they have seemed in the past.

 

This simple view fails when we ask: What is the life of an animal? What is passed on from generation to generation to provide continuity? What is it that changes through time by the process we call evolution?

 

The answer to these questions cannot be given by either the anatomist or the physiologist. It has gradually become apparent that the body is not a fixed, definite structure, as it appears to casual observation or when dissected. In life, there is ceaseless activity and change going on within the apparently constant framework of the body. The essence of life is not a particular substance or substances, but a particular kind of dynamic organisation. Sometimes, this belief is expressed by likening the organism to a candle-flame. Just as in a quiet atmosphere, the flame keeps its shape despite the fact that new particles of wax are being constantly fed into it while the burned remains of the wax are leaving the flame as smoke, so the living organism keeps its shape in spite of the constant replacement by synthesis and degradation of the molecules that compose it. The continuous movement of blood was one of the earliest examples of this activity, examined by Harvey in the 17th century. We now know of innumerable others. Skin is continually being renewed by growth from below and many other types of tissue are similarly replaced.

 

This phenomenon is described as the process of turnover and is a reflection of events at the chemical level. The concept of chemical turnover is now the mainstay of biology.

 

There is a constant flow of energy and materials into, through and out of the cells. Nevertheless, the cells persist as a whole, despite the continual turnover of materials, which compose them. At successive times, the cells may look the same and they may contain the same numbers and kinds of molecules and atoms. But the individual components are not the same ones; some have moved out or have broken down, and others have moved in or have been newly formed. Components at all levels, atoms, molecules, cells and organisms are appearing and disappearing, but continuity of properties is conserved nevertheless. Like a candle-flame or a waterfall, living substance endures despite the continuous replacement of components. Furthermore, killing an organism in order to make it fit our inadequate analytical methods is like putting out a candle-flame in order to study the process of burning.

 

If the matter of the body is continually changing, we cannot expect to be able to describe the characteristics of life in terms of the properties of particular substances. However, specification of chemical units ranging in organisation from organs to pure chemicals is our only means of studying the systems of living things. As yet, we have no means of studying the enormous complicated network of activities that constitutes a single life and we can only attempt to do this by bringing together information collected by various specialists: the morphologists, geneticists, embryologists, physiologists, biophysicists and biochemists. Put another way, when making any observations, whether by dissection, with a microscope, a test-tube, an oscilloscope or respirometer, it is necessary continually to think back to the time when the tissue was active in some living body and to frame the observation so that it shall reveal something significant of that activity. This means that every worker in the biological sciences should know as much as possible of the life or the whole organism with which he deals and must certainly be aware of the nature of the population from which the specimen was taken. Many biologists, particularly those working with molecules, often ignore this latter point. It is true that each living thing is defined by its own chemical pattern, but the specific pattern of life is not necessarily to be found in any one individual, still less in the parts of an individual. The unit of life is that which tends to be preserved through time and is, therefore, the whole inter-breeding population, and it is in his dealings with populations that the biologist is distinguished from other scientists.

 

To summarise, the way to study wallflowers, rats or men is first and foremost, to examine them whole, to see how their actions serve to meet the requirements of the environment and so allow the preservation of the life of the individual and race. Then, with this knowledge of how the animal ‘uses’ its parts, we are able to make more detailed studies down to the molecular level and show how, together, the activities form a single scheme of action.

Action is the characteristic feature of living, compared with lifeless, matter. To most people, animals are generally more lively than plants. Even when asleep, an animal is breathing, its heart is beating and brain pulsing. The waking life, of course, shows this restless action even more clearly. It is at this level of ‘animals-alive’ that we see the side of biology that is most interesting to the bulk of humanity. However, to make sense of animals alone or in groups is very difficult and it is no accident that it is more often found that the easier path is taken and we spend our time examining the structure and chemistry of the dead.

 

 

Should there by divisions?

Following the line of defining zoology, there remains the problem as to the fundamental difference between plants and animals. Why do we call this organism a plant and this an animal? Most people would not hesitate, but would say that the animal moved, whereas the plant did not; that the animal was conscious, while the plant was not; that the animal devoured its food while the plant absorbed its nutriment from its surroundings. None of these criteria, however, are absolute.

 

Many animals, like corals or sea squirts are as rooted to the spot as most plants, while some undoubted plants move about. With regard to consciousness, no one could assert with confidence that a sponge, an undoubted animal, possessed a higher level of consciousness than a mushroom or a wallflower. On the point of nutrition, many animal parasites absorb their food from the medium, which surrounds them. The only valid distinction between plants and animals is concerned with the type of foodstuffs, which they can utilise.

 

At a chemical level, it has been found that the pathways by which the primary products of photosynthesis, the sugars, are utilised are identical in both plants and animals. Plants differ from animals in possessing chlorophyll and the pathways for turning carbon dioxide into sugar.

 

All of the differences with which we are familiar, between higher plants and higher animals, are purely secondary to the difference in nutrition. The fact that green plants can obtain food from water and air without special search has led to their developing great feeding surfaces such as the leaves and roots. The fact that animals have to find their food ready-made has led to their developing mouths and stomachs to catch and hold the food, and limbs to move from place to place in search for more.

 

The fact of locomotion has, in its turn, made necessary the development of sense organs, nervous system and brain. But all hinges on the first difference in nutrition.

 

Contrasting animals with plants, we see that it is not immaterial where one takes one’s cells from, to put into the test-tube. At the levels of cells, organs and organisms, botany and zoology are as distinct as chemistry and physics. Despite this natural cleavage between departmental subjects we must ask whether the separation goes deeper than it should.

 

Although biology is not a well-defined body of knowledge, it is possible to write an elementary curriculum, which, with minor changes, could be studied with reference to plants, animals or microbes. This has been realised in schools and the single subject, biology, is gradually replacing botany and zoology as two separate subjects at A-level. This emphasis on the similarities of living things has also been used to bring biology into the universities. However, for most people, the interest of biology lies in its diversity. Universal similarity is limited and makes the diversity more remarkable.

 

Certain broad laws have a general application throughout both the animal and vegetable worlds, but the ground common to these kingdoms of Nature is not of very wide extent and the multiplicity of details is so great that the student of living things soon finds himself obliged to devote his attention exclusively either to one or the other. So, although animals, plants and microbes may be unified through their chemistry and biochemistry is a major and active field of discovery, biochemistry is not synonymous with the whole of biology. The mathematical crystallographer and the endocrinologist cannot contribute to biology until a problem is posed at the level of the whole organism. Also, the results of molecular biology are sterile until ploughed back into botany or zoology. Because of this, we must strengthen the classical regimes for themselves alone, and also because they hold problems awaiting solution at a chemical level.

 

Despite this plea for the maintenance of the major working divisions of botany, zoology and microbiology, there are great dangers where these divisions are established in the university departmental system. The greatest failing is that departments prevent the spread of ideas. They also often impede the development of co-operative teaching. If these academic disadvantages were not enough, the departmental system generates a ‘them and us’ mentality, which shows the academic at his very worst – intent on fending off other departments in terms of space and students. It is unlikely that these social difficulties can be completely eliminated. They arise from the institutional-professional organisation of modern science, where motivation chiefly involves question of status and financial reward, and where inter-personal relationships may easily come to dominate the co-operation at the personal level, through joint teaching and research, and also the communal sharing of lecture and laboratory facilities.

 

 

The value of zoology

We are constantly exposed to the term ‘science’ and, in general, science is highly regarded. It is an inextricable part of our lives and impinges on our comfort. At the same time, although science is the most influential of the forces shaping our world, the aims and limitations of science are little understood by most people. This lack of understanding is disquieting because we are an integral part of a biological world, which is increasingly dominated by man’s scientific activities. The best way to understand the scope and aims of science is to become immersed in it for a time, providing sufficient reason for anyone taking a university science course and reading a biological subject in particular.

 

Zoology is a well-defined academic pursuit, which impinges on many other disciplines. But what is the use of studying zoology at the university? A student wonders, and properly so, how the subjects taught can have personal significance. Many students who enrolled in a course of zoology have different interests, purposes in enrolment and goals. In teaching students science, we have not to debate whether we should produce specialists or the educated man. An essential function of the university involves the production of both. In general, we should aim at an education, which sets out to present the basic ideas that express the civilisation of our time. These days, in any career which involves making decisions or the prediction of future events, a deep understanding of the scientific method is likely to be as helpful, if not more so, than an academic knowledge I gained in the arts faculty. The intellectual processes required to understand science are no different from those needed to follow a course, say, in history, but the scientific method offers a more powerful tool for controlling the human environment than the historian’s method. If only from this viewpoint, we must try to find ways to giving a deep appreciation of science to an increasing number of students who will never be scientists themselves, but who will be living in a world shaped in many ways by the ideas of science, as well as by the material products of scientific technology.

 

Two hundred years ago, the age of Newtonian physics had reached its zenith. This was to be followed by the age of chemistry and science was rapidly elevated to a dominant prestigious position in human society simply because it offered ways of controlling the environment for the benefit of most people.

 

It is not generally appreciated that science cannot be studied as a so-called ‘pure’ intellectual pursuit without at the same time opening up possibilities for applying the new knowledge for good or evil. This is particularly true for discoveries made by the experimental method. Consider a scientist from another planet faced for the first time with a working petrol engine. He asks the pure disinterested question ‘How does this object work?’. He sees three tubes carrying different fluids into the engine, water, oil and petrol. The first question is framed in a more specific form ‘Are these fluids essential to the working of the engine ?’ Scientists generally ask questions on a day-to-day basis rather than frame hypotheses. An appropriate hypothesis would be ‘these fluids are not essential to the working of the engine’. To answer the question and test the hypothesis, the machine has to be tampered with; in turn, the flow of each fluid has to be stopped and the machine observed for evidence of failure. To safeguard against failure occurring due to reasons other than the scientist’s specific manipulation, a second engine identical in all respects to the first and running alongside it must be observed during the same time interval. By comparing the operation of the latter ‘control’ engine with that of the ‘test’ engine, it would be concluded that petrol in some way provides the motive power. The question has been answered, the hypothesis has been tested and the scientist’s curiosity satisfied. However, the way is now open for anyone with access to this new knowledge to exploit the discovery; the scientist has provided a way of controlling the working of the engine through regulating the flow of petrol into it.

 

It is easy to demonstrate the applied aspects of ‘pure’ research in the physical sciences. Biological knowledge offers greater potential for controlling the lives of all organisms on this planet. Birth control pills originated in fundamental discoveries motivated by the question ‘How is it that reproduction is a cyclic phenomenon?’ This question has been largely answered by endocrinologists and ‘the pill’ is now influencing the social and economic aspects of our society. How will our lives be affected when questions such as ‘What is the nature of the ageing process?’ and ‘What is memory?’ have been answered.

 

In a healthy society, we can neither stop the questions of fundamental research being asked nor disallow the acquisition of certain kinds of because knowledge/of its possible social consequences. Scientific activities are an important part of man’ s biological heritage. Presumably the capacity for scientific thought, which relies on unique information – acquiring ‘and ‘information – organising processes, evolved with man, enabling him to adapt successfully to the environment. Science is increasingly becoming the principal means of adaptation for civilised man. We can and should prepare the ground for the assimilation of new knowledge and it is here that education plays a major role. We are now so much enmeshed in socialised science that a universal understanding of the basis of science, particularly as it bears on animals, is necessary so that man may adapt to the results of his scientific enterprises.

 

In the case of zoology, man is not apart from the study, but an integral part of it. An educated person should know about himself; this is one of the obvious values of a study in zoology. Man is composed of the same basic units of structure, which are found in other organisms. Man also carries on the same basic functions. He starts out life in the same way and he arrives at his morphological form by the same process.

 

That man is composed of the same basic units of structure and function as other animals can be appreciated by studying a variety of animals as well as man. During such a study, the student will discover that although the various animals are basically alike in structure and function, they differ considerably in body form and nutritional requirements. Unity of plan and diversity of execution is the lesson of comparative anatomy. These differences have resulted in many kinds of habitat requirements and many different ways of obtaining food. As a result, the student finds that all kinds of organisms are interdependent in a series of nutritive links (predator-prey, host-parasite) and that if this were not so, life on this planet would have ceased long ago. Furthermore, the student finds that animals can be grouped into several large groups, the members of each group being obviously very much alike. But the extent of the relationship reaches beyond that found within these large groups – relationships can be seen between the large groups. Thus, the student will be introduced to the principle of organic evolution. Probably no other biological generalisation has had more effect on man’s thinking than this one. Yet no person can intelligently understand and discuss the validity and implications of this concept without a broad sound base in zoology.

 

There can be little doubt that Darwin initiated an intellectual revolution in 1859 by publishing the Origin of Species. Historians are aware that many factors were responsible for the general public reaction to this book. However, two reasons for the reaction seem outstanding. First of all, the concept of evolution emerged as being in direct opposition to the literal interpretation of the biblical account of Creation. The second factor and one that was more fully emphasised in a later book by Darwin, ‘The Descent of Man’, was that man had non-human ancestors, so reducing his biological nature to the level of other higher animals.

 

Today, one only occasionally encounters a person who refuses to accept the animal nature of man. The evidence is held secure within zoology, where it may be examined by students without prejudice. Zoology, therefore, stresses man’s close genetic kinship with other animals and sets him at one with Nature.

 

It is because man is an integral part of nature that he cannot, in fact, conserve nature. The consequences of everything we do from painting a house to emptying sewage into the ocean are a part of nature. Man only stands apart from Nature in this respect, in that he can observe the whole of the natural world at a particular stage and say that certain species or natural features are worth preserving for aesthetic or practical reasons, or for the addition of knowledge which can be made from their study. The integration of man with nature and the demonstration of purpose and design in living things have resulted in zoology being at the centre of the most profound revolution in man’s outlook on nature in the history of modern civilisation. It also incidentally places zoologists at the centre of the modern conservation movement.

During his time as an undergraduate, it is particularly important that the student should not cut himself off from fields other than his own. Furthermore, it is very desirable that the student, in seeking a broad generalised education, should attempt to relate his several studies to each other, regardless of how much he may specialise later. Zoology holds the key to a number of inter-disciplinary doors, not least to those, which open into the behavioural and social sciences.

 

Man is a social organism; he lives in groups. In attempting to understand the behaviour and interrelationships of men, psychologists and sociologists are gathering information from observation and experimentation. Some understanding of the nervous system, glands and other organs is necessary for the study of psychology. Some knowledge of the laws of inheritance and the principles of ecology is important for studies in sociology. Without question most inherited differences among human beings are those that produce effects of extremely low adaptive significance. Nevertheless, the mere fact that such small differences in heredity exist in abundance is of the greatest importance in human affairs. They are the basis for divisions within the human population, which are made on the grounds of differences in physical and mental performance. In this regard, surely it is through zoology that a true appreciation of science will come to the so-called social sciences.

 

Although zoology has probably had its greatest impact upon society through the realm of ideas associated with the theory of evolution, it has always been important from the practical standpoint. Man himself is an organism and the principles and laws that he formulates usually have a bearing on his own welfare. Medical research has utilised this principle very effectively through the experimental approach based on the reactions of laboratory animals to conditions set by the researcher.

 

In addition, there are many other areas that have direct and practical applications in everyday life. The fields of agriculture, conservation of natural resources, public health and so forth, all of which are integral parts of our civilisation, are based on zoological knowledge.

 

As a specific example of the scope of zoology, consider a writer preparing a novel of social criticism of the mid-twentieth century. Such a work may involve discussions of germ warfare, pollution of the biosphere, birth control, control of the development of individuals, thought control, and psychomimetic drugs. Such a novel would fail to carry its message if the author did not understand the fundamental zoology involved in these problems. In the same way, some background in zoology is important to poets, artists, civil servants, legislators, financiers, historians and dramatists.

 

In summary, the scope of zoology is unlimited. No matter what is the future area of specialisation, every student will find the study of zoology valuable, not only in its application to himself as a member of the animal kingdom, but as a source of understanding in almost any field of work or study.

 

 

Where have all the animals gone?

In 1998, in a foreword to a comprehensive illustrated guide for the classification of animals in relation to all other forms of life, Stephen Jay Gould wrote, “modern training in zoology is now so full of abstract theory that old-fashioned knowledge of organic diversity has, unfortunately taken a back seat“.  In fact zoology as the specialised study of the anatomical diversity of animals and their development had reached its apogee a century earlier.  Since then, animals in all their variety of sizes, shapes, lifestyles and interrelationships have gradually disappeared from the education system. 

Zoology may be traced back to the first dissectionists of the Italian Renaissance who explored the human body, such as Michelangelo and Marcello Malpighi.  Renaissance zoology was synonymous with comparative anatomy, which gradually become an obligatory part of preliminary courses for medical students.  University departments of zoology, often with their integral departmental museum of bones and stuffed skins, continued this tradition as the lynch pin of first year medical education until the 1960s. 

One of the first student texts to support the study of zoology was ‘Zoological science, or, Nature in living form: adapted to elucidate the chart of the animal kingdom’.  This was published in the United States by Anna Maria Redfield in 1858, and the remainder of the century saw a proliferation of textbooks, which reinforced the type system of teaching, where dissections of frogs, earthworms, cockroaches, crayfish, dogfish and rabbits constituted the main practical work. An important textbook marker of the academic history of zoology in the United Kingdom is Gilbert Bourne’s two-volume student text ‘ An introduction to the study of the comparative anatomy of animals’.  First published in 1900, it ran into six editions, the last revision of nearly 700 pages being published in 1919.   By this time, zoology was well established as a distinct university subject leading to a named honours degree.   It is significant that Bourne’s book did not include zoology in the title.  Although comparative anatomy dominated zoology lectures and practicals, other functional divisions of animal life, such as parasitology and limnology were often additional obligatory courses.

Gilbert Bourne was the fifth Linacre Professor of Zoology in the University of Oxford from 1906 to 1921.  His department traced its origins to 1857, the foundation coinciding with the opening of the University Museum, where zoological research and teaching were then based. George Rolleston, the first holder of the Linacre Chair, had been given responsibility for the zoological collections at the Museum, other than the entomology collections, which remained as a separate department.  This highlights a common thread in university zoology where departments tended to crystallise around mounted skeletons of vertebrates, which had been collected by private enthusiasts who were usually medical doctors.

The University of London has a prior claim to zoology as a science in that the first professor was appointed in 1836 in the ‘Department of General Literature and Science’. Zoology was taught in the ‘Evening Classes Department’ at King’s College from 1861 and Comparative Anatomy and Zoology in the ‘Medical Department’ from 1874. The subsequent history of King’s College is a general model for the development of the subject.  Animal Biology was a component of the ‘Department of Physiology, Practical Physiology and Histology’ in the Faculty of Science until ‘Zoology and Animal Biology’ emerged as a department in the Faculty of Science in 1901.   This department was incorporated into the new School of Biological Studies in 1964 that also comprised the departments of ‘Biochemistry’, ‘Biophysics’, ‘Botany’ and ‘Physiology’. This prevailed until the merger of King’s, Chelsea College and Queen Elizabeth College in 1985, when ‘Zoology and Animal Biology’ was absorbed within an enlarged ‘Department of Biology’.  The latter was part of the Faculty of Life Sciences, and, from 1991, successively part of the Biosphere and Life Sciences Divisions of the ‘School of Life, Basic Medical and Health Sciences’. Since 1998 it has been part of the Division of Life Sciences in the School of Health and Life Sciences.

The absorption of zoology into biology requires some explanation.  Beginning with the first discoveries of microscopy, the cell theory of biological organization emerged expressing the idea that plant and animal cells have many structures in common and are, to some degree, autonomous vital units. Just how much autonomy cells possess was a matter of serious debate in the decades surrounding the turn of the nineteenth century. The idea of cell autonomy was most strikingly expressed in the “theory of the cell state,” an idea based upon the metaphorical conception of higher plants and animals as social colonies of cells.  The concept of biology in its modern sense was propounded independently by Gottfried Reinhold Treviranus (Biologie oder Philosophie der lebenden Natur) and Lamarck (Hydrogologie). The word had been coined in 1800 by Karl Friedrich Burdach. Ultimately, beginning in the first decades of the twentieth century, the metaphor of the cell as an autonomous citizen within a larger social body lost its allure.  Biochemical and physiological investigations began to displace morphological and evolutionary considerations of organisms and cells in both zoology and botany. After the Second World War, when biochemistry matured as a professional discipline, another metaphor came to dominate, one more suited to particular types of interdisciplinary questions being pursued by a new breed of cross-subject investigators, who described the cell as a “chemical factory”.

Modern biology is a broad church and the most wide-ranging of all the sciences. The subject goes from the chemistry of the cell to the ecology of hunter-gatherers, from mammoth fossils to the causes of human mental depression, and from butterfly taxonomy to the treatment of cancer by gene therapy.   Historically, biology was forged in an academic battleground centred on the unity of all life forms at the level of cell structure and the fundamental biochemical reactions that sustain it.  From the early 1950s research into the unity of life at the cellular and biochemical levels was the cutting edge of the life sciences and molecular unity was reinforced by the discovery of the significance of DNA as life’s universal chemical blueprint.  In the same period, the concepts of ecology and animal behaviour also provided new principles that unify life forms as diverse as bacteria and human societies within the theory of evolution.  The subject of biology has expanded to include all of this knowledge and thereby is able to provide unifying principles to cross the old academic boundaries that separated plants, animals and microbes. 

However, the time available to teach undergraduates has not increased so that inevitably there is less space in the curriculum for what Stephen Gould called old-fashioned knowledge of organic diversity.  For those wishing to specialise, zoology, botany and microbiology have now almost disappeared from academic institutions and been replaced by ‘biology’ with its many flavours.  Within the few remaining zoology departments the emphasis is on the ecological and behavioural dimensions of animals, and applications of their cell biology and biochemistry to medicine, agriculture and wildlife conservation.

My own pathway to zoology opened after a random collision with a book in my school library entitled ‘Attending marvels: a Patagonian Journal’.  This was the account by George Gaylord Simpson of his travel adventures during a year of fossil collecting in South America in 1930-31.  He went to Patagonia at the age of 28 to study fossils of peculiar species never found on any other continent. Readers with and without an interest in vertebrate palaeontology can enjoy his report on the trip because of the author’s humour, a keen interest in unfossilized, or only partially fossilized, human nature, and a good narrative style, as well as a gift for getting into exciting situations. Take for example this excerpt recounting his early work in Patagonia:

The fossil hunter does not kill; he resurrects. And the result of his sport is to add to the sum of human pleasure and to the treasures of human knowledge.”

He was happy to spend all his intellectual efforts on animals and mammals in particular because:

“…despite abundant differences in detail the principles of plant evolution are generally the same as those of animal evolution.  Man is an animal, so that animal evolution is usually more interesting to him and is also more likely to have meaning for him and to elucidate his place in the cosmos.  For the same reasons, discussion of the meaning of evolution for man may properly emphasise the vertebrates among animals and the mammals among vertebrates”

A very important influence on my choice of a career in science was Charles Kingsley’s book, “Madam How and Lady Why.” Although I did not know it at the time, this was also a strong influence in turning the young George Simpson towards science.

‘To that remarkable work I can trace very definitely and without doubt, not only my first understanding, however dim then, of the scientific method and, more distinctly but equally surely, the vague beginnings of a scientific philosophy’.

Kingsley wrote” Water Babies” and especially “Madam How and Lady Why” to encourage children to use their own eyes and reason to give understanding and meaning to the world around them.

However, I have to say I was seduced from zoology to biochemistry by another newer publication, which sat on the same shelf as Simpson, ‘An Introduction to Biochemistry’, by William Robert Fearon, which was published in 1946.   Fearon’s message was that future prizes lay with the discovery of how energy was captured and used by cells.   So it turned out that I eventually arrived in the laboratory of the Nobel Laureate, Hans Krebs, in Oxford, where I joined his team to work on the comparative biochemistry of oxidative metabolism.

I did eventually reach the animals of academe when I was appointed to the Chair of Zoology in the University of Wales at Cardiff.  It is a significant historical marker that the reference to anatomy had been quietly dropped from the department’s previous title of ‘zoology and comparative anatomy’.  After I gave up the headship of the department in the 1980s it was merged with Applied Biology, Botany and Microbiology into a School of Biological Sciences.  What follows is my inaugural lecture entitled ‘The Scope of Zoology’, in which I set out the importance of zoology as the subject I was responsible for in 1969. 

One among many

June 20th, 2007

This year is the fortieth anniversary of my trip to the Amazon rainforest as a participant in an expedition organised by the U.S. Scripps Institute of Oceanography in San Diego, California.  I have been asked, as one of the few survivors of that era, to write about those times and say how my academic view of Nature was affected by the Amazonian environment at a time when its wildness was coming under increased pressures of economic development.
 
Getting to the heart of the jungle
 
The gathering point was Duke University, where our leader, Knut Schmidt-Neilsen was a professor of biology. From Duke in North Carolina, we made our way by air via New York to Belém, one of Brazil’s busiest ports, about 60 miles upriver from the Atlantic ocean. The river here is called the Pará, part of the greater Amazon river system.  Belém is built on a number of small islands intersected by channels and other rivers.  Founded in 1616, it was the first European colony on the Amazon.  Belem sits at one of the two mouths of the river; the other, and larger one, is 200 miles farther north, exactly on the equator.  Between the two mouths is the huge island of Marajo.  The magnitude of the Amazon is unimaginable; it delivers more fresh water into the ocean than all the other rivers of the world combined.  Its flow extends a hundred miles into the Atlantic before becoming mixed with the salt water of the ocean.  Inland, the river does not have just a single channel but takes many courses depending upon the season of the year when it drains the flood waters from the eastern slopes of the Andes mountains. 
 
We took a light aircraft from Belém about 800 miles inland, following the Amazon westwards to Manaus to join the research vessel Alpha Helix. We cruised just above cloud level which provided a birds-eye view of the vastness of the river embedded in a flat tree-clothed landscape, intersected by numerous river channels, for the most part with no sign of human habitation.  As we came closer to Manaus we could clearly see ‘the meeting of the waters’.  This is a visual expression of the river a few miles upstream from Manaus.  From the air you can clearly see the warmer and darker water of the Negro river running side by side with the yellow silty Solimões without mixing.
 
From 1890 to 1920, Manaus was a rubber boomtown.  Brazil was the ecological home of the rubber tree and the country had a monopoly of rubber latex.  For a relatively short time the plantation owners became extravagantly wealthy and the town prospered. Immigrants from north-eastern Brazil, fleeing drought and poverty, flooded Manaus, seeking riches in the rubber trade.
 
In contrast to the hand to mouth existence of its workers, the upper class created the Teatro Amazonas, an opera house opened in 1896.  It is still a notable landmark of 19th century European city culture of the time.  By 1884, construction was ready to begin under the Italian architect Celestial Sacardim, who planned for the theatre in the Renaissance style to be state of the art and to include electric lighting.  Work proceeded slowly and intermittently over fifteen years. Roofing tiles came from Alsace, while from Paris, came furniture and furnishings in the style of Louis XV. From Italy came Carrarra marble for the stairs, statues, and columns. Steel walls were ordered from England. The theatre has 198 chandeliers, including 32 of top quality Venetian Murano glass, all elaborations of human ingenuity fast tracked from European times when the first flint was spit to make a cutting tool.  The stage curtain, with its painting the “Meeting of the Waters” created in Paris by Crispim do Amaral, depicts the junction of the Rio Negro and the Solimões.  The first performance occurred on 7 January 1897 with the Italian opera, La Gioconda, by Amilcare Ponchielli being performed in an oasis of the European Renaissance surrounded by unexplored rainforest known as the ‘green hell’.  This was a hinge of human history; a symbol of the conquest of Nature through the march of European civilisation.
 
By 1920, synthetic rubber and the growth of British plantations, resulting from the smuggling of the Brazilian rubber tree to Malaya, caused a drastic plunge in the price of rubber, and Manaus declined into poverty.
 
Today Manaus is a free trade zone and the financial centre of North Brazil. When we arrived, this zone had recently been inaugurated by a Brazilian nation determined to convert its wastelands into a productive asset.  They had started with the river itself and it was commonplace to see handfuls of gold dredged from the bed of the Amazon changing hands in the hotel foyer.  Already, cattle ranching had begun and soil erosion was adding to the silt burden of the Solimões.  In the 1960s the main links were by river and air.  Talk about superhighways has now come to pass.  The north-south Trans Amazonian highway passes through Manaus and there is a connection from this arterial road to Belem.
 
At Manaus, we joined the research vessel Alpha Helix and headed upstream for the expedition’s destination, a small island at the confluence of the Rio Negro and the Rio Branco. Here there is a meeting of the waters in miniature.  The two rivers have contrasting chemistries, offering two fresh water ecosystems in which to study the various ways aquatic organisms have adapted to these differences.  ‘Evolution in freshwater’ was the theme of our expedition.
 
The Alpha Helix
 
The Alpha Helix was a modern, ocean-going, research vessel with laboratories, which provided both standard and specialized equipment. The ship was constructed and equipped so that was it was possible to place a biological research laboratory in any part of the world. Through the aid of this vessel physiologists and biochemists could carry on research programmes, with both sophisticated laboratories and other logistic support, in geographical areas where many investigations would otherwise be impossible.
 
The idea for this ship and its design originated with Dr. P. F. Scholander of the Scripps Institution, and at his suggestion it was designated as a National Facility, for use of scientists from the United States and elsewhere. It was built with financial support from the National Science Foundation and was managed by Scripps.  Our team was drawn from the USA, Canada, France, Denmark and Brazil.
 
The boat was a converted Pacific tuna trawler about 130 feet long. Its hull had been strengthened for use in Arctic ice, and was air conditioned for use in the tropics.  It had modern navigation and communication equipment, and in addition to the well-equipped laboratories, it carried collecting gear, and prefabricated shore laboratories, which could be set up and used to increase the research capacity of the ship. It also carried a number of small workboats powered by outboard motors and a 24-foot cabin cruiser for more extended side trips. The design provided a large, fully equipped laboratory on the main deck.  For our purposes a small flying boat was also available to deliver mail, although during my stay it was seldom airworthy.
 
In this relative comfort, isolation, and exotic environment, ten scientists at a time could obtain a productive period of experimental work on organisms not easily available otherwise, as well as the stimulating company of their colleagues, all specialists in their own areas. Imagine ten scientists sitting around the breakfast table discussing yesterday’s observations and last night’s experiments. Before starting the day’s work they step out on the rear fantail of the Alpha Helix, which is covered with aquaria and cages of animals and specimens brought in during yesterday’s collection. Then back into the air-conditioned lab for their experimental and analytical work. The morning activity is interrupted briefly by lunch, and the lab work or animal collection continues until just before the evening meal when again, imagine ten scientists in deckchairs gazing westwards towards the setting sun as it sinks through a towering mass of thunderhead clouds, each lost in his own thoughts.  Dinner was followed by a seminar and further work in the lab. Apart from visiting the group that was allocated the prefabricated hut on the sandbank, there was no going ashore for walks through the jungle, which was impenetrable.  I managed to join up with a bat expert from the University of Florida and was thereby able to visit clearings by the river at dusk where the bat nets had been set up.  This was the height of the rainy season and the river was at its maximum height.  Looking back, a small error in navigation or a failure of the outboard motor could have had us totally lost, drifting in a mass of islands looking in vain for the small pinpoints of light that indicated the presence of the Alpha Helix, the only haven in hundreds of square miles of a watery wilderness. 
 
The “Alpha Helix” was in a very real way a measure of America’s economic success from four centuries of decimating its northern woodlands and prairies.  As a generous but extravagant gift to the world it was an unsustainable gesture to pure science.  Cocooned in my air conditioned segment of United States urban culture, living on thick steaks and frozen vegetables, every so often I had to remind myself that the life expectancy of the local Brazilians in their small riverside clearings was in the mid forties.  The nearest hospital was a day’s journey down river and for most of the native inhabitants of the Amazon there was no access to medical services at all.  One of our local animal catchers with pneumonia was cured overnight with one or two shots of our antibiotics. If we were not there he would, more likely than not, have died.
 
The Rio Negro
 
Even at noon, the river was so black that at a depth of a few inches light penetration was only one-tenth as bright as light on its surface. At two feet it is only one-hundredth as bright; at six feet. there is no light at all. Fish had evolved a non-visual communication system that consisted of making a language based on electrical clicks.  One of these fish caught in our nets turned out to be a new species of fresh water stingray. 
 
Unlike the Amazon’s clear-water tributaries, the Rio Negro does not originate primarily in mountains flowing rapidly through relatively narrow channels, but meanders sluggishly across flatland, jungle and swamp areas. Each year at flood stage it overflows its banks, while draining some 253,000 sq. miles. A Texan told me, that its tributaries covered an area almost as vast as that of his home state. In the process, its waters dissolve untold quantities of plant juices and tree sap. These function as a natural insecticide and are responsible for the river being relatively free of water dwelling insects.
 
The jungle
 
My first impression of the forest was something of a let down.  I expected to see a riot of tropical flowers, parrots and at least hear the howls of spider monkeys.  Superficially it resembled quiet, neglected overgrown British woodland. However, the insects did not disappoint.  They were everywhere and provided a quiet, steady background of humming, squeaking and chirping throughout the day.
 
On closer inspection almost every tree was a different species.  This points up the biological diversity of the region, which is staggering when you concentrate on a local study of any group of animals and plants in detail.  Settling down to butterfly collecting for example, it is usual to see around 300 different kinds in a day. On a good day you might count between four and five hundred, and you would not have to travel more than a third of a mile in any direction to see them.  Although there are many species, there are not many individuals.  This accounts for the jungle’s low visual impact.   Although it is possible to collect more individuals of a given family of butterflies in a day than the total number of species in the whole of North America, the bag would comprise no more than half a dozen specimens of the commonest species and a single specimen would represent most of the rest.  Butterflies, bats and rodents are particularly diverse and represent a surge in biodiversity that occurred in response to a regional burst of evolution of plant life.
 
The science
 
My short stay on the Rio Negro changed my academic mind-set and future career path.  I went to the Amazon as a technology orientated biochemist to work on the chemical evolution of Amazon freshwater stingrays.  As it is presently understood, rays go back through the fossil record some 400 million years, surviving at least four global mass extinctions that caused the loss of 80% of the planet’s larger animals.  Taxonomists and others endlessly debate the particulars. Although they pre-date our own evolution by hundreds of millions of years, our distant relationship with the rays can be traced through our blood chemistry.
 
The evolution of life from a single starter cell, something like a bacterium, is written in the composition of the fluids of our cells and the blood that bathes them.  Their chemistry tells us that we are descendants of aquatic vertebrates and are able to survive on land because we can make the substance urea to package our waste nitrogen for excretion.  In contrast, our aquatic ancestors used ammonia for this purpose, a much simpler but more toxic substance for land dwellers because of the limited amounts of water available to flush it out of the body.  The freshwater rays of the Amazon are a key species in these respects, because their marine cousins have high levels of urea in their blood which stops them becoming dehydrated in the high salt environment.  Its function is to keep the body fluids in balance with the high concentration of sea salts in which, as obligatory ocean dwellers, they are immersed.  It was my task to unravel this mystery. My conclusion was that a common ancestor of the rays with a salty blood, first evolved in the sea, where it excreted ammonia.  A new form evolved which entered freshwater and coped with the lower salt content of rivers by lowering the salt content of its blood. It then learned to make urea and was able to return to the sea using urea to concentrate its blood back to the level in other marine animals. The rays of the Amazon were the outcome of a fourth bout of evolution and had been able to re-enter the river system, no doubt adapting to the massive flows of fresh water into the ocean environment, by ceasing to make urea.
 
Regarding the ecology of these fish, even today there is still a lack of adequate information on their life histories for most species of the family, which prevents precise assessments of their conservation status. In general this highlights a gap in the ecological knowledge of the expedition because all of us were either biochemists or physiologists.  The ecology of the river was a closed book.   Now, there is direct evidence of human impact on the rays, including habitat degradation from river damming and mining, as well as the ornamental fish trade, pressures that have led to a growing concern for the survival of several species. So far, five of Amazonia’s freshwater rays have been cited in the international ‘Red List’ as threatened species.
 
This was my main project, but I also took the opportunity to find out why turtles are able to survive, buried in mud at the bottom of the river without oxygen, and studied what triggered the legendary ferocious behaviour of the Red Piranha.  In both of these projects I was slipping away from laboratory experimentation towards the realm of ecology.
 
Surprisingly, because of the limited time available for preparation and execution, the trip was very productive in terms of the research, but more importantly in the long run it began a process of connecting me with a greater scheme of things. Sitting high in the prow of the Alpha Helix, gazing through the incoming multicoloured storm clouds towards the Andes, I learned to see myself as part of a gigantic web of life.  I began to lose the fetters of the western worldview, which since the first Neolithic farmers has regarded humans as separate and above Nature. We do not really need close proximity to jungles to appreciate this, but it is easier there in the presence of so much to wonder at.  Losing ourselves in the heady aroma of sun-warmed bracken of a Welsh hillside, paddling through the lap of ocean waves or delighting in watching small birds chatter and play, can loosen the narrow worldview and bring us closer to Nature and to a more fundamental human nature. At the core of oneness with Nature are the spiritual, ethical and moral questions about who we are and how we want to live in the world.
 
Becoming more myself
 
Looking back I can see that I was really only becoming ‘more myself’ because, although I could not articulate it at the time, my boyhood collections of bees and butterflies made when cycling through the Lincolnshire Wolds was really my fundamental mind set.  It was diverted into studying the mechanics of life through an academic education, which stressed the importance of working at the new chemical frontiers of biology with the best mentors that you could persuade to take you on
 
In Amazonia I was but a tiny speck out-numbered by Other Beings.  They carried the message that people should always be conscious that they are part of the natural world, inextricably tied to vast complicated biophysical systems that sustain their lives. Although I hardly touched the forest’s time scale of life there were signs everywhere that it was in constant flux.  A seed germinates and a stunted seedling battles for decades against the dense shade.  Then the buttress roots of some ancient tree fail and it falls, letting a shaft of light strike the forest floor.  The long suppressed seedling suddenly enters into the full vigour of delayed youth, grows rapidly from sapling to maturity, declines into the uncertainty of senility through many centuries, dropping millions of seeds upon the rotting debris of its own ancestors, only one of which ripens another generation. 
 
Any other way of looking at Nature that encourages us to believe we are separate from it is likely to reinforce environmentally irresponsible behaviour.   Being in the Amazon forced me to quickly recognize and honour nonhuman Nature as a world we did not create, a world with its own independent, nonhuman reasons for being as it is. The interests of people cannot be identical to those of every other creature of the earth.  To take the opposite attitude is bound to foster irresponsible behaviour. In reminding me of the world we did not make, the Amazon raised profound feelings of humility and respect.  These are lessons for confronting our fellow beings and the earth itself, helping us set responsible limits to human mastery.  Places with wild things are, symbolically at least, where we should focus our education and discover practical ways to try to withhold our power to dominate.
 
Wallace Stegner once wrote of:
 
“the special human mark, the special record of human passage, that distinguishes man from all other species. It is rare enough among men, impossible to any other form of life. It is simply the deliberate and chosen refusal to make any marks at all. . . . We are the most dangerous species of life on the planet, and every other species, even the earth itself, has cause to fear our power to exterminate. But we are also the only species which, when it chooses to do so, will go to great effort to save what it might destroy”.
 
Up until the 1960s the myth of Amazon was encapsulated in its vastness.  It is so immense in all respects that it appeared that we could somehow leave Nature untouched by our passage, but this is an illusion.  As living beings, we cannot help leaving marks on the world and the more people multiply the bigger the marks.  Our dilemma is to decide what kinds of marks we wish to leave. In the broadest sense, the Amazon teaches us to ask whether the Other must always bend to our will, and, if not, under what circumstances it should be allowed to flourish along with our interventions. In the 1960s, destruction of the region’s wildness was already evident in the large-scale logging, damming and dredging, with no thought for the Other. But this was just a continuation of what had begun when the first Native Americans crossed through Panama about fifty millennia ago.  When Europeans founded Belém, thousands of years of slash and burn had made its mark through incorporating the forest into the human food chain.
 
When we contemplate the wildness of other beings of land water and air we find their Otherness compels our attention. In forcing us to acknowledge that they are not of our making, that they have little or no need of our continued existence, they recall for us a creation far greater than our own. In the diversity of the Amazon, we need no reminder that a tree has its own reasons for being, quite apart from us. The same is less true in the gardens we plant and tend ourselves: there it is far easier to forget the Otherness of the tree.  Indeed, one could almost measure wilderness by the extent to which our recognition of its Otherness does not require a conscious, willed act on our part.  Wildness is more a state of mind than a fact of Nature, and the state of mind that today most defines wildness is wonder.  The wonder is that we are part and parcel of the Earth, small but numerous pieces of its cycles, successions and dependencies. 
 
Musing about these things on the prow of the Alpha Helix, I felt I was close to the life of the native South Americans, most of who had long ago been dispossessed of our island anchorage.  Yet I was in a place where the white-tailed deer browsed the life of trees into its own life, reincarnating the wildness of the trees in its own form. The hunter killed the deer, its entrails fed the trees where it died; at home it feeds the hunter’s body, and in feeding his body the trees and the deer feed the one billion bacteria that inhabit three inches of his gut; they feed the one million spirochetes that live in his mouth; they feed the brontosaur-like mites that thrive by devouring the secretions on his eyelashes.
 
From the trees his womenfolk took branches to make the basket that carried the forest’s berries home.  When he died, his friends and family buried him, and he fed the trees and the berry bushes that feed the quetzal birds that spread the seeds.  He fed the children of the deer that fed him and his body’s inhabitants, and that will, in turn, feed his children. This great feeding body is still the world, countless parts and parcels that evolved together, mutually, relating in the endless dance of evolution. We are all the dust of old stars. We are the form that wildness bred to become conscious of its Self: nothing more. 
 
The aftermath
 
I flew out of the Amazon knowing that we have to educate to honour the wild, the Other within and the Other that even in our domestic habitat still exists next door.  It survives in the exotic mossy microcosms of the cracks in the pavements as much as the exotic that lives three thousand miles away, where even forty years ago it was already ceasing to exist.   Before I left for South America I was in discussions with the Wellcome Foundation to head up a pharmacological team in their Beckenham laboratories.  I was also in contact with the University of Guildford about its vacant chair of biochemistry.  Back home I realised my real interest was in the coming of age of ecology, a phrase that was first used by the media in 1970.  Early in that year a photograph taken from outerspace showed our world as a cloud-enshrouded ball surrounded by endless empty blackness.  By that time I had accepted the chair of zoology in Cardiff, a department overflowing with ecologists, and was developing new cross-subject courses and research strategies for living and working on an overcrowded planet.  This area of conservation management that was in its infancy in the 1960s has determined the destination of many of my students.  My own research shifted from the study of how hormones interact with receptors in their target organs.  Our organs are miniature
versions of the Amazon Basin and I began to investigate how cells in organs know their neighbours and whether or not they should be, say a muscle, a nerve cell or a cancer cell.  This led me to define a new field, which I called ‘cellular ecology’, which applies to the growth of embryos, cancers and the aging of organs.   By interfering with the signals passing between cells that control this balance of partition of the body’s resources it was possible to change the cellular composition.  In particular, it was possible to stop cancer cells growing.  This idea of internal complexity now dominates the modern view of a tumour; we now believe that many, and perhaps all, malignant tumours have at least two classes of cells: cancer stem cells and the bulk of the tumour. But, the tumour recruits other cells to assist it. Depending on the tumour type, these could include cells to build new blood vessels and fibres, which become the tumour body.   Other interactions may depend on the tumour type.  Again, this was a more or less direct outcome of my time on the Alpha Helix.
 
Another, totally unexpected experience that stuck to me was the protective attitude of the native Amazonians towards animals.  Even those that were dangerous or poisonous were not treated as enemies.  In the 1980s I was invited to become a member of the government council that was tasked with setting up a national organisation to care for the Welsh environment.  I was able to develop a research programme aimed at understanding how individuals define their own
value orientations toward wildlife and biodiversity, how these value systems have been shaped by regular interaction with nature within a rural setting, and whether these rural residents view their value systems as distinct from other population groups.
 
While insights into the complexities of rural environmental values are interesting in an academic sense, they are also highly relevant from an applied perspective. Specifically, land managers would be wise to be recognise the local values associated with species richness and biodiversity, thereby better allowing placement of management costs/benefit discussions within the most appropriate management framework for local residents. This attitude of care does not only apply to wildlife but also the management of the large amounts of wastes we add to the global food chain in town and farm.  In other words, consideration of place-based value systems should be incorporated into discussions of land management practices and policies that support biodiversity over the long-term.  This is the main theme of cultural ecology, a subject which developed out of work I did with the Cambridge University Examination Syndicate in the 1980s to bring wildlife and habitat management towards the centre of the school curriculum.
 
I moved on to chair the UK Conservation Management Consortium, where I am setting up demonstration citizen’s heritage networks to show how it is possible for communities to use the internet to share information on their heritage assets and communicate their findings and management plans.  In this context, values that individuals associate with wildlife and biodiversity are many. Some individuals view wildlife through a utilitarian lens, emphasizing nature’s material benefits as derived by humans. From a very different perspective, individuals may attach a spiritual reverence for elements of the natural world emphasizing an ethical reciprocity between humans, other creatures, and Nature more generally.
 

Communing with wildness

 
Looking back to those days when environmental threats had first begun to expand beyond the fear of nuclear war, which in the late 1950s was a real possibility, to include the impact of car emissions, solid waste, toxic metals, oil spills and even heat, it is obvious that reason has not compelled us to respect and care for wild Nature, and we have no basis for the belief that it will in the future.  The theory of evolution connects us to the natural world, explaining how and why we are a part of Nature. The idea of progress through economic development, on the other hand, projects a series of short-term political programmes for increasing family wealth.  There is no long-term destination.   I remember whilst carrying out research at the Plymouth Marine Laboratory just prior to the Amazon trip, hearing talk about the limited capacity of the world’s oceans to absorb human-produced carbon dioxide.   Now global warming is accepted as the major threat to the economic well being of our descendants.  All the science of climate change was in place in the 1960s, but it had not been connected with the destruction of civilisation based on burning fossil carbon. 
 
Philosophical arguments are notoriously incapable of compelling human beings to alter their behaviour.  We are left with the vital importance of residency in wild Nature to produce knowledge of that wildness as the most practical means of preserving the wild. What we need now is a new tradition of the wild that teaches us how human beings live best by living in and studying the wild without taming it or destroying it. Such a tradition of the wild existed.  It is as old as the Upper Palaeolithic when human beings were always living in, travelling through, and using lands we now call wilderness; they knew it intimately.   It is the tradition of the people that first populated the Americas, a tradition that influenced Taoism and informed major Chinese and Japanese poetic traditions. Most of us, when we think about it, realize that after our own direct experience of wildness, it is art, literature, myth and lore that have contributed most to our love of wild places, animals, plants, even, perhaps, to our love of human wildness, which is now only expressed for most people in sex.  It was the sum total of myth, folklore and sheer beauty of ducks, swans and geese that converted Peter Scott from hunter to protector and artist-recorder, making him the ‘patron saint of conservation’.  For in wildness we respond to the sights and sounds aeons older than any of us.  These wild legacies stir the imagination to produce the language we so desperately lack, the medium so necessary to communicate a shared vision.  This is the role of art, literature, lore, myth, and fable.  The valleys of the Ganges, the Nile, and the Rhine yielded their art based on local Nature that was created by people who lived there. Most of Amazonian art is on a lesser scale and was made of perishable materials such feathers from many species, including the scarlet and blue and yellow macaws and toucans, and materials including snakeskin, plant fibres, bark, nut shells, insect casings, seeds and plant fibres.   I have only seen native art in museums, where it is portable and intended to decorate, enhance, and empower the human body. It also represents Nature, totemic animals, deities, myths, and culture heroes.  The environment is expressed in the brilliant luminescence of headdresses, masks, and ornaments decorated with bird feathers, delicate pottery used for serving food and drink during festivals and rituals, fibre and wood dance costumes, and fine textile tunics. Some of the decorated costumes and ornaments were worn by shamans during curing rituals, chiefs displaying power and authority, initiates participating in rituals into adulthood, and hosts and guests of community feasts.  Most of these cultural roles for art are extinct.  In 1990, there were 220 distinct native groups in the Amazon basin, by 2005 only a hundred or so groups remained, about 100,000 people, who were still practicing traditional lifestyles. The rich surroundings of the forest dwellers provided all their needs. They have been replaced by landless settlers from the urban slums with no knowledge of how to handle a jungle without trees.

 
This gap in our social evolution reminds me that we are now part of an urbanised international community and need a new art of “becoming and being through Nature” This phrase defines the process of Experiential Ecopsychology.  To take this path towards Nature, Sylvie Shaw says we need quiet reflective moments to:

 
“…. open up a path of communication to the wider world where we can get in touch with our inner Natures and begin to understand who we really are. In this way, being through Nature is a time of healing and restoration. “Becoming through Nature” assumes that the earth has something to teach us about ourselves and our relationship with it”.
 
Engaging with the process of picturing Nature in literature and art is to gather attributes of ourselves highlighted in the hardness of rocks, the slipperiness of fish, the piercing eye of an eagle and the animalness of a fallen tree. These pictures say we are just one among many other beings sharing a minor planet.  The metaphors then become messages for replacing talk of maintaining our authority willy-nilly over Nature, by a gentler more self-effacing ethic towards managing our authority in favour of other beings of land, water and air.
 
I will finish with the music of Heito Villa-Lobos, regarded throughout the world as the foremost Brazilian composer of the 20th century.  Villa-Lobos used his creativity and the unlimited cultural resources of Brazil to discover new textures and rhythms in music, and adopted Impressionistic techniques and Brazilian folk music. Villa-Lobos was a troubadour; through his exuberant imagination he was able to express the sentiments of an entire nation, which was made up of immigrants from Europe, the Negro slaves from Africa, and the indigenous natives. Uirapurù (The Enchanted Bird) is based on several Amazonian myths about a legendary bird that sings an enchanting song deep within the rain forest. The Indians considered it the king of love and young men would seek it in groups.  In Bachianas Brazilieras he makes the human voice mimic the chatter of birdsong in the forest.  “As Tres Marias” is the smallest of a group of three short piano pieces. They were composed in his later years when he was deeply involved in music education, and reflects his concern with children and how to communicate with them sharing their joys and aspirations. The collection is based on a well-known folk story in Brazil, which is roughly translated as follows:
 
 “Once upon a time, there were three little girls, the three Marias of the earth, who romped and played in the countryside of Brazil. They were happy and gay and the best of friends. Always smiling, they travelled the path of life together. So that this trinity might be served as a perpetual symbol for humanity, they are preserved as eternal stars in the heavens to brighten the way for other children of our planet”.

 
The Alpha Helix was well stocked with records of Villa Lobos music.  Whenever I hear it I am transported back to the Rio Negro where I experienced in a rational and very direct way that separation, the boundary between ourselves and other people and between Nature, and ourselves is illusion.
 
http://www.ecopsychology.org/journal/ezine/experiential.html

Making mindmaps of Nature

June 3rd, 2007

This is a kind of coda to my previous blog and was prompted by a visit to the Welsh fairy tale castle called Castell Coch (the Red Castle), recreated by the celebrated High Victorian architect, William Burgess for the fabulously wealthy third marquess of Bute, John Patrick Crichton-Stuart, in pursuit of their vision of the Middle Ages.  
 
I had been reading David Lewis Williams book, The Mind in the Cave, which had opened up ideas about prehistoric cave art being an ecological mind map.   That is to say the paintings of herbivores and their predators, produced by Stone Age communities in dark caverns tens of thousands of years ago, were part of a survival toolkit to make sense of their tribe’s dependence on a wild and uncertain food chain dominated by bloody carnivory and cross-clan rivalry.   I was therefore primed to see the rooms of Castell Coch, stuffed full of colourful beings of land, water and air in cosmic harmony, as a Victorian expression of animals as symbols of human frailties and dependencies.   This is very evident in the iconography of the vaulted drawing room.  At the apex is a starburst of butterflies, which move in a procession down the ribs through the realm of stars to the Earth’s biosphere filled with birds in flight.  The whole symbolises Nature’s rich fertility and its inherent transience. 
 
The Welsh pictures are creations of anonymous craftsmen working in the spirit of Catholic Medievalism and therefore comparable to the fresh spiritual world of the Upper Palaeolithic, where scientists and artists were one and the same person.  They remained so until the Renaissance.  Only then did ‘art’ begin to break free of mysticism and emerge as highly personalised expressions of individual freedom of thought and action. 
 
This comparison across many millennia also highlights the persistence of worship as a mystery to be participated in.  Our Palaeolithic ancestors gave their hearts and minds seamlessly to pictorial expressions of their being at one with the cosmos.  We, their descendants, give our hearts to the love, awe and beauty we have for ‘the other beings’ of Nature around us, and we bend our minds to understanding how to tap into Nature in order to secure for ‘ourselves’ an ever more comfortable life. Our divided modern personality at its extremes envisages art and science as separate poles of human endeavour, whereas in the Stone Age, being religious was as natural as wanting to find out how to hit a piece of flint to make an effective arrow head.  With the passage of thirty millennia, splitting flint led inevitably to the mechanics of splitting atoms.  In our atomic age, for those who care to look, the universe can be explained without the need for divine intervention. In looking for a supernatural force, one would predict aberrations from natural laws. But despite the evidence we might hope to find, the net balance of energy in the cosmos appears to be near zero. Scientists have yet to detect any input at the point of origin or anywhere else. There is no clear fingerprint of God. The Big Bang is entirely within the realm of natural possibility. Life on Earth is a marvellous cosmic circumstance.  Although a rarity perhaps in such a vast universe, many rarities would be expected to occur.
 
Making art is on a par with making a spiritual life.  Both are natural behaviours aimed at reinforcing the realm of human consciousness, which is the major evolutionary distinctiveness of primate evolution.  In this respect, things of the mind have not really changed for humankind since the Upper Palaeolithic.  People cannot be argued into or out of a belief in spiritual mysteries.  D.H. Lawrence encompassed this truism in his poem, Terra Incognita written at the height of a human commitment to industrial development powered by coal.
 
There are vast realms of consciousness still undreamed of,
Vast ranges of experience, like the humming of unseen harps,
We know nothing of, within us.
 
Oh when man has escaped from the barbed-wire entanglement
Of his own ideas and his own mechanical devices,
There is a marvellous rich world of contact and sheer fluid beauty,
And fearless face-to-face awareness of now-naked life;
And me, and you, and other men and women,
And grapes, and ghouls, and ghosts and green moonlight,
And ruddy-orange limbs stirring the limbo
of the unknown air, and eyes so soft,
Softer than the space between the stars.
 
And all things, and nothing, and being and not-being
Alternately palpitate,
When at last we escape the barbed-wire enclosure
Of Know-Thyself, knowing we can never know,
We can but touch, and wonder, and ponder, and make our effort,
And dangle in a last fastidious fine delight
As the fuchsia does, dangling her reckless drop
Of purple after so much putting forth
And slow mounting marvel of a little tree.
 
We 21st century beings are not in a different relationship with Nature.  There is ineffable subjective mystery and there is objective scientific inevitability.  But, facing a potentially disastrous collision with the global outcome of an ever-expanding carbon economy, we have to concede there is really no cosmic separation between being and not being.   Gods cannot mediate in the human food chain, of which mind, soul and spirit are an ungodly expression of the steady state of human metabolism.  We burn like a candle flame.  We drink of mother’s milk.  Materials are added and the human flame burns more brightly.  Then the balance between addition and subtraction wavers until the flame goes out.  Mind, body and environment throughout are one.
 
Glen A. Love, in his essay on ecocriticism, defined the untenable separation of mind and body as:
 
“a dualism in which the mind, soul, or spirit retains an august autonomy derived from God or some sort of numinous stand-in, and entailing an immaculate conception in which the mind (as a “blank slate”) was assumed not to have been violated by anything so gross as a body-or as Richard Dawkins has termed it, a “survival machine.”
 
He goes on to say that in reality, there is not and never has been such a thing as “the environment” separate from ‘mind’.   Nothing special “surrounds” human consciousness. Our substance cannot be distinguished from its “surroundings.” There is only one earthly entity and it comprises day-to-day chemical flows into and out of the biosphere as part of an integrated planetary system that includes everything from the degradation of a rock particle and the growth and reproduction of a microbe to Albert Einstein creating the theory of relativity.
 
Castell Coch
http://www.castellcoch.info/
 
Ecocriticism
http://www.logosjournal.com/fromm.htm

Beings of land, water and air

June 3rd, 2007

Supertanker planet Earth
 
Parsifal is an opera in three acts by Richard Wagner. It is loosely based on a 13th century epic poem of the Arthurian knight Parzival (Percival) and his quest for the Holy Grail.  An important episode occurs when Gurnemanz and Parsifal enter the mighty hall of the castle of the Grail. Gurnemanz is a kind of father-figure to young Parsifal, who stands by the door as if bewitched.  Gurnemanz says:
 
“Now observe well, and let me observe,
if you are a fool and innocent,
what knowledge may be divulged to you”.
 
The world has never been in greater need of ‘witless fools’, that is to say of people so described by the holders of conventional wisdom because they are promoting knowledge that runs against the grain of commonly held ideas.  Only by taking a stand against conventional thought will it be possible to discover the holy grail of sustainable development.  The goal is to be able to retain our 20th century comforts whilst releasing our grasp on the combustion of fossil carbon, and yet continue to hold our hard-won joy, admiration and one-ness in Nature. James Lovelock is one such lateral thinker who has likened us as a species to the crew of a supertanker, where the helmsman has gone to sleep and awoke to find his vessel heading straight for a rocky coast ten miles away.  The only solution is for us to scramble into a lifeboat and hope for a good landing.  There is no doubt that our international consumer civilisation is on a collision course with the physics of global warming and we have gone too far to reverse engines. Lovelock’s solution is to switch from carbon fuels to nuclear power.  The hope is this will lessen the impact of climate change and that Nature will show us the way to sound moral values when we are protected from her ills by harnessing atomic energy, the renewable cosmic mother of the universe.
 
Running up against global warming if we stick relentlessly with a carbon economy will not be the end of planet Earth, but it will be the termination of human civilisation based on burning carbon to maintain our energy supply.  Long before the next millennium, according to current socio-climatic models, Southern Europe will be a desert and the offshore islands of the United Kingdom will become a haven for economic migrants driven westwards to partake of the declining Atlantic rainfall. The Sahara Desert is marching northwards and has already reached Spain and Portugal. 
 
Return of the dry jungle
 
It is important to appreciate the fear of the unknown that dominated our species in its direct day-to-day conflict with the environment until coal-driven industrialisation began to spread Nature’s bounty in the 19th century.  This long held human fear of environment is encapsulated in the term ‘jungle’ with its many disturbing meanings, such as a land densely overgrown with tropical vegetation, an impenetrable thicket, a dense confused mass, a jumble made up of many confused elements, a bewildering complex or maze, a place or milieu characterized by intense, often ruthless competitive struggle for survival.  It is the survival of the fittest in the dry jungles of politics and multinational corporations that come nearest to what many people imagine will dominate international relations if we have to return to our pre-industrial fight with raw Nature.   An impoverished environmental arena for this contest is already in the making.
 
The first official warning to the European helmsmen of the international community came from the United Nations in 2003.  It drew attention to the fact that drought and deforestation had emerged as two of the major causes of desertification in Europe. Perennial trees or crops and seasonal ones, help maintain vegetation cover on the land throughout the year so as to prevent wind and water erosion. The vegetation helps keep the moisture level on the ground as well as under-ground, thus decreasing aridity. Conversely, forest fires and droughts contribute to erosion, land degradation and eventually desertification. The 2003 warning is encapsulated in the following statement from the UN.
 
“The heatwave scorching Europe and the ensuing forest fires will put the affected regions into greater vulnerability to desertification. According to a report by Radio Free Europe yesterday, forest fires in Croatia, Portugal and Spain alone have swept more than 250,000 hectares of land during the recent heat wave in Europe
 
In Portugal, this adds to a total of 215,000 hectares of land devastated by fires so far this year, or 7% of Portugal’s total 3.3 million hectares of woodland. Already more than one third of its land is at risk of desertification. In Spain, 31 percent of its land is under serious threat of desertification. Eighty-seven percent of the territory in Italy responded positively to vulnerability to desertification.
 
Agricultural productivity due to prolonged drought and heat among Europe Union member states is already expected to lower output by about six percent from last year.   With forest fires and land degradation, however, agricultural productivity is expected to drop further, if left unchecked.
 
Nevertheless, these trends are not expected to abate soon, as the World Meteorological Organization (WMO) predicted that extreme weather conditions might increase in the future”.
 
In fact, the first international warning had been sounded a decade earlier from the distant eastern borderlands of Eastern Europe.  In 1993, President Ilyumzhinov of the Kalmyk Republic declared a state of emergency in response to a major deterioration in the local environment. The crisis resulted from intensive land degradation and a shortage of water, together with the increasing human load on the natural environment.  It coinciding with a decline in the health of the population and falls in both life expectancy and the quality of life. These, in turn were perceived to threaten the gene pool of the Kalmyk people – and dramatically the new phrase ‘ecological ethnocide’ was invented to highlight the situation.  Kalmykia now contains Europe’s first desert.
 
In the light of these recent accelerated trends towards desertification, Europe will share the fate of North Africa.  Here, since prehistoric times, human factors have had a dominant role in desertification, with over-grazing, over-farming, misuse of irrigation and the unsustainable demands of a growing population all contributing to environmental degradation.   Abandonment of marginal agricultural lands is an important contribution to desertification.  In Europe this socio-economic process started during the 1950s due to the industrialization of the countries involved along with an increase in the cost of cultivation, a decrease of profits and the changes in the trade regulations. There have also been social incentives, which encouraged the farmers to move to urban centres more attractive to them. By 1990 between 10 and 20 percent of agricultural land in the Mediterranean countries was abandoned.  Whether an abandoned agricultural land will move towards recovery or desertification depends on the state of the land at the time of its abandonment and on what follows afterwards.  Some kind of environmental management is essential.
 
By 2005 the United Nations University International Network on Water, Environment and Health, warned that more needed to be done by the international community to combat desertification. Drylands, which range from “dry sub-humid” to “hyper-arid” regions, make up more than 40 percent of the world’s land surface and are home to two billion people. The largest area stretches from Saharan Africa across the Middle East and Central Asia into parts of China.  Most of Australia is also classified as drylands, along with much of the western U.S., parts of southern Africa, and patches of desert in South America.
 
The report concluded that that up to 20 percent of those areas had already suffered some loss of plant life or economic use as a consequence of desertification.  It said that global warming was likely to exacerbate the problem, causing more droughts, heat waves and floods.  Desertification has also been linked to health problems caused by dust storms, poverty and a drop in farm production, with infant mortality in drylands double the rate elsewhere in developing nations.  The problem causes dangerous changes to the environment on a global scale, the report warned, with dust storms in the Gobi and Sahara deserts blamed for respiratory problems in North America and damage to coral reefs in the Caribbean.  Scientists estimate that a billion tons of dust from the Sahara is lifted into the atmosphere each year.  This is the return of the dry jungle where the fight to stave off uncaged Nature is renewed.
 
The human mindset behind the unstoppable momentum of ‘Supertanker Earth’ is encapsulated in the words of the economist George Reisman: 
 
“Thirty years ago, the land under the house I live in, in Southern California, was empty desert. Had I wanted to sleep in the same location that my bedroom now stands on, I would have had to bring a sleeping bag, take precautions against rattlesnakes, scorpions, and coyotes, and hope I could find a place for my sleeping bag such that I wouldn’t have rocks pressing into my body. If it rained, I would get wet. If it was cold, I would be cold. If it was hot, I would be hot. Going to the bathroom would be a chore. Washing up would be difficult or impossible.
 
How incomparably better is the environment provided by my house and my bedroom. I sleep on a bed with an innerspring mattress. I don’t have to worry about snakes, scorpions, or coyotes. I’m protected from the rain, the cold, and the heat, by a well constructed house with central heating and air conditioning. I have running water, hot and cold, a flush toilet, a sink, a shower, and a bathtub, in fact more than one of each of these things, and I have electricity and most of the conveniences it makes possible, such as a refrigerator, a television set, a VCR, and CD and DVD players”
 
In other words, the human brain is hard-wired to take the easiest options for a more comfortable life.  Reisman was actually responding to the environmentalists who encaspulate the problem of world development in terms of the loss of diverse wildlife habitats, which they say should be sacrosanct, irrespective of human wants, because of their intrinsic value.  He goes further in his condemnation of their policies to combat global warming:
 
“All advice, all policy recommendations emanating from the environmentalist movement must be summarily rejected unless and until they can be validated on the basis of a pro-man, pro-wealth, pro-capitalist standard of value. Such a standard will never imply such a thing as the destruction of the energy base of industrial civilization as the means of addressing global warming.
 
The environmental movement is the philosophic enemy of the human race. It should be treated as such. If we value the material well-being and, indeed, the very lives of billions of our children and grandchildren, we must treat it as such. We must treat environmentalism as our mortal enemy”.
 
Environmentalism is being posed as the destroyer of civilisation.
 
Caging the savage
 
On August 8th, 2006 the following message was posted by ‘Prodigal Son’ to the oildrum.com forum discussing the question as to whether nuclear power is a viable option for our future energy needs.
 
“Civilization is a good thing. It makes this forum we’re posting on possible. The fact neither you nor your mother died when you were born is another pretty good aspect. Lights, books, and readily available food are also quite nice.
 
Can civilization be made better? Yes. Is ‘American’ civilization flawed? Yes. Is ‘turning’ to some romantic notion of being ‘one’ with the Earth by embracing fantasy notions of how ‘primitives’ lived a solution to our problems? No.
 
Mother Nature is a cruel bitch that has inflicted misery and death on mass numbers of people. I’m glad she’s in chains. Mother Nature is like a cow. You lock it up so it doesn’t shit all over the barnyard, but you don’t keep it so chained up and stressed that it produces bad milk.
My point? A happy medium can be established”. 
 
The fierce aboriginal bottleneck through which the U.S.A. was birthed is forcibly described by Captain John Smith in his first-hand chronicle of the 17th century expedition that established the British settlement of Jamestown: no romantic he!  His was an art-free, beleaguered community.  Art came with the romanticising that followed successful harvests and extermination of native opposition to the invaders. 
 
In time, the European exposure to the jungle’s lethal secrets moved to Africa.   Joseph Conrad in his novella ‘Heart of Darkness’, based on his experiences in command of a steamer on the Congo River, describes the uncomfortable contact of Europeans with an unmapped tropical Africa.  He also explores the theme of darkness lurking beneath the uncharted surface of even “civilized” persons.  A similar message had been painted by Hieronymus Bosch and created by Goya, in his engraving ‘The sleep of reason brings forth monsters’.
 
“Going up that river was like travelling back to the earliest beginnings of the world, when vegetation rioted on the earth and the big trees were Kings. An empty stream, a great silence, an impenetrable forest. The air was warm, think, heavy, sluggish. There was no joy in the brilliance of sunshine. The long stretches of the waterway ran on, deserted, into the gloom of overshadowed distances”.
 
Conrad was aware that aboriginal cultures are not pervaded by harmony and spiritual interconnectedness with environment.  This is a superficial New Age image of tribal societies.  The paradise myth was reinforced by the discovery of painted animals of hunter gathering societies expressed as cave art, and was given as an explanation of the mysterious Adena serpent mounds in North America.  In contrast, the reality of humanity’s wrestling match with Nature was expressed in the Mythic art of the settled cultures of ancient Egypt, where cultivated land was called the gift of the great Nile   Hellas was known as woman and mother.  In Russia, the homeland was called it the mother-provider. Losing soil fertility was equivalent to a national disaster.
 
Art and environmental well-being
 
Ever since one of the sub-groups of the apes became human, our social evolution as Homo sapiens has gone hand in hand with inventions to improve human well-being.  Artistic endeavour was one of the first attempts to understand the pressing environment by giving it order in the mind.  Arguments still rage around the precise meanings of Upper Palaeolithic art, but there is general agreement that it was symbolic of the need to understand and codify conflict in the ecological setting of the Stone Age, where feeding a family involved participating in the surrounding violence of predation and tribal conflict.  The creation of a spirit world was a key step in social adaptation.  This world of the mind encompassed the large mammals of the Palaeolithic environment as artistic metaphors for the survival strategy of small bands of hunters dependent on carnivory.  The current unifying concept is that cave art is the outcome of trance-induced, supernatural journeys of shamans whose goal was to look into the life of things and reveal how their adherents should behave to survive. Painting a damp rock surface in the flickering light of a tallow flame was not an expression of joy in Nature.  The making of pictorial mindmaps of humankind’s relationships with the environment was then a vital part of the Homo sapiens survival toolkit produced in response to synesthetic experiences heightened by sensory deprivation in narrow rock passages and black cavernous chambers.  The view is gaining ground that synesthesia-phenomena are the basis of artistic creativity.  There is a spectrum of its expression, from a norm scattered among the mass of the population to rare persons with hallucinatory powers, such as Bosch and Goya.  Most works of art are created at the ‘normal’ end of the scale.  In contrast, Munch’s description of his state of mind that gave birth to ‘The Scream’, a pictorial metaphor of primeval fear, points to hallucination as the source of his imagery.
 
“I was walking along a path with two friends – the sun was setting – suddenly the sky turned blood red – I paused, feeling exhausted, and leaned on the fence – there was blood and tongues of fire above the blue-black fjord and the city – my friends walked on, and I stood there trembling with anxiety – and I sensed an infinite scream passing through Nature.”
 
The ultimate expression of social evolution is the inventions of science, which provides us with space and time to integrate with Nature. Also, just as the roof and walls of a house shelter us from the deadlier moods of the elements, the scientific classifications of Nature shield us from our fears of a wilder kingdom: the chaos of the unknown.  Prehistoric art is bound up with the psychological meaning of homeland as a symbol of the unconscious. Its pictured bulls, bears and big cats represent dreams about untamed primitive instincts. Horses symbolise the gentler side of their ecosystem.  The caging of Nature by European artists only emerged a few centuries ago in Medieval art, where plants and animals, real and imagined, where used as symbols and illustrations of Nature’s potential fertility, beauty and its transience.
 
Thirty millennia after the first rock paintings were made art is still the province of human dreamers.  The French painter Henri Rousseau, a confirmed urbanite, captured the wonderful mystery of the beings with which we share planet Earth by caging them in dream paintings such as La Charmeuse de Serpents 1907.
 
Gregory Tozian when reviewing the paintings of the contemporary environmentalist artist Alexis Rockman recently took a more prosaic view of musing on Nature:
 
“Humans drift off to sleep better each night knowing that their species, alone, has been dubbed the crown of creation. There’s some comfort in the notion that the cockroaches will disappear from Eden-or at least from beneath the kitchen sink-with a few strategically placed squirts from the right aerosol can”.
 
Rockman’s work, like science and cave art, is concerned with ordering Nature, but with a disturbing message for the future of humankind.  Through his tapestries of hybrid, warring and mutated species he ultimately ask us what really is our relationship to Nature, to the plants and animals we are eradicating at breakneck speed.  He says his artworks are information-rich depictions of how our 21st century culture perceives and interacts with plants and animals.  They are commentaries on the feedback between new cultures and the future direction of natural history.
 
His painting ‘The Farm’ depicts the explosive advances in genetic engineering within the history of animal breeding. The image is a wide-angle view of a cultivated soybean field constructed to be read from left to right. The image begins with the ancestral versions of the narrow range of animals, the cow, pig, and chicken that make modern life possible.  The story pans across to an informed speculation about how these creatures might look in the future. Also included are geometrically transformed vegetables and familiar images relating to the history of genetics. Rockman says he is:
 
“interested in how the present and the future look of things are influenced by a broad range of pressures- human consumption, aesthetics, domestication, and medical applications among them. The flora and fauna of the farm are easily recognizable; they are, at the same time, in danger of losing their ancestral identities”. 
 
Many would admit that they have already lost their connection with this ‘growing to kill’ aspect of the domestic human food chain, which was a frequent bloody experience for the ancestors of most people only a few generations ago.
 
Rockman’s work is an expression of moral naturalism, which takes the view that moral systems are explained in terms of the social or biological properties of humans interacting with many living beings in Nature. Cave painting tells us that making art is a fundamental biological characteristic of being human.  In this evolutionary sense art has a purpose and serves a human need.  The expression of a personal view of Nature in the form of a work of art satisfies a human need by generating awareness that we are part of Nature in everything we do, from planting grain to painting a house.  Art therefore serves the preservation and survival of our consciousness.   In this respect, art is something next to religion or science, representing an order of behavioural values in the mind of the artist.  In the words of the naturalist Thoreau the big test of a philosophy is whether it helps us to solve the riddle of everyday living: “How to live, How to get the most life”.  For this test it is more important to discover the real facts of an artist’s life than peruse any of his works of art.  In this context, no artist has been more scrutinised for environmental credentials than Gauguin.
 
“Art is an abstraction,” Gauguin wrote, “as you dream amid Nature, extrapolate art from it.” Gauguin sought to re-enchant the world through his visions of the biodiversity of tropical islands.  In ‘Matamoe (Death, or Landscape with Peacock 1892) he creates an exotic Garden of Eden.  Verdant shades of greenery rise layer upon layer from the foreground up the sky.  A fruit-bearing palm tree crowns the scene and a lush, impenetrable forest growth surges in from the left. Earthy yellows and oranges break up the verdure, like almost living lava flows. In the middle ground, a vision of a toiling native appears to be chopping twisting, serpentine-shaped tree limbs. Behind the figure a nearby fire sends up a thick white cloud of smoke. Further up and back, two figures walk past a thatched native hut. The image is oddly still, yet pregnant with invisible South Sea heat.  A pair of peacocks strut in the foreground. The painting has also been called ‘Sleeping Eyes’, possibly weaving a connection between the male peacock’s tail feathers and the symbolic presence of death. The image states many of the contradictory and enigmatic tendencies in Gauguin’s art: the rich, complex colour palettes, the blending of “savage” (non-European native) and Christian symbolism (jungle as garden of Eden) in visual rhythms.  They express a pictorial idealization of happiness-noble, self-unaware, sexually self-possessed natives. Gauguin did not identify himself as a “savage,” neither at home in metropolitan Paris or in the relatively un-Europeanised native settlements of the South Pacific.  He painted dreamscapes, seeking less to find than to create a vision of earthly paradise.
 
In contrast, Henri Rousseau  (1844-1910), another dreamer and contemporary of Gauguin, was as a city bureaucratic, reflected in his nickname, “the customs official”. An employee in the Paris customs bureau he never left Paris.  Yet he worked his way into a position among the Parisian artists who were renewing the European art world at the turn of the century. It was a difficult journey. For years the art world derided his untaught icon-like figures, simple landscapes and, in his late phase, exotic jungle scenes inspired by picture books. However his “naive” compositions became an emblem that piqued the interest of the avant-garde. Rousseau’s jungle paintings consisted of ornamental variations of plant leaves, among which he set brilliantly coloured predators, natives and naked beauties. In so doing, he defined the intuitive principles of design and composition, which subsequent avant-garde artists had to work out for themselves with great effort. Ultimately winning recognition as an uncompromising modernist, Rousseau inspired comparison with Derain, Cezanne, Matisse and Gauguin. He became acquainted with Apollinaire, Delaunay, Picabia, Brancusi and other influential figures in the Parisian art world; in 1908, Picasso held a legendary banquet in his honour. Today, ‘Rousseau’s myth’, a fascinating mixture of primitive idyll and parallel universe of the mind, holds a secure place in an urban dreamland.
 
Environmental art and future humankind
 
After the Palaeolithic, the beings of land, water and air have always inhabited the dreaming human brain.  Initially they were bound up with the myths of gods who had to be placated to keep the sun in the sky, such as the bloodthirsty plumed serpent of the Aztecs.  Other legends were comforting and sometimes humorous, such as Arachne the Greek spiderwoman, who was punished because she tried to rival the gods.  Now, via the film character of Tarzan, who could speak to animals, pictures of Nature have become urban wallpaper through countless television programmes.  Post-tribal artists have entered the global market in domestic pictures.
 
By-passing the images of popularist environmentalism, in the 1960s, new direct connections between art and Nature developed and became among the characteristics of contemporary art. This is referred to as ‘Earth art’, a movement of artists with wide ranging goals, but all employing such materials as stones, mud, and leaves. Many earthworks, some constructed on a vast scale, are intended to help us to better understand Nature. Some often point out artists’ desires to understand, conquer, and control natural processes. Through this movement the distinction between art and Nature became increasingly blurred.
 
A good example of earth art is the project Art of the Desert – Holy Cartography and Land-Art.  It is a creation of Mauricio P. Bedoya a Colombian architect.  This regionally acclaimed UNEP approved project can be classed as a latter day romantic approach towards the aesthetic, spiritual and environmental enhancement of the daily lives of the Wayuu, a global aboriginal ethnic group in northern Colombia. This tribe has come off badly in its encounter with multinational investment in the search for natural resources.
 
Bedoya’s artistic endeavour is nevertheless considered a benchmark or point of initiation in studying the impact of deserts and desertification on other aboriginal communities elsewhere in Latin America and rest of the world.  Based on extensive interaction with the Wayuu it may be taken as a general model pointing out that people have used art to emphasise their dependence on other beings of land, water and air since time immemorial.  It can be taken as the art of unsustainability.
 
Following close on Earth art, as part of the search for sustainable development, came the conjoint rise of environmental ethics in the 1970s and discussions began about Nature as an independent source of moral values, rather than a mere stage for moral life which derived its value from relations among humans. A view was taken that Nature might have independent moral value; much like persons are thought to have such value, and that Nature can be an active participant in a morally virtuous life.  But for this to happen all great philosophers in history have believed that no spiritual progress could be won in the midst of the distracting corrupting pursuit of material comforts.  Even today, economic simplicity is thought to be crucial for people to tap into pagan animism in an age of social fragmentation.  However, all national governments are committed to on-going economic development powered by a mix of renewable energy, including nuclear power, and fossil fuel, providing it is coupled technically with the fixation of the carbon emissions.  The role for environmental art is, as stated in the manifesto of greenmuseum.org, to advance creative efforts to improve our relationship with the natural world.  The goal is to inform, inspire and connect people through environmental art whilst encouraging the creation of new work that serves both communities and ecosystems.  To achieve this goal, art comes in line with other human behaviours that aid the preservation and survival of our consciousness in the coming age of sustainability. This equivalence of behaviours was perceived by Daniel Conrad writing on the topic of aesthetics in science and art: 
 
“Consider again things that invoke feelings of beauty (music, poetry, painting, Nature, mathematics, cosmology). They all have at least this in common:
 
·         a structure (including texture and detail) that provokes and challenges specific parts of the mind:
·         the parts that perceive and interpret, that make sense, that draw out meaning and pattern from initially random input, that creatively organize and make sense out of a chaotic universe.
 
And this provocation occurs through an implied or explicit transformation, even if it is just a simple transformation of paint into an image, or a metaphor in a poem, or a melody from a sequence of sounds”.
 
Transferring Nature from the imagination to a rectangular two-dimensional canvas cage fulfils Daniel Conrad’s critieria to make sense out of our place in a chaotic universe.  In the 21st century it can fulfil a fundamental need is to bring our private economy close to Nature’s economy.  Thoreau described the response in this way:
 
“I derive real vigor from the scent of the gale wafted over the naked ground, as from strong meats, and realize again how man is the pensioner of Nature.  We are always conciliated and cheered when we are fed (such) an influence, and our needs are felt to be part of the domestic economy of Nature.”
 
For most people, a picture in the style of a Gauguin reverie, a Rousseau jungle or a medieval tapestry serves the same purpose.  They satisfy a human need for a mystical experience in our global pro-man, pro-wealth, pro-capitalist culture that from the Enlightenment has been built to protect us from Nature by the application of rational beliefs and actions.
 
 
James Lovelock:Nuclear power is the only green solution:
(http://www.ecolo.org/media/articles/articles.in.english/love-indep-24-05-04.htm)
 
Settlement of Jamestown:
(http://www.nationalcenter.org/SettlementofJamestown.html)
 
Kalmykia in transition:
http://casestudies.lead.org/index.php?csp=17
 
Ecoart:
http://www.greenmuseum.org/generic_content.php?ct_id=263
 
Contemporary jungle art:
http://www.davidmillerart.co.uk/jungle_art_prints.htm
 
The Wayuu:
(http://www.geocities.com/jayuir/wayuu_en.html)
 
Tarzan: Images of engulfment:
http://www.transparencynow.com/engulf.htm
 
Earth honouring paintings by Susan Cohen Thompson:
http://www.creativecreek.com/art/index.html
 
Paintings of Alexis Rockman:
http://www.organicanews.com/news/article.cfm?story_id=102
 
George Reisman’s Blog on Economics, Politics, Society, and Culture:
http://georgereisman.com/blog/2006/11/standards-of-environmental-good-and_16.html
 
Jungle’s lethal secrets:
http://www.tierramerica.net/2001/0422/iarticulo.shtml
 
The jungle art of Conrad and Rousseau:
http://mural.uv.es/rosegar/HEART%20OF%20DARKNESS.html
 
Vision on the rocks:
http://www.sciencenews.org/pages/sn_arch/10_5_96/bob2.htm
 
Art and synesthesia:
http://www.doctorhugo.org/synaesthesia/
 
 

Gardening is dwelling

January 29th, 2007

In order correctly to define art it is necessary, first of all, to dismiss it as simply a source of pleasure and beauty and to consider it as a primary condition of human biology.  To be artistic involves the use of skill and imagination in the creation of objects, environments, or experiences, that when they are perceived by others, create social bonds by linking people together in the same feelings.   A work of art then, is any human production which causes the receiver to enter into a certain kind of relationship both with its maker and with all those who, simultaneously, previously, or subsequently, receive the same emotional response from it.  It is an infection of feelings.
 
Leo Tolstoy was the first person to define art in this way as a universal feature of human behaviour.  In What is art? first published in 1896, he defined art as any human activity that a person selects from the babble of day-to-day living because it transmits an emotion that inspired the person producing it to creativity.
 
“We are accustomed to understand art to be only what we hear and see in theatres, concerts, and exhibitions, together with buildings, statues, poems, novels. . . . But all this is but the smallest part of the art by which we communicate with each other in life. All human life is filled with works of art of every kind – from cradlesong, jest, mimicry, the ornamentation of houses, dress, and utensils, up to church services, buildings, monuments, and triumphal processions. It is all artistic activity. So that by art, in the limited sense of the word, we do not mean all human activity transmitting feelings, but only that part which we for some reason select from it and to which we attach special importance”.
 
In other words, artistic activity is an expression of selfhood that evolved for bonding in groups, and through the ages has been an indispensable feature of human existence for the well-being of individuals and society.  The vehicle for transmission is anything deliberately created with the intention to affect the feelings and thoughts of others with the aims of changing their mood, challenging their understanding, inspiring them to be creative or giving a visual identity to their environment. 
 
Turning environment into art was the role of the traditional genre of landscape painting.  The idea that gardens were an art form came from Alexander Pope, who, in 1734, suggested that “all gardening is landscape painting. Just like a landscape hung up”.  This idea was claimed by artists in the 1960s when many stopped merely representing the land on canvas and made their mark directly in the environment.  This was a human instrumental attitude to nature exemplified by the monumental approach of artists like Michael Heizer and James Turrell.  Their bulldozers were the chisels of Eco art sending a message about  the scale of human engineering of the land.   By contrast, the work created by people who call themselves environmental artists demonstrates a weaker instrumental attitude that may be called human-centred. Some reclaim and remediate damaged environments, restoring nature in artistic and often aesthetic ways.
 
Contemporary environmental artists such as Lynne Hull, interpret nature to inform us about its processes, or about environmental problems we face.  They interact with habitat forces, creating artworks affected or powered by wind, water, lightning, even earthquakes.  Their message is educational. We should re-envision our relationship to nature by adopting new ways to dwell in harmony with ecosystems.  Dwelling, in this context, means living with a set of complex interactions between ideas, people, nature and structures.  This is a form of earth art whereby artists can have the same complexities of encounter with space as the people who make gardens.    Mental constructs they hold in common chime with spiritual and creative impulses emanating from Eastern philosophies, which are physically rooted in the chaitya of Buddhism.   They all imagine a fresh stream of inflowing ideas will ‘condition the dwelling places of man and his mode of life and expression’, ‘which will supersede the old and build the “new house” in which humanity will live; cycle after cycle and civilization after civilization’.  When Siddhartha Gautama, the prince who was to become Buddha Shakyamuni, came across the region of Uruvela he was struck by its beauty and peaceful setting…the pure clear waters of the Nairanjana River flowing gently between beautiful banks, verdant woods, and its seclusion and distance from turmoil. Seeing all this, Siddhartha’s mind became exceedingly calm and it became his dwelling place to attain enlightenment. What the Buddha was to see and do here were the first scriptural guidelines for the siting and design of Buddhist monasteries, temples and gardens.  
 
In Buddhism, a chaitya is any sacred place (tree, spring, lake etc.) within which a burial place is sited.  The term stupa was originally applied to a burial place but many stupas do not contain relics and the term is now used for any Buddhist shrine with a circular mound form. Stupas are frequently placed on hills and the upward journey to reach them symbolises the journey to heaven. One of the greatest stupas is at Barabudur in Java.  It is situated in a long, fertile valley, on top of a small hill, nestling against a protective backdrop of mountains. The whole valley is thus perceived as a community art form.  Its fields are the nave of the chaitya; the hill the stupa’s pedestal; and heaven lies above its arched ceiling. Pilgrims moving through the chaitya to climb the hill, position themselves in the wider world and through their religion they negotiate their relationship with the cosmos.  The Buddhist term vihara originally meant the pleasure garden of a monastic precinct.  It later came to denote the monastic dormitory and hall, but the connection between cultivating and dwelling was crucial.  Barabudur is nothing less than a symbolic representation of ‘humanity in the Universe’, applying knowledge that evolved to cultivate crops for survival to create pleasure gardens for religious contemplation.  
 
The Buddhist monastic garden was probably the origin of the ‘stroll gardens’ in India, where walking around a temple symbolizes circling the spiritual centre of the universe. India’s stroll gardens were adapted by the Chinese, who decorated their gardens with symbols of the Buddhist universe, purifying the mind with each encounter. The history of garden making in Japan goes back to the 6th century, when hill and pond gardens were introduced from China and Korea, where aristocrats gathered to enjoy poetry and games alongside a stream. Japanese Zen monks further developed gardens into a highly intellectual art over hundreds of years of temple gardening. They emptied their minds of worldly distractions and came to know themselves by dwelling in their gardens sparsely ornamented with nothing more than rocks and fragile, sinuous marks in sand. 
 
So, from early times gardening became the production of a representation of a dwelling place in a strongly spiritual sense; a temporary changing aesthetic, where plants came under partial control amongst a range of symbolic objects to communicate a new sense of being.  A garden represents these connections in the same way that paintings and photographs can produce ephemeral moments of intimacy and enlargement of our lives.  Growing things for pleasure produces a dynamic sacred dwelling place created in a combination of love, care and imagination.  As the plants grow, a garden becomes a symbol of our being part of the planet in a very intimate way.  With the passing of the seasons a garden produces a realisation of self as nature changes alongside fixed material objects, which is expressed in poetic ideas and imaginative play.  This defines gardening for pleasure as a fundamental aspect of human behaviour.  Biologically, we are at one with the bower bird, which, depending on the species, produces a space ranging from a circle of cleared earth with a small pile of twigs in the center, to a complex and highly decorated structure of sticks and leaves, into and around which are placed a variety of objects he has collected. The bird will spend hours carefully sorting and arranging his collection, with each thing in a specific place. If an object is moved while the bowerbird is away he will put it back in its place.  A biological nuance, and a concession to the evolution of human consciousness, is that the bird bower is built to attract mates, whereas, we produce our ‘garden bowers’ to express selfhood and also to bond mentally with humanity and dwell in a wider context of cultural ecology.
 
At the end of a day in the garden a new arrangement of nature has been made, which speaks of personal effort and struggle with the depth and limitations of cultivation.  The outcome is a creative expression of personality and individuality through caring for nature yet making sure it does not subvert our planned process of creativity. For most people, gardening is making sense of what is available in terms of space, greenery and opportunities to make compatible material creations.  The aim is to compile images in arrangements that are not views, but loose groupings, artistically composed.   Gardening is an emotional encounter with the land, involving touch amongst other senses.  The final ownership of what has been produced is sensual.  It is a temporary encounter with our planetary home to organise a small portion of its surface and grasp the freedom to grow for pleasure in a dynamic encounter with the limitations and opportunities of the local habitat.  We fill a space with meaning in our own way, always changing it as we explore it with memories, ideas, accumulated experiences and practice.  This is how a garden, alive with secret vibrations, becomes both a work of art and a dwelling.
 

Environmental education

January 21st, 2007

We have come a long way in a very short time from a point in human evolution where ecology and culture were as one. Looking back less than a century we see fading images of native peoples with lives that revolved around the circling year. Their demands were made on a regional ecosystem in which they moved from site to site according to the richness of place and season. At the extreme, whole communities migrated to find maximum abundance through minimum work.   Having alternatives and choosing only the resources that were plentiful meant that no single species became over-used.  These were societies at one with ecological patchiness. Biodiversity meant abundance, stability, and a regular supply of the things that kept them alive.  Management of resources meant the management in families of hunting and collecting.  The key elements of culture were flexibility of resources and the mobility to find them. All education was environmental education, which was needed to instil the practical skills necessary to apply biology of human inclusivity to local ecosystems.  Place names tell where plants could be gathered, shellfish collected, mammals found, fish caught or reeds harvested.  Then, agrarian fixity replaced native mobility, and this separated people from ecology through ideas of property, wealth and, above all, fences. Education to exploit nature instilled the practical skills necessary to sustain permanent settlements, maximise productivity, and transport commodities for profit.  As world development gathered momentum, demands for resources met through applied science replaced requests for deities to support family and community.
 
Nature has always seeded values in society because it comprises the outcomes of creation in which we know we are an integral part of a unique cosmic wholeness.  This is why nature has to be taken seriously as a third partner in the business of development along with labour and monetary capital, because human history and natural history are part of the same comprehensive cosmic process.  It is therefore an important task for educationalists to develop a new biology of qualities and inclusivity.  This stands in sharp contrast to the old biology of exploitation that emphasises competition, selfishness and survival, and is encapsulated in the myth of the selfish-gene.  Its applications are to realise the five points of the Berne Draft Resolution about ‘rights of nature’, which is really an educational manifesto for non-violence towards the environment.

 
·        Nature-animate or inanimate- has a right to existence i.e. to preservation and development.
·        Nature has a right to the protection of its ecosystems and of the network of species and populations.
·        Animate nature has a right to the preservation and development of its genetic inheritance.
·        Living beings have a right to life in accordance with their species, including procreation, in the ecosystems appropriate to them.
·        Interventions in nature need to be justified….
 
Local consumption now has global implications and in 1974 the United Nations called upon all interested bodies to promote ‘learning for living‘ so that people and business could become communities of stakeholders in local plans for sustainable development.  Learning for living means growing up in a community where learning is a neighbourhood participatory process dedicated to families and individuals taking responsibility for the quality of their own environment.  Their roles are as families, employers, employees, producers, consumers, and taxpayers, functioning as one community whilst sharing ideas and experiences among the millions populating the earth.   The local management of sustainable development requires everybody taking up their rights to understand fully the necessity of the economy of which they are a part.  This means that learning should be targeted towards a personal body of knowledge focused on gaining an awareness of environmental obligations to others, and to the natural world.  The culture of a community is a dynamic association of livelihoods, skills and environment. Participatory involvement requires a broad understanding of how environment, economy and community are integrated.  In particular, information is required about who benefits from the fruits of work, who benefits from what is bought and sold, and the degree to which consumerism enhances or degrades the local environmental inheritance. This neighbourhood knowledge system is then applied to support a local culture of ecological collaboration in conservation management systems for sustainable development.  These target the environmental impact of the circulation of goods, people, raw materials, messages and money.
 
In 1977, the UK Department of Education and Science suggested that reasonable expectations of such a knowledge system were that citizens should:
·        view their neighbourhood with an eye both appreciative and critical;
·        understand something of the processes of their physical world;
·        have a basic knowledge of their local biodiversity;
·        understand something of the local economy, technological planning and political process, which affect community livelihoods and use of the environment;
·        have a degree of insight into environments of other communities, livelihoods, lifestyles and predicaments;
·        understand something of the interdependence of communities and the nature of their resource bases;
·        develop attitudes of concern towards their neighbourhood and the neighbourhoods of others;
·        have a basis on which to participate in decisions affecting their neighbourhood environment and view their actions as part of the cultural history of the community;
·        know about the policies of local non-government agencies;
·        participate in grass-roots input to national decision-making. 
 
Unfortunately, the adoption of a UK national curriculum dedicated to passing examinations set within traditional subject divisions, has obscured the fact that traditional subjects are inadequate navigational aids to support the 1977 expectations for a citizen’s curriculum. It was an opportunity missed.  
 
Another disadvantage of the old subject divisions is that they are barriers to holistic systems thinking.  Industrial exploitation of natural resources involves many production lines, blending and separating in multipinnate schemes, often of great complexity, which eventually converge as goods and services.  Consumption in a supermarket economy, which is alienated from neighbourhood, is represented by diverging connections from far distant producing agencies that converge on collections of households. 
 
One of the first examples of the need for the educational system to produce a mind-set and confidence for crossing traditional academic boundaries were the practical problems of establishing the Weija Reservoir in Ghana. This water storage project, created in 1977 on the Densu River, is approximately 116 km long.   The objective of this massive scheme was to provide a water supply for more than two million inhabitants of the rapidly growing city of Accra.  To obtain a practical body of knowledge applicable to evaluate the impact of this enterprise required assembling an information database encompassing the following topics:
 
·        National Debt;
·        population growth;
·        migration;
·        sacred land;
·        agrochemical runoff;
·        soil erosion;
·        eutrophication;
·        flooding;
·        extinction of indigenous communities;
·        bilharzias disease;
·        flooding;
·        population growth;
·        urbanisation;
·        water-borne waste disposal;
·        costs of water treatment;
·        donor politics.
 
This list shows the diversity of specialised information required for learning about local interactions between communities and their ecology.  Only this broad approach can produce an understanding of how people position themselves in the landscape in order to obtain a steady input of natural resources.  In a pre-industrial setting, stability of sedentary communities was maintained through a flow of information and skills between generations to turn these resources into goods and produce an economic surplus.  This ecological view of society invokes the notion of ‘carrying capacity” defined as the maximum number of people that can be supported in a specific environment for a given mode of production.  Major limitations occur when a population increases, either through immigration or indigenous reproduction, beyond the limits imposed by the local economic carrying capacity.  This type of cultural crisis is exemplified by the fate of the Easter Islanders.  For modern urbanised societies, crises occur when the flow of resources is no longer adequate to provide jobs for the existing population.  The concept of a cultural trajectory describes these contemporary economic upheavals in terms of a rise and fall of regional cultures based on changes in the market for locally produced goods.  The local economy fails either because the resources are eventually exhausted, or customers are lost to competing communities offering cheaper and/or better products.  The U.K. communities of Lowestoft, South Wales and the Isle of Bute exemplify cultural trajectories experienced during the last one hundred years.  The end of the industrial mass netting of fish by Lowestoft’s fleet of trawlers came in August 2002.  It marked the demise of the British fishing industry that at one time was the greatest in the world.  Similarly, the South Wales coal mines, for a brief period at the turn of the 19th century, supplied most of the world’s energy needs.  Now only one pit remains out of scores that supported hundreds of thousands of miners in the coal valleys.  The Isle of Bute was once the annual holiday centre for tens of thousands of families of Clyde ship builders.  They were transported in their masses by train and steam-powered paddleboats to every point on Bute’s east coast that could support a pier head.   This profitable tourist trade collapsed with the advent of cheap mass air transport to Mediterranean resorts, a trip that guaranteed a reliable combination of sun, sea and sand for less than the cost of a traditional British seaside holiday.
 
These examples illustrate general principles of rapid economic change, which leave local communities having to attract new sources of income against a legacy of social deprivation.  The next phase of economic development requires global flows of capital to the cheap labour market.  The first post-coal business cycle in South Wales was large-scale Japanese investment to manufacture electronic goods.  Now these businesses are moving to the cheaper labour markets of Eastern Europe.

 
It was a recognition that new holistic curricula with economic case histories were needed for coping with living on a crowded planet that led, in the early 1980s, to the creation of the subject of natural economy for the Cambridge International General Certificate in Secondary Education.  A team of academics and schoolteachers invented the new subject to encompass all of the diverse interdisciplinary and cross-cultural traffic of information required for education about the dynamics and issues of world development.  Natural economy was defined as the organisation of resources for production and envisage as being complementary to the well-established subject of political economy that deals with the organisation of people for production.   To create a syllabus, the group took a systems thinking approach to humanity’s position in the evolution of life.  It started with the concept of nature “as including systems behind the existence and arrangement of matter, forces and events, that are not controlled by man, but of which man is a part”.  Natural systems are complex and unpredictable.  They include all environments in which plants, animals and microbes interact with local rocks, soil and climate.  Physical laws govern the orderly interplay between the various parts and these interactions define our planet’s economies of materials and energy.  They involve the heat energy of its core; the kinetic energy of its rotation; the thermal energy of climate; and the food energy of plant, animal, and microbial life cycles. Natural economy therefore sets the scene for the study of industrialisation as a global account of materials and energy supporting human production.  We are part of three interlocking component economies; the planetary economy, which describes effects of the earth’s energy of heat and motion; the solar economy, which describes effects of solar radiation; and the animate economy, which describes the effects of materials and energy flows on populations of organisms living together in ecosystems. We are part of nature and our existence as a species depends upon drawing a continuous supply of resources from the three global economies. 

 
As the subject of natural economy got underway within the International Baccalaureate, there was a gradual realisation by teachers that the concepts of ‘nature’ and ‘natural’ owe much to human cultural history, of which mass production technology has occupied a relatively small segment.  To accommodate this, their course materials began to gravitate towards a systems view of the interaction between society and environment.  Also, the teaching of natural economy was influenced by the educational outcomes of the 1992 Rio Environment Summit.  In particular Agenda 21 defined the principles of sustainable development to maintain economic growth of technological societies.  The Local Agenda 21 was placed at the forefront of local planning in communities and it was envisaged that class work in schools serving these communities could help bring these plans to fruition.

 
Humanity has gained much from its invention of urbanised technological societies.  There can be no going back to primitive ways, and education for urban sustainability, in addition to concentrating on ways of using less, has to develop a biology of inclusivity where creative forces and the created world are not separate or distinct from our day-to-day lives.  Rio encouraged education to carry a message that all forms of life have an intrinsic value and meaning in relation to the tapestry of their ecosystems.  In particular, education for sustainability has to be grounded on a science of qualities that emerge from interactions between parts of organisms, and between organisms and environment.  These qualities are also the basis of the sacredness of particular outcomes of evolution in both species and ecosystems, so that we are linked with bonds of sympathy, mutual recognition and respect to the dappled spots on the coat of a deer, the whorls of a sunflower, and the cracked glaze of a raku pot.  These all have a unity as expressions of the principle of emergence from chaos of unpredictable order and beauty of which art is an important expression.
 
Art as culture has always aimed at making sense of our ever changing and fraught relation­ship to the material world.  This was clearly stated by the pioneers of abstract art who had an optimistic belief in a future that would be characterized by the ‘spirituality’ of all relationships in nature. The British abstract sculptor Barbara Hepworth drew her ideas from the random shapes in rocks and pebbles, and the standing stones of prehistoric cultures.  In this respect she said: “I am the landscape” and produced works by which she could affirm her own existence and her own mortality. She was in effect cultivating an awareness of intrinsic values in nature.  This has been highlighted down the centuries as the importance of education through art, from Plato to the influential British art critic, Herbert Read, who in the 1940s restated the ancient idea in his book “Education Through Art’.  The importance of teaching the aesthetics of nature is that it makes people reflect on ideas of what is natural and what parts of the environment we all hold and value in common.  Miriam Rothschild in her book  “Butterfly Cooing Like a Dove” made a very personal effort to carry conservation of the environment with its scientific heritage into the literary sphere.  The following quotation is from Rothschild’s book.  It indicates the grace of literary style that can be combined with carefulness of natural observation.  It expresses the continuity of the natural world, and kindles a desire to celebrate and conserve the commonplace life cycles of plants and animals, which define a sense of place. 

 
“There is something profoundly moving and delightful when, for the first time, a young pigeon spontaneously says its piece word for word and tone perfect, a link in an unbroken chain of gently bubbling sound which has emerged from beneath a canopy of green leaves for thousands of years”.

 
Small dramas unfold in nature without us seeing them.  Water collected in the bole of an old tree stimulated a 10-year-old Lara Mair to write:-

 
“Rainwater,
Collected in the stump of a three-way tree,
Ripples
Like a transparent blanket
Shaken between two people:
Only no dust is blows up.
Tiny fragments of bark falling,
Like melted icicles,

Gently slide into the water”.

 
Her teacher says, “Recognitions are exciting and need articulating”.  Old poems, travel books, and autobiographies can resurrect a vanished perspective of how local water features stimulated literary expression in the past.  Recognising a literary connection with nature may become an expressive moment because the discovery can be promulgated to become common property. The term commons, meaning a shared place shared goods and shared values, among people and between people and the natural world, suggests that local natural settings intersecting with local communities can be a source for respect and compassion.
 
This idea of a commonality of nature was at the centre of an EC LIFE Environment Programme, which, at the end of the 1990s, funded work on the natural economy syllabus by bringing together people and business in order to cooperate in managing the community’s green commons.  This expanded the mind map around a cultural viewpoint that natural values of the environment are imparted by society to define heritage.  The teachers appropriated the name cultural ecology for this new topic tree, for a collection of on-line pages of which natural economy was a part.  Anthropologists to encapsulate the behavioural adaptations of native societies with their environments that made distinctive local cultures had first coined the name in the 1920s. 
 
Culture is a complex clutch of ideas that a particular society has adopted to live by.  Applying these ideas to religion, art and science influences the way society ‘cultivates’ nature.  For example, the intersection of religion with environment produces moral goods, which have been described as ‘sacramental commons’.  There is also a flow of ideas from our uses of nature into society, which influences culture.  This two-way interaction between environment and society is the ideational topic scaffold described as cultural ecology. Cultural ecology is a more comprehensive educational framework for environmental education than natural economy.   It presents exploitative management of natural resources to meet the needs and wants of life coupled with conservation management of natural resources to maintain their flows and protect special places of an evolving biological diversity and beauty that may be called sacred.  Its eight or so topic headings are classroom slots in a mind map that can be customised with local information, to delineate traffic in men, materials, messages, and law that makes a community’s economy grow yet remain self-sustainable through local management of its inputs and outputs.  Conservation management balances the intrinsic values of nature against its instrumental values, and cultural ecology presents preservationism and resourcism as the two interlinked social movements of world development.   Cultures differ with respect to the formal arrangements for decision-making about the environment prevailing within a definite territory and interacting with different kinds of community units.  Community is defined by local cultural practices and a common neighbourhood history.  The roles of people in social units depend on their distribution as workers within resource systems; their organisation as families and individuals through demands on resources, goods and services; their participation as activists in the process of social development; and their belief as individuals with community bonds and some kind of value system of which humanity is at one with nature and history.
 
These four economic categories broadly match the four main conceptual pillars of cultural ecology as an educational concept.  They define a community according to the ways in which it exploits resources through production and demand.  They also define its approach to social development.  Today the latter is bound up with the conservation of resources through applications of science to environmental management, and/or, working through nature as one ‘solar economy’, which includes all living things.  Within this holistic educational scheme, communities may be compared under the four headings of ‘distribution’, ‘organisation’, ‘participation’ and ‘belief’.  Distribution maps the community in relation to resources and jobs; organisation describes the lives of families and individuals; participation covers action for local development; and belief is exemplified by respect for living things and a sense of ‘place’. 
 
Nature conservation is the link between natural economy and political economy.  It is the accounting and management system of biodiversity for communities and governments; a counterbalancing response to economic development and an effort to make markets more harmonious with the dynamics of biophysical economies.   To this end, as living organisms with the rest of nature, we have to audit, protect, and manage the rest of nature upon which we depend.  We have to do this in order to match markets with ecosystems, which provide the natural resources for economic development, and are sources of the non-marketable environmental goods emanating from scenic beauty, and nature study.  There is a need to integrate environmental care and development under the guiding principle of ‘sustainability’. Furthermore, we have to promote the idea that biodiversity is still a vital stock in the human survival kit and make people in all walks of life aware of its vital importance for the future of planet Earth. 

 
Cultural ecology is the only educational framework broad enough with the necessary flexibility to support a quest to find and answer practical and moral questions about the kind of world we want to live in, what kind of environment it should be and what we have to do as individuals, families, communities and nations to maintain a technological society.
 
 

A time-place curriculum

January 8th, 2007

There is something profoundly disturbing in making a random collision with a relative you didn’t know you had.  As an epiphany it is reworking of nature that is culture.  There is an ambiguous legacy of that On the other hand, the mental impact of connecting with a long lost relative gathers up some of the intellectual disorder underpinning one’s personal time-place curriculum, moving it towards a more robust and productive ideal.  Forget the fact that our common ancestor died centuries ago.  Skip over the many generations that had swirled away in an ever-expanding gene pool from the neighbourhood where it had gently rotated since Saxon times.  We have homed to each other, Internet-sure, straight as a missile or a magnet swinging to the pole.  We have known each other forever.  We speak the same language, although we may not yet know the architectures.  This is not a matter of genetics.  The likelihood of us expressing any of the behavioural genes that brought together two young people in an isolated pre-industrial rural community is practically zero. Nevertheless without this lost love sanctified through baptisms in a tiny church, which our ancestors would still recognise, we would not be together. 
 
Their church is our time machine; its navigators are the procession of priests down the ages assiduously recording their parishioner’s rites of passage.   On entry we accept the limits to human perception and language in the otherness of countless unknowns.  Spectres wait on tapes of stone to play endlessly off the walls for those who want to listen.  It is an otherness that sits along the margins of parish books like a whisper.   Nevertheless, today’s bond is a stabilising strut in world far wider than the old closed box of extreme rurality.  It is a cultural matter of focusing a common history of family with a love of place.  As a reworking of nature it is also an ecological matter.  It adds order to a placeless post-industrial environment where day to day we stumble about in an infinite space full of messages circulating freely without fixed destination. Culture and ecology come together with a vein of spirituality because it is about possessing a place through love, a painful process unless you can share a destination on common ground. Love is also the ecological cement of family:-
 
The only way to get out of the pain of possession
and insecurity is moving toward the love of others.
The more love we give the less insecure we will feel.
The more we share the more we love.
 
All of this demonstrates how easy it is to fall into history from a platform of family and kinship.  History lives on through making kinship connections with places where significant family events have happened. Families, not kings and queens, really embody our connection with the past.  This route has a wider perspective than the school subject because it is very strongly and specifically rooted in place, but is also led through love into the weave of a wider cosmos.  According to Freya Mathews the ecological self is an expression of this oneness and interconnectedness.
 
Genealogical research strengthens the self because you have taken responsibility for revealing the development of your family and locked on to its diaspora.  Human development through evolution and social learning is a powerful cross-disciplinary framework of cultural ecology. It is a recurring theme in every realm of knowledge: the universe, planet Earth, life, human technologies and families. This theme is actually the basis of the most recent time-place curriculum in cultural ecology.  Called ‘Voyages Through Time’, it has been produced, for a one-year high school course by the SETI Institute.  It takes a cultural view of the ecological relationships between people and their natural, social and created environments.  The materials, for what is essentially an integrated science course, are presented in six modules; Cosmic Evolution, Planetary Evolution, Origin of Life, Evolution of Life, Hominid Evolution, and Evolution of Technology.   The core lessons for the modules are provided on teacher CD-ROMs, which contain instructional guidelines, science background information, IT resources as well as student handouts.
 
The essential non-scientific family/kinship portion of a time-place curriculum is missing in the SETI syllabus.   To gain an inkling of the importance of adding a kinship agenda we may turn to National Grandparents Day. This also originated in the United States when a West Virginia housewife, Marian McQuade, initiated a campaign in 1970 to set aside a special day to celebrate grandparents.   The first Grandparents Day was proclaimed in 1973 in West Virginia by the state governor.  In 1978, five years after its West Virginia inception and much lobbying, the Congress passed  legislation proclaiming the first Sunday after Labor Day as National Grandparents Day. Jimmy Carter, the homespun president, signed the proclamation.  Now, millions throughout the United States observe this event begun to meet the needs of a few concerned about the dissolution of kinship.  It is one American invention that has not yet become embedded in our calendar.  Yet traditional kinship patterns throughout the West are in dramatic dissolution today, as heterosexual marriage declines, biological and social parenthood become dissociated, and homosexual unions are legalized.
 
Twenty years ago I was involved with a team of curriculum developers who were trying to launch a Great Grandparents Day in Welsh schools.  This was as an initiative to personalise the study of history and locality as part of the time-related cross-subject classroom topics of ‘change’, ‘continuity’ and ‘citizenship’.  This project coincided, in middle age, with my first stumbling efforts to find out where my great grandfather was born.  The starting point to develop this kinship aspect of a time-place curriculum was that, as individuals, our first knowledge of ourselves is that we are alone, and our dream of ourselves is we are alone because we are unique.  Not surprisingly therefore, everyone searches for a place where they belong.  Thinking about human history as a meeting with ancestors inevitably involves attaching the imagination to places; hence I gave the report of my first excursion into the ancestry of my parents the title ‘Meeting Places’.  Its subtitle could have been ‘sharing places’ because mapping and sharing ones roots with family and friends are practical navigational procedures.  Trails we discover or create through ‘drifting’ and playful exploration of genealogical records can also form the basis of personal narratives. In this sense, a kinship narrative is part of the wider cultural environment required for the emergence and stabilisation of self-realisation.  This wider environment itself constitutes a greater self-maintaining cultural system, which we have to customise successfully in order to live and work.
 
In Ben Russell’s Headmap Manifesto, ‘the journey’ is a central idea bringing together human culture and environment. A journey is a fundamental way in which we relate to our notional lifetime achievements and to space.  Notionally, we move upwards according to our projects and achievement targets.  We move laterally in space from one place to another in a more erratic sequence. The idea of the life journey is central to our myths and stories, it is encoded in our architecture and implied in our built environment; the streets outside our houses, the paths through the woods, the networks of roads we travel, the railway tracks through our towns, the airports on the outskirts of cities, the ports distributed along every coast.  Meeting up with kinfolk sharing the family name of either of your parents is an obvious starting point to begin a headmap, but names are an arbitrary and biased beginning.  We each have two parents, four grandparents, eight great-grandparents, etc. Current technology permits us to link via DNA analysis to only two specific lines. On the Y chromosome, one’s father’s father’s DNA, going back as far as we can locate the genetic material, can be determined with a high degree of certainty. On the female side, mitochondrial DNA can link one’s mother’s mother’s mother going back as far as we can garner the DNA. So, while we have 64 great- great- great-great-grandparents, the technology allows us to locate only two of those 64, if we’re going back six generations.  But what of the other 62?   Those people are equal contributors to our genetic makeup, and we ignore them only because we do not have access to them.  In other words, it’s fine to follow one line of kinship rather than another according to the fruits of the journey.  Twin studies suggest that genes only account for 40- to 60-percent of the variation in human psychological traits.  The influence of genes is probably less because this kind of numerical summary implies a scientific certainty that doesn’t exist because of the interplay between genes and environment.  So what about the influence of non-biological parents who definitely sit in a separate kinship sequence, which governed their descent and alliance.   Fatherhood and motherhood of people not sharing their child’s genes can profoundly influence a child’s personality for better or worse, just as can blood line parenting.  Also, persons cut off traumatically and irreversibly from their genetic roots are known to have stabilised their selfhood by adopting the ancestry of an influential personality by proxy.
 
Apart from kinship, there are at least three other ‘meeting places’ in the context of establishing personal links between environment and history to discover selfhood.  These are localities where we make use of  ‘nature’, deal with ‘conflict’ and search for ‘god’.   Together with places where we can establish kinship, it is these four social pillars of cultural ecology that truly comprise a personal time-place curriculum.  The curriculum can be used to personalise the more technical pillars of cultural ecology, which deal with balancing the utilisation of our planet’s natural resources with their conservation for sustainability.  Overall, self-knowledge about this culturally endorsed cosmology encourages the search for shared values in planet and cosmos to defuse confrontations where self interest, on one side or another, is seen as a supreme virtue.
 
Practically, there is no guarantee that meeting up with a previously unknown blood relative will work out in any way.   We quickly sense how that individual experiences herself. We sense the level of that person’s excitement or the lack of it. Our instant attraction or non-attraction is automatic because our bodies and emotions respond faster than thought can take shape in words.  Each person is a unique being and we discover at this moment what the other person possesses to complement our lives. Hopefully, we sense that a union with such a person can bring new possibilities, which can make our existence richer. This is not to say this newfound person is the only one who can be in the right place at the right time. There may be others. For this reason, it has been concluded that, for each person, more than one other self exists.  Through these persons we acquiesce to love as an attachment to another self and to all worlds.  The poet E. E. Cummings expressed this time and again his poems, which celebrate saying ‘yes’ to love, sex, time and place.
 
love is a place
& through this place of
love move
(with brightness of peace)
all places
yes is a world
& in this world of
yes live
(skilfully curled)
all worlds
 
We eventually emerged from our particular shared ‘world of yes’ into the dying day of the winter solstice.  There were thoughts in common about real people of the past who had once upon a time also returned through this very door.  From a state of otherness they emerged to the view we see virtually unchanged today, mentally blinking from the numinous environment of marriages, baptisms and deaths. My immediate connection with the reality of nature is a nearby bush pressing against a small gravestone.  It has  been nourished by the bones of an infant, two hundred years old, with my mother’s name and possibly a small footloose part of my DNA.  The cosmos is represented by a transient splash of the setting sun at the end of its winter traverse; a reminder that rhythms of time affect everybody and whose celebrations were once genuinely communal. 
 
The trinity of bush, bones and sun, remind me that for human beings to flourish requires that we view ourselves within our culture as selves-within-wider-selves. Here I have to go with Freya Mathews. Maybe the feeling we call love is really the faint psychological shadow of an inner spirituality of which our oneness with the cosmos is the external manifestation.  A time-place curriculum within cultural ecology is necessary to provide the personalised ideational scaffold or mindmap to navigate from one to another.
 
Mathews, Freya. The Ecological Self (1991) Routledge
 
Russell, Ben. Headmap Manifesto (1999). Available online at http://www.headmap.org/headmap.pdf
 
SETI http://www.seti.org/site/pp.asp?c=ktJ2J9MMIsE&b=181004
 
 

Ecosacy: the ability to understand and respond to the environment

December 29th, 2006

In the late 1980s, a small group of educators in the United States set out to develop courses, curricula, and resources with implications for ‘a living in the universe story’. Their efforts cast seeds, which cast further seeds, bonding with multiples of other efforts across the world. Around this time I became involved with a UK initiative, kick-started by the Duke of Edinburgh, to create a new subject for the Cambridge Local Examinations Syndicate.  At an informal dinner party at Buckingham Palace I suggested that the mood was to create a culture, where ‘ecosacy’, the language of environment, was taught together with literacy and numeracy; all three being required for a balanced view of society. My definition of ecosacy was an ability to conceptualise the wholeness of self and environment as a set of beliefs to live by and a practical context that gives meaning and continuity to life.  To be ecosate means having the knowledge and mind set to act, speak and think according to deeply held beliefs and belief systems about people in nature as one community of beings. This means, as Scrooge’s nephew in A Christmas Carol points out, we should treat all people as ‘fellow-passengers to the grave and not another race of creatures on other journeys’


There was general agreement but no one could see a practical way forward unless there was a root and branch reform of the education system.  When the British national curriculum emerged it was just a re-jigged version of the Victorian prescription that had been designed to expand an Empire. Its contemporary aim was to maintain national economic growth between 2-3% year-on-year, for ever.   There was no mandatory architecture for the pillars of sustainable development and its associated cross-curricular topic work, which start with issues of living in an overcrowded world and centre on conservation management of nature’s assets.


I left Prince Phillip’s soiree with Angus Ogilvie, and we spent the rest of the evening in the Athenaeum where I was staying overnight.  Here we were joined by a group of senior civil servants in the Overseas Development Administration, and this chance meeting was to lead to several visits as an educational advisor to Nepal where the ODA was funding a public school, under the patronage of the Nepalese Royal Family.   The objective was to produce an educational model of Nepal as an exemplar for the new middle school subject that I was developing with teachers in Cambridge.  The subject was to be called ‘natural economy’.   Economic development was to be balanced against conservation management of landscape, wildlife and natural resources.  In other words, natural economy deals with the organization of natural resources for production.  It is complementary to political economy, which deals with the organization of people for production.


In Nepal, I first made contact with Buddhism as a religion working with the grain of nature.  Some seeds were set, and partially developed through discussions with a postgraduate Nepalese student in my department, which set me thinking about spiritual values of natural resources, an area now described as ‘deep ecology’.  By the turn of the millennium this became a small, fragmented, but committed movement on a global scale.   One focus for widespread discussion was the Earth Literacy Web, where the organisers’ questions at the Millennium indicated a strong educational sentiment at that time.


“What is Earth asking of us at this moment? What if we saw ourselves as a movement giving voice to an emerging Ecozoic era? What if we viewed Earth as a connection of webs (European, Asian, Australian, African, South American, and North American), an integral Earth Literacy “campus” with each of us and countless others invited to become a vast community / faculty of learning? What if we begin to envision and design regional gatherings over the next 5-10 years, working together to host conferences and provide immersion experiences for people interested in learning about the Universe Story in settings closer to their home regions? What if we believed that we could become part of a communion with what can only be described as a sacred purpose to create a vibrant, regenerative Earth community?”

The idea of an earth literacy web is just one of many convergences of the diverse creativity of many individuals, organizations, and institutions.  They mark a beginning to organise the task of educating people to accept, protect, and foster the remnants of our living Earth within this large cultural, cosmological context.


The idea of citizen’s environmental networks for local education and action had in fact emerged in the nineties with the lead up to the Environment Summit in Rio di Janeiro, which took place in 1992.  Two years later, on International Earth Day, I gathered a group of teachers and students on a mountain top above the Neath Valley in South Wales overlooking the biggest open cast coal mine in Britain.  The site, Maes Gwynn, was being landscaped by the National Coal Board.  It was to be re-soiled and vegetated, then fertilised with tanker loads of processed human sewage to create a country park.  We were there to reflect on where we are, what we are doing, and what we need to do in the future as we live into a revolutionary new Earth/human relationship. It soon became clear that everyone had memories of vast, unbounded skies, seas, jungles and wild animals; of mountains, deserts, infinite starry nights, underwater universes, flocks of migratory birds, exotic animals and the bounty of numberless small farms.  But they had been obtained from television documentaries. In front of the next generation, the teachers faced the shock that it was members of their great grandparent’s generation who were the last to have seen, heard, tasted, and touched the smaller, yet equally powerful wonders of nature in their Welsh countryside. From this gathering eventually came the School and Community Agenda 21 Network (SCAN), a bilingual web resource for Welsh schools to help the communities they serve with plans for sustainable development.  However, this is an optional add on and not a radical syllabus change.


A common response of teachers who have made contact with the Cambridge natural economy syllabus is, ‘I wish I had been taught this at school’.  However, since that would mean replacing at least two traditional subjects, biology and geography, natural economy has only been taken up in schools operating the more flexible International Baccalaureate, or where, as in Namibia, there was a total re-evaluation of the old subjects. Most schools are unable to ideate culture and ecology and bring them to the centre of the curriculum  


Prince Philip’s response to natural economy was a wish to see it extended to integrate with an ecological/conservation management dimension.  This challenge was taken up by the ‘Going Green Directorate’, an informal grouping of teachers across the UK, and with the help of sponsorships from industry and the EC cultural ecology has been assembled as a web-based annotated mindmap (see my blogroll).  The hope of the GGD is that this provisional interactive learning framework will help people build their own personal body of knowledge to take a political/practical stance on society’s ever-increasing ability to disrupt environmental systems on a large scale.