Reply to my letter to Kirsty Williams AM, Cabinet Secretary for Education, Wales.


29 October 2018


Dear Ginny Battson

Thank you for your email of 10 October to the Cabinet Secretary for Education in relation to the ecoliteracy within the curriculum. I have been asked to reply on behalf of the Cabinet Secretary.

The Welsh Government is committed to supporting our young people to develop the knowledge and skills they need to become active, ethical and informed citizens of Wales and the world; which includes in the current curriculum engaging with topics delivered through Education for Sustainable Development and Global Citizenship (ESDGC). Through ESDCG learners explore the links between society, economy and environment and our own lives and those of people throughout the world. It considers the needs and rights of both present and future generations, the relationships between power, resources and human rights, the local and global implications of everything we do and the actions that individuals and organisations can take in response to local and global issues.

ESDGC in Welsh schools is delivered through a cross curriculum approach and can be embedded in a wide range of subjects, such as Science, Geography and Personal and Social Education (PSE). This gives schools the freedom to deliver ESDGC using methods and resources that best meets the needs and interests of their learners. For example, schools may choose to make pupils responsible for attending the school vegetable garden, composting and recycling. This encourages pupils to take responsibility for their actions within the school environment and consider the sustainability of local and global food supplies and the methods used in food production.

In their most recent review on progress of ESDGC in schools, 2014, Estyn found that the majority of the schools visited had effective plans for developing and delivering ESDGC. Almost all schools taught aspects of ESDGC effectively through a variety of subjects.

We are currently developing a new curriculum in Wales, taking forward the recommendations of Successful Futures, an independent, fundamental, review of Curriculum and Assessment Arrangements by Professor Graham Donaldson. This proposes a broad and balanced curriculum from 3 – 16, delivered through six Areas of Learning and Experience (AoLE):

• Expressive Arts;
• Health and well-being;
• Humanities;
• Languages, literacy and communication;
• Mathematics and numeracy; and
• Science and technology.

The development of the new curriculum is being taken forward by teachers and practitioners
through a network of Pioneer Schools in partnership with Welsh Government, regional consortia, Estyn, Qualifications Wales, Higher Education, business and other key partners
and international experts.

One of the four key purposes at the heart of the new curriculum is to support children and young people to become ethical, informed citizens of Wales and the world. This should be evident throughout each of the AoLEs.

Successful Futures has challenged us to re-think our approach to the curriculum; it makes it clear that a high degree of prescription and detail at a national level inhibits “the flow and progression in children and young people’s learning and progression”. As such, we need to ensure that the new curriculum does not provide a comprehensive list of detailed content which would quickly become complicated and overcrowded. The curriculum must also allow professionals the flexibility to choose the specific content which meets the needs of their learners in their specific context. Likewise, this flexibility should allow professionals the autonomy to consider issues such as ecoliteracy to meet the needs of their learners.

Throughout the process we are testing with practitioners to ensure the right balance between flexibility at school level and clarity at national level. The draft curriculum will be available for wider engagement in April 2019. The final publication in January 2020 will include exemplars to support teachers. The new curriculum will then be phased in from September 2022, starting with nursery through to Year 7 and will roll out
year-on-year until 2026.

Further information about the development of the new curriculum can also be found on the Welsh Government website and via the Curriculum for Wales blog.

Yours sincerely

Anisa Khan
Curriculum Division

The Bheramon

Lismore Lighthouse, nr Oban. Photo by me.

“Cease being intimidated by the argument that a right action is impossible because it does not yield maximum profits, or that a wrong action is to be condoned because it pays.” Aldo Leopold, A Sand County Almanac

So much fury is coming our way, those of us who bear the burden of understanding extreme capitalism, and the vast global inequity it perpetuates, is fuelling Earth Crisis.  The more we shine the light, the more profound the insecurity of those who benefit from it. From the alt-right to the eco-modernists, we are the object of increasing anger.

I want to re-visit the proto Indo-European bher ~ to carry, to bear.

We carry a weight of understanding, wading upstream through a mud-river-torrent of climate volatility, scrambling up mountains of human debris from the hurricanes to come.

I offer bhera as the strength to deliver this specific value-shift to post-growth, post-capitalist civilization.

Suffix mon (PIE) and we are the becoming of the carrying of this weight, this duty. We are the bearers of this news.

The collective, Bheramon.

United, we can help each other in the face of hostility.






So you want to be a rebel?

Yellow shell moth on my finger, photo by me.

This week, thousands of people marched the streets of London, calling for a second referendum on the British breakup with the European Union. Simultaneously, and perhaps connected in many ways, hundreds also marched in Lancashire to protest Cuadrilian fracking. And a group called Extinction Rebellion are planning active civil disruption, beginning at the end of the month, in the face of political inaction and apathy towards the climate crisis.

On Twitter, at least, I am registering a shift in the general zeitgeist ~ notice taken, at last, by a greater crowd beyond the long converted. More retweets, more mentions, more vocal response, especially after the latest IPCC report publication, to a rapidly changing climate and relentless depauperation of wildlife (so often ignored by a lack of interdisciplinary focus). Even more intensely, there’s a rise in exchange of articles and research on steady state/de-growth economies. Campaigners seem energised by this. A good thing!

But I’ve got to be honest with you. I am not detecting much of the same enthusiasm in the shopping malls of Cardiff, or on  a packed A48 dual carriageway at 4pm on a Friday afternoon. Importantly, neither am I seeing it echoing out from halls of power. All this takes time, when we have no time left.

I’ve been calling for ‘radical’ over these past few years but, instead, people seem to prefer the idea of being a rebel. A call to arms? Perhaps. Radicals are maybe too extreme for the British. We have a good, solid history of rebelling against monarchs (it’s Bonfire night soon), but not a culture of anything too much in the ‘extreme’. God forbid.

The problem is that rebellions may ultimately shift power structures, but I am not sure they attend to deep-seated human misadventures in values. And it’s at this earthy level – the deep roots of human values – where change in behaviour will liberate the biosphere, not apprehend it. A true radical shift still lies in the way we coach our young (and old). Slide us up the competance hierarchy from sub-man to unconscious competance in ‘living the good life’ mutually, along with all other species. A R-evolution. And soon.

Are there ways to rebel that are radical?

Here’s an idea ~ let’s adopt a system of responsibility over rights.

Legal rights are generally upheld as good. Yet time and time again, they are flouted. Governments tend to change the concept of rights to suite their agendas. Consistency is lost everytime there’s a switch in power. Rights are temporary social constructs, devised by nation states (the UN is a collective of Nation States), to impose order among the human population. They can be treatised and then rejected, voted in and out. They can be good or not so good, proclaimed as a brand of justice handed down by powerful people, who are largely in train with capitalist ideals and infrastructures. They are not necessarily liberatively just, enduring nor bioregional. And, importantly, at best, they cloak only one species from the elements ~ homo sapiens.

This is the thing; rights are quintessentially anthropocentric.

Non-human life needs liberating from human dominion, not co-opting into our systems of Law, Property and Capital.

But responsibilities are just the other side of the same coin, no?

Not if you think that all species/genera have equal responsibility to the floloca to which they relate. The basic rules of play exist in a natural order that ensures complexity, diversity and evolution. Humans are too busy simply relating to one another and not all species. We are NOT thinking ourselves of and to our symbiotic relationship with all other life. This is our immaturity.

Take land. The UN asserts through various international legal treaties the human right to secure tenure (individual or collective). Humans, therefore, are granted a right to determine what other species are allowed to cross or reside upon that land, down to the microbiome. A scrap of freedom hurled to us from on high makes us ‘feel’ empowered, right? What about the empowerment of all these other species on this shared planet? They still do not have a ‘say’, and it is ridiculous they should even need one.

Regardless, nation states bank roll their way through these seemingly basic human ‘rights’, even in the UK, where English Compulsory Purchase Orders facilitate HS2 and a political obsession with 20th century economic growth means 20km of ecological vandalism in Wales ~ M4 extension proposals.

Potentially useful legislation such as the Wales Future Generations Act are ignored, rights instead argued ‘for the greater economic good’ of a nation.

But remember, the greater good (wrong or right), is for the human population only.

Some, already embedded in the culture of legislation as the route to enlightenment, wish to enforce the Rights of Nature by legally framing wild populations, animals, nay entire mountains, rivers and mountains, as either persons or entities with single identity. These identities can then protected against other humans who want to exploit them. They are supposed to deter, but we know how this usually works. An infringement is made purposefully and then tested through the courts. This is an expensive process, and if you have enough funds, you can generally guarantee a win by appealing until you break the financial strength of the opposition. It’s a lawyer’s game, with cryptic language and a copper-bottom fee structure. Asserting rights for us or our wild communities just means a fight in court, at great expense, and against fundamentally capitalist levers channelled through 300 years of common law.

Quite frankly, I can’t see this as radical in any way. I can’t even see a funding pot as radical. Nothing fundamentally changes beyond the idea that the ‘playing field’ is somewhat levelled. But it’s still a ‘playing field’, a game, which doesn’t include the key witnesses in need. Intensely political appointments, clever lawyers smoothly cultivated from a certain educated class (the way of the neoliberal University), judge bias… there’s no real change here.

Truer meaning comes from nurturing a depth of timeless responsibility. I’m going to try to claim this back off the right-wingers.

Both ordinated rights from on high and impulsive freedoms mirror the strict parent and a rebellious teen. The whole thing lacks maturity. This has been hijacked by the ‘Right’ in the political sphere, where regulation is seen as a bind on the ‘self,’ weaponised by the left to infringe upon the freedoms of all and particularly restricting on the financially ambitious.

But a libertarian nature of responsibility is not confined to the ultra-conservatives at all in Western political theory. As well as full-on libertarian anarchy, there is Bookchin’s Communalism; a form of social ecology, whereby smaller bioregions form smaller democratic face-to-face forums, which then co-operate under a greater administrative federation in order to maintain peace. And it is here where my own persuasions lay right now, with a little bit extra ~ the acceptance of the ethic of fluminism underpinning all decision making.

An ecoliterate population mentors its descendants in the carrying a shared load, this charge being the active proliferation of an abundant and diverse biosphere. Humans are psychologically evolved to act through innate moralities, a heady blend of rationale and emotion. They are of course shaped by culture and experience and closer attachment generally means higher moral imperative.

This is why fluminism needs to be at the heart of communalism, because as humans become more emotionally aware and physically immersed in symbiotic processes, and attached to all beings devoted to those processes, mutual love brings our ‘being’ close to the same process, the same purpose. And with it, wellbeing. The interconnections bristle.

Self respect, individually and collectively, embraces the weight of fluministic obligation, and finds the joy in devotion. To proliferate the flow of life (as a fluminist), means the rewards are great and mutualistic between all species, and in multiple directions. Block the flows at the collective’s peril. Block the flows for generations and we humans take the majority of known living systems with us into oblivion.

Legal rights generally prescribe things, not explain in depth the understanding why. It may be easy to sell to the young under a banner,  “Freedom!” but it might as well read “Entitlement!” But life involves a toughness too, extending oneself beyond comfort zones, realising we are not so entitled because there is a limit to freedom when it begins to harm others. Making the effort to contribute to community (including non-human), despite all our personal issues and problems is an act beyond entitlement. It is self respect and respect of community. Love comes back in droves, whilst responsibility and truth come together ~ the reality of a functioning biosphere.

A court of law is full tricks and traps, an adversarial system designed to be fairly hostile, and Nation states do generally uphold capitalist or wealth accumulating ideals through it. Instead, via a system of responsibility and co-operation, we may go back to humble ways of living in and as part of nature. The closeness of community means that rogue behaviours are more quickly spotted and curtailed by local consensus. Morality is also about visibility. Further, we can take the strain when others are unable, an ethic of care that doesn’t necessarily require us to know all the individuals concerned intimately, but close enough knowing all are interconnected in our one biosphere.

Indigenous law generally tends towards “take only what you need and leave the rest,” as do the birds, the trees, and most other species. Produce food, clothes, tools and shelters that are crafted well the first time, and are easily prepared and repaired. Create methods of ‘harvest’ that respect each ‘world’ of being. And instead of framing nature as external ‘resource’, something separate to use, form close relationships with these ‘worlds’ as kin, organic and even the inorganic. Kinship being “we of them”, not the other way around. To make them human brethren is simply more of the same Anthropocentrism.

Therein lies responsibility to them.

In this way, the law is a living thing, a dasein-daily, which can be taught and improved down through generations and within planetary limits. And without having to pay lawyers to translate. Let us now adopt our own kind of indigenous or adopted endemism way of being. Without full cultural appropriation, we can freely adopt these basic key tenets without seeking the consent of anyone. No lawyers, no politically appointed judges, no politicians/police-itians. In doing so we are being truly radical, rebelling against the current paradigm and not simply playing the same game.

I’ll end by posting a wiki link to information about an indigenous Andean ethic called Ayni. I wish I knew about this years ago. There are other resources available on this ancient tribal way of life, and plenty of NGOs seem to be involved in protecting the people and their culture, particularly of the Q’eros community (a living form of communalism) to varying degrees of sucess. The wiki entry, none-the-less, seems to be a good introduction.

In summary, we can love, be mutualistic, learn, know and remember, work and preserve life ~ form our own bioregional forms of Ayni. We can adopt, once again, communal lands and waters, with no separation between what is human and non-human. We can reciprocate/extend mutualism, but with love, towards each other and all other life. We can look out especially for the vulnerable and sick.

And quite beautifully, as the people of Q’eros have said, we can lift each other and all life ‘up’ to equal height.




Kinnaria/Wyld ~ resistance to banal “greenspace”.

Me at one of my local Kinnarias

Green Space: Light which has a dominant wavelength of roughly 495–570 nm permeating a void. How could such a phrase be used so frequently, so poorly, to represent complex places of varied natural living process?

The universe is full of space. If life-relations are broken-dead, then all you have is space.

Such banality fails to articulate the interconnectedness of life, fails to inspire us to engage and participate in the power of interconnected living systems, anywhere.

It’s OK to be less generalist when talking about public places. Ornamental “parks” and “gardens” are where humans curate all, but when it comes to free and wild processes, be distinct, honour them with a name.

So in keeping with my work on Kinnages, I offer an alternative word, Kinnaria, to describe the koinonia or kin-gathering in the nagorasphere, where all is exchangeable in between those human harder edges. And for all people.

Kin (family) aria (originally ‘ary’ ~ contributing to, for the purpose of).
Kinnaria ~ for the purpose of kindom.

In the best of times, these too are interconnected. See them on a map, better, experienced in loops around your towns and cities; better still, weaving through and around our kinnages.

Life’s flow of the microbiome, breath, the spores, cells, fluids, chemical signals, speech, song. So many directions. Complexity. Diversity. The Nagorasphere.

These sacred, rich places are where our own species act less as stewards but community-willed participants alongside all kin in that unique locale in this universe; climate, orientation, wetness, microbes, nanobes, land swell, soils.

Here, we see nature as a community, affecting the viscera (symnexia), the deepest possible respect for natural processes (praximund), and a fundamental requisite of fluminism. Here, all life finds leverage, traction, devotion.

We realise our immanence in these places, as may all species who wish to freely be there.

My daughter also came up with something beautiful and simple.

Credit: WYLD ~ coined by Gracie-Anne Battson.



In Burmese mythology, four of the Buddha’s past animal lives are “kinnara”. The symbol of the Karenni people is the kinnara and the kinnari,  half bird half human, and symbolic of true love.


Letter to Kirsty Williams AM, Cabinet Secretary for Education, Wales.

Dear Minister

Thank you for the invite via Twitter to write to you further on egalitarian ecoliteracy.

Now the latest IPCC report has been published, still erring on the conservative side yet relentless in its call for urgent action, I hope beyond measure you will advocate providing ALL Welsh children and adult learners with the ecological systems and environmental knowledge/settings they truly require.

Equipping each and everyone for the rapid changes now, and the volatile future science predicts ahead of us, is the best gift we can bestow and a collective necessity in Wales under the WFG and Environment Acts.

And more. It’s our generational responsibility.

Here is my appeal, written for the Wildlife Trusts blog back in 2015, more urgent now than ever.

I ask you to consider setting things in motion to introduce this transformational pedagogy. We will need to mentor the mentors.

I look forward to hearing your response.

Yours very sincerely

Ginny Battson
(Previously Brecon & Radnor, now Cardiff West)

Launch of my new website.

Today, I transfer my website to one powered by green energy and with no adverts. Please follow this link and you will be very welcome! Thank you so much for your continued support. With fluministic love, Ginny x

For the love of Planet Valens, my Neologisms

I pass these words on in the spirit of Spring Theory, hoping they live long and fruitful lives.

photo by me
River of Love in the Desert. Photo by me.

Avumbra ~ brief shadow cast upon oneself by a bird flying in the path of the sun.

Auranima ~ sun shines on glossy leaves, wet pebbles or corvid feathers, turning them ‘white’.

Cavignus ~ flickering sunlight deep in a natural hollow.

Corsindolorn ~ perceiving nature whilst free of worry/heartache, since all appears well.

Cortiform ~ all the variable characteristic features of bark.

Cupilustria ~ yearning for the wild.

Esranebulous ~ uncanny light produced by the carbon atoms from the deaths of living forests. The Ghostlight of the Anthropocene.

Floloca ~ perceiving ‘place as flowing’, not simply as human, but conscious imagination along the dynamic matrix of life and death, and at a spectrum of scales.

Fluminism ~ the interconnected narrative of universe, there is flow to and from all dimensions, including ones we are yet to understand. The complexity is endless, the minutiae beautiful. A powerful form of love.

Fluminist ~ a living being whose compassionate actions contribute to continuation of dynamic flows of interconnectedness, to nurture them and to protect them towards a mutual end, whereby all life has opportunity to flourish, rather than to harm or prevent. A powerful form of love.

Fluminophilia/iac ~ the love of rivers, a river loving person.

Hubrigenesis ~ the evolutionary aftermath of the biospheric violence of the Anthropocene.

Humammal ~ humans as ‘animal’.

Kinnage ~ a new kind of human/non-human community living. Where nature and fluminism is paramount, ourselves being just a part of the whole.

Kinnaria ~ wild places in and around cities, urban areas and kinnages. To replace ‘Green Space,’ with awildian love and meaning.

Nagorasphere ~ the phenomenon of ‘exchange’ in nature, as a significant part of the biosphere.

Patientism ~ realisation that accute ardean (heron-like) potential is within us all, primed for imagining the moment of exquisite action in the flow of all life.

Praximund  ~ the deepest possible respect for natural processes, and a fundamental requisite of fluministic action.

Rockle ~ the sound of beach rocks drawn seaward by the backrush of waves.

Sanguimund ~ seeing nature as community, affecting the viscera, and another fundamental requisite of fluministic action.

Spring Theory ~ when a neologism is created it is passed on. It evolves, by memory and in feeling from being to being. Before long, it is realised and lived.

Summimbers ~ curtains of rain seen at a distance.

Symling/s ~ colloquial name for holobiont/s

Transilience Gap ~ biodiversity declines and climate changes may require more radical solutions before many people are ‘ready’ to take the risk. There is a gap or a deficit.

Tweavelet ~ small leaf bundle snagged around a twig, in and around rivers.

Tweeterie ~ philosophy by tweet thread.

Valens (Planet) ~ a re-naming of our planet, to promote love as fundamental to life-process (fluminism).

Vitanance ~ being right in itself, stemming from diversity, proliferation and of the complexity of all life. As opposed to human dominion being wrong.

Wrenly ~ the joyous resilience of a tiny (river) bird. One can also be ‘wrenly.’

Xenotrauma ~ specific new and heinous form of human anguish inflicted by those prejudiced against foreigners, xenophobes who despise and fear desperate people fleeing desperate situations. Particularly profound at hard, international borders.