Category Archives: Great Work

Science Is A Poisonous Net

Summer                                            Waning Strawberry Moon

The bee goddess piece in this video comes over half-way through, but the rest got my attention as well.  The quote in the title comes from the bee goddess shaman.

In addition, I saw an animated movie last night called The Man Who Planted Trees.  It is a fictional account of a shepherd who begins to plant oak trees.  He goes on to plant beech and birch as well.  He plants 100 trees a day and the story follows the eventual growth of the forest and how it transforms a barren and desolate mountain into a watery, fertile realm.  It’s a beautiful fable, well worth seeing.

In this video the old woman planting rice reminded me of the Man Who Planted Trees.  I think these folks are Hmong or close relations thereto.

Making Jam, Eating Greens

Summer                                     Full Strawberry Moon

Global warming, how fast can it happen?  I don’t know, but my lilies have begun to open 2-3 weeks ahead of time.  That’s a remarkable fact.  The garden overall seems about 206-28-10_earlylilies weeks ahead, at least that stuff that I got in the ground at temperature, but not date, appropriate times.  I know, this is weather and that’s climate, still, one measure of the advance of global warming is earlier springs, which bring earlier plant blooming cycles.  Of course, one year is not a trend.

Kate and I  made 10 jars of scarlet currant jam, putting them in a hot water bath for 5 minutes to decrease the air pressure inside and get that satisfying ping when the atmosphere, barometric pressure 29.57 right now, presses the lid tight and seals.

We had a mixed green salad with onions, all from the garden, plus a wonderful spicy peanut jasmine brown rice dish right off the brown rice package.  With the bees, the planting, the harvesting, the jelly making and the dinner this was a very local food type day.

Kidneys and Bee Stings

Summer                                Full Strawberry Moon

The dew-point and the temperature are one, 67.  That means a cloud hangs not above us but around us.  It’s a drippy, soggy Saturday fit for neither garden work nor bees.  And I have work to do in both places.  There’s always Latin.

Hilo now takes naps with me every day and sits upstairs with me longer at night.  I want to have as much time with her as possible before her kidney disease takes over.  Kidney disease is strange.  As long as there is at least some kidney function, the disease doesn’t manifest itself much except in heavy drinking of water.  The creatinine level and other measures of kidney function reveal a different, starker picture.  They show the gradual, then exponential depletion of effective kidney reserves.  Once the body tips over into renal insufficiency, things can get bad quick.

As the universe would have it, at the same time Hilo had her labs confirming her problem, I had to go to the lab at Allina Coon Rapids to get my creatinine levels.  Witnessing the steady and relatively rapid deterioration in Hilo’s situation, I awaited my lab results with somewhat more intensity than I might have.

Mine remain unchanged from December and not appreciably different for several times in the past.  Looks ok for now.

After my thumb got all black and blue following my last sting, I began to investigate bee defensive behavior.  I learned a lot of interesting things, a few very practical that I hope I remember the next time.  It seems that when a bee stings it releases an alarm pheromone that attracts others to the location of the sting.  So.  I should scrape off the stinger (not pull it out because that causes the stinger to pump more venom into the wound), then smoke the area stung to mask the pheromone.  I also learned that the same alarm pheromone expresses when a bee gets crushed during hive inspections.  Of course I try to avoid this but it happens.  That situation, too, calls for smoke.  Last, and most obviously, if the bees are ornery on a particular day, put on gloves.  Oh, yeah.

Cultural Relativism

Summer                                 Waxing Strawberry Moon

“The trouble with life isn’t that there is no answer, it’s that there are so many answers.” – Ruth Benedict

Long ago, back in the Paleozoic 1960’s I majored in anthropology.  Anthropology taught me a lot, shaped my view of the world.  In anthropology, long before it became fashionable enough to merit bashing on the then non-existent Fox News Network, multi-culturalism was an everyday conversation.  Ruth Benedict, herself an early anthropologist and student of Franz Boas, the father of anthropology reflects just that sensibility in this quote.

Anthropologist’s developed the idea of cultural relativism and it was and is crucial to anthropology as a discipline.  Anthropologists do field work using the participant observer method, which involves immersing oneself in the cultural of another, then writing about it.  Boas and the early anthropologists, among them Margaret Meade, had to undergo psychoanalysis as a preliminary to field work.  This was to enable the field worker to grasp, as best he or she could, the difference between something they brought to the interaction and the actual expression of a different worldview.

Cultural relativism meant that much as we might like to believe otherwise (manifest destiny, Hail Britannia) one culture’s solution to the way of surviving and flourishing is as valid as any others.  This is the core idea behind multi-culturalism, not merely a liberal tolerance of difference, but suspension of our own values and beliefs in order to accord respect to the other.

Does this have problems?  Yes, it does.   Critics like Alasdair MacIntyre in his book, After Virtue, say it represents an essential of Modernism, that is, ethical relativism.  MacIntyre suggests we consider Hitler’s Nazi party or, I suppose, Pol Pot’s Khmer Rouge.  Using the notion of cultural relativism are we not bound to honor their horrific outcomes?

Academics often get caught in the absolutizing of their notions.  It’s either cultural relativism or a solid tradition, like the Thomistic Catholicism that MacIntyre puts forward.  In fact, I think these are more tendencies, ways we lean when assessing data.  Cultural relativism and the thinner soup of multi-culturalism are an inoculant, a vaccine against imperialism, against the unthinking imposition of a more powerful culture on a weaker one.

Tradition, on the other hand, seems an inescapable and therefore most likely necessary ingredient of the human lived experience.  Within in it we learn how to behave as an American, a Vietnamese, a Hmong, a Trobriand Islander.  We come to assume that the tradition and the culture in which we are raised is normative, and, in fact, it is normative in the vast majority of situations which we encounter.  It is when we cross cultures or traditions that questions arise that we may not have considered.

Who says democracy  is the only acceptable form of government?  Who says individual rights always come before the needs of the tribe or the state?  Who says marriage between homosexual couples is wrong, ipso facto?  Who says circumcision is critical?  Who says we cannot execute anybody we want to by firing squad, lethal injection or the electric chair?

It occurs to me that cultural relativism is a necessary defense against the arrogance of power, just as tradition is a defense against the moral relativism that a global perspective seems to require.  To position these two powerful aspects of human life, culture and tradition, against each other goes too far.  Instead, we need to learn the lesson each has to teach us and apply them both with humility and care.

NB:  Back to Hitler and Pol Pot.  We do not need to accept their violent prejudice as normative even under the notion of cultural relativism. What is necessary in those cases is to go within the culture of Germany and Cambodia, to mine their traditions and to critique them from within their worldviews.  It can be done and can easily be shown to be possible.  Then, we respect culture and yet have an avenue for expression of our deeply held values in a different cultural idiom.

Summer. It’s About Time.

Summer Solstice                                      Waxing Strawberry Moon

 

The longest day of the year.  Light triumphant, streaming, steaming.  The darkness held at bay.

Summer Solstice

This is an astronomical phenomenon transformed and translated into a spiritual one.  We humans have over millennia taken solstice and equinox alike as moments out of time, a sacred caesura when we could review our life, our path as the Great Wheel turns and turns and turns once again.

The Celts first divided their year into two:  Beltane, the beginning of summer, and Samhain, literally summer’s end.  As their faith tradition developed, they added in both solstices and equinoxes.  Since Beltane and Samhain occurred between the spring equinox and the summer solstice and the autumnal equinox and the winter solstice respectively, they became known as cross-quarter holidays.  Imbolc and Lughnasa filled in the other two cross-quarter spots.

It is the eight holidays, the four astronomical ones and the four cross-quarter, that make up the Great Wheel.  In the most straight forward sense the Great Wheel emphasizes cyclical time as opposed to linear or chronological time.  This seems odd to those of us raised in the chronological tradition influenced by Jewish and Christian thought in which there is an end time.  With an end to time the obvious influence on our perception of time is that we progress through the days until they become years, which become millennia until the Day of the Lord or that great risin’ up mornin’ when the dead live and time comes to a stop.

That this is an interpretation rather than a fact rarely crosses the mind of people raised on birthdays, anniversaries, celebrations of one year as it comes followed by the next.  Our historical disciplines from history itself to the history of ideas, art history, even geology and the theory of evolution all reinforce the essentially religious notion of time as a river flowing in one direction, emptying eventually into an unknown sea which will contain and end the river.

Immanuel Kant, in attempting to reconcile the dueling metaphysics of two apparently contradictory philosophical schools (rationalists and empiricists), hit on the notion of time and space as a priori’s, in a sense mental hardwiring that allows us to perceive, but is not inherent in the nature of reality.  That is, we bring space and time to the table when we begin ordering our chaotic sense impressions.  My interest in the Great Wheel and in the traditional faith of my genetic ancestors came in part from a long standing fascination with the question of time.  We are never in yesterday or tomorrow, we are always in now.  What is time?  What is its nature and its correct interpretation relative to the question of chronological versus cyclical time?

I have not settled these questions, not even in my own mind, and they continue to be live topics in philosophy.  Learning to pay attention to the Great Wheel, to the now, and to the specific place where I live has pushed me toward the cyclical view, as has gardening and now the keeping of bees.  It is, today, the Summer Solstice.  Again.  As it was the last time the earth visited this location in space (ah, yes, space.  another conversation which we’ll bracket for now) and as it will be the next time.  This is a literally cyclical view of time based on the earth’s orbit around the sun, one which returns us, over and over to much the same spot.

Next summer when the solstice arrives the asiatic lilies will be ready to bloom, Americans will be getting ready to celebrate the fourth of July and kids will be out of school.  The mosquitoes will have hatched, the loons returned and basketball will finally be over.  These kind of phenological observations depend on the repetitive, cyclical character of natural events.  There is a real sense in which this time does not move forward at all, rather it exists in a state of eternal return, one solstice will find itself happening again a year later.  Is there any progress, from the perspective of the solstice, from one to the next?  Not in my opinion.

I don’t deny the intellectual value of arranging knowledge in what appears to be a rational sequence. It aids learning and explanation, but it may well be a mistake to think that sequence exists outside our mental need for it.  It may just be that time is, in some sense, an illusion, a useful one to be sure, but an illusion none the less.

Even if it is, we still will have the Summer Solstice and its celebration of light.  We will still have the Winter Solstice and its celebration of the dark.  We can see each year not as one damned thing after another, but as a movement from the light into the dark and back out again.  We can see the year as a period of fallowness and cold (here in the temperate latitudes) followed by a period of fertility and abundance.  This is the Great Wheel and it currently makes the most sense to me.  That’s the light I have today anyhow.  Let’s talk next year at this time.

Minnesota: Where We Are

Beltane                                   Waxing Strawberry Moon

Had another bowl of strawberries fresh from the patch, grown under the Strawberry Moon.  There’s something special about food that comes from your own land, nurtured by your own hands, a something special beyond the nutritional and taste benefits.  It relates to be who you are because of where you are.  We’re a Seven Oaks family and you can’t be a Seven Oaks family if you live in Ohio.

I had another frisson of this yesterday when I sat in the Minnesota Environmental Partnership offices and looked across the conference table to a black and white photograph of a boundary waters lake.  Since I shifted my political work to the environmental and away from the economic four years ago, I have sat in meeting after meeting (the unglamorous fact of political life) dedicated to making this state’s overall environment better in some way.  Seeing that photograph as we discussed initiatives for energy in Minnesota, the context for our work snapped into place.

We’re talking about our home, this place, the place where we are who we are because we are here.  You could say a gestalt of the work gelled.

Been a little down since yesterday’s stop by the policeman.  It embarrasses me, as it is supposed to do, and calls the rest of my life into question, which it is not.  Then, my Latin tutoring session today found me floundering, wondering where my mind had been when the rest of me engaged this week’s translation from English to Latin.  Mix it up with the fact that I missed my nap yesterday and my exercise.  Result:  glum. In spite of the sun.

So. Exercise now.  It always makes me feel better.

We are who we are because of where we are

Beltane                               Waxing Strawberry Moon

Among the many heart-rending stories related to the Gulf oil spill is one I heard on the radio yesterday.

“We are who we are because of where we are.   We are Grand Bayou people, and you can’t be a Grand Bayou person if you’re living in Ohio. Grand Bayou for us is our place in the universe. This is where since time began the Creator saw fit to set our feet here. And we’re going to do whatever we have to do to remain,” Phillipe says.

There is, for me, a very important clue here about the Great Work.  I haven’t mentioned the Great Work in awhile, so here’s a thumbnail.  The notion comes from a book by Thomas Berry, The Great Work.  He posits that each culture and era has a Great Work.  Ours, he says, is managing the transition from a malign to a benign human presence on the earth.

Back to the Grand Bayou.  We are who we are because of where we are.  To a nation built on mobility, picking up stakes and moving the family in search of the American Dream, a heritage, in part at least, of our boat people  past, Rosina Phillipe’s description of the Atakapa-Ishak people, her small tribe that lives on the Grand Bayou, has little meaning.  We are who we are because of our work, the things we do, perhaps our family, but definitely not because of where we are.  Because we could be somewhere else tomorrow.

This has fed a growing disconnect between Americans and the land, between Americans and feral nature (as opposed to the domestic nature composed of our built environment and our managed landscapes and farms) an urban and technology reinforced disconnect that makes us not so much insensitive as inured to  feral nature so that all the waters and minerals and trees and mountains become a source of raw materials, an obstacle to progress or a distant theme park filled with exotic animals and plants.

This separation, alienation really, from feral nature makes it difficult for us to imagine an identity tied up with place, especially a place defined by feral nature and not our concrete, glass and lighted enclosures.  In that alienation lies the true barrier to the Great Work, we have much less actual awareness of the earth than we imagine.  With little awareness of feral nature we have trouble grasping our current malign relationship to the earth and with little insight into it we will be forever unable to foresee a benign relationship.

What we cannot see and what we cannot imagine cannot come to be.

What to do?  The Grand Bayou folks have a way.  Some of us can become who we are because of where we are.  We can let the rhythms of our local feral nature guide us to an understanding of the fate of mother earth.  We can subject ourselves to the demands of the soil while we grow food.*  We can orient ourselves to the lives of feral animals, even hunting puts us closer to mother earth than potted plants on our balcony overlooking downtown.  We can dig into the natural history of our home, learning about the three biomes, say, of Minnesota:  The Big Woods, the Great Plains and the Boreal Woods.  We can spend time in them, listening to them, learning their language.

We can reexamine the American Dream. We can ask if our perceived rootlessness (I say perceived because recent demographic studies suggest we may be slowing down, in part because of the recession) is necessary.  What if, instead, we saw ourselves as citizens of watersheds?  Of local ecological systems?  What if we began to eat food grown or raised close to our own home?  At least some of us might begin to follow the Atakapa-Ishak way and become who we because of where we are.

Then, the Great Work will follow naturally.

*This may seem like a contradiction to my inclusion of farming and managed landscapes in domestic nature, but it is not.  While we grow according to the demands of our soil, not necessarily organic, but with an eye to integrated pest management, regular amendment of the soil with organic matter and growing vegetables, fruits and flowers native to your area and gardening zone, we have to listen to the land as it speaks to us.  What makes it richer, more fertile?  What do I need to do to live with and in touch with the place where I garden?  This is very different from industrial agriculture with round-up ready crops, annually tilled fields and heavy does of chemical fertilizers.

Pssst. Hey, Buddy! Wanna See An Oil Spill?

Beltane                                     Full Planting Moon

I’ve tried various ways to embed this here, but couldn’t succeed.  This is a link to a curious p.r. move by BP, a live video feed of the oil as it gushes out of the broken well head.  There is, too, a clicker that gives news about the quantity of oil released by the hour, since the accident and projected into the future.

horizon-oil-spill.html

Staying Within My Skill Set

May 22, 2010              Beltane                    Waxing Planting Moon

While reading an article about Trevor-Rope, a British historian,  I learned that Gibbon wrote Decline and Fall in an attempt to answer the problem raised by the Enlightenment’s idea of progress.  This triggered, for some reason, an echo of the talk by Siah Armajani at the MIA a couple of weeks ago.  A successful artist and philosophically inclined Iranian, he said, “I don’t know how to make legs. [this in response to a question wondering why there were no legs on the figure he said represented himself in an installation currently on display at the MIA in the Until Now exhibition.]  I try to stay within my skill set.”

I’ve not tried to stay within my skill set in that I’ve lived what I call a valedictory life, one typified by reaching to another skill, like say, beekeeping or vegetable gardening or becoming a docent, rather than following the trail laid down by my more obvious gifts:  scholar, poet, writer, political activist, monk [that is, a person oriented toward the inner world].  That’s not to say I’ve abandoned them, I haven’t; but I keep myself off balance by continually being on what I love, a steep learning curve.

This lead me to wonder just what my skill set is and what I would be doing if I chose to remain within it.  A notion came to me, though it’s not the first notion along these lines that I’ve had, but I thought some about what it would mean to stick with it, see it through to the end.

My study contains stacks and shelves of books arranged because they speak to a general interest I have:  the Enlightenment and modernism, the Renaissance, Carl Jung, American philosophy, matters Chinese, Japanese, Cambodian and Indian, Poetry.  You get the idea.

Ian Boswell, a recent Mac grad, and pianist for Groveland UU, said he loved my presentations because they presented a “clear stream of ideas.”  I said, “The history of ideas.”

There is a core skill set:  I have a decent grasp of the history of certain big ideas in Western thought and a much less comprehensive, but still extant, notion of the history of certain ideas in the East as well.  I can communicate about these ideas in a manner accessible to most.

So.  Put that together  with new definitions/understandings of the sacred, the reenchantment of the world, an earth/cosmos oriented approach to the inner life, an historical and ecology examination of Lake Superior, Thomas Berry’s Great Work, a long immersion in the Christian and liberal faith traditions, a now substantial learning in art history, an awareness of and some skill in the political process and work on translating Ovid’s Metamorphosis, an idea begins to present itself.

A series of essays, monographs loosely tied together through a historical, ecological and political look at Lake Superior might use the Lake as a particular example.  It could be the thread that held together thoughts on emergence as a redefinition of the sacred, a symbol reenchanted in another {this is where the work on Ovid could play a role.], a place where the Great Work can focus in another [this is where the political would be important], a look at the history of ideas related to lakes and nations, placing Lake Superior in an art  historical context by examining photographs, drawings, paintings, poetry and literature related to it.

It’s a thought, anyhow.

Permaculture and the Natural World

Beltane                          Waxing Planting Moon

I’ve not written about permaculture in a while.  The orchard has clover all over, including in some of the plant guilds, but they seem intact.  It has changed the view from our kitchen, a productive part of our property now sits just outside our windows.  The bees fit in well to the permaculture process because they  fertilize the fruits: apples, pears, cherries, blueberries, currants, quince, gooseberries, raspberries and strawberries.

In a modest sense, given the small number of our fruit producing plants, the bee/fruit blossom connection is a complete one.  The fruit grows in our soil, blooms here, the bee comes, collects nectar and in the process fertilizes the fruit.  The fertilized fruit grows large to encase the fertilized seeds.  The bee returns to the hive, uses the nectar and pollen from the fruit blossoms to feed larvae and make honey.  When we eat the honey, the circle includes us in a direct and intimate way.

In a similar way the plant guilds, selections of plants that complement each other by warding off predatory insects, attracting beneficial insects, setting nitrogen and micronutrients into the soil, also have a circle of benefit that, in turn, helps us produce healthy vegetables for our table.  Our gardens and orchard have a more modest impact on our overall diet than a larger plot could, but the very act of growing and eating at least some of our food makes us more conscious of everything we eat.

There is another strong positive, too, perhaps the most important one of all, at least for me.  By working with plants that have specific needs, specific soil temperatures, water requirements, nutrients, length of growing season, protection from pests Kate and I have to orient our lives to their rhythms.  No matter what we do, a plant needs to be planted when it needs to be planted.  It needs thinning when it needs thinning, pruning when it needs pruning.  When harvest comes, it too must be done in a timely manner or the whole process will have gone for not.

The bees, too, have their cycles of birth, maturation and decline.  To work with bees we have to take them as they are, not as we would wish them to be.  We  work with them according to their ancientrails, ones laid down thousands, even millions of years ago and ones to which we adapt, not the other way around.

This act of submission to what could be called biological imperatives does not, surprisingly, chain us, rather, in that wonderfully contradictory way, it frees us to become an active part in nature’s ongoingness.  We become an active partner rather than a dominator, yet another living thing dancing to the music of cold and heat, wet and dry, light and dark.

Yes, it is, of course true, that we run our air conditioner in the summer and our furnace in the winter.  Yes, we refrigerate some of our food.  We close our doors so that we don’t dance to the buzzing and whirring of insects also part of nature’s minuets, gavottes and tangos.  So, no, we are not pure, but that is in fact the human dilemma. We are part of nature, able to respond to and participate in her rhythms, yet we are also creatures of culture, the complex web we weave to make our home on this planet.

This tension creates an angst we sometimes know only when we stand on a cliff’s edge, look out toward the ocean and see the sun sink below the water’s blue margin.  It is an unresolvable angst, this in but not entirely of nature realm we inhabit.  It is, I would argue, an angst that we must embrace, not push away.  Why?  Because pushing away our delicate problem has created an ecological disaster that just may scour us off the face of mother earth.  That’s a good reason, I think.