Category: Fluminism

Capler

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The Wye, South Herefordshire. Photo by me.

 

Hey you, who abandoned me at life’s worst moment; who lied to all of us. Who told me of a love, un-encounterable to most. The path that cut steep down through red soils was lined by light. Tiny stars of wood anemone watched over my eager feet as I moved down through the bluebells having their first conversations with the early bees. All seemed so narrow, a weight, but with an unfurling canopy of shock-green saving me from a complete molten, lead sky.

 

But at the base, where woods fall literally into the river, the sky came in with a bright summer blue, and I stopped to take a deep breath. Breaths are gold, each one, even on ventilin. The river moved like a sliding plate of silver down the table, pausing by me, almost stationary, to hear an ornicophony of riverbirds, and the faint shriek of peregrine somewhere high above. Remember, you asked me to write a poem.

 

Everything opened up to me at this place, Capler, and to everything, flowing through my veins and into my lungs and to the lips. This was what I came for. To try to heal.

 

I’m suffering again, not in your arrogance, in your image fixed into the eye of red-bellied black snake (poor snake), but a realisation that a lifetime of my own difficulty here at my desk, might be a neural difference, an unbidden mindset, unseen and unfelt by all who have tried to help me until now. I don’t like the terminology (this is a symptom too), though I sometimes give too much of my attention, and am hardly inattentive to others. But it only takes a hairline fracture to let the light into pitch black.

 

The DNA-flow of great grandmothers, grandmothers who died by their own hand, mothers (me), daughters who swim beautifully but who still feel they are drowning ~ I just thought this is what it meant to be a woman. To be let down by men.

 

Apparently, only a few are weighted by this “attention deficit”. The anxiety that has ripped through all life’s traumas—there have been many, about as many men in our lives—I just thought we were sensitive. Perhaps, that’s just all we are. It’s hard to contemplate another turn of mental anguish ~ I’ve only just come off the pills.

 

So the path swings left as the river widens into the most exquisite vista to the south, the Wye leaning into a high slope of woods, carving the opposite bank where thick Herefordshire farmland sits heavy. There’s a grandmother over there, with her granddaughter, and they are throwing pebbles in the stream. Bredwardine memories stop me still and then empty me.

 

Butterflies filled me up ~ at least six species; little flighty wings got my attention. I sat among them for a moment, down in the undergrowth, smiling with them. How do you tell a butterfly she is beautiful? Then the path sunk into the bedrock cascading in steps to where the salmon try to run old Ballingham, where the proto indo european rip of riparian—that deep climatic tear—is plain for all to see. More butterflies lay prone on the rock, soaking in the heat. I felt lost there, truly lost in that most profound, good sense.

 

When I came to my other senses, where dream-brain switches into task-brain (as I am now told), I followed a bee into a wide holloway, pushing up into the steeps under Capler Hill Fort, and into a vast auditorium that would have blown your mind.

 

Ravens sounded their wings in circles above me (put that sound in my pocket and save it for later). Giant red-tailed bumblebee queens looked like tiny ants as they rustled their buzz under dry, tongued ferns. All the passerines from all over the Earth were here it seemed, super-high among the quarry-top trees. One oak lay crashed down at the bottom of the cliff, fallen from the topsoil that looked so thin at the top. Another big tree that looked small because of the scale dangled precariously, its roots like tentacles feeling the air. All life is so reliant on that thinness.

 

Then, to hear a slow-rising noise, the shallowest anthrophony of cessna above, of brightly coloured canoe-shouters in the channel, and a sit-on-lawnmower droning slowly towards me. Here, at this place! I could hardly contain my anger. I talked to him later when I’d cooled down, about grass clippings and river ecology—they don’t mix—and he talked to me about keeping things tidy for the tourists, and the fly-fishing licenses; saving the kids from being stung by nettles (I laughed out loud); saving Earth from the scourge of balsam. And litter, to be fair. Even a Ford Capri. And I thanked him for that.

 

I walked back alongside his engine, and we stopped to listen to the noisy peregrines eyeing two-day old ducklings swimming the big, scary river, in little flurries.

 

The man told me the quarry I’d found may have been the source of the red sandstone that is now Hereford Cathedral. A hole in a hill the size of nine hundred years. These peregrines live there now, perched on the quarry ledges. Peregrines also hunt their quarry around the Cathedral tower.

 

I think I found a feather of a female the other day near the remains of a dead pigeon. It’s pinned to my notice board for me to admire the inward beauty of her. Like a shock.

 

Then one flew right over me casting avumbra. And that was the healing moment of the day. The silence of avumbra. I came home wanting, by the habit of four years, to tell the image of me in the mirror ~ you. I wanted to tell the other one too, the earliest bud of cherry blossom, but he’s just told me he found someone else, before the flowers have even fallen to the ground.

 

~~~

 

 

PhD Fluminism as Literature. Practise based research ~ One

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Over the next few months, I’ll be doing a series of moments on the Wye; an in situ telling and collection of personal experiences that helped shape my creation of Fluminism as a symbioethic.

One: Eaton Camp, Wye.

Trigger Warning: Contains distressing descriptions of the memories of suicide ideation and behaviour. If you are feeling vulnerable in anyway, please, don’t listen. Seek urgent help. Help is available. If the first help isn’t positive, try and try again until you find the RIGHT help for you. You are unique. The right help IS there.

I am testament.

#Love #Ecology #Flow

Moment One (link to Vimeo)

 

Flumilightenment – The Great Mental and Emotional Convergence.

On By seasonalightIn Ecophilosophy, Fluminism, NeologismsLeave a comment
Convergence of root to trunk, Cage Brook, Herefordshire. Photo by me.

Flumilightenment: A resistance to birfurcated thought, and a rejection of the word “environmentalism”.

For too long, environment has been treated as something external to us. We are drip-fed news about the non-descript environment as if it were:

  • External to us – somewhere “out there”.
  • A choice, option, preference, or hobby.
  • Something that others make a fuss about because they don’t have to worry about daily traumas such as racism, all other kinds of prejudices, conflicts, ill-health, paying the rent.

This is a blind alley, and perpetuated through words, phrases, and headlines every day. We live with language and meaning as something that shapes how we live. We shape all because of it.

Our young are being cultivated, too, in this now damaging misnomer ~ the “environment”.

I am suggesting nothing short of a new Enlightenment.

~~~

The physical reality is that ALL IS FLOW, AND ALL LIFE FORMS (EVEN IN DEATH) ARE INTEGRAL to all. Nothing is truly separate in the realm of reality.

What has been separated is our mental and emotional state of being. And continuing to use separating language perpetuates planetary catastrophe.

We must now DROP the term “environmentalism” for the sake of saving life itself.

Fluminism is the reality.

~~~

What we *think* we are putting into the *environment* is actually going into living beings and ourselves in our one shared biosphere.

As symlings, we are infinitely connected at every point within our porous bodies, and the bodies of all symlings, and our porous bionts (our microbiome, including bacteria and their viruses), with all other dazzling matter AND their wave effects within our biosphere and beyond.

Every moment, we are penetrated by atoms and electromagnetic waves, chemicals and biologies of so-called others. And we do the same to and with them. We are flow.

It’s like a kind of giant melding, a sexstorm, a kinmaking, the ultimate anti-racism, anti-speciesism, anti-anthropocentrism, a oneness in flow.

Sometimes, our imaginations are able to envision, though the crisis of imagination right now is profound. Sometimes, we may even think we feel it (I call this sanguimund – bloodearth). I want us to be able to protect it all (I call this praximund – processearth).

Life-changing, Earth-saving stuff.

~~~

This is not an Indra’s net I speak of, nor even an entanglement (suggests that we are still separated, at least by a single barrier), but an incredible, complex, porous flow, from the cosmos down to quantum level, in constant exchange in what I call the nagorasphere, which I write about in more detail in Humans and Nature’s Kinship Anthology series published in September later this year.

Within the chaos of the formation of this universe, at least, come patterns and exchanges (Bookchin) that exist through our every cell, breath, heat, and every cell is a symbiosis of other beings (Margulis).

~~~

It IS our absolute existence, even without sensing it with biological organs (we glimpse so much more via the tools we have created). But now our minds and emotions MUST follow, and the way we express all through our utterances and the way we live our lives, each and every day. Please, don’t use the word environment without, at least, considering fully what I am saying.

A FULL KNOWING of fluminism and being it every moment in complete union is a new enlightment; the physical reality, but also the mental and emotional consciousness of this reality. A Flumilightenment: The Great Mental and Emotional convergence.

I hope this makes you feel alert and empowered. You need to be.

~~~

Audio:

Ghosts, introducing anthroturbs.

On By seasonalightIn Ecophilosophy, Fluminism, Neologisms, UncategorizedLeave a comment

Last summer, I am swimming in the cool Arrow just west of ye olde Penebrugge, keeping my nose above the silk-smooth, trying to find a rhythm against the strong flow. The sun is strong, and all winter’s ghosts abandon me for the ocean.

Under me swim a million Atlantic salmon lost to hunting and distress. Above me are the spectres of a thousand white men culpable for the loss. I’m not grieving for the men today.

I get out of the water, and warm blood returns to my cold skin, flush-blush, and I breathe deep the oxygen offered free by the immigrant balsams that shoot from anthroturbed, hot, shade-less, phosphated banks.

 

Man ~ anthro ~ disturbs ~ turb, from Latin “to stir up”. Anthroturbs.

 

You ghosts! I ache for you to come back to me, animated and full of the essence of life, like the blood returns to my epidermis, as real and vivid as you ever were.

I look up to a mewing raptor circling under a bright cloud in a deep blue sky ~ a fantail. Buzzard in all her glory, kindred buzzard; your lungs take in my air and mine yours. What are you saying to me? I think I might know. Your polarising eyes bear witness to my dullness under all the silver drops of water and soaked, sun-bleached hair. You’d rather talk to the others who might come to you, and avoid my predatorial shadows. I understand this. I am whiteness, and with all the river washing, I cannot get rid of that.

But you are utterly safe today in the brightness, as I neither possess the inclination to kill you nor a gun. My love for you is about as iron-strong as things are. Do you know it? Others are harming with poisons, and game rearing, and poultry sheds, and I do fear they will turn you into a ghost if you don’t stay away from people who look like me.

Can we ever stay away? “Stay away” is really an impossibility of matter in our dimming biosphere, because we are altogether in flows, bound into processes, like it or not, even in death. You are inside me, and me you. I’ll just sit here and warm for a while, and smell the undergrowth, and keep my eyes open for any other symling to greet who flows into my senses. The river will do its thing, taking my skin cells and some of my microbiome with it.

~~~

This early Spring, dressed hard for cold weather, in boots and jeans and overcoats, there is a human path I follow worn down under cracked willows, where the tree creepers hop from bottom to top. It’s a place forced under pressure between the sewage works ~ subcontracted to a profiteer by the not-for-profit water company ~ and the banks of the Wye just South of Bartonsham Dairy. Raging floods dig down deeper into the buried shingle of ten thousand years, like salt in a wound.

I’m going to check the sewer outfall for a point-source phosphate pollution event.

The path here is the beginning of a chasm, and there’s a terrible and awkward dance to walk it. I call it the Bone Path, where salix roots finger across it like skeletal hands.  Fishermen come here with their maggots, their carbon rods and alum hooks. I sometimes find the nylon bits in tweavelets, and they do anger me on behalf of all the animals.

I find the outfall and it is spewing white foam that reeks of soap. White foam of phosphates, the wastes of capitalism down the supermarket aisle where you and I buy our plastic bottles full of washing liquids and chemical softeners. I take pictures, imagining the entire journey to get these eutrophiers here.

There are three fishermen waste-deep in the channel across from the spewing, and I am not sympathetic. But then I change my mind, worried. So I shout across through twigs and willow tits, and suggest they take care with all the phosphates coming straight at them.

“I do not know what you are talking about,” one man shouts back in a heavy accent above the din, and continues to throw his line.

I repeat my concern and he waves me away like a bothering mayfly. They laugh at me. I reach for home, passing more flood erosion, where the river in its fury took more lives from the soils and dumped them somewhere downstream and unappreciated. Ghosts.

I am thinking about the freshwater, which is hardly water at all, so full it is of symbiotic life. Here is where all is easily indivisible like me swimming below buzzard kin and breathing balsam air. We are to them, and to everything in the air, and everything that has been stolen. All matter leads to the ocean, oceans to oceans. We are all ghosts, and that is my exquisite grief.

I have just sent my pictures to the non-profit. We’ll see how it goes.

 

Audio:

The Arrow at Pembridge
The Bone Path
Bartonsham Sewer Outfall.

Medambulare.

On By seasonalightIn Fluminism, Neologisms, UncategorizedLeave a comment

BarefootintheWoods_vm

We know the forces for good in walking as part of nature. And I do it myself. So I have been considering a word for it.

Walking doesn’t have to involve legs, let me just say. It might mean all kinds of devices as extensions of our bodies ~ enabling. Moving through time/space at walking pace.

Med ~ PIE root for “take appropriate measures”.  Also root for meditation.

Ambulare ~ latin for “walking”.

Medambulare ~ walking as welldoing for wellbeing. Also, the closer within nature’s flows we are, the growing fluministic love we have for all life, the more we will defend and protect. Soul food.

The School of Medambulare.

Verb ~ to medambulate.

As a study, medambulology.

 

See also “going in for a walk“.

 

 

 

Out-Foxed.

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Wye foxes, out-foxed. Photo by me.

 

Foxing along the riverbank, you two orange drops stop still at the scar that leads to the water. Lowering your heads, take a deep draw of matter through your nostrils; this cleaved soil is where all the scents of the hill fall from its westerly face before hitting the water. The cold hangs low just here, sunk into the light on the edge, trapped between cracked willows. Much of it smells of duck.

Everywhere you turn, my eyes look to what you are interested in. I want to protect those things, for them and for you. We are all running with them, in flows.

The moorhens are struggling to hide from you: one is quiet beneath the fallen willow. There are the tiny beings we both cannot see, even with your amber cat-like eyes, drifting without and within. You can smell them, they are now in your blood; raise your noses in nods to the big, open sky.

But you aren’t bothered about the moorhens, are you. You might be if they were injured, or old. There will be young here in a few weeks time. This scar gathers new blood way below the brick and glass houses sitting on the ridge with their oil tar road; a bleak spine on the way to Mordiford.

Meanwhile, where the warm January rains scour into this red sandstone point source, you continue to cross it with little leaps on your padded paws every day. Weave your scent ribbons together in the air, nose all the mallards out from reeds into a wide, silver Wye-flow. It is a meeting place, of hunter and hunted, and all the lives that support the moment.

Further on, near the railway bridge, you meet a concrete edifice, where that human spine has twisted down to the water’s edge and the strip gardens have evaporated. The river is supposed to be protected from mortgages and building contracts. Yet they are poured and bolted here to blunt your linearity. Who gave them consent? You never did. Nor the willows, nor the mallards, nor the moorhens.

Out-foxed, you are forced back along the riverbank from where you came, and all the food has vanished. And that is your daily trouble. Where to go next? You are both quite thin.

My whole house now smells of fox. Your den, of hunger.

~~~

Audio:

Trisense ~ an essay in three parts.

On By seasonalightIn Ecophilosophy, Fluminism, Neologisms, PhDLeave a comment

1. Emily
2. Lynn
3. Ginny

 

Emily

1

 

It’s barely possible to imagine the hem of her black or white dress resting close at the knee of a leather boot belonging to a soldier with so many children borne to another woman.

Metallic scents of expensive ink on expensive paper linger not in her room, but in her father’s office downstairs. She writes by hand, of course, in her bedroom, at a small, crafted desk and seated on a chair that is cut and waxed from some of the grandest trees of the Commonwealth of Massachusetts. The glories of lilac and generations of bees flavour an ordinary lead pencil, maybe a sharp knife too, laid on the desk to carve a point. Her neck is long and pale, black hair wrapped into itself at the nape, and pinned.  The line of her spine drops plumb as she breathes quick and anxious.

In bitter winter, Emily looks down through her window at a horse raising his snow-dusted hooves through drifts, the wheelwright’s toil rolling behind. They travel along the road to a neighbour, delivering to the town’s elite. Her brother’s children, released from next door, laugh in these memory grounds beneath the cold, white blanket surrounding the yellow house. She’s observed robin search for his worm at the edges, pecking at the frozen leaf piles. Her secret lover makes boot prints through her father’s garden to his place of work. He glances up to her window with a wry smile beneath his flamboyant well-groomed moustache.

Spring has raced through this year—the bulbs bursting with colour in the borders—purple crocuses, yellow daffodils with orange hearts, and pink and blue hyacinths—and then abandoned her. How must she feel? The petals have shaped her thoughts into words, but she is anxious that it will all end soon. This keeps her in with her thoughts.

In a summer heatwave, the warmth of wet soil in clay pots, and spiced leaves, drifts into her hair, and Emily throws open the conservatory windows. A bead of sweat runs across her brow when the nights are sultry. And there is fresh-pressed lavender-scented linen on her bed when thunder comes, especially when the leaves redden and fall to the first frosts.

Emily writes each letter one at a time until they make words, and lines like tiny rivers on the back of used envelopes, and orange telegrams—Baltimore orioles—and any scrap paper she can find. There is a slant of light, of truth, yes; that bright New England kind that contrasts even the palest patterned walls and white skirtings.

She writes again in her beautiful garden. Blue jays are gifts, red cardinals shock. The loud warbles of tiny Carolina wrens float along the perennial borders of the Homestead under an orderly, painted, hickory fence. Even the Magnolia tripetala leaves swelling through the winds of the Fall gently vibrate that same, perfectly hand-stitched hem just when their rosy red fruit cones are in their prime.

For now, thanks to Austin, I read they flourish beyond Homestead northward about two hundred miles from their native range and a degree of centigrade.  You are all visionaries.

Emily mouths her own words quietly and sends them silently to a huge appetite denied in public spheres. The repression bubbles up, coded in decorum. Blood flows to her lips and through her fingertips. Skin on skin, under the skin of him, and her, then through the hand; hand through wood and lead; lead on manilla, and into her pocket. She can keep him there constantly, and no-one would ever know. She smiles, politely, at Lavinia.

If Emily had split a lark herself, somehow without harm, and peered into the microscope, she’d find her neighbour Lynn searching for the slanted truth, and source codes, and yellow, deep in a cell and the organelles. This place is where all the energy is, and all that lays in her pocket.

 

 

Lynn

2

 

She’s young on her wedding day—nineteen, like my Mum. She looks happy, swept into the folds of intellectual love. As a child, she has a bright mind free to roam the woods, unhindered. Now, it’s a strong will to study, and to be with him, and to inspire. They have a child together—Dorian. They divorce.

We divorced.

From the liberal arts to a passion for the inquiring, challenging mind, science history, she keeps her hair tied, or short. And she cycles to a humming lab where she dwells on processes, where the black and white microscopes stand in rows. Soon, she is eye-deep in the cell and the organelles through the glass—the glascella—where she splits the minutiae larks, to think and theorize a new understanding. It’s that slant of light falling across all those pale, patterned neo-Darwinists with her rolling-into-words, honey Illinois.

But she takes all her nature in with her; all of it. Worms, termites, termite gut bacteria, birds, slimes, eukarya. And she knocks on the doors of the journals and they turn her away, until one day, the world just gently shifts on its axis. Life, it is proven (until disproved) is to be less anger, after all, and more love; an inter-kingdom of unions and sex and symbiosis, not war.

And Lynn falls in love again. We all do if we’re fortunate. I did. Two more children, all now flourishing, then another divorce—she’s a dedicated first-class scientist and author.

She writes her notes by hand/in type. Spirochetes spin their corkscrews in white cups, and she looks to all those men again and gently laughs. Her time is big moves, from Chicago Chickadees to the Dark-eyed Juncos of Berkeley and back again to the East. And more, to NASA, to Russia, to international councils of men, and time with mics in studios, and interviews with great writers. She’s blazing trails to lecture halls the length of the land.

Finally, Lynn finds her way home to Emily’s town and the grandfather’s college, where she is content as a botanist can be. She has moved next door to those Dickinson memory grounds. And they meet somehow over the hickory fence. Spring has raced through very fast this year—the bulbs bursting too late in the borders—and as Lynn writes through finger tips and plastic keys and memory boards in a summer heatwave, a bead of sweat runs across her brow. This is her place now, her Amherst. It’s friendships, yes Lovelock’s rainbows on Hungry Hill, and the geosciences where they also make art for her, and this is magic for her: an Earth so in sym as to be the sum.

As her children’s children laugh, her love grows for the sauce code in decorum written on manilla and chocolate wrappers just next door; Emily’s yellow. I’m listening to you, Lynn, as you swim forever wild in your Puffer’s Pond.

 

 

Ginny

3

 

I have two lives. One is before Mum’s suicide and the other comes after that. Before, I am steered by the great events of those I love. After, comes a life of trauma and healing. In healing, I emerge, though trauma is never a singularity.

As a child, I have a bright mind free to roam the Herefordshire woods and streams, and listen to larks, unhindered. My hair is long, until the chemo, tied back into a wild bunch. We meet at college, where I design with black ink on whiteboards and read Zevi. He maps gold and reads Lopez. Then, in Welsh borderlands, he gives me tandems, and our dog, and daily walks. And I know these hills like the memory grounds. After walks under rainbows on Hungry Hill, our daughter comes, and life seems the best adventure. We go to that New England light (Chickadee) and wade through Pacific waves under the Aotearoan cloud (Tui). And I still love him for that. Big moves.

But the after comes, and terrible trauma brings anger and control, and it takes a long time in the city between the Taff and the Ely for me to leave. But I do, and I find new, deep love. And so to this intellectual bird love—of  Cardiff Dippers and Albert’s Lyrebirds—I too receive a wry smile—and the hems and leather boots are in symbiosis with visions of a new epoch itself. I have scribbled in pencil on manilla envelopes our word, mirrors. They also know before and after, a lonely place to be.

How dull would life be without you, Emily and Lynn, and I pocket all the slant light and symbiogenesis I can mine in your words, forming my own thoughts and words, pushing all the hickory fences back. I mouth my own words to a huge appetite denied in public spheres. Love is never sentimentalism. Blogs (light of all the seasons) are my instruments—plastic keys— and Twitter, though there is control there and it can make me unhappy. There’s a beautiful book too, thanks to my friend Riechmann, in a language my daughter knows well. And I relish, too, the visceral art with Lyons under Welsh sleet ~ ah, the Elan horses.

You see, I grew up in my mother’s rambling garden with hardly an edge into the wild of the wood and the streams. And I tended a glasshouse, just like Emily, the warmth of wet soil in clay pots, and spiced leaves in my hair. I climbed mountains and even flew them (the Red Kites). But it was Dad who always tasked me to question. We cared for each other in the after, and I held his hand as he breathed his last. I miss him.

And to abandonment and cancer ~ how must I feel? I am still here above red sandstone, standing at the confluences. Deep down here, there are all the five Kingdoms in symbiosis spreading to cover the entire Earth. I can’t tell you, Lynn, what ten thousand miles away means, and what ten thousand miles back feels. Straight down, beneath my feet, all of time. And then to record them, and the loss ~ each mile ~ with my tiny, black mic, pinned to my pale, patterned blouse.

Daughter’s voice has grown strong in justice and language, like the river, and I learn from her. Meanwhile, I wait and write, and walk each day to Kingfishers and Goosanders, with Heron-like patience; at other times none at all, like the gleam of a Peregrine’s strike. I live Rilke’s questions, searching along my own Amethyst Brook or Connecticut—The Edw and the Wye—  imagining all the spirochetes, searching too for the light beneath my own versions of Magnolia tripetala and all their subsoil mycelium lovers and sunshine. Nothing is separate: All is flow, my rivers, yellow, and that gentle shift of the axis.

Lynn, you asked me for new words, a source code, so I give them to you. Emily, I understand you and the blood to the lips. I feel like we are the lichen on my Mum’s grave, the trisense; it takes three in symbiosis—the alga, and two types of fungi  (an ascomycete and a newly identified basidiomycete yeast), but all three must have that colour.

 

End.

 

Grief, to a Fluminist.

On By seasonalightIn Fluminism, UncategorizedLeave a comment
Lighting a candle.

A year of grief, over. It means we have loved, and we need not be fearful of loving again.

2020 has been a year of mass grief; grief for changed bodies and bodies lost forever. I am writing of people and teresapien lives, through pandemic and the vagaries of the Anthropocene. There will be more to come, no doubt.

It takes courage to love again when the love that came before has pierced the skin with a hundred needles. Grief can feel like that. But without giving and receiving love, even love for ourselves, we are all dust. It’s just the way it is, the way more complex lives have evolved, who knows, maybe all life.

Of course, we can have spells of time away from love, like we are holding a drink for someone else at a party. Some people may think they don’t care, rocks and islands and all that, but I think they do mind, deep down. I do.

Sometimes, the love shifts from one type to another, say, from romantic to deep friendship, from fluministic devotion to kindship. Eventually, we need to drink for ourselves.

Whether that love is in full view, the full public view, is another thing. Some believe love is not real unless it is demonstrable in full view of everyone and everything. That also takes courage, a revelation of something that makes us vulnerable. There is a reason why L Frank Baum’s Cowardly Lion was the bravest of all because he told everyone he met he had no heart but wanted one. It’s just that he doubted himself. We all have doubts. My father always said it’s the foolish ones who never doubt themselves.

But some of the most passionate and dedicated love stories across time are surely never told. Life on Earth, of course, is a love and death story.

The good of love may feel like the most searing punishment when the object or flow of our love is hurt or dies. This kind of pain is at least as old as eukaryote cells. We share that in common, and for millions of years. Grief is just as ancient, a kind of ancient trauma. I’m not using that word lightly. Some think ‘trauma’ is an overcooked ham, but it isn’t. When love is strong, the loss, and therefore the suffering, can’t be anything other than trauma. But it has evolved in the avoidance of death, and in the pursuit of care ~ you could say, grief is an aid for survival.

Whether you believe in the afterlife matters less if whoever stirred those emotions of joy and sadness, frustration, and even hate, suffers or suffers and dies. Mother, daughter, sister, lover, bird, dog, horse, wildflowers, lichen, moss, fungi, ferns, trees, whales, entire ecosystems, biomes, coastal cities, continents.

All that’s left are the memories. Maybe this is an icy take on what is the warmest process of all ~ two-way contentment of extreme care, celebrated in public, for all to see. If you’ve loved fully, then you’ve cared fully and lived care-fully. Be proud and content about that, because…

“it’s so much darker when a light goes out than it would have been if it had never shone.” John Steinbeck, The Winter of our Discontent.

Audio recording:

Peat Bogs and Pwca Tribes.

On By seasonalightIn Ecophilosophy, Fluminism, UncategorizedLeave a comment
Bogland, Hay Bluff to Waunfach. Photo by me.

Is it possible to forge a new kind of relationship with the ecological community we in English call, perhaps, unceremoniously, peat bog?

Here in cool Britannic islands, peat has been forming since the last Ice Age, when luminous green mosses took over the quagmire. Fibrous layers of arrested entropy are fuelled by the surfacing of a froth of bryophytes, metabolizing through an exchange of oxygen with carbon dioxide, sunshine for sugar, nutrients, bacteria, and plenty of water. As each generation and their symbiotic partners die down, the decay is slow but sure in locking in carbon. Like snow transforms to glaciers, the dead are pressed down by the weight of the living into an airless solidity. If locked under rocks for millions of years, this is the stuff of crude oil.

At a tender accumulation of just 1mm per year, the process is slower than slow. In the slow period of human evolution, cutting peat to burn and grow food seemed just a nibble around the edges. But now, in full Anthropomode, the extraction is leviathan; industrialized, packaged, and shipped in plastic wraps to a peak of ignorance.

Peat bogs, high and low across continents, are keystone ecosystems in the slowing of the flow of planetary carbon. The absorptions are remarkable, storing more than all other vegetation communities in the world, combined (IUCN). At 6% of the total anthropogenic greenhouse gas emissions into the atmosphere, their degradation has a profound effect on warming.

As with all living systems classified in English, the words “peat” and “bog” together seem somewhat inadequate in describing the exquisite symbiosis and delicate processes of interconnectedness in these places ~ the kind of life-love I call Fluminism. These processes, in the name of a tiny minority of humans earning a living, are now being destroyed like there’s no tomorrow; cut, ploughed, burned, dried, stolen, degraded, and eroded. The critical second law of thermodynamics in living systems, otherwise known as entropy, is unleashed. A steadier state of life-creating disequilibrium (Margulis/Lovelock) becomes a gaping hole of profound loss.

Sphagnum Moss. Photo by me.

If ever there was a time when we ought to value natural processes capable of locking millions of tons of carbon into the ground, it’s now.

The invaluable emerald and gold communities of mossy production, which required such a delicate intersection of topographic, geochemical, climatic, and biological variabilities to begin, are vanishing.

An increase in entropy accounts for the irreversibility of such natural processes, an asymmetry in states from past to future ~ and in some cases the changes are irreversible. Even the hoof-fall of a flock of sheep can sear through a peat bog, triggering expanding evaporation of moisture that will degrade this ancient semi-closed system.

Globally, human cultures have aligned these atmospheric places of slow carbon burial with ghostly mythologies, perhaps a subconscious, spiritual warning to keep our ancestors from ruining these critical ecosystems. They are deemed eerie, often misty by the nature of transpiration of wetlands as if belonging only to lost souls and fuzzy apparitions.

Partly responsible are the will-o’-the-wisps or the ignis fatuus (giddy flames), documented and told in stories by many different human cultures around the globe. The Welsh, for instance, traditionally described the light as Fairy Fire held in the hands of mischievous goblin-fairies or nature sprites (think of William Shakespeare’s Puck) named Pwca*, who would mesmerize and lure travellers off their paths, only to extinguish the flames and leave folk abandoned and utterly lost.

We modern folk of the Westernish have forsaken such myths in favour of science and concluded the oxidation of phosphine, diphosphine and methane can cause photon emissions that can also ignite on contact with oxygen in the air. If there are bubbles of methane about, these too can ignite, and all the myths and hocus pocus are burned up into the atmosphere along with reverence and fear.

I cannot seriously suggest that conjuring a new state of fear for the precious and vibrant matter (Jane Bennett) of peat bogs will save them. But maybe love, reverence and celebration could.

When all the most technical minds are searching for ways of trapping carbon from the atmosphere, it seems utterly foolish to ignore the sphagnum mosses and their partners as a true commonwealth in the slowing, dampening, and sequestration of dangerous climate change. Maybe we can begin by joining together to form a Union of Concerned Peat Bog Lovers, or The Great Sphagnum Mossites, the Emerald and Golds, or simply The Pwca Tribe, to write and tell stories about the magnificence of the processes involved, to create an annual Festival of learning near each place, and to take time to join in reverence, celebration and protection.

Suggestions welcome, as always.

*It is thought Shakespeare may have learned of local Welsh folklore from a friend Richard Price of the priory of Brecon. Could Cwm Pwca and the beautiful Clydach Gorge be the original setting for Midsummer’s Night’s Dream?

More on Praximund.

On By seasonalightIn FluminismLeave a comment
By W. Bulach – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=64587917 Photo – the mighty Kauri, one of the most efficient nitrogen process recyclers on Planet Earth. Click on the image for more information.

Fluminism brings together my thoughts over a number of years. I offer an alternative to Biocentrism (Taylor), Ecocentrism (Naess) and, importantly, Anthropocentrism (Passmore, et al).

To be a Fluminist is to recognise oneself viscerally as part of the interconnectedness between all beings ~ Symnexia (Sanguimund), and in this realisation, to act with love, respect and responsibility in protecting these interconnections, minimising the breaking of their flows, to find fluministic ways to proliferate and send new flows ~ Praximund.

The following is an extract from my dissertation, including narrative scholarship.

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5.4 Praximund: Responsibility and the Sacred.

There are problems with the theory of Rights taking precedence over Responsibilities. Many indigenous people understand this. Rights are merely human constructs, legislatively fixed (when processes are not), but politically vulnerable and impressionable by further human culture/population dominion.

Natural processes and fluministic interconnections have evolved, are evolving. There exists intrinsic, self-willed, complex patterns across space and time. Free-willed, save for our excess. We participate, as part of nature, yes. But because of this excess of destructive behaviours, rivers, forests, mycelium and migration need more than ‘Rights’ afforded only by humans, and a minority of humans at that… for this too is dominion.

So I have a name for the responsibilities and an adherence expected. A unity of opposites ~ a natural law, but not a law. I call it Praximund (latin; process/Earth) the deepest possible respect for natural processes, and a fundamental requisite of fluministic action. Infringe only with negative consequences to oneself and all life, the biosphere, as we are all interconnected. There is honour and pride in celebration and ritual of it.

There’s credence in declaring ecological interconnections sacred as a route to the protection of life, a full sanctity of life (Kumar). Nurtured this way, perhaps, the sacred become inviolable. Constituent lives are liberated to evolve with a free-will, a flourish of nature’s effervescent, green fuse. More, by cultivating a collective reverence for the presence of a community of living beings ~ through narratives, ritual and rules ~ we may look and ‘see’ life in new ways, a wave of sanguimund spreading though each one of us, the wonder of interconnected life. There have been many before us using sacred words with similar meanings now lost, and I hope many after, with words yet to be created. All I ask that we think about creating our own sacred in and with the natural world (Milton, Bateson), building narratives and exercising rituals in what is of utmost meaning to ourselves and together. Then, defend from the profane. And that defense, in sanctity and in love, will need to be strong.

Narrative Scholarship.

Guarding the sacred is not limited to protection from human intrusion. Sometimes, the opposite is vital. Sometimes, the sacred is one’s presence or consciousness and the tending of ecosystem in a loving, fluministic way. Fenced-off zones around Chernobyl have led to non-human life returning in abundance. There is a sanctity in the absolute devotion of ecological networks of that place. But the absence of humans is not a pre-requisite of the sacred.

Churches may seem at their most holy when the bells toll loudly, when the stalls are heaving with parishioners singing hymns at the top of their voices. The sacred seems to exist somewhere in the union of the people in the nave, all facing east, a sense of reverence helped along by those clever architects placing windows in the clerestory to remind of God’s presence in beams of moted dust light.

The land can hold us with a similar sense of direction, commitment and devotion. And God need not be involved, unless he is simply love. A private moment, no less, can be the touch of grace, with such strength that it can change one’s perspective forever.

I lean over my Grandmother’s grave and remember her strength. Fused into my memory cells, she’d garden with such force as to create her own weather system. This memory seems sacred, but not her grave. I feel the difference in remembering I am her kin.

It may not be a surprise the reader that I feel the sacred most in perceiving those bristling interconnections in the living world, the living, quietly seen or unseen. A humble field maple will do it, with birds in the gnarly branches and fungi at the roots. Their Autumnal yellow glow takes my breath way and I am minded to sit for hours and just be present. It is a profound love, intense and moving.

A mother fox licking her young, a tender petal opening to a bee, these are all things bright and beautiful. Light is important to me, I have been to the darkest of dark. That the direct or diffused sunlight gives succour to life seems profound. I love the light around waterfalls. So do the mosses and the liverworts.

There are also the green rays at sunset, or during eclipses, the last and first moments of light bent and scattered through our thin atmosphere like moments of magic.

Hokianga

The sacred can also be a memory, an event marked at a place only by the truth-myths passed down through generations. From the eastern sunrise, I once arrived at the spectacular Hokianga Harbour, North Island, New Zealand, an area brimming with sacred Māori sites. Yellow dunes on the far side of the bay shone brightly sucked back into a baby-blue vacuum. An incoming tide from the Tasman sea swept the bay clean with crested wave upon wave, and variable oystercatchers flew low at blistering speed (I could just make out their uncanny calls).

I followed a sign to a look-out point high above the harbour entrance and sat on a low wooden bench. I felt an immediate essence of something profound here. I was positioned somewhere on the edge of it all, and it felt like sanctuary.

Later, I walked along nearby Omapere wharf and talked to a Māori man from the village who was fishing with a simple line and hook. I was just a tourist, yet he was so generous in conversation.

He told me his Māori oral tradition, that legendary Polynesian explorer, Kupe, of the Matahourua canoe, made first Aotearoa landfall and lived here. The story goes that he named it Te Puna i te ao marama ~ the spring of the world of light ~ until in his old age he decided to return to his island birthplace, Hawai- ki. The words he spoke as he left were, Hei konei ra i te puna i te ao marama, ka hoki nei ahau, e kore ano e hokianga-nui mai ~ this the spring of the world of light, I shall not come back here again ~ and so, granted Hokianga its name.

The vessel of the sacred contains a good measure of vulnerability. Maybe this is an essential tension that drives us to protect.

Great sacrilege occurred at Hokianga, long after Kupe’s departure, against the endemic and the Māori. The mighty kauri trees, like the blue whales of the world’s forests, were wrenched from inland Waipoua and floated down the river for milling and global export, mainly by the hands of Pakeha (non-natives). Unlike the Māori, who would take chosen trees with a reverence, for canoe- building, the Pakeha took nearly all.

And without the kauri, large parts of the forest died and many endemic species lost forever. What was left was turned over to dairy, and again those products exported globally from the Harbour. To destroy the interconnections between living things is to destroy the most sacred ~ life.

Another Pakeha, William Roy McGregor, professor of Zoology, successfully campaigned to end logging of the Waipoua Forest in 1952 and created the Waipoua Forest Sanctuary. The sanctuary is still weak from attack, with Kauri Die-back disease laying claim to regenerating forest, and climate change will be having its effect. Let’s hope this small part of a once vast, ancient forest recovers to it’s truest dynamic state of being, given full protection and time.

Unlike the great Kupe, perhaps, I’ll return to Hokianga again one day. Modern technology makes it easier for me, though I’ll have to watch those emissions (always some kind of price to make such returns). The harbour and surrounds are a wealth of flora and fauna and, until then, it will be the distant sounds of the oystercatchers, torea-pango, that will remain in my memory as symbol of the sacredness of that place. If I am quiet enough, I can still hear the sacred, right now in my head.

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The story also told here Te Ahukaramū Charles Royal, First peoples in Māori tradition – Kupe, Te Ara – the Encyclopedia of New Zealand.

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For more on Māori reverence, customs, ritual and stories, including the mauri of the forest (the life-force) invested in objects and buried under important ecological places or tane trees, as acts of protection.

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End note: Waipoua Forest was bought by the settler-colonialist Government from the local Te Roroa Māori in the 1870s for around £2000, no doubt putting them under immense pressure beforehand. Locals were disenfranchised from the receipts of logging, except to be employed in some of the most dangerous work. McGregor’s protected area was a legal entity under the Laws of the New Zealand Government, yet was suspended in the 1970’s for further logging. After yet another campaign, it was stopped. I wonder, if the practices of mauri “life-force” had been continued by all, and regularly, would this infringement have ever occurred?

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