Imaginary Life

Episode 7: ON ETHICS Transcript

Transcript: ON ETHICS

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John and Ajay Rastogi at Majkhali Village, Uttarakhand, India.
Recorded 27.10.2019

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Tanya:

Welcome to Nordic By Nature, a podcast on ecology today inspired by the Norwegian Philosopher Arne Naess, who coined the term Deep Ecology.

In this episode ON ETHICS, Ajay Rastogi at the Foundation for the Contemplation of Nature in Uttarakhand, India, invites Dr. John Hausdoerffer, from Western Colorado University in Gunnison, USA, to speak about what constitutes Ethics today.

Both Ajay and Dr John, as his students call him, are part of an growing movement that calls for a new kind of ethics that views all places as part of our home, all generations and beings as part of our scope of responsibility, and all actions as potential expressions of human care for the world.

Dr. John and Ajay were at the Foundation’s HQ, the Vrikshalaya centre, in Majkhali village, at the foothills of the Himalayas, at the time of this recording. Every year Dr. John and Ajay lead students on an experiential Mountain Resilience Course, that is part of a longer-term Sister Cities program between Gunnison and Majkhali.

The long-term aim of the partnership is to share climate change solutions between the two Mountain Communities, and co-create a project based transformative Masters’ degree course that is both transferable and scalable.

I hope you can find time to relax and enjoy listening.

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Intro
Ajay: Hi, my name is Ajay Rastogi, and I’m joining in from Uttrakhand State of Central Himalaya. It’s a very beautiful afternoon. We have the majestic mountain views in the front, and I’m happy to have this conversation.

John: My name’s John Hausdorffer. I’m the dean of the School of Environment and Sustainability at Western Colorado University, and the founder of the Mountain Resilience Coalition, co-founder, and co-founder of the Resilience Studies Coalition, and a humble and honoured friend of Ajay Rastogi’s through our Sister City partnership between Gunnison, Colorado and Majkhali, India.

Dr. John Hausdoerffer

What are ethics?
John: For me, the ethics is different from morals. Morals or notions of right and wrong that we received from society, from elders, from family, from law, from religion, from popular culture, literature, philosophy, external claims about right and wrong. And ethics is our capacity to question, analyse, evaluate those moral claims as to whether or not we want to live our lives based on them or unsettle them and create new visions of how to live.

Ajay Rastogi at the Vrikshalaya Centre

In an outer sense ethics is about how do we know what’s good for the world beyond what’s good for me. How do we measure right and wrong beyond what’s right for me? How do we understand what brings good to any being, system or community with its own value? Whether it’s human or more than human? And how to extend our own value out into the world. But it’s also about internal resilience; What is the good life? And to me, these questions of the climate crisis, questions of social justice movements, questions of deep ecology, re-enliven in very ancient questions.

What does it mean to live a good life when seen from the point of view of social and ecological systems that sustain us from which we evolved? Of which we are a part? It’s really about the good life and re-asking old questions like “What is the world? Who are we? How are we to live?” with frameworks that come from a global consciousness about anything from our economy to the climate crisis.

And so, again, ethics is simple. It’s our ability to analyse moral claims, but it’s become really complex. Now that those moral claims involve things about ‘How driving to the corner store to get a gallon of milk might affect farmers on the other side of the world.’ These old questions are much more complicated now, as complicated as they were before.

SOUND: BELL

Ajay: The issues are far more complex. As Dr. John Hausdoerffer often has mentioned, and this whole thing of that we carried on for several decades about north south are temperate and tropics. It seems that this North-South divide is no more a clear cut north south divide, because there is a south in the north and there is a north in the south.

Every community seems legs to be fractured. And fractured so much that we have a highly multicultural societies that are evolving, multi class societies that are evolving, and to address these concerns of social equity above all, access. Access to basic amenities. On the one hand, we are seeing that the world is being destroyed.

Women transplanting of rice accompanied by a Hudikia Ball musician at Majkhali village. Photo by Dhirendra Bisht.

The biological diversity is being destroyed. The oceans are being destroyed. And on the other hand, we feel that there is a crisis of development because there is not enough water for the people. There is not enough food for the communities. So, this looks like a highly complex scenario where it cannot be just dealt with by technological solutions.

We need a certain kind of a transformation, maybe a radical change in the way we look around. I think within societies, the notions of development therefore need to be challenged.

If so few people with their affluence can destroy 90 percent of the resources of the world, or consume 90 percent of the resources of the world, how do we learn resilience to the entire society so that there is more equity and there is more ecological security? It is not just about outer resilience, but there is those of us who are privileged to have the resources. It’s also about our inner resilience to be able to share with others.

On the middle-class desire for ‘Greatness’
John: If we reduce the climate crisis to carbon emissions, we reduce climate actions to technological strategies for shrinking carbon emissions, we lose out an opportunity for growth in ourselves. And what I mean by that is that. When you look at the emergence of ecological science in the 20th century, or you look back thousands, ten, thousands of years, a traditional ecological knowledge both come with an evolution of perceiving the complexity of living systems in the human place in them and an expansion of our capacity to care for that complexity.

And I worry that when we reduce ecological problems, social ecological problems, either natural resource, quantity or tons of carbon in the atmosphere, we lose out on the opportunity for inner growth, for expanding our capacity to perceive of, and care for complexity in a new way.

Gas, 1940, by Edward Hopper

It’s really about the growth of the human spirit that I’m worried about as much as I’m worried about deforestation and loss of snowpack, I’m worried about, the commodification of the human capacity to care through just seeing the value of the natural world is quantifiable resources, reducing our role in the world to doing less bad rather than our role in the world as loving, perceptive beings.

I think that the moment we’re in is a great opportunity to work across cultures, to grow that capacity to care, and if we just frame it around carbon emission reduction by 2050 we’ve lost the deep ecology moment that we’re in.

Arne Naess reminded us to make a distinction between bigness and greatness, and I would also ask us to make the distinction between smartness and greatness. It’s nice to humble ourselves and to — think of the language here –shrink our carbon footprint, Reduce, Reuse, Recycle, Leave no trace.

But at least speaking for middle class Americans, we’re not inspired by making ourselves smaller. We want that greatness that Naess was talking about, but greatness doesn’t need to mean bigness in terms of our global impact.

Greatness can be around a great capacity to care for each other, a great understanding of ecological complexity. A great and compassionate global community.

And the alternative to big is not just shrinking ourselves. Ajay was sharing with my students the story of Lakshmi, who represents eight kinds of wealth. Ajay? So we think about richness in so many ways. You know, there’s all these kinds of richness. We’re looking at together; social capital, human capital, cultural capital, intellectual capital, natural Capital.

SOUND: BELL

A new context for old questions

John: One of the things we were talking about yesterday, Ajay and I, looking out at the Himalayas was how some of these questions that are emerging from the climate crisis and emerging from global equity and poverty are old questions. And what we were asking the students is that, you know, are they comforted by the fact that these are old questions or are they disheartened by the fact that these are old questions?

There is a concern that lack of inner resilience, that whole inside of us driving a kind of external greed that will destabilise us inside, but also create injustice in the world on the outside.

That relationship to an inner and outer resilience is what Jay and I have been talking about with our students is at the core of ethics. How does an outer resilience movement like, for example, sustainable agriculture or water conservation or renewable energy, stem from and how is this sustained by a kind of inner resilience?

And how does our inner being find fulfilment and satisfaction from those outer resilience efforts? If those two aren’t merged…. I know plenty of American organic farmers or environmental non-profit workers who got burned out.

Enviro-non-profits have a high turnover rate and so they may be doing out resilience work with their collapsing for lack of inner resilience.

We’re trying to find that sweet spot as the core of ethics in the Anthropocene.

SOUND: BELL

What is resilience?

John: So resilience, I hesitate to offer a simple definition because resilience emerges from so many cultures and time periods. But in the Western scientific discourse, it really starts with, in my view, Aldo Leopold, the American conservationist who did not even use the word resilience, but when he talked about the health of land, he talked about the capacity for self-renewal. And that gets at the core of resilience. Resilience is the ability to adapt to shock or disturbance.

Before ecology we’ve seen that word used in psychology, how people respond to trauma, whether they grow from that healing or collapse from it. But in ecology, it really emerged from Buzz Holling in 1973. And he really shook up ecology and the sciences and talking about the capacity to persist, because for him it was no longer about nature’s equilibrium. It’s no longer about how an ecosystem reaches a sort of climax community status and then has natural balance.

For him there is this adaptive cycle that requires disturbance. And so suddenly resilience is about the capacity for a system to absorb and adapt to disturbance, to thrive on the other side of that disturbance. So, thinking about a low intensity forest fire clearing out excess of dead and living trees to allow for the understory and the forest to thrive in the habitat to thrive.

By the 21st century, we have Brian Walker and David Salt taking Hollings’ notion of the importance of disturbance. And they’re actually now using that phrasing in a definition. They’re saying resilience is the capacity of a system to absorb disturbance.

But the real turning point has been in the last decade. I think there’s been a revolution how we think about resilience. An essay by Carl Folke, 2010. He talked about the capacity to create a fundamentally new system. Now, Carl Folke, talking about transformational change is the definition of resilience. So, resilience is now the capacity to create a fundamentally new system, literally transforming our political systems around capping carbon or a carbon tax or disrupting campaign finance, so that oil and gas companies no longer have so much power.

Carl Folke

It’s about building awareness into our citizenry. And really what he says, here is a quote from me says, “Transformational change often involves shifts in perception and meaning, social network configurations, patterns of it, of interactions among actors, including leadership and political and power relationships” Right? So suddenly resilience is about activist democratic co-creation of economics, social, political, environmental justice.

I was lucky enough to talk with Vandana Shiva in 2018 about this. I just asked her point blank. What’s your definition of resilience? And she said, “Dealing with illusions is the resilience of our time.”

So think about that arc, you know, from Leopold’s capacity for self-renewal to Buzz Hollin bringing disturbance into how we understand ecological systems, to Folke talking for transformational change, to Vandana Shiva just saying resilience is just whether or not we can deal with illusions.

And I think those illusions are outer and inner. The illusions can be the way in which companies have spent billions of dollars to get people to doubt scientists, but illusions can also be internal. The illusion of the separate, individualistic self being fulfilled by consumption. That illusion is also driving resilience, the illusion that we’re not part of one global community together, we’re in competition with each other.

Vandana Shiva

SOUND: BELL.

How can outer resilience drive inner resilience?

How do we become renewed when we work together to renew the world that’s inner and outer resilience? The second layer, though, is going back to Arne Ness when he talks about realisation. Already using realise in a double way, you know, he’s first we’re first intellectually realising, like Eureka, my self is bigger than just my mind. My self extends out into the river that he protested through chaining himself to a dam. Right that was part of his larger self. He realised that intellectually, from saying, OK, collagen interconnects, everything physically, why wouldn’t it interconnect the self with the world?

But I think realisation for him is also about you make something real. So, you realise your full potential of yourself through intellectually realising it is the world, but also through fighting for the realisation of a free-flowing river. You are realising your own self-actualisation, but also the liberation of your larger self.

Self-realisation again, there is an inner and outer resilience coming together. Ani ness chaining herself to a dam right as a way of realising his self-actualising potential. I mean, just last week in United States, the actors Ted Danson and Jane Fonda; He’s 71. She’s 81, they were handcuffed and arrested for protesting climate change.

Sitcom prime time actor Ted Danson said “Being handcuffed focussed me.” Now, think of that. It’s an outer action to push fellow citizens to take on climate change. But what do they say there? “It focussed me.” So how will he be energised from that focus. It’s almost like Thoreau saying: “The jail cell in a slave society is the only place for a free man,” Right? It focussed him in civil disobedience.

There’s that inner resilience.

Jane Fonda and Ted Hanson arrested at Climate Crisis demonstration at Capitol Hill.

 

On the Mountain Resiliency Course at Majkhali Village
Ajay: So in 2016, we developed a collaboration with the Western Colorado University and a graduate student. That time, Brendan McNamara. He visited us and we in collaboration designed a course which is now called Mountain Resiliency. It’s a three-credit course.

And students have been coming for the course together with the dean, Dr. John Hall, staffer and the course is being offered in much cuddly. It’s a month-long course. We also have customised courses for different universities, which could be shorter duration anywhere between a week, ten days to two to three weeks. And the mountain resiliency module is getting quite an attention, in terms of how much transformation it can bring about in the students.

This is a course which started with this thinking of place-based learning and place-based learning based on those three pillars of dignity, of physical work, interdependence and interconnectedness.

But we are encouraging students to think and to interact with people in the community who understand more about those themes.

So, for example, one theme in the mountain resilience course place-based learning is local co-operatives, which is about the five forms of capital.

How do the students understand that it’s not just the economic or the financial capital that is important, but an enterprise should build ecological capital and social capital, natural capital and human capital?

So for that, we go to a local co-operative who has been working here with 2000 women as members and we learn from them. How have been your experience of building these five forms of capital in the institution?

Similarly, another theme is lifestyle thinking. Lifestyle thinking is about the purpose that you mentioned. OK, so what is the purpose? How about happiness? What are the sources of happiness? Is it just about acquiring and consumption? Or is it about social connectedness? Is it about the meaning of how we relate to each other? Is it about trusted relationships?

About the interconnectedness? Then we think about in how many forms do we get what we need from the landscape and how do we maintain reciprocity and equilibrium with the resources that we get from nature? So, It’s also about traditional ecological knowledge, about agriculture, about forestry use, about livestock, etc..

Now, water is another very big issue in the mountain areas. And water also, as you know, connects right from the watershed down to the spring and to the kitchens of the people. So how do we take care of the water? What are the traditional norms of taking care of the water?

Why are the forests in the catchment of water springs sacred? How does it relate to our customs in this society? And do those customs help us in more rejuvenating water use for everyone?

So that’s how the place-based learning module has been evolving.

One very important aspect of the course is a walking journey. We have just finished in this course. It is walking journey like last time, we passed through villages. We talked to the people. We have discussions. We have circle time.

Students get to go across different kinds of village, different kinds of agriculture around the villages, different utilisation of the forests, and then they can talk to the communities. It’s also intergenerational learning because when we talk to the youth, you get a different response. When we talk to the elder, you might get a different response.

How do you reconcile the aspirations of the youth? So, I think students are able to grasp the social complexity, the ecological complexity and the cultural complexity.

It is not just about carbon. It’s a whole lot of a complex scenario that we are facing in this society. And to be able to comprehend it, to be able to contemplate what would be the possible scenarios of intervention, that is little bit about the outer resilience.

Now, if you turn it other way down, what is my responsibility? How do I accept my privileges? What do I do as a responsible citizen in this scenario? I think that is where the inner resilience also plays a big part.

Diwali and notions of wealth
The social events like for example; we are at the moment celebrating Diwali. The students are a part of those festivities in the village. What is the message that the Festival of Diwali gives? What is it? What is the concept of wealth? Because in the valley, the general notion is that we offer prayers to the goddess of wealth. And the wealth is not just about money. So, it is about liberation. It’s about food security. The wealth is also courage to be able to behave responsibly. We need courage. And courage is a kind of well, it is. Wealth is also about being able to follow the path of resilience and also how we can destroy the suffering.

So, we need to be giving up certain things and taking up certain other things to be able to make these adjustments in life.

It’s a beautiful course that students are able to experience in a different culture.

SOUND: BELL.

Sister cities

John: One of things we’ve done out of a concern that American students don’t simply swoop into a community where their guests think they can solve problems and swoop out without a proper needs assessment, without humbly co creating solutions with community leaders, is that beyond the course which lasts a month, we’ve created a sister city partnership between Gunnison City Council in Colorado and Majkhali leaders here, so that there is a continuity between each year’s course and one of the glue between each year.

Undergrad course is a graduate student living in Majkhali, keeping a mountain conversation alive when the course is not happening so that students feel like if they contribute something in Majkhali, it’s within the intellectual capital of this community and can continue beyond their presence here, knowing that they’re part of a larger self that students will come long after they’ve left.

Project based Master’s degree courses at Colorado University

Brandon MacNamara designed this with Ajay. He did it as his master’s project. And when I created the Master and Environmental Management Program at Weston, I did away with the thesis, and said the world needs these students defending theses to expand knowledge, but why do we have master’s degrees?

Why not to extend the reach of visionary but overextended organisations by requiring a yearlong project for that organisation? Five years later, we’re sending twenty-five thousand hours of these projects around the world to extend that reach for organisations, and we’ll have a thousand of those by 2035.

But they’re playful. Students don’t just get bogged down in complaining about who the US president is and what the global impact of that arrogance is. They are playfully creating solutions. We call the IMBY program instead of not in my backyard. In my backyard. What do you want to create? What do you want to grow? What kind of wealth do you want to promote? Scale it up.

Yeah, actually through the United Nations Mountain Partnership there, they’re connecting me with what they see as a similar project driven programs around the world. The Resilience Studies Consortium I’ve started is looking to find those partners. We found a beautiful one. Eberswalde, a university in Germany? We have a nice partnership with them. The first the job is to create an excellent model. We haven’t perfected what we’re doing yet. We never will.

SOUND: BELL

On Inner and Outer Resilience
I’d like to expand on inner and outer resilience. Ajay was talking about water, and one of the aspects that we share between sister city communities is water.

We both are on the edge of major mountain ranges. We both rely on snowpack, from spiritual fulfilment to economic need, to forest health, to eco tourist potential, to family traditions. And in Colorado, there’s a community, San Louis, Colorado. Someone you should interview one day is, Devon Pena, writes brilliantly about San Louis, Colorado, and what happened. There was Culebra Peal, a fourteen-thousand-foot, or four or five thousand metre peak.

The snowpack of that mountain is not necessary for a two-hundred-year-old food system in the town of San Louis. It’s Hispanos traditional farming community that uses ditches, bringing gravity fed water to the fields. That water is managed democratically. So, water, democracy and that water actually expands the riparian ecosystem.

So, the way in which that community produces their livelihood and sense of cultural self, the food of their ancestors in their stomach, also renews the ecosystem. How exciting is that, when we have examples in the modern era of social livelihood resulting in more biodiversity, rather than less?

And that’s not just a movement making itself smaller. That’s finding a new great story of human communities as co-creators of social ecological renewal.

That’s been disrupted. Logging companies have tried to clear cut on the mountain, which speeds up snowmelt, threatening the growing season.

The movements there have been really resilient, though.

We’ve seen examples of, conservative in some cases farmers, linking arms and chaining themselves to a gate with Earth First tree sitters. They care about those trees for different reasons. But there’s something resilient in the intersection between them.

For me, out of resilience really is really told by that story that to have the resilience of that forest ecosystem protected from a clear cut, we need the social resilience of a community’s water democracy, which needs the cultural resilience of that community’s diet and traditional food practices; its deep food, which needs the emotional resilience of its youth.

Many of the youth of that community are leaving for economic opportunity in Colorado Springs and Denver. And it is a lack of that deep connection to the intrinsic value of being of that place among the youth that’s going to be the tipping point for the rest of that community’s resilience collapsing.

We don’t have a next generation that feels spiritually fulfilled in doing the hard work of managing that community’s food system. Suddenly, the expanded riparian system, as well as the food system, as well as people who protect that forest as well as people who want to protect the amount of snow on that mountain will collapse.

And I’m finding that here as well. On our trek to the Himalayas. Interview after interview with Community Elder, they talked about the loss of youth to economic dreams in Delhi. Now, even the ancient stone walls are starting to crumble because the youth are leaving.

How to build inner resilience in the youth, spiritually and I don’t mean religion, I mean fulfilled as beings in a place so that then cultural, social, ecological resilience follows?

Ajay: It’s a very big question as to how do we connect our youth to the beauty of the place and wisdom of the past? It’s not an easy answer.

It’s also rooted in the fact how and what is projected as respectable in the society. And that, I think, has changed.

It was, I think, possible if the environmental degradation was not there to the extent that we have seen, it’s also to do with the policies of the British Commonwealth. Now, the big change that has come about is in the last 25 years.

What we are seeing is that the educated youth would venture out from the communities and they would find certain employment. But the rest of the family would be here. And therefore, the lands would be fertile. Their traditions would continue. The festivals will happen, the deity…The resident deities of the landscapes would be offered prayers regularly. Now, if the whole families migrate out, then it is an even bigger question. How do we keep those lands productive?

Food systems used to be kind of the central pivot for a society. Most of the festivities, the ceremonies and the connectedness with the landscapes was around food systems. So just the economic answers may not be able to fulfil the needs. Although it may seem that economics may be at the root of beginning trying to bring a change. It appears that connecting to the roots, the identities of the place, the ancestral locations that we have. I think those are the kinds of bigger connects that will bring us in with a better comprehension of wholeness, that I would feel, not just by being myself a lot, but in a community and a community which is not just about neighbours, but it’s also about the trees and the forests and the water and the air and the mountains.

Camping on a hiking trip in the Himalayan lowlands.

John: We ended our trek from much collie and Kausani and visited with Jay’s friend Deeraj runs B2R, you are as a company dedicated to keeping the youth in the mountains in the foothills of the Himalaya through having them serve banks and other industries through mass data analysis and double checking PDFs and things like that. And they take an incredible amount of pride, as Deeraj put it, in being participants in a global conversation in their little mountain town.

Would even Deeraj would say, you know, as proud as he is of that, he really wants to then have that transition into a more holistic connection with their place. He’s done it for 10 years. He’s employed three hundred mountain peoples, youth mainly. But for him, it’s half the battle to keep them in the town.

And the question is, what is the value of that life in that town? And how do you make that mountain life in itself whole? Rather than making it feel like a mini Delhi? And I think that’s where Ajay and the Foundation for the Contemplation of Nature really comes in. To connect people to the sacred value of the land they walk on through the dignity of work.

Yes. One should take great pride in being educated technically in this new economy and finding a voice in that economy by walking from the farm to Deeraj’s computer station. But how can one have the same level of dignity, if not more, from returning home and milking the cow or splitting wood, repairing that ancient stone wall, repairing that ancient stone temple?

I think the dignity of work and the dignity of mountain work must merge with bringing opportunities to mountain communities, and there’s something in that bridge that’s necessary.

SOUND: BELL

On renewal

John: I think a lot of what this conversation is about is about renewal.

When we talk about renewal. We’re talking about anything from ecosystems capacity to renew itself, to certain cultural practices, renewing themselves, to keeping and having that spiritual renewal in the face of a collapse of a way of life.

And, thinking about, you know, beyond the Himalayas, where, by the way, the infrastructure for that kind of connection with renewing cultural and social and ecological systems that are traditional, that infrastructure is still there. Whereas the United States is being rebuilt, in a lot of cases we’re seeing audit growth in farmers markets, we’re seeing a lot of backyard gardens. There’s a really inspirational place in Chicago called Eden Place, where the south side, where the predominantly African-American community that had hardly lead contaminated soil has renewed that land by cleaning up the soils, turning into community gardens, and then renewing that confidence, in being a land based people, after their ancestors left the south because of what happened on the land.

So, it’s not just a renewal of lead contaminated soil. It’s also a renewal of the spirit of a people who are traumatized by land itself. And so, I think we’re starting to see renewal come together and all of these ways. Renewal from cultural trauma. Renewal from ecological collapse.

Vandana Shiva talks about the living energies that are still embedded in the infrastructures of rural India, while fossil fuel driven infrastructures are coming in rapidly in food systems with pesticides and tractors and highways, systems and automobiles and industry.

She’s saying, you know, these living energies are still here and the energy of the cow, and the energy of compost, the energy of shared networks of labour, the energy of the sun, the rain. Those living energies are very much still in place. And her concern is if we shift fully into that fossil fuel infrastructure, a lot of carbon will be released in the atmosphere. Right, but you’ll also have that loss of renewal. People being displaced from their farms has led to a quarter million farmer suicides in this country in the last 20 years. Talk about the opposite of renewal.

I think a lot of this is about renewal, inner and outer resilience, and Brendan MacNamara, our colleague who developed this course with Ajay on inner and outer resilience. He’s adding this other form of capital that he’s calling spiritual capital. And I think for me, that’s not about making sure a certain religion is still followed, to me as being a spiritual being is simply being more than a body that consumes bodies in a global economy.

Two teenage boys at Majkhali Village.

Inner resilience is a thing in itself that’s not taught enough. We have enough doom and gloom about, oh, the loss of the Ganges, and the loss of the Om glacier, and that kind of fear of loss is just not a sustainable fuel in that instead, we have to start talking about what are we going to gain? And if we see them in a reciprocal relational way, inner and outer resilience.

Maybe they keep each other alive rather than just, if we make people feel scared and guilty enough, maybe they’ll do some mindfulness exercises so they keep fighting against climate change and don’t burn out, then go on a mindfulness cruise, right Ajay?

SOUND: BELL

A young perspective

[Actually, on the track, my 8-year-old and 11 year old daughters joined us and you know, they understand the changes happening around them. They’re not that much younger than Greta Thunberg. And they have some clarity and some climate anxiety, and I just asked him on the track. I said, how is it fun? How is it more fun to fight climate change?

And one daughter said, Well. If we have a pretty yard with fun plants that attract butterflies, we’re not using gas to mow the lawn in the yards, more fun.

And I think my daughter was onto something there. There’s beauty, there’s fun, there’s creativity. We are talking about the core of our evolutionary species being. What are we, if not adaptive, creative being’s right? Karl Marx said we’re producers, which means we can imagine something in our mind and make it real in the world. That’s somewhere most human.

Why not view these climate solutions as playful, carnival last celebratory expressions of our evolutionary species being as adaptive and creative members of this blue ball flying through space?

The American middle class of the last three generations represents the first time in which private life has been more pleasurable than public life. And that’s very dangerous.

END

SOUND BRIDGE

CREDITS

SOUND: TANYA SUMMER GARDEN

TANYA:

Thank you for listening to this episode of Nordic By Nature, ON ETHICS.
You can find more information on our guests and a transcript of this podcast on imaginarylife.net/podcast

Please help us by sharing a link to this episode with the hashtag #tracesofnorth and follow us on Instagram @nordicbynaturepodcast. We are also fundraising on panteon.com/nordicbynature.

Many thanks also to Ajay Rastogi at the Foundation for the Contemplation of Nature. If you would like more information on Courses in Resilient Thinking for both students and professionals, please write directly to Ajay via foundnature.org.

You can also follow the Foundation for the Contemplation of Nature on Facebook, and at Contemplation of Nature on Instagram.

Thanks also to Dr. John Hausdoerffer. Dr. John has written and co-edited books on the intersection of environmental ethics and social justice including “Catlin’s Lament“; Wildness and his upcoming book What Kind of Ancestor Do You Want to Be?

He is also the founding Dean of the School of Environment & Sustainability and Director of the Master in Environmental Management (MEM) program at Western Colorado University. . He co-founded the Coldharbour Institute with Butch Clark on 350 acres of land east of Gunnison, Colorado, to exemplify sustainable mountain living in the Rockies. He also co-founded the Resilience Studies Consortium to unite environmental programs from liberal arts colleges across the world, so they can provide what he calls “multi-place, place-based education in hands-on, interdisciplinary “learning laboratories.”

You can find more information on Gunnison’s “Sister City International” partnership with the Himalayan community of Majkhali, on https://sistercities.org/

We’d love to hear your thoughts on our podcast, so please email me, Tanya, on nordicbynature@gmail.com

END

Andrew and Kayla Blanchflower: ON BELONGING

 Andrew and Kayla Blanchflower are the co-founders of Rogue Dwellings, and Andrew is also a contributer to Dark Mountain magazine. As a family they manifest their environmental activism in their way of life, free from land ownership, and through their presence at Standing Rock.

Andrew and Kayla Blacnflower, and their 5 beautiful kids born to tipi living; Rowan, Ayla, Sequoia, Tamarac and Raven inspire others to see how another type of parallel low-impact life is possible where we consume less and live more.

Living in handmade tipis that they teach others to make and travelling in an old school bus, the family invite strangers in for chai and a chat about life with respect for mother nature. Through their voices and sound recordings, listeners can feel a glimpse of how their everyday life also shapes a closeness to each other and how external resilience can in turn create an inner resilience, that also results in a softer impact on mother earth.

Podcast episode 6: ON BELONGING
Introduction:

TANYA’S VOICE:
SOUND: DIEGO INTRO

Welcome to Nordic By Nature, a podcast on ecology today inspired by the Norwegian Philosopher Arne Naess, who coined the term Deep Ecology.

As Naess once wrote, there seems to be no place for PLACE anymore. The things, we need appear like magic into our lives. For that convenience we often have to sacrifice connection and community. We become isolated from each other as we become more dependent on faceless corporations to provide the things we need, rather than people who produce them. Our ecological selves are being separated from the very idea of home. But somehow, the loss of place is felt, on a deeper level, and the longing for home persists.

According to Naess and deep ecology, we need to articulate what it means to belong to a place.

For example,

Number 1. As humans, we are locally and globally connected at all times. Our everyday life patterns and culture interweave with every other living thing. We need to understand this experience if we are to create profound relationships of stewardship for our own lives and the lives of future generations.

Number 2. We must not confuse a place with our own house. We do not own a place. Other humans and non-humans have the right to be part of the ecology of a place.  It is important for us to share our sense of place with others, for that a place to thrive. It does not threaten our own identity or way of life to invite others to share the spaces where we feel we belong.

Number 3. Natural experiences are not commodities to be consumed. A place is a living entity, a collection of interconnected ecosystems. A place has a value independent of the services it provides humans. But humans can be an integral and natural part of an ecosystem.

Number 4. There is Wilderness and there is Countryside. One sees Nature as separate to humankind and the other sees humankind as a Keeper of Nature. Both concepts are human constructs.

Number 5. We need to regain a sense of scale. Places and their ecosystems are being degraded by massive amounts of waste. Microscopic damage is also occurring depleting the soil and our nutrition. We must also conserve the invisible equilibrium on which all life relies.

In this episode ON BELONGING, you will hear from three people who have thought a lot about what ‘home’ means to them and what defines our relationship to a place.

First you will hear the words of Andrew and Kayla Blanchflower, tipi dwellers and makers whose way of the life can be an inspiration to all of us to live lighter. Andrew and Kayla met and fell in love in Oregon in the States, and decided to raise their family with a closer contact to the earth and Mother Nature.

You will then hear the voice of Yvette Neshi Lokotz teacher of hand drumming and making, practitioner of the Medicine Wheel or Sacred Hoop healing, and tribal member of the Potawatomi Nation.

Please listen to this podcast with your headphones.

Andrew Blanchflower, founder of Rogue Dwellings.

Andrew’s Story

My name’s Andrew. I’ve lived in tipis since the early ‘90s. The story goes back to those days in Hulme. We would go up to Saddleworth Moors and graze on mushrooms in the autumn. I think that was my first taste of the system that was bigger than any political system that there is the system that is…I could just call it Mother Earth or Gaia right now….

SOUND: Walking through woodland

We’d come back to Hulme like this low rise six story social housing disaster, which was actually great for squats and young, single people and ….I think I’ve forgotten that time of my life my early growing up until my late teens that there was such a longing and such a missing, like, I remember that when I see people in town these days just with that confusion or that… that kind of “there’s something bigger than this, I know that there’s something bigger than this or just something… that has to be more.”

I remember having these conversations the Shenyen who was then named Martin and it would be like: “What was the most amazing life that you could dream of, that you could imagine+” For Shenyen, it was being an ordained monk in India or Tibet. For me it was living in a tipi.

SOUND: Yorkshire-moors.wav

And then it was like “Okay well can we just, do you want to just try moving towards that and see what happens?” And so that’s what happened, and then I met people that live in a tipi community in Wales of all places and my people that live in tipi he’s in Wales all year round to me was a revelation that people could still actually do that.

And I met some of those people at various festivals, at Glastonbury Festival and various healing gatherings, and they were just making a cup of tea around the fire, and I was just perceiving these people like these amazing epic characters that knew how to just boil kettle in a few minutes.

SOUND: BLESSED BE SONG.m4a
SOUND: 2. ANDREW PENNYWHISTLE.wav

INTRO: KAYLA’S STORY

SOUND: 3. BACKGROUND BIRDS KAYLA.wav

I love the way we met. I think it’s, it’s so romantic. He was playing the penny whistle. There was one evening he was playing in this little town called Ashland in Oregon and at night he was playing his whistle on the street. And I was out for a walk. I was actually quite heartbroken that night. And I was going on a walk with a friend, sort of crying and sharing my, my broken heart. And then we parted ways this friend and I, and I heard this whistle in the distance. It just felt so healing and soothing to me and so I decided I would close my eyes and walk to where that whistle was coming from.

And now here we are. However, many years this is later. This is like almost 20 years later and we have five children. 

On Tipi Life

ANDREW Basically we live in tipis because we can be on the ground around the fire. Like it’s a way of manifest in our elements directly. I can get wood and water, find the spring or a creek or something. There’s like two basics taken care of as far as elements.

KAYLA At the moment everyone’s busy in the shop. All the kids are in there making things; we’re making shoes for the trip, and making backpacks, a travelling lodge and a bag for the travelling lodge, and Ayla is making some gifts. She wants to bring these baby carriers to give to some kids that she knows over there. Yeah. everyone’s really busy using the sewing machines right now and making things for the journey and that’s a lot of fun.

SOUND: 4. WHITE THROATED SPARROW.m4a

KAYLA So we have five children. All of our children were born to living in the tipi.

That’s sort of one of the things that I kind of captivated me about Andy was that he, he lived in a tipi and he had come from a tipi community in Wales, and he knew how to make them, and how, how to live in them in a way that wasn’t like roughing it or camping but quite luxuriously.

The Blanchflower Family

And so all of our children were born to the tipi. Not all of them were born in it. Some were born outside of the tipi or in water, or our firstborn was born in a birth centre. It was a beautiful birth and it was that birth that then set up the rest for us to be pretty strong about just having him and I be there for the births.

So, we had a midwife for our first child and she was a wonderful woman. She’s dear in my heart. I have sought counsel with her throughout all the rest of our children, but not as a regular midwife and she did not attend any more births.

I’m grateful for her and it really helped me get in touch with the wisdom in my bones of just how to how to birth with a lot of love with whatever family was around.

SOUND: 6. AMBIENT LODGE 1.wav &  7. AMBIENT LODGE WATER.wav

On  Tipi Village, from Wales to Oregon

KAYLA It was when we were pregnant with our second child that we wanted to just be somewhere wild where we could feel really comfortable and at home and so we decided to just go to those mountains in the distance, and we set up our lodge, and I don’t know a little while after we set it up maybe some days or so. someone came down and it turned out they were the title holders.

But they loved the Tipi. We made them tea which is what we’ll often do when surprise visitors come. And you know let the fire do its magic on them like it does. They came down and they had tea and they welcomed us and said that they you know they had access to thousands of acres. They opened it up to us. I mean that the short version.

And that’s where the valley the tipi Valley model where Andy came from in Wales had such a strong influence in this little place in Oregon which we ended up calling tipi village.

It’s amazing that those stories, those people, those events, in Wales they’re all of those how far they travelled and how they’re like seeds that floated over and just grew in this other place, and I guess stories do that. They kind of travel like that.

People would come and visit and find out if they wanted to stay for a while or not. It was a pretty organic process because you know, if if people were up for it, fetching wood and water and cooking on a fire, and living with the elements, and dealing with mould and rodents, and you know, rain dripping in and all of these things that have to be dealt with– then they would, you know, they’d make themselves a tipi and rise to it and love it —and

other people would find you know quickly or not so quickly that it wasn’t for them, and so there was no need for any, you know, egos to get involved to say you can be here. You can’t be here. The earth did the sorting out. I guess, maybe.

SOUND: 2b Rattle.wav

ANDREW Tipi Valley in Wales they always had that big lodge that was always open, and it brings so much perspective. If we want new stories new narratives, we can look back to stories that 5000 years old what’s so common in a lot of those folk tales, is the answer to the problem comes from the periphery. It doesn’t come from where we’re looking at the problem. Like it comes a spirit of the lake or an old woman in the roots of the tree or…. But we have to be open to that we have to be at that point. Maybe it’s not going to be until we’re at that point of desperation that we will be open to that and hear it.

SOUND: 8. DINNER BLESSING.wav

On what is home?

Fireplace and FIRE CRACKLING.m4a

Sewing in the workshop tent

KAYLA [00:10:58] What does home mean? These are thinking about these things are really they’re meaningful to me, and we talk about them often in our home. It’s been quite a thread for us because of I guess we kind of considered ourselves as ‘displaced’ which is interesting to say because Andy isn’t from the west of Turtle Island but we made our family there, all the kids were born there this whole village from out of the ground and blossomed there, other children in the community were born there.

For many years we all moved together seasonally. There was a summer grounds and winter grounds and so we’re very connected with a place there.

We moved within a range, a valley, and a mountain range and so we had high elevation camp and we had a low elevation camp.

We often hear that the only place where that’s normal is where you’re at like the Nordic regions is like that that kind of stuff is more widely accepted and known in here. It is a little bit. I mean sometimes we’re in places where we might be a bit more of the freak show. We don’t find so many but enough that we aren’t alone really. Right now, all winter we’ve been living on this beautiful ridge and with three other families.

I mean a community doesn’t need to be a huge amount of people, there’s enough people here where we can bounce off each other and there’s enough, you know, diversity be amongst the different skills between the grown-ups that the kids can like, you know, they go to what’s inspiring for them for input and there’s other children here and they have this wide open wild space to just be in and learn about together.

SOUND: 11. CRACKING FIRE & ROWAN.m4a

On Stories

KAYLA Because I think there is some great power to us knowing the stories of a landscape and feeling how our stories are woven into those stories and then we know our place because we know the land so I feel like home. Place is relevant in talking about home, but I don’t think it’s exclusive to place and I think it could be at least here in the United States, there’s that consciousness of its like its ‘settler colonialism’ that really claims a place and says this is mine.

ANDREW Stories really intimate and woven in with place, like they come from a place and they emerge out of the ground. As far as a new narrative is becoming apparent that a monolithic… a single narrative isn’t really the way forward. It seems like in order to find unity we’re having to kind of decentralise. Someone a few years ago on a radio show was talking about that the only thing that unites us is our uniqueness. Like the thing that unites us does our uniqueness. We’re all different. So the ability to adapt. We’re forgetting how to adapt.

People are forgetting how to write down on paper, through the seduction of convenience, people forget how to feel a bit uncomfortable, and just rise to the occasion. I don’t know what there is to do other than just try and be resilient and adapt.

ANDREW That brings it back to that relationship with place being something more dimensional than mere economics. It is just one single level or dimension of how a holistic relationship to ‘place’ can be.

Rogue Dwelling Tipi in snow

KAYLA I think at that time I might have been very much one to say that home in place were more closely related but then as Tipi village, I mean the story as tragic, and it’s beautiful and it was you know, the land titles shifted hands and that’s a long story.

It was enough for us that push was enough, and we got a school bus real quick and made a quick conversion and got on the road and for the first year I would say we travelled around just traumatized and gutted like we had lost everything that, that meant something to us like the birthplace of our children, and we had such a vision woven in with that place, of a future of a way forward that we were so dedicated to and believed so firmly in.

Tending the land, tending wild plants, returning seasonally, watching it grow, living lightly with a place, as a people, as a community. So then that’s when I think the journey of being separated from place but still maintaining home, began for me personally.

SOUND: NeshiDrumming_6/4/19_2.mp3 (DIEGO Arrangement)

On Standing Rock

KAYLA: And then we kind of heard that call to go to Standing Rock. Well not kind of. It came through really strong. That’s another story. I mean it was quite an incredible direction for us to head in, after having gone through the seven years of tipi village, and being able to be in a bus, with a workshop that made tipis, and we can just pull up to Standing Rock and make shelter and have our home with us. And I think that’s where maybe the journey began to shift for me in realising that home is much bigger than a place because we got there, and it felt like we met our people. I met our people.

And that our people live all around the world, like people were there from so many places, but there was such this common thread that united us. And we kept saying in so many ways it was like we had gone home.

It had such a profound impact on our lives. We were there for a year. It was the land of the paradox for me just the richest place I’ve been.

The spiritual richness was so potent that fire was burning so strong and that’s what kept us there for that long and the poverty and pain that’s there is equally as strong. It’s just the poorest and richest place. And I guess I am speaking beyond our time in camp at Standing Rock because we stayed on further with relatives that we met who live on the various reservations in the Dakotas and lived with them after the camps were closed down in February. We continued on, pitched our lodge with some other people who live between the Pine Ridge Reservation and the Rosebud reservation

On Nature and healing

ANDREW This thing that they pejoratively called the environment as if it’s an issue as if it’s something that needs to be taken care of as if it isn’t the whole of everything. All of life runs through this about out of proportion, I think.

KAYLA We’re all very present. We don’t have anywhere else to be except right at home and with each other. We’d like to say that sometimes it’s kind of like we have seven pairs of eyes were like this one body with all these eyes and all these noses and all these ears just kind of moving through space and time together and and so it feels like we’re that much more aware if we’re in it together taking care of each other paying attention to each other’s bodies. But we heat water on the fire. We have a washtub. That’s how we have baths. The healing journey requires getting sick together.

We’re blessed to have each other to have the family. I send a bit of that good feeling out to those who aren’t as fortunate to have a family container to hold them through their challenging times.

I feel humbled and blessed that we do have that with each other and we have all the time we’re so rich with time so there’s just no hurry or there’s no loss of job money. Getting ill, it has information in there of how to be live even better, how to be more activated in ourselves, maybe.

Our bodies are maps.

On being open

KAYLA With the way we move with in the bus and where we’ve been travelling across the country. It’s sort of been a requirement that we be very open. I mean I guess we could do it in a closed way but I just that’s just not the way we do it. We move really slowly and in a very open way always receiving whatever guests we meet. It’s it’s so curious to me the way a journey can unfold when we go with such open minds and heart.

Especially with technology these days we could really plan our route and plan where we stay and close our reality down so much with all this planning and being so destination bound, and then I think we miss out so much, and so, by being so open, we’re always in contact with so many different kinds of people, which I think grows in our kids a kind of adaptability and some resiliency. and a way to navigate different cultural contexts.

Cosy at home

ANDREW Well the way we’ve done Chai is to serve it straight out of the bus because we have a 1988 Chevy Bluebird school bus like classic American school bus, and that’s what we travel, we carry our whole trip in that which is a tipi and a 28 foot seven-sided tensile tent shop.

So we might just be pulled over in a rest area or in a town and we’ll put a sign up saying “Now serving organic Chai” on the sign is to say. Donations welcome and then we thought it has a poor aesthetic, so we just even scrubbed that off, and people still managed to make donations, and sometimes… sometimes someone wouldn’t leave anything, sometimes… most people leave a couple three dollars to occasionally someone’s left one hundred dollars or bunches of kale or someone’s brought us some venison or Buffalo or whatever.

Hearth living

We pull up in the town and the person who’s got TB poles on the roof is painted brown and it’s got water protective signs on the side and people are curious and often there’s a person in a uniform who’s bold enough to come and talk to us and you know we’ll charm them but. we have to invite everyone in for a cup of tea because if we don’t, if we’re not open, then we’re dangerous and we’re suspicious because we are so different.

And it is curious that there is a longing. People come in and they just smell it. And I don’t know what we smell like anymore, like mostly we just smell like wood smoke, I think, you know we’ll be cooking in there and there was a smell of chai and, time and time again, there’s just that longing for trust.

I think it’s it’s not like there’s no fear there anymore it’s more like a willingness to engage with that fear and maybe that’s what we have to do in order to stop plundering our ecology our environment is just give over and relax and know that there is enough abundance in the world.

Playing and learning skills

SOUND: 10. FIRE COOKING.m4a

Everyday life is our home

KAYLA There’s these threads we have that we bring through wherever we go; the tipi and the fire and all the dailies that are required to keep that functioning and I think those are like it’s kind of the main spokes of the basket. That kind of give it some structure, and some kind of that’s their identity maybe? Maybe it’s maybe it’s like this is what we we are as a family is is what we do. We have our bus and our lodge, and we move seasonally and we don’t claim any one spot but we like to meet lots of people, and love places as we go if it’s planting trees or building labyrinths or developing springs, at different places, or transplanting things, or gathering plant medicines or praying, building sweat lodges.

There’s so there’s so many ways that we engage with the places that we go and love them where we go and then and then we are moving on. But I have to say there is some heartache and sadness about…it’s almost like we have to keep moving because of the way the system is set up.

I’m not entirely like anti…staying in one spot and I don’t. I’m not against that. It’s just not viable unless we do it in this very entitled way. This land ownership thing but tending to a place and loving a place and getting to know the stories of a place and weaving into it, I think that’s profound.I think this is crucial really for a sense of well-being, and for our knowing our own individual place and all of creation.

Even when we look at hunter and gatherer cultures, I don’t think they that people have ever just wandered around that there’s been a purpose. If it’s going for. A certain food that is ready in a certain place with the certain time of year.

When the salmon run or when the maple syrup is flowing, the wild rice is ready.

ANDREW This time last year we were in New Hampshire and we were tapping maple trees where we made 15 gallons of maple syrup and we still have some leftover. It’s that way of just diversifying. From my experience of travelling with indigenous peoples, and indigenous cultures it’s like there’s a resilience woven into those kinds of cultures.

Looking back to the dictionary definition of what Indigenous means, basically emergent from place. If I can emerge from a place like the elements that make my body, that way is to be alive. If I can honour that as much as possible as part of a… like everything else in creation. I am a strand in a multi-dimensional shimmering tapestry of life that is all my relation, which means all my relationships.

Kayla

So, it’s like we have all these relationships not just the physical well I can see and hear and feel and touch around me. But things that make up what is me they the things within me and without me. How does that shimmer in the way that it’s supposed to in the way that all the rest of creation has the potential to do — if I can perceive it like that?

SOUND: REFRAIN OF  2. ANDREW PENNYWHISTLE.wav

KAYLA There’s intention and purpose. It’s not kind of a bumbling about so working with what we have, it’s been beautiful, there’s people here who take care of this place. They said come and be here for the winter. And so we have, we’ve arrived. We’ve been here as fully as we can. This is art we’ve loved this place. And it’s been amazing. Arriving in the fall when it was all going to sleep. And now being here in the spring in this completely new landscape that we don’t know a lot of these plants and trees and they’re all waking up and coming alive and surprising us at every turn. We had no idea. We were surrounded by trees that were going to give off so much colour in the spring. It’s been beautiful to get to know a new place.

It’s been quite an epic and beautiful journey. A lot of it just feeling like it’s a journey of coming more whole, and a lot of weaving.

I think we weave so beautifully together, Andy and I.

Living light means living in harmony with nature, with the least negative impact

END

 

Episode 5: ON HAPPINESS, Transcript

 

Introduction:

DIEGO INTRO SOUND: ICE SOUNDS

Tanya’s Voice:

Welcome to Nordic By Nature, a podcast inspired by the Norwegian Philosopher Arne Naess, who coined the term Deep Ecology.

According to Naess’s interpretation of Spinoza, Happiness is best realised through living life to the full out “in the world”. Other philosophies suggest a life of contemplation is the path to enlightenment, the ultimate happiness. In a way it is this struggle to balance our inner values and desires with our external actions and reactions that makes the search for Happiness, an experiential process rather than a destination.

You will now hear from two guests who have dedicated their careers to understanding the relationship of values to our behaviour, and how our sense of wellbeing has a direct impact the wider world around us.

First, you will hear from Tim Kasser, currently a professor of psychology at Knox College in Galesburg, Illinois, USA. He has performed extensive research on materialism, values, well-being, and environmental sustainability, among other topics. In 2018, he collaborated with the cartoonist Larry Gonick to create a graphic book, HyperCapitalism: The modern economy, its values, and how to change them.

Then you will hear Dr. Karma Ura, President of the Centre for Bhutan & Gross National Happiness Studies located in Bhutan’s capital city, Thimphu. The Centre has a mandate to research Bhutan’s Gross National Happiness, Culture and History of Bhutan, and policy related studies.

Gross National Happiness offers a framework of criteria for policymaking and all kinds of human activity, including that of companies and corporations.

 

DIEGO SOUND BRIDGE
2 GUESTS VOICES:

TIM KASSER: 22.49 mins total 

TIM INTRO

So, my name is Tim Kasser. I’m Professor of Psychology at Knox College which is in Galesburg Illinois in the United States. And I’ve been studying people’s values and goals and how they relate to well-being and ecological damage and other kinds of things for about 30 years now.

Professor Tim Kasser

At the time that I started to move into the ecological work, I had already been doing a lot of work on people’s values and goals and how they related to their own personal well-being, as well as to some social outcomes. And then a guy named Kirk Brown actually approached me and said “Well what about ecological stuff?”

And so we did a study together right around the year 2000 actually where we began to look at how people’s values and goals related to ecological outcomes, so people’s ecological footprints and their ecological attitudes and behaviours. That really sparked my interest and so I started to do more work in that realm.

From a psychology’s perspective there’s all this focus on well-being but pretty much the focus is on how happy is this person, how not depressed is that person, how you know satisfied with life is this person.

But there’s relatively little comparatively about well-being involves living well in a way that doesn’t damage other people’s opportunity to live well and doesn’t damage other species opportunities to live well and doesn’t damage future generations opportunities to live well.

If we really want to understand well-being, we have to get beyond I guess what you would call the user there or what the psychologist would talk about with regard to personal well-being. And we really need to focus on social and psychological well-being as well. 1.51

Hypercapitalism: The Modern Economy, Its Values, and How to Change Them

One of the major things that you would hear from politicians and others was that we can’t focus too much on the environment because that will decrease people’s well-being because they’ll have to give up X and give up y and give up Z.

And so, what we really tried to do, and we were I think the first people to do was to set out to test that idea. So, is it the case that psychological well-being and ecological well-being are incompatible, or might they actually be compatible?

And so in two studies we measured people’s personal well-being so their life satisfaction their experience of pleasant and unpleasant emotions. And then we also measured their ecological footprints and their ecological attitudes and behaviours and what we found was that actually in both samples personal and ecological well-being were positively correlated. That is, happier people tended to also be living more ecologically sustainable lifestyles.

And I’d say a little bit more about that finding from the Brown Kasser study, but I want to note that two years ago I did a summary of the literature on that, and it turns out that that finding that personal well-being and ecological well-being are positively associated has now been replicated about 15 or 20 times in other samples, cross culturally, with lots of different kinds of measures of well-being, with lots of different ways of measuring environmental behaviour as well.

So, it does seem to be a rather robust relationship that Kirk and I discovered back in 2000.

The other thing that Kirk and I were interested in is what is it that allows personal and ecological well-being to be positively correlated.

What were the psychological mechanisms, if you will, which allow those two things to go in concert with each other.

We looked at three different possibilities all of which had some data to support them. So the first one which was the thing I’d been studying for quite a while was people’s values and what we found was that part of why people who are happy are also living more sustainably is that they focus on values for their own personal growth and their own connection to other people and helping the world.

And they focus less on values like making a lot of money having a lot of possessions having the right image being popular. All those values and encouraged by consumer capitalism. So, one of the reasons that people can be both happy and sustainable is if their values orient them in a certain way.

The natural outcome of a focus on those intrinsic value is we call them instead of the materialistic values is to be happy in the moment, is to live more sustainably.

On Mindfulness

A variable that Kirk had been studying for some time, which is called mindfulness. And so, Kirk was one of the early people in psychology to really look at mindfulness, which is the ability to be with one’s thoughts in the moment in a non-judgemental way.

And so again what we found was that people who were more mindful were also living more sustainably and happier at the same time. So, there’s something about mindfulness which conduces towards both of those kinds of wellbeing outcomes.

Hyper Captialism book illustration

On Lifestyle

And then the third thing we looked at was lifestyle, so probably heard of the idea of downshifting or voluntary simplicity where people decide that they’re going to no longer kind of buy into the normal work and spend lifestyle but instead live a simpler life. And so, in our study we had 400 people 200 of whom were simplify hours and 200 of whom were mainstream Americans. And again, what we found was that those who were voluntary simplify hours were more likely to be both happy and to be living more sustainably.

Now that was actually the weakest of the three factors compared to mindfulness and values but it certainly did seem to matter. So that was essentially what we found and for us that’s a pretty hopeful message because what it suggests is there are things people can do in their own lives their lifestyles with their values with their mental practices which can conducive towards both happiness and sustainability.

And it shows that all those messages telling us that you know we have to sacrifice and give stuff up and that’s going to in order to have a sustainable world that that’s actually doesn’t appear to be true. 6.22

And that’s one of the things we found actually was that all three of those variables we were just talking about were kind of related to each other so people who were more mindful tended to have more intrinsic values and to be less materialistic. And people who were voluntarily simplifying their lives also tended to have more intrinsic values and to be less materialistic.

There’s kind of a grouping of a way of life if you will that I think kind of stems from what people think is important or what people think is not so important that can then lead us to practice our lives in certain ways to make certain choices, which have these real important consequences for people’s own personal well-being, but also for how they treat other people and the planet.

On Intrinsic Values and Nature

The intrinsic values or values for things like your own personal growth for family and for helping the world be a better place. The extrinsic materialistic values are things for money, image, status. And one of the things that we’ve learned in the last 10 or 12 years about those values, is that they stand in a dynamic opposition with each other. They’re in a kind of a tension with each other.

I’ve used the metaphor for a lot of years of a seesaw. You know that children’s playground you know you sit on it one then goes up in the other and goes down. Well the same happens with these values. The more the people focus on those intrinsic values, the less they tend to care about the materialistic values, but the more they care about materialistic values the less they care about the intrinsic values.

So one of the things that we’ve done a lot over the last few years is to do studies where we activate momentarily in people’s minds one or another set of values, and then we see what happens to the other values. So, if we get you thinking about money for example what the research shows is that you’ll care more about money related things and image related things and you will care less about helping other people. But if we get to thinking about intrinsic values, momentarily, then you’ll care about more things like the environment and helping other people, and you’ll care less about things like money and status and power.

What research suggests is that an awareness of nature, probably be one way of activating those intrinsic values of building up that part of the human value system, and getting people more and more focussed on intrinsic values, which is good in and of itself, but it’s also good because what it will do will be to suppress those more materialistic values, because of the way that the human value system is organised.

As you get people thinking about nature and being more and more aware and caring about nature that’s going to build up the intrinsic values which will then suppress the more materialistic values.

And there’s research which actually supports this. There was a study by Neta Weinstein, she exposed people to pictures of nature or pictures of manmade things human made things.

And then she measured how immersed people became in those pictures and then she measured their values afterwards and what she found was that if you gave people pictures of nature and the people became immersed in those then what happened was their intrinsic values went up and they’re materialistic values went down compared to if you showed them pictures of nature and they didn’t get immersed or if you showed them pictures of human made objects.

That makes perfect sense from the value research that we’ve done because essentially she’s kind of activated those more intrinsic values which is going to suppress the more materialistic values.

On WWF Scotland research

WWF Scotland probably 10 or 12 years ago did something called I think was called the Natural Change Project.

There were a lot of different elements to that project but essentially what they did was they found a bunch of kind of leaders in the business political artistic world who didn’t seem actually to care very much about it’s not that they dissed nature or didn’t care about nature but like their lives weren’t organised around trying to improve the environment.

That’s not what they were up to. That wasn’t their main gig. And so for over the next six months or a year or so like that they took these individuals and they did a whole variety of deep eco psychology kinds of interventions which if memory serves culminated with a dawn to dusk so low sitting time in wild nature so people would go out and they would sit down in one spot and basically stay there until it got dark by themselves for you know 12 hours or whatever.

And you know if you read the reports that were coming out of that Natural Change Project and what you found was that as people were reflecting on what all of that experience meant to them they were starting to say it was exactly what we’ve just been talking about, which was that they saw that things like money and status and didn’t really matter to them so much more what they really were more focussed on was things like relationships and things like promoting the community, and things like sustainability.

And then we can expect that if we’ve really shifted people’s values that’s going to have impacts later on in terms of specific behaviours that they engage in for a long, long time.

On Business

We’ve got to intervene with businesses. You know I think there’s just no way around that. The issue of course is that if it’s a publicly traded for profit business, at least here in the United States, that means that it has to place shareholder value and profit as its primary concern.

And as we just talked about with regard to the value conflicts, the more that you’re focussed on profit, the less you’re going to care about the environment. And so when push comes to shove, if it’s about making a choice that helps the environment, or a choice that helps make profit, as long as you’re on this publicly traded for profit corporation model, you’re going to hit that barrier.

My recent book is called hyper capitalism the modern economy, its values and how to change them. It’s a cartoon book actually, and my co-author slash illustrator is a guy named Larry Gonic. Cartoon me is the narrator.

And you know at the beginning of that chapter on business it begins with me saying you know that I used to be very dubious about changes in business you know and I’d kind of given up on that. But I think at this point

I think there’s a lot of excitement in terms of what’s happening in the business arena. There’s a lot of interesting cool models out there about alternative ways to organise businesses so that you don’t hit that barrier around profit. You know so if you look at worker co-ops if you will look at benefit corporations if you look at all kinds of other models you can start to see ways in which big organisations and product can try to focus both on profit and on things like sustainability and social justice.

On Hypercapitalism

You know I think capitalism is a particular economic system and we could talk about what it entails. But I think what’s what happened after World War Two and then especially in the late 70s and early 80s in the in North America and in Europe was there was a real shift towards a more extreme form of capitalism than was in place before you know and I think that that’s when you have globalisation coming in that’s when you have much more pushes towards privatisation you see a huge rise in consumerism at that time because you’ve got kind of modern advertising coming out view all different sorts of media especially the television etc. and then you have a lot of deregulation which occurs in many of these countries as well where government steps back and says go at it business you know how to do whatever you can do to maximise economic growth. And so this fetishism of economic growth and of buying stuff and of moneymaking and profit and all the rest really began an era where I don’t think we were in capitalism anymore. I think we had moved on to a more extreme version of capitalism that by putting all of these materialistic values at the forefront began to suppress even more and more and more values like equality values like caring about the environment et cetera.

And indeed it’s around that time when you start to see work hours go back up you start to see indices of inequality go up you really start to see lack of movement on a lot of environmental issues etc. So. So that’s how we understand hyper capitalism to a term that’s been around invented by somebody else. But it definitely seems apt to start to talk about you know what is the political economic social system that we find ourselves under in much of the world at this point.

On Neoliberalism

If you take a look at neoliberalism its fundamental tenets are tenets of deregulation, privatisation, and globalisation. and that you need to have government back off you need to have things as globalised as possible in terms of production and sales, and you again need to get the government out of the law-making business as much as possible so not regulating businesses. And you need to turn over as many government functions as possible to the private sector supposedly because the private sectors motive for profit will make it more efficient and then give everybody better products and better services.

So I think, fundamentally that’s the idea of neoliberalism.

You know again a lot of that emerges out of the out of the post-World War Two destruction and the Cold War the rise of the Chicago school of thought with regard to economics in particular. I think when you really see it hit home is when Reagan and Thatcher are in charge, early 80s that’s when you start to see neoliberalism become dominant in lots and lots of ways. And that’s when you start to then see the expansion into a hyper capitalist society.

That’s the fundamental faith of neoliberalism, well you know that if you turn things over to the invisible hand of the free market and you get government out of the way then good things will happen to me that is the fundamental faith state of neoliberalism.

But I would argue it is a faith statement.

Don’t get me wrong. Capitalism has been remarkably successful in doing what it sets out to do which is to provide a whole lot of products at relatively cheap prices for a whole lot of people and to create a great deal of wealth by its own terms.

Capitalism has been remarkably successful but if you care about equality or if you care about sustainability or if you care about authenticity and well-being, which are things capitalism doesn’t claim to care about, by the way, then you have to really question capitalism.

And again, here’s where we’re back to that fundamental value dynamic. You know the more and more you focus your lives and organisations and society and political structures around maximising wealth and consumption you’ve activated and encouraged those extrinsic values.

And as a result, you care less and suppress those intrinsic values for things like equality and sustainability and all the rest.

If we can trust all of the data we’re getting we know that things are headed down the wrong road.

And so we can either throw up our hands or we can start to develop alternative models.

Well we have to do is to start developing those alternatives and really work on them and figure them out so that we can try to prevent the bad things from happening. If that’s still possible and if it’s not possible then when the bad things do happen, we can say ‘Hey try this, not that!’

Here is the place where I think that the Nordic nations and then the Northern European nations as well you know Denmark and the Netherlands and Germany have been real leaders, have really pushed to develop these alternative models, to develop alternative practices, to try to try to make some changes at a structural levels and in lifestyle levels, to show it’s possible. And again, I would go back to where we started our conversation a while back. What’s also fascinating is that those are some of the happiest nations in the world. You know so and you can argue about why that is, but that the fact remains that these nations that are moving in these more sustainable ways also in study after study, Denmark, Sweden, Norway and Finland, and the Netherlands, are oftentimes the among the happiest nations in the world.

It’s actually pretty short period of time that we’ve been under globalisation in the scope of human history, right? it’s been 40 years that’s a blip in this course of history.

When people focus on intrinsic values they focus less on materialistic values they’re happier they act in more pro social ways and they live in more ecologically sustainable ways.

Fundamentally at base the solution is actually fairly simple: How do we orient our personal lives our businesses our communities and our governments around intrinsic values rather than extrinsic values?

Because what all the evidence suggests is that if we can do that materialism will become less important people will be happier people will treat each other more nicely and people will treat the planet more nicely.

Now how to get from here to there is a different issue, but at least like with the thing that makes me optimistic is that there is a ‘there’ I can see. There is a ‘there’ that I can see and that I can understand and that makes sense theoretically from what I know as a psychologist. It has empirical data behind it. It actually is very consistent with almost every spiritual and philosophical tradition which has been around in the history of humanity. And there are people doing it now right. There are people who are living these ways now.

If any listener is out there who thinks these ideas are valid. I would encourage you to work at your city level first to get engaged in the city and try to change your city because I think that cities are where people live and so they. They have their experiences there and what happens at cities. If you can make something work at a city, it provides a model that you can say to another city or to a province or to the federal government ‘hey but it worked here, it worked here. Let’s try it at another place and try it in another place.”

Working at that local level is fundamental and our best shot.

End

SOUND BRIDGE TO KARMA URA:

Karma Ura’s Upbeat music. His own composition.

I am Karma Ura, and I’m presently the president of the Centre for Bhutan and Gross National Happiness Studies. It is an autonomous government sponsored think tank, and it is located in Thimpu, the capital of Bhutan.

We have mandate to conduct research on Gross National Happiness, policy background studies and culture.

My background is in economics and philosophy at the master’s level, and PhD in International Development. So, all of my professional life, for some 30 years now, has been devoted to Alternative Development, its indicators and statistics on one side, and Buddhist Philosophy, Literature and Fine Arts, on the other.

Incidentally, I am also a painter and I design artefacts and performances. For example, I designed the 1000 denomination currency for Bhutan. I have painted the murals of a whole temple, and designed a national festival which is held on the 13th December every year.

An 18th century mural of Zhabdrung Ngawang Namgyal (1594-1651), considered to be the architect of Bhutan.

On Development

The idea of development is usually introduced from outside. It is a frequently based on idea of industrialisation and an expansion of the economy.

Alternative development involves indigenous ideas about how we should transform our societies. If you have certain different ideas about transformation of society, along with different destination goals, that would qualify as alternative development.

Goal, in the context of Bhutan would be happiness of the people.

The goals of development in the case of Bhutan involves nine domains of Gross National Happiness.

Living standard is only one of the nine goals of development. The others are, Health, Education and Living standards; these are fairly well-known ones and followed everywhere else. Slightly new ones are Good Governance, Environment or Ecological Resilience, and Cultural Diversity and Resilience. So that comes to six domains. But the last three domains are on the frontier of development, and these are Psychological Well-being, Community Vitality and Balanced Time Use over 24 hours. We in Bhutan consider these 9 domains of Gross National Happiness as cause and conditions of happiness.

SOUND: 2. SINGING KIDS BHUTAN.wav

On Gross National Happiness- the background

It was first explicitly coined in 1979 by the fourth King of Bhutan, Jigme Singye Wangchuck.

For some time, GNH was realised through legislation and policies of the government, led by him. But In 2008 Bhutan became a parliamentary democracy.

Since then governments have been elected through universal franchise, as you know. Constitution was also adopted, and the constitution obliges the government to pursue a quantitative framework of Gross National Happiness, to guide politicians and bureaucrats to the long-term goals of Gross National Happiness.

In 2006, we adopted the concept of nine domains of Gross National Happiness, and along with it, we were directed by the fifth King of Bhutan to create Gross National Happiness Index. Since then we have had a quantitative framework of Gross National Happiness.

Measuring Happiness?

I think we have to be clear, when we talk about happiness, about how its measurement is laid out, what it measures, and on what the comparative ranking of the nations are based. As you know very well, the Nordic countries come on top in the ranking based on subjective well-being. We need to clarify a lot about international comparison and ranking of nations with regard to happiness. The World Happiness Report, I would like to emphasise, is based on a very narrow measurement of happiness to build international ranking.

Ours is much comprehensive and broader, much more probing about reality, and what human beings are. They need not just income. They need to simultaneously many other aspects included in the nine domains of Gross National Happiness.

In ecological terms the leadership and achievement of Bhutan is quite significant in the world.

Amongst the nine domains of Gross National Happiness, one of them is Ecological Diversity and Resilience. And government of Bhutan has been led by the leadership of the Kings to maintain a very high environmental quality, so that people’s welfare, which is dependent intimately with the quality of the environment, is very high. The contributions of Bhutan to the global climate change and environment or positive vision is unusually high.

At the moment 72 percent of the surface area of Bhutan is forest covered. 52 percent of the country is preserved as protected nature. Bhutan is carbon negative. Most of its energy is supplied by hydroelectricity. So it is green energy. People in their daily life has access to nature.

I think sometimes size and scale impresses people. But the aims that are enshrined the United Nations Global Assessment Report released on 6th May 2019, are all met by Bhutan.

All its ideals, all its goals would have been met by Bhutan in the field of environment, climate change and biodiversity. But Bhutan is small to have a global impact. Nevertheless, what it does on a per capita basis is extremely outstanding.

Bhutan as a country has taken extraordinary burden for the sake of global climate and biodiversity.

SOUND: Bells and Nuns-of-bhutan.wav

Nine domains of Gross National Happiness

The nine domains of Gross National Happiness are Psychological well-being, that is emotional and spiritual aspects of wellbeing. Community Vitality: since we are social by nature, companionship and good relations are at the forefront of well-being. Time use: that means nobody should run out of time to do things that are vital to well-being and happiness. We have to have some freedom over our own time over 24 hours.

Ecological Resilience and Diversity. Cultural Diversity and Resilience. Good Governance. Education, Health and Standard of Living. So, these adds up to the nine domains. I listed them separately but in reality, they are highly interdependent.

And so, it is important to see them in relation to each other rather than in isolation.

I think they – the nine domains – are relevant to any place where there are human beings and other sentient beings.

That would take us into the question of how the indicators are constructed and how the indicators are used as benchmark in national planning in Bhutan.

Poverty is minimal definition of well-being. It is a survival definition of well-being. It’s not really well-being. Happiness is a maximal concept of well-being. It is attainable and achievable.

In Bhutan you know the definition of happiness in terms of nine domains is related to measurement. We construct a single number GNH Index and 33 sub-indicators of GNH. Altogether we use about two hundred and thirty different variables to estimate the GNH index and its 33 sub-indicators. So now you can see the distinction of GNH measurement against poverty and subjective well-being. Both the latter measurements are based on a narrower measure of wellbeing.

To simplify things, if an individual were to achieve a perfect score in GNH index, he or she would have to have one hundred and thirty variables. And in these one hundred and thirty variables are drawn from nine domains of GNH.

I’m very familiar with the World Happiness Report because I am one of its council members. The United Nation’s World Happiness Report, first of all, is an outcome of a Bhutanese initiative. The Government of Bhutan organised a U.N. High Level Expert Meeting in April 2012, in the United Nations, in New York. it made two recommendations at that time. One was that governments around the world should make Happiness and Well-being a focus of their public policy. That was the first recommendation. And the second one was that the United Nations should declare our World Happiness Day. So, both were implemented.

Now as a result of this high-level meeting in the United Nations, World Happiness Report came into being, led by John Helliwell and Jeffrey Sachs.

From measuring to policymaking

One of the characteristics of the GNH index, and its 33 sub indicators, is that It can be disaggregated at any level to the nth variable and nth individual. You can disaggregate the achievements across all domains, demographic variables or gender.

This enables us to then see by using GNH indicators as a sort of lens, where and whether there is a gender difference or discrepancy, or age specific discrepancies, geography specific discrepancies. Theses can be picked up so neatly by the indicators which is based on a national survey conducted every four years.

Social and economic planning is done for five years at a time, so our Gross National Happiness survey is done in fourth year and the results are fed into the five-year plan as benchmarks, targets, and policy focus areas.

We can measure by experiential outcomes such as emotions, health and happiness scores etc. or you can measure by means to happiness.

In terms of happiness, I must say that there is a gender difference in outcome. Women in this country score slightly less though it is not very significant at 95 percent confidence. However, this distinction between men and women, in the attainment of happiness, disappears above 50. The performance on the happiness scale is lower for a woman, if we if we compare women and men below the age of 50.

The important thing to appreciate is that Reproductive Health is playing a negative role.Therefore, the government, taking this finding into account is strengthening maternity and child health. It gave a long maternity leave of one year, out of which 6 months is paid. We have only seven days of paternity leave here. The relegation of domestic chores to women and the social care burden which fall traditionally on women, is one of the big problems in Bhutan.

Introduction of cooking facilities and electricity should help resolve gender discrepancy. Electricity up to 100 units is free for rural areas. Education, health, and so many other essential things, such as water supply, are also free.

Karma Ura welcoming PM of Bhutan to an international conference at the Centre for Bhutan and GNH Studies.

SOUND BRIDGE: KARMA URA’S MUSIC

ON Gross National Happiness Business Certification

Bhutan is a country which escaped colonisation. And it’s one of the very few countries in the world to have been that fortunate.

This means that the continuity of ideas of what a nation should be, or what human beings aspires have not been smashed by any external ideas.

The continuity of institutions and ideas have been able to survive in this country. Bhutan has continued to be a Buddhist and ecological welfare state.

Because of its adherence to Buddhist welfare and ecological state, free market ideas cannot take complete dominance here. And that is why, the global corporations have not been able to intrude very much.

Bhutanese foreign direct investment rules are very strict. Environmental and cultural bars are very high here.

Those who are just hunting for profit cannot find it very easy to come into Bhutan.

Last year, at the direction of the Bhutanese government the Centre for Bhutan and GNH studies developed what you call GNH business certification.

This assessment will be applied to all corporations and businesses in future.

On evolving Corporate Social Responsibility

For a long time, Corporate Social Responsibility was the end all of business. But the shortcomings in CSR is that it does not require businesses much transparency in how they should make money. It is how they dispose a certain small proportion of the profit. After CSR, a new model of business is benefit corporation or B-corp in short. But GNH business certification is much more advanced in my opinion because it applies the nine domains to the workings of corporations in a very explicit way.

GNH index and 33 indicators is designed for governance purpose. For example, derived from Gross National Happiness’s nine domains is the GNH policy screening tool that the government applies to formulate and pass every policy of the government. For example, 15 policies have undergone GNH policy screening out of 22 policies so far. We will do similar assessment now to corporations by using GNH business certification.

As far as Europe is concerned, next year, in late March 2020, we will be having an international conference in Parma, Italy. One day out of three will be devoted to GNH and GNH business certification.

The Centre for Gross National Happiness and Cultural Studies, Bhutan.


On limits to growth

Bhutan also has a very modest tourism policy.

Foremost for us as a society is that nothing should step beyond our environmental-ecological capacity, and our cultural carrying capacity.

Because of those concerns we limit the number of tourists. It is not to maximise profit. It is only an activity that should be consistent with the carrying capacity of the country. A large part of our country is not opened, but the Western side of the country is already receiving tourist number in excess of its carrying capacity, so we are going to slow down tourism there.

We are slowing down. A new policy will come out to slow down tourism and reduce numbers in western part of the Bhutan, in line with our infrastructure capacity, environmental capacity, and cultural capacity. For example, if a Buddhist festival in a village can take only a hundred tourists, we should limit tourists to 100; the input and output in any sector should be limited to the amount of throughput which you can digest. For example,

if the environment cannot digest then we should put a threshold on the number.

On the spectrum of values

The idea of sustainability is really linked to idea of threshold.

We have to have a certain limit in the size of activity, the size of industry, or the size of the sector. We should not let it balloon out of ecological context. Any industry – let us say, food industry or fashion industry can expand and swallow up the whole non-market areas. We should put a distinction between what is good to put on the market and what should be left out of the market.

Many things about culture should be under ‘non market.’ A lot of things about happiness and well-being is dependent on non-market exchange. Not market exchange. 

The reciprocity of time to give social and emotional support, cultural work and social work have a huge value on their own, they do not need to have market exchange value.

The whole sphere of culture and community should be under that kind of non-market relations. Reciprocity rather than transactions in the market. The psychological well-being domain is equally important now with the plague of mental health problems around the world. We need to devise ways in terms of indicators to check on the level of positive emotions across the population, like compassion, generosity, calmness, forgiveness contentment or conversely, we need measure the distribution of negative things like anger, jealousy, fear, sadness. We need to know more about them, because people may be seething with negative emotions although it is not showing up in the GDP.

Politicians will only use hidden negative emotions as another weapon in their hands for polarising the population. Governments need to know the interior world of the citizens – how they feel across the spectrum of negative and positive emotions.

An advance warning mechanism should be found to know the emotional state of the people. If you do not, then the only way to express these latent things will be to vote, which will be seized by polarising politicians. That is not healthy. Before it lands in the lap of radicalising politicians — scientists, psychiatrists, social scientists need to know. Planners need to know so that we can address them.

Karma Ura Walking with Karma Ura & Prime Minister of Bhutan, Dr Lotay.

On Urban Happiness Framework

At this moment we are almost at the end of developing an Urban Happiness framework.

The Probability of being happy or unhappy Is so hugely influenced by whether we live now in urban cities or rural areas.

We have decided to work on urban happiness framework because in the four domains of GNH like psychological wellbeing, culture, ecology and community vitality, we find that urban residents lag behind the rural. They are surging ahead in terms of two domains living standard and education.

Division is emerging in the country between those who live in rural areas and in urban areas. Now we want to reduce this gap. We can assess the current state of city planning, and we can also guide city planning through urban happiness framework. The detail arrangement of the urban planning that is sensitive to well-being and happiness has become urgent, really urgent. It’s a structural issue.

END

CREDITS:

SOUND: KARMA URA’S MUSIC

Tanya Voice:

Thank you for listening to this episode of Nordic By Nature, ON HAPPINESS. You can find more info on our guests and a transcript of this podcast on imaginarylife.net/podcast

We are also on Patreon if you would like to support us with a donation to keep this podcast going into a second series! See www.patreon.com/nordicbynature

The music and sound has been designed by Diego Losa. You can find him on diegolosa.blogspot.com The music you heard with Dr. Karma Ura’s voice was composed by Karma Ura himself.

If you are interested in nature-centred mindfulness please see foundnature.org to read about the Foundation for the Contemplation of Nature. You can follow the Foundation on Facebook, and on Contemplation of Nature on Instagram.

We’d love to hear your thoughts on our podcast. Please email me, Tanya, on nordicbynature@gmail.com

END

 

 

Dasho Dr. Karma Ura: ON HAPPINESS

Dasho Dr. Karma Ura is the president of the Centre for Bhutan & GNH Studies located in Bhutan’s capital city, Thimphu. The Centre has a mandate to research Bhutan’s Gross National Happiness, Culture and History of Bhutan, and policy related studies. Gross National Happiness is a term coined by the Fourth King of Bhutan, His Majesty Jigme Singye Wangchuck, in the 1970’s.

Centre for Bhutan and Gross National Happiness Studies, Thimphu, Bhutan.

Dr. Karma Ura’s career has spanned development goals, statistics and indicators, and policy applications, as well as Buddhist literature, fine arts and philosophy. As President of the Centre he also directs programs in The Library of Mind, Body and Sound, which brings together the internal and external aspects of well-being and happiness through research, individual practices and policy designs.

Dr. Karma Ura walking with the Prime Minister of Bhutan, Dr Lotay.

Karma Ura has studied to Ph.D level at St. Stephen’s College Delhi, Oxford University, Edinburgh University, and Nagoya University. He has been awarded the ‘Druk Khorlo,’ or Wheel of Dragon Kingdom Award, by His Majesty the King of Bhutan for his contributions to literature and fine arts. Karma Ura is also active as an artist and designer; he has designed numerous artistic artefacts, performances and temple frescoes, and created a national cultural festival that is held every year on December 13th on the scenic mountain pass of Dochula. Karma Ura has shared his expertise on Gross National Happiness across the world.

Dr. Karma Ura at the Centre for Bhutan and Gross National Happiness Studies

 

 

 

 

 

 

 

 

 

 

Transcript Dr. Karma Ura, from Nordic By Nature Podcast ON HAPPINESS.

SOUND BRIDGE TO KARMA URA:

Karma Ura’s Upbeat music. His own composition.

Intro
I am Karma Ura, and I’m presently the president of the Centre for Bhutan and Gross National Happiness Studies. It is an autonomous government sponsored think tank, and it is located in Thimpu, the capital of Bhutan.

We have mandate to conduct research on Gross National Happiness, policy background studies and culture.

My background is in economics and philosophy at the master’s level, and PhD in International Development. So, all of my professional life, for some 30 years now, has been devoted to Alternative Development, its indicators and statistics on one side, and Buddhist Philosophy, Literature and Fine Arts, on the other.

Incidentally, I am also a painter and I design artefacts and performances. For example, I designed the 1000 denomination currency for Bhutan. I have painted the murals of a whole temple, and designed a national festival which is held on the 13th December every year.

An 18th century mural of Zhabdrung Ngawang Namgyal (1594-1651), considered to be the architect of Bhutan.

On Development

The idea of development is usually introduced from outside. It is a frequently based on idea of industrialisation and an expansion of the economy.

Alternative development involves indigenous ideas about how we should transform our societies. If you have certain different ideas about transformation of society, along with different destination goals, that would qualify as alternative development.

Goal, in the context of Bhutan would be happiness of the people.

The goals of development in the case of Bhutan involves nine domains of Gross National Happiness.

Living standard is only one of the nine goals of development. The others are, Health, Education and Living standards; these are fairly well-known ones and followed everywhere else. Slightly new ones are Good Governance, Environment or Ecological Resilience, and Cultural Diversity and Resilience. So that comes to six domains. But the last three domains are on the frontier of development, and these are Psychological Well-being, Community Vitality and Balanced Time Use over 24 hours. We in Bhutan consider these 9 domains of Gross National Happiness as cause and conditions of happiness.

SOUND: 2. SINGING KIDS BHUTAN.wav

On Gross National Happiness- the background

It was first explicitly coined in 1979 by the fourth King of Bhutan, Jigme Singye Wangchuck.

For some time, GNH was realised through legislation and policies of the government, led by him. But In 2008 Bhutan became a parliamentary democracy.

Since then governments have been elected through universal franchise, as you know. Constitution was also adopted, and the constitution obliges the government to pursue a quantitative framework of Gross National Happiness, to guide politicians and bureaucrats to the long-term goals of Gross National Happiness.

In 2006, we adopted the concept of nine domains of Gross National Happiness, and along with it, we were directed by the fifth King of Bhutan to create Gross National Happiness Index. Since then we have had a quantitative framework of Gross National Happiness.

Measuring Happiness?

I think we have to be clear, when we talk about happiness, about how its measurement is laid out, what it measures, and on what the comparative ranking of the nations are based. As you know very well, the Nordic countries come on top in the ranking based on subjective well-being. We need to clarify a lot about international comparison and ranking of nations with regard to happiness. The World Happiness Report, I would like to emphasise, is based on a very narrow measurement of happiness to build international ranking.

Ours is much comprehensive and broader, much more probing about reality, and what human beings are. They need not just income. They need to simultaneously many other aspects included in the nine domains of Gross National Happiness.

In ecological terms the leadership and achievement of Bhutan is quite significant in the world.

Amongst the nine domains of Gross National Happiness, one of them is Ecological Diversity and Resilience. And government of Bhutan has been led by the leadership of the Kings to maintain a very high environmental quality, so that people’s welfare, which is dependent intimately with the quality of the environment, is very high. The contributions of Bhutan to the global climate change and environment or positive vision is unusually high.

At the moment 72 percent of the surface area of Bhutan is forest covered. 52 percent of the country is preserved as protected nature. Bhutan is carbon negative. Most of its energy is supplied by hydroelectricity. So it is green energy. People in their daily life has access to nature.

I think sometimes size and scale impresses people. But the aims that are enshrined the United Nations Global Assessment Report released on 6th May 2019, are all met by Bhutan.

All its ideals, all its goals would have been met by Bhutan in the field of environment, climate change and biodiversity. But Bhutan is small to have a global impact. Nevertheless, what it does on a per capita basis is extremely outstanding.

Bhutan as a country has taken extraordinary burden for the sake of global climate and biodiversity.

SOUND: Bells and Nuns-of-bhutan.wav

Nine domains of Gross National Happiness

The nine domains of Gross National Happiness are Psychological well-being, that is emotional and spiritual aspects of wellbeing. Community Vitality: since we are social by nature, companionship and good relations are at the forefront of well-being. Time use: that means nobody should run out of time to do things that are vital to well-being and happiness. We have to have some freedom over our own time over 24 hours.

Ecological Resilience and Diversity. Cultural Diversity and Resilience. Good Governance. Education, Health and Standard of Living. So, these adds up to the nine domains. I listed them separately but in reality, they are highly interdependent.

And so, it is important to see them in relation to each other rather than in isolation.

I think they – the nine domains – are relevant to any place where there are human beings and other sentient beings.

That would take us into the question of how the indicators are constructed and how the indicators are used as benchmark in national planning in Bhutan.

Poverty is minimal definition of well-being. It is a survival definition of well-being. It’s not really well-being. Happiness is a maximal concept of well-being. It is attainable and achievable.

In Bhutan you know the definition of happiness in terms of nine domains is related to measurement. We construct a single number GNH Index and 33 sub-indicators of GNH. Altogether we use about two hundred and thirty different variables to estimate the GNH index and its 33 sub-indicators. So now you can see the distinction of GNH measurement against poverty and subjective well-being. Both the latter measurements are based on a narrower measure of wellbeing.

To simplify things, if an individual were to achieve a perfect score in GNH index, he or she would have to have one hundred and thirty variables. And in these one hundred and thirty variables are drawn from nine domains of GNH.

I’m very familiar with the World Happiness Report because I am one of its council members. The United Nation’s World Happiness Report, first of all, is an outcome of a Bhutanese initiative. The Government of Bhutan organised a U.N. High Level Expert Meeting in April 2012, in the United Nations, in New York. it made two recommendations at that time. One was that governments around the world should make Happiness and Well-being a focus of their public policy. That was the first recommendation. And the second one was that the United Nations should declare our World Happiness Day. So, both were implemented.

Now as a result of this high-level meeting in the United Nations, World Happiness Report came into being, led by John Helliwell and Jeffrey Sachs.

From measuring to policymaking

One of the characteristics of the GNH index, and its 33 sub indicators, is that It can be disaggregated at any level to the nth variable and nth individual. You can disaggregate the achievements across all domains, demographic variables or gender.

This enables us to then see by using GNH indicators as a sort of lens, where and whether there is a gender difference or discrepancy, or age specific discrepancies, geography specific discrepancies. Theses can be picked up so neatly by the indicators which is based on a national survey conducted every four years.

Social and economic planning is done for five years at a time, so our Gross National Happiness survey is done in fourth year and the results are fed into the five-year plan as benchmarks, targets, and policy focus areas.

We can measure by experiential outcomes such as emotions, health and happiness scores etc. or you can measure by means to happiness.

In terms of happiness, I must say that there is a gender difference in outcome. Women in this country score slightly less though it is not very significant at 95 percent confidence. However, this distinction between men and women, in the attainment of happiness, disappears above 50. The performance on the happiness scale is lower for a woman, if we if we compare women and men below the age of 50.

The important thing to appreciate is that Reproductive Health is playing a negative role.Therefore, the government, taking this finding into account is strengthening maternity and child health. It gave a long maternity leave of one year, out of which 6 months is paid. We have only seven days of paternity leave here. The relegation of domestic chores to women and the social care burden which fall traditionally on women, is one of the big problems in Bhutan.

Introduction of cooking facilities and electricity should help resolve gender discrepancy. Electricity up to 100 units is free for rural areas. Education, health, and so many other essential things, such as water supply, are also free.

SOUND BRIDGE: KARMA URA’S MUSIC

ON Gross National Happiness Business Certification

Bhutan is a country which escaped colonisation. And it’s one of the very few countries in the world to have been that fortunate.

This means that the continuity of ideas of what a nation should be, or what human beings aspires have not been smashed by any external ideas.

The continuity of institutions and ideas have been able to survive in this country. Bhutan has continued to be a Buddhist and ecological welfare state.

Because of its adherence to Buddhist welfare and ecological state, free market ideas cannot take complete dominance here. And that is why, the global corporations have not been able to intrude very much.

Bhutanese foreign direct investment rules are very strict. Environmental and cultural bars are very high here.

Those who are just hunting for profit cannot find it very easy to come into Bhutan.

Last year, at the direction of the Bhutanese government the Centre for Bhutan and GNH studies developed what you call GNH business certification.

This assessment will be applied to all corporations and businesses in future.

On evolving Corporate Social Responsibility

For a long time, Corporate Social Responsibility was the end all of business. But the shortcomings in CSR is that it does not require businesses much transparency in how they should make money. It is how they dispose a certain small proportion of the profit. After CSR, a new model of business is benefit corporation or B-corp in short. But GNH business certification is much more advanced in my opinion because it applies the nine domains to the workings of corporations in a very explicit way.

GNH index and 33 indicators is designed for governance purpose. For example, derived from Gross National Happiness’s nine domains is the GNH policy screening tool that the government applies to formulate and pass every policy of the government. For example, 15 policies have undergone GNH policy screening out of 22 policies so far. We will do similar assessment now to corporations by using GNH business certification.

As far as Europe is concerned, next year, in late March 2020, we will be having an international conference in Parma, Italy. One day out of three will be devoted to GNH and GNH business certification.

On limits to growth

Bhutan also has a very modest tourism policy.

Foremost for us as a society is that nothing should step beyond our environmental-ecological capacity, and our cultural carrying capacity.

Because of those concerns we limit the number of tourists. It is not to maximise profit. It is only an activity that should be consistent with the carrying capacity of the country. A large part of our country is not opened, but the Western side of the country is already receiving tourist number in excess of its carrying capacity, so we are going to slow down tourism there.

We are slowing down. A new policy will come out to slow down tourism and reduce numbers in western part of the Bhutan, in line with our infrastructure capacity, environmental capacity, and cultural capacity. For example, if a Buddhist festival in a village can take only a hundred tourists, we should limit tourists to 100; the input and output in any sector should be limited to the amount of throughput which you can digest. For example,

if the environment cannot digest then we should put a threshold on the number.

On the spectrum of values

The idea of sustainability is really linked to idea of threshold.

We have to have a certain limit in the size of activity, the size of industry, or the size of the sector. We should not let it balloon out of ecological context. Any industry – let us say, food industry or fashion industry can expand and swallow up the whole non-market areas. We should put a distinction between what is good to put on the market and what should be left out of the market.

Many things about culture should be under ‘non market.’ A lot of things about happiness and well-being is dependent on non-market exchange. Not market exchange. 

The reciprocity of time to give social and emotional support, cultural work and social work have a huge value on their own, they do not need to have market exchange value.

The whole sphere of culture and community should be under that kind of non-market relations. Reciprocity rather than transactions in the market. The psychological well-being domain is equally important now with the plague of mental health problems around the world. We need to devise ways in terms of indicators to check on the level of positive emotions across the population, like compassion, generosity, calmness, forgiveness contentment or conversely, we need measure the distribution of negative things like anger, jealousy, fear, sadness. We need to know more about them, because people may be seething with negative emotions although it is not showing up in the GDP.

Politicians will only use hidden negative emotions as another weapon in their hands for polarising the population. Governments need to know the interior world of the citizens – how they feel across the spectrum of negative and positive emotions.

An advance warning mechanism should be found to know the emotional state of the people. If you do not, then the only way to express these latent things will be to vote, which will be seized by polarising politicians. That is not healthy. Before it lands in the lap of radicalising politicians — scientists, psychiatrists, social scientists need to know. Planners need to know so that we can address them.

Karma Ura Walking with Karma Ura & Prime Minister of Bhutan, Dr Lotay.

On Urban Happiness Framework

At this moment we are almost at the end of developing an Urban Happiness framework.

The Probability of being happy or unhappy Is so hugely influenced by whether we live now in urban cities or rural areas.

We have decided to work on urban happiness framework because in the four domains of GNH like psychological wellbeing, culture, ecology and community vitality, we find that urban residents lag behind the rural. They are surging ahead in terms of two domains living standard and education.

Division is emerging in the country between those who live in rural areas and in urban areas. Now we want to reduce this gap. We can assess the current state of city planning, and we can also guide city planning through urban happiness framework. The detail arrangement of the urban planning that is sensitive to well-being and happiness has become urgent, really urgent. It’s a structural issue.

END

CREDITS:

SOUND: KARMA URA’S MUSIC

Tanya Voice:

Thank you for listening to this episode of Nordic By Nature, ON HAPPINESS. You can find more info on our guests and a transcript of this podcast on imaginarylife.net/podcast

We are also on Patreon if you would like to support us with a donation to keep this podcast going into a second series! See www.patreon.com/nordicbynature

The music and sound has been designed by Diego Losa. You can find him on diegolosa.blogspot.com The music you heard with Dr. Karma Ura’s voice was composed by Karma Ura himself.

If you are interested in nature-centred mindfulness please see foundnature.org to read about the Foundation for the Contemplation of Nature. You can follow the Foundation on Facebook, and on Contemplation of Nature on Instagram.

We’d love to hear your thoughts on our podcast. Please email me, Tanya, on nordicbynature@gmail.com

END

Episode 3: ON INNER RESILIENCE, Transcript

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In this episode ON INNER RESILIENCE, we hear four voices share how they maintain inner equilibrium. Firstly, we learn about nature-centred mindfulness practice from Ajay Rastogi, at the Foundation for the Contemplation of Nature in the Himalayan village of Majkhali in Uttarakhand, India. Then you will hear Egyptian conservationist Noor A Noor, who describes his own personal path into mindfulness – through his experiences of the 2011 Egyptian Uprising. Then Judith Schleicher explains how daily meditation has helped her with her conservation work, ever since she attended a 10-day Vipassana retreat in Peru 7 years ago. Lastly, we meet Christoph Eberhard, legal anthropologist and practitioner of the Chinese and Indian traditional arts Ta Ji Chuan, Qi Gong and Yoga. Christoph believes that dialogue is at the heart of meaningful transformation- dialogue with oneself, with others, with nature, and the beyond.

Hashtags to copy: tracesofnorth, Deep ecology, Arne Naess, arnenaess, deepecology, ajayrastogi, nooranoor, judithschleicher, christopheberhard, ecology, conservation, resilience, UNSDG, The Nordics, decolonisation, transformation, bioregionaldevelopment, peace dialogue, sustainability, climate crisis, biodiversity, global challenges, society and culture, monikakucia, danielwahl, helenanorberg-hodge, satishKumar, extinctionrebellion, climateuprising, sitikasim, ajayrastogi, tanyakimgrassley, Sweden, swedishstyle, tomasbjörkman, karmaura, judithschleicher, universitycambridge, davidattenboroughhouse, cambridgeconservationists, egypt, ajayrastogi, mindfulness, foundnature, christopheberhard, peacedialogues

For translation into Spanish please click here.

Transcript episode 3: ON INNER RESILIENCE

Tanya’s Voice:

Welcome to Nordic By Nature, a podcast on ecology today, inspired by the Norwegian philosopher Arne Naess, who coined the term Deep Ecology.

Naess used the term ‘self-realization’ to indicate a kind of imagined perfection, a process, and a goal for both for the individual and for community. This podcast: On Inner-Resilience combines Naess’ idea of Self realisation with a view of human equilibrium, but it should only be used if it includes a sense of inner joy and benevolence to the world. It can be defined by a number of characteristics:

For example…

Number 1. Inner Resilience is meaningful and desirable, but it can sometimes be painful. It is not synonymous with comfort. It is a process of spiritual maturity, where a person acts more consistently from themselves as a whole.

Number 2. Inner Resilience is a continuous process. It can be achieved through knowledge and learning, but it demands a consistent practice that includes the cultivating, communicating and sharing of compassionate values.

Number 3. Inner Resilience evolves new types of skills that are needed for transformation; including Empathy, Respect, Humility, Consensus-building, and Co-creation.

Number 4. We are constantly changing and cannot be separated from the planetary processes that we are part of. Our own health and wellbeing cannot exist at the expense of others, nor the biological or cultural diversity that is the nature of life.

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Ajay Rastogi will begin by introducing the secular, nature-centred mindfulness practice, that he developed and teaches at the Foundation for the Contemplation of Nature in the Himalayan village of Majkhali in Uttarakhand, India.

Ajay Rastogi at the Foundation for the Contemplation of Nature, India.

Then you will hear the words of Noor A Noor, an Egyptian conservationist at the University of Cambridge who describes his own personal path into conservation and mindfulness – through his family, through music, and through the traumatic experiences of The 2011 Egyptian Revolution.

We will then hear Judith Schleicher. Judith explains how daily meditation has helped her with her conservation work, ever since she attended a 10-day Vipassana retreat in Peru 7 years ago.

Lastly, we meet Christoph Eberhard, legal anthropologist and practitioner of the Chinese and Indian traditional arts Ta Ji Chuan, Qi Gong and Yoga. Christoph believes that dialogue is at the heart of meaningful transformation- dialogue with oneself, with others, with nature, and the beyond.

This podcast is designed for you to listen with headphones.
I hope you can make some time to simply enjoy listening.

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Ajay:

Hi my name is Ajay Rastogi.
And we live in the village of Majkhali. It’s in the state of Uttarakhand, in the Indian Himalayan region.

And it’s about 400 kilometres north of Delhi. And we overlook the high Himalayas. Many 6000 meters high peaks from maybe. I have been an ecologist and an environmentalist for a large part of my life.

The fact that we are unable to make big changes in the society which are needed for sustainability required that we also relook at the approach that we have taken so far in the environmental movements.

So, for that reason I was thinking what can be more transformative than a meditative practice, which can be done in nature.

Meditation is being considered as the methodology for inner transformation.

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The contemplation of nature is done in a natural surrounding.
It’s a multi-sensory experience.

It helps because we are a biological organism and, therefore we have an inherent drive to connect with nature. It’s kind of we are genetically wired, so it is not that abstract as many people find many other meditative practices to be. So, it is a good beginning.

People can begin with it and then get to deeper levels of meditation whichever part they want to follow. But meditation in nature contemplation of nature is definitely an approach which can be done on a daily basis and it leads to that level of tranquillity and gives us the benefits of the meditation the compassion the kindness and the deeper connection to the natural law as well as to the social community around us.

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At about 23rd minute a tranquillity factor causes deeper trigger or physiological relaxation. Which brings the body and the internal chemistry, in a much more regulatory and balanced way.

That’s called the relaxation response, and that’s what we are trying to achieve, also at the physiological level besides the psychic and other benefits, that the meditation will bring.

So, as we sit and observe with a soft gaze

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One may not have access to such landscapes so it can be done indoors.
And it can be done with very simple objects of nature, then following the three steps of native contemplation that we have designed.

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So the three steps simple three steps is observe nature with a soft gaze except with gentle detachment and send love with sympathetic attention.

Observe nature with a soft gaze, we accept the gentle detachment remaining. Not interested in finding details. Of course, the mind would wander here and there but as soon as we realized that we have gone further and drifted we can come back to observe nature with a soft gaze.

One additional element which is a very important element of Need contemplation practice is to let go and this happens by just as we sit down and begin our contemplation, we send love with sympathetic attention, we just remind ourselves of the gratitude the feeling of gratitude. And then we sit, observe softly with a gaze, and continue a gentle detachment.

The let go is not to make any judgment about where we are What are we doing. And this is a step which is a transcendental in nature and therefore it is very therefore itself a fundamental aspect of the practice that we are able to somehow transcend this call of judgment and thinking mind at least for a little while.

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Noor A Noor:

My name is Noor Noor. I’m a twenty-eight-year-old Egyptian doing a masters in Conservation Leadership. Before coming to Cambridge, I spent the last 7 years managing Nature Conservation Egypt which is an NGO, working on the conservation of habitat species and local communities.

Growing up I I was a child of the city. My parents Were very active for social justice and for political rights and economic rights. However, they didn’t bring me into nature… it wasn’t part of my upbringing.

In 2011, Egypt saw one of its most incredible yet traumatic uprisings where hundreds of thousands of Egyptians went to the street to call for bread, freedom, and social justice. And obviously everything that stems from those three components.

As a result significant changes came about some of them were for the better but lots of them were for the worse. We were met with huge violence. Met with huge violence from the people that were in charge at the time specifically the armed forces or the army.

There was constant conflict between protesters that are calling for a complete transition to a more democratic,

Human rights-oriented government. And as a result…There was heavy persecution and Egyptians still remain heavily persecuted by the state.

Throughout 2011, myself as well as hundreds of thousands of other Egyptians who were taking part in these demonstrations, had to run for their lives. More than enough times.

To realize that that that life isn’t really as it seems once you’ve actually had to run for your life.

I had went from always being prepared to sacrifice myself for the cause to realizing that I am actually more useful let’s say, if I try to survive, and part of that realisation came the by spending time and nature for the first time.

I was spending a significant amount of time in nature and learning about nature and teaching nature as well as conserving nature as a part of my new jobs that I had assumed in 2012 and by spending more time in nature.

By understanding nature more I ended up understanding myself more. Bit by bit I ended up encountering mindfulness.

Which at the beginning I hated as a term because I felt it was very counter intuitive. The more I read up into mindfulness the more it really resonated. On a theoretical level, on a political level, and on a personal level. By spending time in nature by understanding how it works, by letting oneself be inspired and be healed by nature; That in itself is a mindful process.

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Essentially one had encountered so much physical and emotional trauma in that one year whether inflicted upon myself or even worse seeing it inflicted on those that I cared about or even those that I did not know. But we share the common political ground. Accumulated traumas from that still are carried by myself as well as thousands of others to this day.

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There’s no romanticisation of revolution there’s no romanticisation of Conflict and uprising. But I am absolutely grateful… because of how I ended up having to respond to these traumas.….. even politically How to better see how we can…be better as a holistically as a planet…. Get through the inevitable crises that we are facing and will continue to face at an exponential rate in the future.After the 2011 uprisings I was adamant on working in the field and I ended up getting a job managing an NGO working in nature conservation as well as working with a company that does educational environmental tourism and it’s a company called Dima. It made me aware of certain dimensions relating to our survival to relating to sustainability relating to the battles that we are trying to fight for justice.

I realized the importance of of Nature, and of the natural resources that we depend on.
What many people are realizing now is that all political and economic and even social dynamics relating to us as a species to us humans as a species are directly or indirectly related to our relationship with surrounding nature. The fact that we continue to separate ourselves from the things that keep us alive. Starting from our food all the way to even the air that we breathe in the oxygen that comes from that comes from other living beings and other habitats on this planet.

Our separating ourselves from the nature we depend on, is at the heart of some of the existing conflict over resources, as well as the trajectory that we’re taking towards the collapse of the systems that support us.
Political ecologies is excellent as a term in encompassing this. It says that…Whenever we look at nature and its resources, we need to think about the political, social and economic structures that govern nature. If we’re going to talk about its conservation. 

And at the same time, if we’re looking at development; We need to think about the ecological processes that support. These social processes.
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To be honest, we’re all implicated.

The phone that I’m using now to speak with you. About sustainability the components that were used to make this phone are not sustainable. The coffee that I am sipping on at the moment is is it supposed to be ethically sourced but in the end, it’s probably come from somewhere very far away. That in itself, we’ve become so dependent on these things.

Back when I was 15, my father was imprisoned by the Mubarak regime. Or The regime that was in power in Egypt for 30 years. My father was sentenced to four five years in prison. At that time, I remember specific telling myself things like alright. You have a minute to feel whatever you want to feel

And then as soon as that minute’s done. Switch it off. Switch it off, go back continue about your day don’t revel in your head, just move along and I remember being 15 and telling myself these things. And while obviously that might not always be the best solution. I remember forcing myself to just to be able to disconnect from the anxieties and the fears in my head.

To be able to just continue to function. Ten years later when I found myself…. Acknowledging my anxiety for the first time, I realized that I’ve been breathing wrong my entire life. We’re not taught how to breathe when we’re kids no one tells you to breathe through your stomach when you’re a child.

In my last year of university I was I was studying political science and law and then my last year I got involved in a music project that made music out of garbage.

So recycling and upcycling waste to make music and to raise environmental and social and political awareness using it using music as as a means. That music project introduced me to the people that I ended up working with for the years to come.

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Judith Schleicher

I’m Judith Schleicher. I am a postdoc in the Geography department here in the University of Cambridge and I also work together currently as a consultant with U.N. Environment world conservation monitoring centre. I’ve always been interested in tropical forests the diversity the people who live there the cultural diversity biodiversity everything and trying to protect that and also understanding people and the relationship with them better. When I was doing my PhD I started meditating a lot and then when there was opportunity to work on the relationship between nature and people after my page that just seemed to bring all these things together.

Judith Schleicher at David Attenborough House, Cambridge.

From this location what we can see is concrete and a parking lot. And you know if that’s the environment people grow up and we even get less connected with age I think that not only has a very negative impact on our passive development in our personal growth and our society but it also means that in the future we might care even less about what we have left. I think what is particularly important is that we also look inwards we need to think about ourselves our own well-being and work on making the changes from within. And then we can make changes beyond that. And so I think those are the kind of things that really need to be part of our education system how we grow up. What are the things that really matter in our lives.

Children spend so much time in schools being taught so many things that are just involving our intellect in terms of thinking about it but they don’t really think about how do we build emotional resilience how do we think about our wellbeing how do we think about it own mindset. Really taking care of that is so important. And if we could make that a fundamental part of a person’s life when they grow up from where they grew up I think that would be a huge positive change.

I would love to see for example mindfulness a meditation being part of the normal school curriculum and then people start thinking about what is it that matters in my life. And what are the things that are important.

We really internalize all of those things and then we can also have the discussion at a much broader scale. As a community scale to society scale as a national scale of which the direction we want to go into. But it really has to start at a personal level. So. Many people are not familiar with it and they don’t really know what it means. They might as you said for example Buddhism whether they have religious connotations when it doesn’t have to.

It can be secular. Nothing to do with religion. Spiritual doesn’t mean that you have to but even one specific religion. It can be really challenging to work in conservation because you’re always fighting an uphill battle. Basically you’re always confronted with bad news and also the way often we talk about it is in a very negative way.

I was improving my fieldwork and lots of things were going wrong. And then my friend said who’s been meditating for a very long time. She’d started when she was a teenager and she said oh there’s this meditation course. Ten-day silent course coming up, and in Lima where are, It’s like why didn’t you just do it? I was like sure I’d never thought about what meditation is or anything.

So I was like Sure. And then one night I said I was like Why would I do that.

I just did this 10-day course without knowing anything about it. I didn’t know what meditation was. I had no idea what I would get myself into. I was amazing experience life changing. I mean in a 10 day course you go through so many things and ups and downs but every minute you put into it it’s worth it. I had so many positives but the strongest one was definitely this sense of inner peace that I’ve never felt that way before.

Not only just knowing but really feeling that happiness or contentment has nothing to do with anything external.

And of course, that’s things that we might intellectually know but really feeling it is a very different things and experiencing it. You know of course there is always daily struggles of internalizing it. And that will continue that knowing that is a very big gift to experience. I’ve done a few of these courses and every time at the end it’s just so nice when you haven’t talked for while.

For 10 days as your mind is just so focussed and so clear and you realize how we are impacted by all this chatter and so much information being fed into our brain all the time you really realize what the impact is. As soon as you start talking your mind just goes crazy.

One very important first step is awareness. So you know when you’re saying that you feel you become more sensitive but maybe you’ve just become aware of something that was always there as just that before you weren’t aware of it. So that means you couldn’t look after your body in the way that it needed attention maybe otherwise. You know. The same processes might have gone on is just that you wouldn’t have been aware of the impact it had on you. I mean I can totally connect with what you said about nature providing that space where you can develop all these things. Many of the things that I experienced through meditation of I guess they just came naturally in nature before. If I sit in a forest which is the environment I love, I feel never alone. I can feel alone be surrounded by lots of people are being in a non-natural environment. But I will not feel alone if I’m just in a forest and just being. Whereas in our society we always tool we have to be productive. We have to be doing we have to be doing things. It’s much more healthy to move away from that at least some time and just be be it with nature or be it with other people. And that is what ultimately creates contentment and happiness from within. And Nature provides the natural space for doing that.

Your mind is just in the moment.

The meditation course where I was helping over the years, so I was in the kitchen we were cooking 430 140 people. Which is it can be very demanding because you know cooking for so many people and very strict, strict time slots is probably what many people would call a stressful environment with people I’ve never worked together with but they were all meditators and they’re all aware or at least much more conscious about these things. And it was not only a work very well it was also good fun and we were great teamwork. So, if I could translate that into my day to day world everyone would be amazing.

I started meditation 7 years ago. I meditate daily at least one hour a day sometimes more. I mean it makes a huge difference to my day to day life. And it’s also made a huge difference of how I probably think about conservation.

Before I started meditating all that gloom and doom rhetoric sometimes can be really disempowering and make you feel just really difficult to think that you can really make a positive change in what if you don’t.

So that is very difficult sometimes to grasp. With meditation I also had a sense that you know we’ll be fine eventually, and nature will be able to cope whether humans were kept to cope. That’s a different question. I guess yes it made me more peaceful from within that I can do whatever I can in my possibilities to fight for a more just and more environmentally sustainable world. But I can be fine with whatever happens.

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Christoph Eberhard

I’m Christopher Eberhard… I’m Austrian. Now, I’m based in the South of France, Archachon.

To put it in a nutshell like my whole life has been devoted to, um, I would say a quest for peace, or harmony; a living harmony.

So, it manifested on the one hand, let’s say more social sciences. I had a career as a legal anthropologist, between Law and Social Sciences, trying to see how we could live together in a more dialogical way, understanding each other and harmonizing each other a bit better.

And then the second aspect was like dialogue with inner dialogue and with nature and that especially expressed itself in my interest with the traditional arts especially the Chinese Internal arts and Indian arts like yoga.

For me like this inner resilience would be in this question of dialogue.

Dialogue is listening but it’s not only listening with your ears it’s listening with your heart. And even more than that is listening with your soul.

We can experience that in our very, very day to day experience it’s just like taking some time not starting to speak immediately taking five minutes or 10 minutes just to harmonize, before doing something.

Just letting the mind settle, being rooted in a certain way.

Sometimes people don’t want to do it, they say they don’t have time to do it, but actually just this sitting quietly, calmly, in a certain way completely changes the whole atmosphere.

And if you do it, you would find that people are much, much, more open to real dialogues, to listening to each other, to really sharing their experiences, than if you do it without that quiet time at the beginning.

So, you start to dialogue with another human being. Really dialogue, in the sense that you really wanted to listen to that person, and you, you let yourself be challenged, by maybe the world view that he presents or the sensitivity that he’s expressing.

While it may on the one hand be enriching, but sometimes it may be very shocking. You know. We, we may not really want to hear certain things, or we do not really hear certain things until we have heard them back a hundred times and then suddenly you’re like “Oh wow. There was something deeper than I thought.”

So when this happens it’s, it’s a kind of a challenge, also, some that leads to a second kind of dialogue which is the dialogue with which I call with ‘oneself;’ you start to become aware of what our, let’s call it invisible horizon of action and living things.

And for that actually we need the dialogue with others, because otherwise we can never become aware of our own personal window. And then when you start to deepen this dialogue with others and yourself by listening more to yourself. You also start to realize that actually you are connected to the nature all around you.

That in a certain way, once the sensitivity to listening has been opened up, well, you start to listen to the trees to the sun then the flowers to the to the clouds, in a certain way they talk to you.

If you want to listen, first you have to empty yourself, and then everything come and talks to you. The dialogical aspect of nature which starts to unfold. So, it’s a dialogue with oneself, with the others with the nature. And then there’s this other dimension which I call like beyond, whatever you want to call it, you know, these things which are beyond words and you cannot really express it, but which is also there.

Sometimes, when we talk about inner, we kind of separated or distinguish it from outer. For me, I would rather say that the experience of also entering in yourself, or entering in dialogue with nature or with the beyond, is more a process of creating links, where there was more links you may have had an idea of a feeling of separation, you know, you’re feeling separate from the others, and you’re feeling separate from nature.

Nature is more objects which are outside; the second world of objects. It’s not living reality.

Even some people… who just see them like objects and some robots which there, which behave in a certain way, but they’re not really persons that we interact with.

And the same thing with ourselves, and we may even ourselves not really…. We do our work. We do our things when our routines. But are we really considering ourselves as another living subject, as such.

There’s four dimensions —and you can start from any of these dimensions.

If you’re somebody who has been growing up in a very natural surrounding, maybe your first dialogue starts with nature. Some people they’re shepherds and they spend lots of time alone for months in the mountains. So probably for them the first kind of dialogue which would start is more like a dialogue with nature, and then the dialogues may come.

For people like me and more like a city person. And so, it’s more confronted with people at the beginning, you know. But the important point is to say that for me all these dimensions are always there. At the moment when we start to open one of these dimensions, dialogue of one of these dimensions, little by little we start to realize how everything is much, much, much more linked together than we ever expected.

It’s not just it’s always easy to go someone see what they don’t have is they don’t have that they don’t have that they don’t have that, and just construct them like the inferior version of yourself, but they can do the same thing, because from their point of view, you don’t have this and don’t have that and don’t have that and so on.

Wouldn’t it be more interesting, instead of trying to fill the other with your own projections, and your own ideas, to just listen, open up and then maybe discover all the plenitude the ‘other’ is. I just started to realize that our lives generally speaking sometimes very often a void to be filled.

You know, we, feel that we have to have a certain social status and we feel that we have to on a psychological level we want to achieve certain things and economical level, which is wonderful, as long as it is not something we just do because we need to fill our lives, and at the moment that we dare to maybe step back a little we may just find out that life is actually very rich and well these things may be happening without us trying to push too hard.

Plenitude means you start to realize all the relationships that you, you are knotting together, through your being.

Just like you have a physical body, considering like a modern western science, we are actually really children of the stars. I mean that is …all the elements that we made of are made in the stars, so we have actually a relationship with them.

So, we have this physiological level, but then we have our emotions, we have our feelings, we have our thoughts; in all these different dimensions are all interlinked. By the contemplation of outside nature, which we perceive as being outside, we actually establish a relationship, one which on the outside level may lead us to this feeling that we that we should not care for the environment because it’s our duty, but because of its beauty. And so, we establish that relationship with the outside nature.

But at the same time, contemplating the outside nature also actually refers us back to our inside nature. You can use the term ecological, but I would just say our, inner nature. What life is about. (laugh)

You are part of nature.

When I say nature, you know there’s nature, and nature there’s the visible nature that we see. And then there’s nature in the sense of let’s call what is the whole planet. And the solar system and the galaxies, and now they are talking about multiverses — all this is part of this other broader concept.

It really links, creating links where we didn’t see links, links where there was separation, little by little to see that things are so much linked, which is very important in the ecological thinking, you start to enter into this more holistic approaches to things because you realize you cannot just cut things into pieces, they’re always related and whenever you change something, someone always has an effect on the whole.

If you start practicing any Qi Gong, if you start practicing any movement, which you will do with the relaxed body, tasting what you’re doing, maybe doing it slowly, and doing it with awareness. Little by little what you will start to feel is what the Chinese often call Qi which is energy.

Again which is experiential, the one feeling that you may have at the beginning, is you will feel some tingling in the fingers or you may feel some warmth that will come, and then if you continue at some point you may feel it more inside, kind of a magnetic feeling. Sometimes you get somewhat like electric feel to it, just the quiet sitting and watching your breath…. Actually, even if you just do this but like you do it every day, and you do it for a couple of hours every day, and so on and so on– at the beginning you are very much in the psychological state. You’re just thinking of this and thinking of that.

And then at the moment, when these things start to settle a little –you like a glass, water and mixed and then it settles and becomes more clear and more transparent. When that stage starts to happen, things start to circulate in your body, that’s like basically what is the whole Qi.

These things are very real.

Christoph at the Foundation for the Contemplation of Nature, India.

So that brings me to the reaction to the experience. The culture we live in, now I’m talking well, city culture, you know like a technological society. It blunts us to a lot of our experiences.

If you live in nature, and you have to live to survive in with nature. Your senses are much much more refined than the kind of senses that we may have like you know living in the cities. So in a certain way we again we colonised our minds and even now I still realise how much my mind is colonised

Very, very, big learning process also…..because you start to realize I do have an innate intelligence, my body does understand certain things, OK. You have to put the awareness. It’s not that you don’t have to do anything. You have to put the awareness. You have to try to listen. You have to practice. It’s not just coming like if you don’t do anything. And once you know little by little to learn, to make the difference between what is your illusions, and your and what things are real, in those what you feel.

We are not gods, we are not the masters of nature, or the kings of nature, no we are just a part of it, a very humble tiny part it.

Humility, the importance of humility.

You recognize yourself as a wonder of the universe. It’s amazing. And the more humble you become, in a certain way, the more beautiful the whole thing becomes.

CREDITS

Tanya’s Voice:

Thank you for listening!

Nordic by Nature Podcast is an ImaginaryLife.net production created with the support of the Nordic Ministries Please help us by sharing a link to this episode with the hashtag #tracesofnorth and follow us on Instagram @nordicbynaturepodcast. We’d love to hear your thoughts on our podcast. Please email me, Tanya, on nordicbynaturepodcast@gmail.com

We are also on Patreon if you would like to support us with a donation to keep this podcast going into a second series! See www.patreon.com/nordicbynature

If you are interested in Mindfulness and Resilient Thinking, please read about Ajay Rastogi’s village homestay retreats on foundnature.org, and follow the Foundation for the Contemplation of Nature on Facebook, and Contemplation of Nature on Instagram.

Noor A Noor worked for Nature Conservation Egypt. Please see  www.natureegypt.org. You can follow Noor on Twitter, @Nxoor.

You can follow Judith Schleicher on twitter @j_schleicher (spell it out). You can find Christoph Eberhard’s through his youtube channel, Dialogues for Change or Twitter, @PeaceDialogues.

Sound designed by Diego Losa. See diegolosa.blogspot.com

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Episode 2: ON SURVIVAL Transcript

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Direct link to Transistor:

https://share.transistor.fm/s/39486f1f

In the second episode On Survival, we have 3 strong voices who understand the need for radical, system change. First you hear the words of Monica Kucia, culinary curator in Warsaw, who talks about how to take the ego out of food. Then you will hear Design Leader Daniel Wahl, author of Regnerative Cultures who speaks about bioregional development. Finally, we hear Helena Norberg-Hodge, author of Ancient Futures, and founder of the NGO Local Futures.

Transcript to the Podcast

Tanya’s Voice:  Welcome to Nordic By Nature: ON SURVIVAL.
It’s been a hot summer with amazing electrical storms and unpredictable weather. I’ve been at home reading about the Norwegian Philosopher Arne Naess.

He defined the term Deep Ecology and offered a serious vision for systemic change.

For example;

Number 1. Humanity cannot survive without Nature. We need to design all our systems and concepts around that notion. Our current economic model of perpetual growth, for example, is not viable, nor useful for the dignity of mankind.

Number 2. Diversity is life. We need to cultivate biological and cultural equity locally, as well as reducing carbon emissions globally. Our co-existence with nature is dependent on the equity of our global community and the legal and moral right of every living being to exist as part of an ever-changing eco-system.

Number 3. Organizations must review their societal purpose and enable sustainable livelihoods. Our governments and organisations need to declare a global climate emergency and mobilise together.

You will hear three people working towards this change.

First, culinary curator Monika Kucia, explains how she takes the ego out of serving food. Monika runs a farmer’s & producers’ market in Warsaw and hosts cultural food events that connect all types of people.

Then you will hear from design leader and educator Daniel Wahl. Daniel’s book Designing Regenerative Cultures is must for anyone interested in transformative innovation.

Lastly, you will hear Helena Norberg-Hodge, author of Ancient Futures, a seminal work that compares the way of life in the Himalayan region of Ladakh, before and after globalisation.

I hope you have time to sit back and relax and listen to this podcast with your headphones.

Monika Kucia

My name is Monica Kucia, and I’m a food writer and food curator so I design culinary events that are also artistic and have some social aspect.

Everything I do seems to be around food, but I find more and more when I get older that it’s everything is actually connected and if food is the medium that I use in my work it’s never only about food.

It’s always about connections relationships is about art is about history.

It’s about family and this what really makes my heart beat faster if I see that I can I’m able to join all these aspects around a table, and around the taste around experience of eating or cooking.

I think I was sort of born with this intuition like you know you. So, I started to being interested in food very early. Like when I was a teenager. And then when I started writing about it like 20 years ago, it was just fascinating that it’s so different in every region, and also it’s very different in every personal story. Probably you have a completely different story than I have.

We actually can say that there is the food voice. There is something that you express about yourself through the food. So this is what I started exploring probably 13 years ago when I published the first book. It’s like the sun and everything else is like sort of moving around it.

It’s sensual because it involves all our senses, and also it connects people because it’s about feeding and feeding is giving the energy. So it’s about the flow, how it goes between the people.

Everywhere I go, I meet food people, I always connect with them instantly. They have similar sensitivity or a similar approach to many things. They are more open maybe. So it’s a big tool for making friends, for talking about anthropology, for also having fun and enjoying yourself.

It is everything in one, you know! (laugh)

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As humanity, as people we went wrong somewhere. Probably in the 20th century or even maybe before that when there was the industrial revolution. I would blame the mass production basically and the greed and indulgence.

It’s more now about pleasing oneself than about feeding myself. You know it’s not always that if I want to please myself it’s actually good for me or good for other people or good for the planet.

So because we have means and we have the global system we can have any food we want.

And in the end it’s not a good thing. It destroys nature.

But what I’m saying is that we went wrong and maybe there is no way back. But what we can do now is make our personal choices that are wise and we should use our knowledge and awareness to stop the process of destroying our home which is the earth.

So, we started doing the farmer’s market in Warsaw in April.

We prepared it for a long time. And the idea is to bring the real food with the real people that are making it to the people who live in the inner city.

We have some markets with organic food in Warsaw, we have markets with producers’ other markets.

In this area, where we started it, in Praga, Centrum Praskie Koneser, there is nothing like that. So we thought that it’s good to give it a shot.

And for me what’s really important is that there is a relationship possible, that you can talk to the person who produces the food. So, it changes our attitude, and the way we are used to do shopping, nowadays, that you just come to the shelf and pick whatever you want, because you are the king, the king of the supermarket.

And here is a person who’s touched all these sausages or fish or veg or cheese or anything else that we have there with their own hands.

This is personal. Shopping becomes personal. In this situation that you just come you get to know these people. It’s more for me. It’s very important to respect these people so just to show them respect because they work very hard and they give us very good quality healthy food.

For me it’s a work of turning around the idea of shopping. It’s more about me coming to these people to get my food to feed my family rather than being the picky gourmet customer who just looks for the best product.

I think we should really support each other, and we should really change the proportions in my opinion. This is how it should be. So, the village feeds us so we should appreciate them, and we should respect them.

We don’t value food anymore because it was so cheap. It can be so cheap, and it’s so easily obtainable. We are facing the fact that it might change during our lives like that the food will not be that easily obtainable

I had a grandmother in a little village, and she worked really hard because it was like a small farm and everything was from this small farm. Everything we had what it means that there was no trash. There was no garbage. Nobody would ever take any trash because there wasn’t any.

There was a shop in this village, and it was open twice a week for I think four hours. There was no plastic, so I remember buying like notebooks for writing. There was not much in this shop so they would produce everything for themselves exchange with the neighbours. And it was very hard life. It was not fun.

Waking up at 5:00 in the morning. It’s not something that we would regard as this nostalgic sentimental vision of the village.

So, what I’m saying is that I understand that we have become so comfortable like in the cities like this probably two percent of older people in the planet that we have the access to the goods from all over the world.

And we don’t have to really work with our hands obviously nowadays they have machines they have resources from the European Union they get money is very different.

The Simple Life is hard at the simple basic one small farm with two cows and one pig farm.

It’s just hard life.

Therefore, we should appreciate and respect the people who still take the effort and they actually do it with their own hands, rather than eat the artificial food becomes less and less actual food. It becomes a product.

It becomes processed item that has no connection with where it comes from. Usually we don’t know what it comes from. We don’t ask this question when we buy. I don’t know readymade pizza. You don’t really ask the questions Where do the ingredients come from.

Climate change. This is something that I think most people don’t really take seriously.

This is us being lazy. It will finally probably kill us if we keep doing it.

Cooking some potatoes and some carrot. And it doesn’t take that long.

This is more about our approach. People make choices and sometimes it’s more important to do something else.

But still I observe here in Poland that we have had so much ready-made food, in the last five years that I have never seen before.

Still with this huge interest in cooking in food in the culinary program’s culinary books, all these like celebrities there is more and more ready-made food cooking becomes a luxury. In a way with our farmers market is a struggle. I would say.

We need to convince people that it’s better to come there to get to know these people and come every week. To have your ex straight from the farm, to have your meat if you eat meat, and to have other things straight from the people. But this is the effort. And this is in your mind.

This is how you see yourself how you would see the community how much you connect.

I never would say that food is the most important thing, because people can be extremely healthy and destroy their relationships destroy the planet destroy themselves in different aspects, like emotionally or spiritually.

So, what I’m saying is that food is just one of the factors.

I don’t believe that anything can be taken apart like separate from other things. Food is something that everybody needs every day. True, but if you live in harmony and I’m not saying I live in harmony but I know some people who do they have this sense of proportion.

So, there is the place for food but they are not crazy about it.

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We want the children to be healthy so they shall eat healthy food.

But you know when you don’t respect yourself and don’t mean good for yourself you will never understand why do you need this healthy food.

It’s about the relationships you have. It’s about the family you create friendships.

If you mean good for yourself and for the others. If you are an openhearted then you eat the food that actually nourishes your and is good for you. And you are aware of all the aspects because you are aware.

So, food is actually a part of mindfulness I would say as much as anything else, like sleeping, loving food just reflects our attitude towards us towards the planet towards other people.

This is the same is about clothes, making clothes, buying new clothes, new shoes.

If we realize how much effort and pain and struggle there is behind these foods or the clothes or other goods that we are getting if we realize how cruel it the businesses, then we would really make different choices probably as consumers.

So, it’s not just white western world. It’s more about economic power.

This why if you want to be fair it’s better to buy locally because then if you know what it comes from you can say that you do honest choices.

Yeah. Otherwise you never know.

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So, this why coming back to these communities.

I’m for example in this group on Facebook that it’s only with my neighbour it’s like not neighbours in my building because I know them personally.

But like in the district in the area I think this is the future. There is a lot of exchange. There is a lot of no money business.

We have the currency. Avocados or wine aren’t the currency, something that we all want.
More like a barter. But there is also the currency.

This is something that it’s so informal.

There is no bureaucracy.

I just lend you my bike because you need, it and I trust you, and you will give it back after two days, and I trust with that.

And this is normal behaviour and It’s nothing new. Like people have lived like this forever probably.

Because we depend on each other.

But what I’m saying is that with the global globalization and then with this problems that it brings with itself, the only solution is to get back to these roots, to something that is real and it’s just close to you and you can touch it. I just believe that the future is sensual. Getting to make stuff with our hands, really.

I believe this is the only rescue.

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We will never create a proper paradise probably here. But when I’m creating my events the things that I’m doing with the food, around food, connected with culture and rituals and some traditions and history.

I just see that people want to have something real.

This is really what wakes them up.

It brings real value rather than just fun or entertainment. What I believe and what I’m doing is to get people involved rather than present something. So, they are your words and they can judge it.

If you are a part of something, then you feel responsible for it, because it depends on you. It’s up to you. You are a participator. And this is what I believe also in gastronomy, like, this why I work with the village women with homeless people, with the like really unknown cooks.

What I’m saying is that when you have the famous chef and the creation of course you relate to this person or to the dish you can get very touched very emotional.

But on the other hand, you have this chef who wants to be famous   and then you have the customer who also wants to be regarded as of a higher status because they can eat in this place because they have money.

This is about ego.

All of it.

This is not a simple exchange.

It’s more about the status and about the whole spectacle but meaning like “showing off.”

What’s more important, more interesting to explore, is all these worlds of other people who also feed their families, feed other people, but they don’t do it to show off.

We’re all makers and we are all capable of doing things.

I also go to the little villages to listen to old people who still sing the old songs like real folk music.

I’ve been told that in the traditional singing the songs is more most important, so the song goes through the singer. We are only passing it through.

Also, the recipe the traditional whatever, spaghetti carbonara, or Polish broth or Pierogi or whatever; we are just transmitting.

We are the stewards, and this is about not being too humble because you can be a great steward, but you don’t own it and here it is the song doesn’t belong to anybody. It belongs to the community and the singer has the privilege to sing it.

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When there is less ego than you just enjoy the process because you are connected, and you are a part of something bigger than you.

And I think that this is what really makes us feel really safe, like beings, that we are connected, because this is what we all want, somewhere inside.

In the food area it’s also for me important to remember that food is about actually about feeding you feed your family.

You feed yourself your feed your community in whatever way you can because you can feed them with water so you can feed them with films you can feed them with food.

Especially in Polish.  There is the word in Polish, Poshivina, it is more like ‘giving life’ and it means food. This is very important for me to remember this. I’m just serving. I’m serving something but you respect me for serving this to you. There is no power game in it.

This is how I tried to create the events and… and I have had this experience for several years now that people need it.

——————————————————-

I don’t believe in the fixed national, nationality like in the way that my identity is solid, because I’m the traveller and everybody’s a traveller.

If my life is a journey, then I’m changing. I’m just an inhabitant of the earth, basically, at the moment.

Anything is sort of solid like a monument it’s never real. And if something is real nobody will take away it from you. It’s impossible.

We are flowing with whatever is happening through the history. And please remember that kitchen is something that never stops. It’s always changing.

If we say about traditional cuisine to what point do we refer?

What year? What period? It’s like telling fairy tale.

It’s constantly changing because people bring products because we are omnivores, so we eat everything.

It’s constantly changing.

There is no other thing that changes so fast as cuisine, as the food to world.

I’d rather say “Kitchen in Poland” than Polish cuisine.

People are scared and they need to hang on to something, because they don’t want to accept the fact that it’s all about insecurity.

This is also about the ego.

 ——————————————————-

Nature will win anyway.

Nature doesn’t need us. It’s not like that we aren’t an important factor for an age. If you watch Chernobyl. Yeah? it’s growing back. So, the nature will deal with this problem when there is not more humans.

Maybe we are coming to a disaster. I don’t know.

But also, only my intention matters.

So if I do the right thing as much as I can do I try hard.

It’s about my heart.

It’s not about anything else.

I’m not optimistic for humanity. It’s about system. It’s about the big money that is behind these things that are happening, that took us to this point where we are.

This is about fossil fuels. This is about global politics.

The system is just making it more dangerous for the planet.

The ego is the centre, or central problem is the ego.
——————————————————- 

Daniel Christian Wahl

My name is Daniel Wahl. I used to be a marine biologist, got disheartened with reductionist science and lack of including other ways of knowing into the way we do science, and ended up doing a Masters in holistic science at Schumacher college.

At that point, I realized the power of Design in putting this new holistic world view of Gaia theory and Goethian and holistic science interaction, and have been on this path of a sense of exploring how we can redesign the human presence and impact on earth within our lifetime, so we can actually have a future as a species, because we are currently facing the possibility of short term human extinction, if we don’t fundamentally change our ways.

Life is a planetary process. And we are part of that planetary process.

——————————————————-

I work a lot now within with the term regenerative design and regenerative development.

Sustainable being something that is really ways of doing things that don’t add any more damage to the system.

And restorative and regenerative, going beyond that, and actually trying to undo the damage that we’ve done over so many decades and centuries of very unsustainable practices.

So, it’s very much about finding solutions that come out of ‘place.’

That attuned to the story that the place itself wants to tell, and the people who have lived with it for generations. But it also is central that it’s about enabling their capacity – of the people who actually live in that place to respond to change as in an inevitable.

My belief is that design has a huge part in making that possible.

——————————————————-

Well, the process of the United Nations responding to climate change has been painfully slow.

With the Paris breakthrough, there’s been some form of commitment of staying under two degrees average warming globally. But more recently the IPCC has revised that, and has said that it’s necessary to actually stay below one point five degrees. The reality is we’re not on track at all.

We’re on track to six seven eight degrees warming which basically would mean the unravelling of ecosystems around the globe and the end of civilization as we know it.

The most recent report actually it was November 2008 in gave the world 12 years to fundamentally respond to this crisis. But I think that again the IPCC has a tendency to be conservative, so they don’t get criticized. And 12 years is too long of a window of opportunity to give ourselves.

I think Antonio Guterres the Secretary General of the U.N. in September last year was probably more on the mark by saying that if we don’t respond within the next two or three years, in the way that is unprecedented in terms of international collaboration, then we might have triggered runaway climate change to a point that even if we decide afterwards to do something about it, it would be too late.

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We don’t even know half or more than half of the species yet that exist. Particularly the species in the soil microbes. We’re just at the beginning of cataloguing them all.

And really that’s where soil fertility starts, and with it the foundations for higher lifeforms.

It’s really understanding that every single species does matter and has a role to play in creating this collaborative symbiotic system that is basically life as a planetary process.

And we’re part of it, and we’re completely dependent on it.
——————————————————-

I strongly believe in the power of design.

I think ultimately, it’s about design as human intentionality expressed through interactions and relationships. It covers product design but it also covers other more complex issues like monetary systems, transport systems our whole economic system and even the way we do research in the different academic disciplines.

There’s a design decision at the beginning of each discipline. So, basically any act human intention has a design element in it.

In that sense, the most powerful design intervention is the meta design intervention of changing people’s world views and value systems, and the stories we tell about each other and in our relationship to nature. When you shift that then our perceived and our real needs shift.

And with that our intention shifts in everything down stream changes.

I think design is powerful and designers very often oversell it, and most design schools still haven’t actually woken up to how critical design and deep ecological design thinking could be to the survival of our species.

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There are a lot of companies out there who are supplying things we don’t really need or they’re supplying them in a way that is based on programmed obsolescence and turnover of products.

And I don’t think that that kind of business practice has a future.

I think we need to create much more durable products that much more easily repairable at a local level.

But we also need to create products that are to some extent, the components are more recyclable. But really if you go deeper, you realize that most of the materials we make things out of, we’re going to run out of sooner or later.

So, all that thinking around Circular Economy and two loops in the Circular Economy diagram with a cradle to cradle diagram, the industrial metabolism and the biological metabolism, they’re really just concepts.

Ultimately, we’re going to have to shrink the industrial metabolism because most of the materials in that cycle we won’t be able to recycle forever.

So, one of the big oversells around that is this concept of upcycling. It doesn’t actually work to up cycle things indefinitely, unless you have a free source of energy and there is no such thing.

We’re really needing to fundamentally shift our material culture towards more bio-materials that are regenerative grown, in the region, for the region, and based on the resources that that particular ecosystem has to offer.

It has to be done in such a way that it doesn’t destroy the rest of the ecosystem. So, the contrary, it has to be done in a way that it regenerates the ecosystem.

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Basically, these companies are beholden to their shareholders. They operate within a system that is fundamentally exploitative and degenerative. Then that system is our current economic system.

The way that we’ve designed money and the way money is created and the way that we have differential interests on deposit and loans and therefore create an economic playing field that is based on a zero-sum thinking, so basically on winners and losers. And while we have a system like that, and we have that necessity that a national economy needs to grow at a minimum at 3 percent per annum otherwise it collapses,

There are a lot of top-level sustainability minded CEOs that really do care, and yet they are stuck in a system where to some extent, most of what they do is moving deck chairs on the Titanic.

Ultimately, they really need to consider that maybe the assumption that these companies, just because they’ve been around for 100 years, have to be around for another hundred years, might be an erroneous assumption.

Maybe some of these companies actually have to program for their own… or design for their own death in ways that they can then re-emerge in like a phoenix from the ashes, as knowledge networks that help more regional production and regional consumption [00:09:39] With the innovation and development that they’ve been very good at.

That’s at the CEO level.

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But for a lot of people who are working in these companies, who are beginning to see that their children are not going to school on Fridays because they’re claiming they’re right for a Liveable Future. Or they see London being disrupted by the Extinction Rebellion and more and more people getting more and more verbal about the fact that it’s five past 12.

We don’t even have a guarantee that we are still going to be able to make it if we do things fundamentally different now.

Most people today are still somewhat stuck in beginning to realize how profound the changes are that we are now called to do individually, as communities, as nations, and as one human family. And at the same time making sure our kids are in school, and that we can pay their bills, so the food’s on the table.

But we are facing transformative change in a way that these incremental innovations, and these incremental changes, just aren’t going to make it in time. So, hold onto your hat.

We have to relearn how to collaborate.

Moving from competitive advantage to collaborative advantage. And realizing that we’re all in this together. Living Spaceship Earth is in danger of collapsing on us.

We’re living in a dream-nightmare, that that tells the story that was somehow separate from nature that culture and nature are not one.
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I’m increasingly thinking that working by regionally is the scale at which we can make the biggest difference.

Bio- regionalism has been around since the late 1960s, and this whole concept of re habitation re inhabiting our bio regions, and reconnecting to the biological cycles, the ecological cycles of those regions,

Increasingly also the conversation about what would sustainable cities look like– Understand that it is a reconnection of the city back to its region. So, I could definitely see that there could be models developed in Sweden.

It’s the same with a lot of regions that people have strong allegiance to their particular region.

And so, I think that’s a great starting point because one of the core things about regenerative development and creating regenerative cultures is that they are born out of the uniqueness, the bio cultural uniqueness of place.

They are sensitive to both the ecological and biological uniqueness of the ecosystems they inhabit, but they also are sensitive to the historical cultural dimension, of how people have lived in relationship with nature, and with the elements and with climate, and with the patterns of that particular place, and I think it makes …makes a lot of sense to rekindle those regional identities, but to not do so in a sort of parochial “Let’s go back and pull up the draw bridges, and create lifeboats in a turbulent world” But as understanding that that is the scale of action for a globally collaborative effort to heal the planet, that we have raped and pillaged, basically, and in doing so possibly also heal ourselves, heal our relationship to each other and heal the relationship between humanity and nature.

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I know that in Costa Rica there’s a movement to create a bio-regional regenerative development case study in one part of the country. And actually the whole country is looking at adopting regenerative development as.. as their main development strategy.

Things are shifting.
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Luckily, I also see that there’s a confluence of movements in all walks of life like people trying to transform business from within.

In recent years the Capital Institute started initiatives to work with people in regions to create these “regen” economy hubs at the bio regional scale.

This movement is growing and the different players unnecessarily fully aware of themselves.

I’m also thinking of the Planetary Health Alliance with network of universities and research institutions around the world doing the research and looking into the connections between planetary health ecosystems, Health Population, Health and individual health.

We need to really understand the intrinsic value of our life and planetary health to the whole community of life.

And then there’s organizations like Common land in the Netherlands who’ve developed functional strategies to do large scale ecosystems restoration, working with local farmers, and local landowners, in specific areas around the world, and transforming entire regions that are between 500,000 and a million hectares.

The momentum is building.

I think the next two years are critical. I’m still hopeful.

We are actually going to see this transformative change to become a global emergency response.

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It’s only now that we’re slowly beginning to link up the people who have pioneered works in sustainable cities and sustainable architecture and in more bio-materials construction methodologies and so forth with new and pioneering in buy materials and product design, with all the wonderful work that is in kind of Earth Care and earth healing, eco-therapy, from permaculture to agroforestry to analogue forestry and all these other techniques that have been around for a while and have been improved over years and years of experimenting.

We also have lots of case studies to point out that we can if we choose to have a positive impact on the environment that we inhabit. There are plenty of places around the world where large scale regenerative agricultural projects have shown impressive ways; the before and after that is possible in 15, 20 years.

I am thinking of the Lös plateau example that John Low (?) was now founded the ecosystems respiration camp Foundation reported on in the early 2000s. In China, an area of hundreds of square kilometres was being transformed from arid eroding semi desert, to lush terraces that are bio productive with the springs coming back and the tree cover being permanent again, and basically increasing the carbon content in the soil, drawing down carbon from the atmosphere, improving the bio productivity of the area, improving the hydrology of the area, improving the amount of food that it generated and so on.

These things are possible, and there are examples all over the world.

The way that life creates conditions conducive to life is by continuously experimenting with novelty, and so things keep changing. Our planet sits within larger systems as well, that also affect how the conditions on our planet change.

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There is no destination sustainability. There is no destination regenerative culture. It is a continuous community-based process of learning of how to adapt and how to respond creatively to change.

[00:20:13] To do so in ways that we enable people to discover their own essence, their unique contribution to making the system more vibrant and more vital and more valuable. But in all levels of value. not just in economics to economic terms.

We all have to walk that path. That is what life is all about. To be adaptive, resilient and regenerative — respond to change.

Helena

I’m Helena Norberg Hodge and I’m the director of Local Futures, an international charity. For the last almost 40 years I’ve been promoting what I call ‘decentralization’ or ‘localization’. And that’s because I had the experience of working in cultures that had not been affected by the global market. Cultures like Bhutan and Ladakh, and later on a lot of experience with places like Laos and many parts of the world.

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In the mid 70s, Ladakh or Little Tibet, it was a part of the world that had not been colonized nor developed in the modern era. And there I found people who were still providing for all their basic needs from their own resources producing a range of things, some vegetables, grain, they kept animals there had their own architectural tradition of local materials. They still wove their own clothes from their own wool. And I started at first working on a dictionary, and travelled, actually walked through the whole region, it’s about the size of Austria. But in this high-altitude desert there were small villages, that survived by irrigating the desert from glacial melt.

As I got to know the people, I found that they were the most relaxed, the most joyous, the most vibrant people I had ever met.

I also saw that the opening up to the area to outside development was beginning to bring rapid change.

So, I ended up starting projects to demonstrate an alternative to conventional development, which among other things included demonstrating renewable energy as an alternative to fossil fuels.

I also had my eyes open to the craziness in the global market.

So, I literally saw in a very short period after the area was opened up have having been sealed off for a long time. But that had travelled for more than a week over the high Himalayan mountains coming in and being sold for half the price of butter that came from the farm next door.

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So, this opened my eyes to then doing studies around the world as I was invited to speak or to start projects similar to the one in Ladakh. So that included Bhutan. I was in parts of Africa, invited to Mongolia, to Burma Myanmar, to Laos and everywhere I went. I would keep my eyes open for this. What was happening with the global market and what it was doing to the local production and local producers.

And I found the same pattern; in Mongolia where they had 20 million milk producing animals, in Ulan Bator, most of the butter came from Germany.

In Kenya, I found butter from Holland crossing half the price of local butter and as I returned to Europe. I found the same thing.

I became a passionate advocate of the need to strengthen local economies worldwide.

Small producers; farmers, fishermen, forest workers that were producing a range of things from diverse, adapted species of animals, and plants were being replaced by bigger and bigger monocultures. And they were being pushed off the land into bigger and bigger cities and in those cities, there were fewer and fewer jobs.

Traditionally in these cultures there had been no such thing as unemployment.

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As people were driven off the land into larger and larger cities, all of them created through huge investments in fossil fuel-based infrastructure, there was the beginnings of tensions between people who had lived side by side in more local economies, based on local resources where they were interdependent.

Now suddenly they were dependent on anonymous institutions lost bureaucracies.

And there was this dreadful artificial scarcity of livelihoods of jobs.

After only about a decade of opening up the local market the local economy to outside development these pressures led to violent conflict– to bloodshed. People had lived together side by side for generations.

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Most people have never experienced intact local economies.

We have a historical development where colonialism and slavery already destroyed more diversified self-reliant local economies. So, once you have destroyed the fabric of interdependence local interdependence fabric or more diversified production, based on biodiversity, then it’s very hard to see a clear path towards localization.

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Most people are not looking at the global system.

This is not about good guys and bad guys. At some level we all know that we depend on the living world, we all know that the real economy is the earth. But there is very little clarity I think about the way that we have lost sight of that.

Politically left and right in this regard is completely meaningless.

Finding a way back to a genuinely sustainable way, will require recognizing first of all that, that food is the most important production product that we have. It’s the only thing that every person needs every day. The only thing.

To allow a system where governments are continuing to subsidize greater and greater distance between each individual and the source of their food. That that inefficiency is responsible by far for the ecocide that we’re witnessing.

We have today a system that has allowed this to go so far, that countries routinely import and export the same product.

The US exports about a billion tonnes of beef and turns around and imports about a billion tonnes of beef …. The UK exports as much butter and milk as it imports. Right now, the UK is exporting 20 tonnes of bottled water to Australia. Australia is exporting 20 tonnes of water to the UK.

On top of that in this global food system we now have big business, being basically condemned to roam the world for the cheapest labour and that means that they will fly fish from Norway to be de-boned in China and it’s flown back again.

Apples were flown from England to South Africa to be washed and flown back again. This is going on, on a massive and increasing scale, while we talk about climate change.

At the same time the emissions from those planes and giant container ship that are shipping things back and forth. Those emissions are not even calculated.

This is not about some…one evil corporation or that every CEO is evil or that every government is completely self-interested.

This is about blindness to the workings of a global system that we are simply not looking at. And it requires effort.

We need to look at the trends from a global point of view but look at them on the ground.

Local governments are responding more to the needs of people and the needs of the natural world.
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Both people and nature are diverse. This is a fundamental principle of life. A fact.

And we change from moment to moment.

This is true of every plant of every animal and everything that lives.

We must change the economy so that we do not destroy that uniqueness and that life.

What is wonderful is that from the grassroots and very often through just individual initiatives, people have had enough experience, there are a whole proliferation of positive initiatives that when you analyse them from a structural point of view, you see they are about localization. They’re about reconnecting production and consumption and they’re about adapting and respecting the limits and the needs of the living world.

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When we made changes to the food economy, we’re making very fundamental very important changes.

People care most people care in every position. We want to do the right thing.

Even in some of the newly emerging hubs for localization, towns like Portland, Oregon, or ‘here I am now’ in Byron Bay Australia. People are moving there because there is more human scale community interaction. People are known more for who they are what they do what they think their values.

So those are far more attractive places to live.

The wonderful thing about localizing is that there is a structural relationship between shorter distances between the market and the farm so that the local market, the market closer to the farm, not only accepts diversity but demands diversity.

It can’t use 20 tons of straight carrots. It becomes economically interesting for the smaller farmer, or even for a bigger one that decides to localize, in order to survive economically, to start diversifying.

So I know of examples of farmers in America that were you know had been pressured to grow monocultures of tobacco almost all in or near bankruptcy, barely able to survive, who then would just convert a few acres of their land to a diverse range of vegetables to sell in the local market, and were then able to start getting back on their feet again.

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If we look globally, we can see there is such an urgent need to restore diversified food sovereignty.

Allow people and farmers to produce for themselves first and then keep some of their land or some of the effort for export whether to tourists or to another market.

Trade has always been there. So, this is not about ending trade.

When we start really exposing what’s going on and we understand our absolute need to reduce energy consumption wherever possible but more importantly, all laws to restore biodiversity on the land then a very different picture emerges.

We need to look at how taxes subsidies and regulations are used to favour monopolies. No self-respecting capitalists would actually believe in subsidizing monopolies but that’s what’s going on.

You do feel that there is a shift going on.

There is waking up it’s almost like an intuitive reawakening to what’s in our DNA.

You know we evolved more connected to one another and to the living world. And you just see people coming out of the cities longing for that reconnection to the earth and to community.

Community building combined with a deep spiritual reconnection to nature is an amazing therapy.

So, if we just open our eyes, we would see a very, very, clear path to healing, at the deep psychological personal spiritual level and healing the earth.

It’s amazing how many people are actually wanting to live a life of deeper connection and caring.

There are many ways that people are beginning to come together.

One of them of course is local markets.

There are also local business alliances.

There is local financing, where various forms, where people when they understand about localization start finding ways of creating for instance a revolving fund in their neighbourhood or with their local group that may be starting a food co-op that may be starting a garden at their children’s school.

There are new singing groups.

One of things that held us together as communities in almost all traditional cultures was that we sang and dance and made music together.

Only with the industrialization and commercialization of our lives, that we become a spectator culture.

This localization actually starts to help us regain many of the skills that we all have. And many of the strengths we have which have, we don’t experience when we lead our anonymous consumer lifestyles.

The most important thing we can do as individuals is to seek out like-minded people near where we live, cook a meal together and once we start opening our eyes to it we already feel so much better.

We already have greater faith in humanity. We realize the problem is not humanity. The problem is the in human scale of an economic system that we simply have not been looking at.

This is about how the global population can start providing for its needs and enriching its local economy. I want to see a growth. I want to see growth in healthy plants healthy animals. I want to see a growth in the number of jobs. I want to see a growth in the number of businesses.

Through the mega mergers, it looks like we’re just going to have one pharmaceutical company providing for the whole world. One seed company one water company.

No, we need to shift it so we have a genuine growth of proliferation into a number that is appropriate and that are all that’s the goal of localization; not to end trade but to restore democracy and to restore the responsibility of business to respond to ecological and cultural realities.

Credits:

Thank you for listening to second episode of Nordic By Nature, ON SURVIVAL.

Thank you very much to Monica Kucia.

You can find Monika on Facebook – (spell Monika Kucia) or her website  http://sialababamak.pl/  sia la baba mak

The Polish folk music you heard is from two different singing groups. The first group is from Gołvunecki who are making pierogi.

The Second Singing Ensemble you heard is from Dobrowoda. They have been singing together since 1968. The group have received the Minister of Culture and National Heritage Award.
Monika told me their names: (names listed)

Thank you also to Daniel Wahl.
You can find Daniel Wahl on Twitter, @DrDCWahl
And on Facebook at Regenerative Cultures and at Ecological Consciousness.
Daniel’s book Designing Regenerative Cultures is published by Triarchypress.net.
Daniel also has a blog on Medium at Design for Sustainability.
See DanielChristianWahl.com

And finally thanks to Helena Norberg Hodge.

Helena is the founder of the International Alliance for Localization and the not for profit Local Futures. Please see local futures dot org for tips on how to get started making changes in your local area.

Music and sound has been arranged by Diego Losa and you can find Diego on his web site, Diego Losa dot blogspot dot com.

If you are interested in mindfulness and resilient thinking please read about Ajat Rastogi and his village homestay retreats on found nature dot org. The retreats are based in a village called Majkhali in Uttarakhand India, in the foothills of the Himalayas. You can follow the Foundation for the Contemplation of Nature on Facebook and follow Ajay on Instagram at Contemplation of Nature.

Nordic by Nature is an Imaginary Life dot net production created with the support of the Nordic ministries. Please help us by sharing a link to this podcast with the hashtag #tracesofnorth. And please follow us on Instagram at Nordic by Nature Podcast.

We’d love to hear your thoughts on our podcast so please email me. Tanya on Nordic by nature at imaginarylife.net

We are fundraising on Patreon!

 

Nordic by Nature Podcast – Out now!



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Nordic by Nature is a new type of mindful and spacious sound-crafted audio podcast inspired by Arne Ness, the Norwegian philosopher who coined the term Deep Ecology.

In ten episodes, and with a global perspective, Nordic By Nature explores human, social and personal resiliency and adaptability that is needed for these challenging times.

The podcast is sent from Sweden and the foothills of the Himalayas by two colleagues who met in 2017; Tanya Kim Grassley and Ajay Rastogi. The podcast is intended to be listened to like an extended exercise in mindfulness; the soundscape has been designed by sound artist Diego Losa.

In the first episode On Activism, we have 3 strong voices who represent many thousands more at the forefront of change.

First you hear the words of Satish Kumar. To people in the ecology movement, Satish Kumar needs little introduction. He has been a world leading activist for over 50 years. In his early 20s, inspired by Gandhi and British peace activist Bertrand Russell, Satish embarked on an 8,000-mile peace pilgrimage together with E.P. Menon.

They walked, without any money, from India to America, via Moscow, London and Paris, to deliver a humble packet of ‘peace tea’ to the then leaders of the world’s four nuclear powers. Satish sends a message to all activists out there! “You are doing something great,” he tells us. All important social change was driven by protest.

After Satish, we meet Marijn van de Geer, a Dutch national, living in London, and active member of the growing, grassroots movement Extinction Rebellion, that staged a 10-day demonstration across London, in April 2019, preceding the UK parliament declaring a climate emergency. Marijn takes us by the hand through the Rebellion, why it is so necessary, and the experience of 10 days non-violent protest.

XR logo
The Extinction Rebellion Logo – a call for radical action.

We then will hear Siti Kasim, celebrity lawyer and human rights activist who is passionate about the rights of the indigenous people in the Malaysian peninsula, the Orang Asli.

Hashtags to copy: tracesofnorth, Deep ecology, Arne Naess, Tracesofnorth, ecology, conservation, resilience, UNSDG, The Nordics, decolonisation, transformation, bioregionaldevelopment, peace dialogue, sustainability, climate crisis, biodiversity, global challenges, society and culture, monikakucia, danielwahl, helenanorberg-hodge, satishKumar, extinctionrebellion, climateuprising, sitikasim, ajayrastogi, tanyakimgrassley, Sweden, swedishstyle,

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Episode 2: ON SURVIVAL

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Daniel Christian Wahl

Monika Kucia

Helena Norberg-Hodge

In the second episode On Survival, we have 3 strong voices who understand the need for radical, system change. First you hear the words of Monica Kucia, culinary curator in Warsaw, who talks about how to take the ego out of food. Then you will hear Design Leader Daniel Wahl, author of Regnerative Cultures who speaks about bioregional development. Finally, we hear Helena Norberg-Hodge, author of Ancient Futures, and founder of the NGO Local Futures.
Hashtags to copy/paste: arnenaess, deepecology, tracesofnorth, monikakucia, danielwahl, danielchristianwahl, rejuvenativecultures, helenanorberg-hodge, ajayrastogi

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Episode 3: ON INNER RESILIENCE

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In this episode ON INNER RESILIENCE, we hear four voices share how they maintain inner equilibrium. Firstly, we learn about nature-centred mindfulness practice from Ajay Rastogi, at the Foundation for the Contemplation of Nature in the Himalayan village of Majkhali in Uttarakhand, India. Then you will hear Egyptian conservationist Noor A Noor, who describes his own personal path into mindfulness – through his experiences of the 2011 Egyptian Uprising. Then Judith Schleicher explains how daily meditation has helped her with her conservation work, ever since she attended a 10-day Vipassana retreat in Peru 7 years ago. Lastly, we meet Christoph Eberhard, legal anthropologist and practitioner of the Chinese and Indian traditional arts Ta Ji Chuan, Qi Gong and Yoga. Christoph believes that dialogue is at the heart of meaningful transformation- dialogue with oneself, with others, with nature, and the beyond.

Ajay Rastogi, Founder of the Foundation for the Contemplation of Nature.

Noor A Noor, Conservationist, Cambridge University

 

Judith Schleicher, PhD Fellow at Cambridge University

Nordic by Nature is an Imaginary Life production, created with the support of the Nordic Ministries (Norden.org) and in partnership with The Foundation of the Contemplation of Nature. Please help us by sharing a link to this episode with the hashtag #tracesofnorth, and follow us on Instagram Many thanks to Satish Kumar and Elaine Green for their ongoing support and encouragement. Satish is also the editor of Resurgence magazine, and the guiding spirit behind the internationally-respected Schumacher College in the UK. Many thanks to Marijn van de Geer, founder of the consultancy Resolution: Possible, Thanks to Extinction Rebellion members Emma Wallace and Sophie Jenna who also shared their Rebellion sound recordings with us. Please read more about the movements demands for transparency and climate justice on their website. Thank you to Siti Kasim, lawyer, activist and writer of the column Siti Thots on the Star Online. The flute music is a nose flute played by an indigenous Orang Asli man from the Temiar tribe in Kelantan. All the sounds have been arranged by Diego Losa.

You can follow Ajay’s project at the Foundation for the Contemplation of Nature and connect on Facebook and Contemplation of Nature on Instagram. Press contact: nordicbynature@imaginarylife.net Become our patron with even a small donation via Patreon!

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/.

Podcast core team:

Tanya Kim Grassley, Creator & Host
The podcast is an Imaginary Life AB production. Tanya’s Imaginary Life is a network of creative professionals crossing research, strategy and design. Imaginary Life supports forward-looking organisations to facilitating co-creative processes to redefine their vision, values, design philosophy, brand strategy and shape better communications methods suited to transformation and change. www.imaginarylife.net

Ajay Rastogi, Co-host
Ajay Rastogi is the cofounder of the Foundation for the Contemplation of Nature where he runs courses in Resilient Leadership. Ajay won the Global Maverick Teacher award for this work in 2016. Ajay has has developed the nature-focussed mindfulness method for opening dialogue called the Contemplation of Nature.
www.foundnature.org

Diego Losa, Sound Designer
Each podcast begins with a 5-minute meditative spoken word audio journey. We then hear the voices of our guests, accompanied with sound samples and music arrangements that give space for reflection and open up an emotional connection with the speaker. Born in Buenos Aires, Diego Losa is a master of ’concrete music, sound engineering and contemporary digital tools. He is also professor at the EICAR (International Film school of Paris) at the Regional Conservatory of St Etienne and the Sorbonne University (France) and he composes pieces for film, dance, contemporary performance, television and radio.
http://diegolosa.blogspot.com