Category Archives: Voluntary Simplicity

“perhaps the best way for people to express outrage and inflict pain on oil companies is to use less fuel, thereby lowering overall demand.”

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via: http://www.grist.org/article/2010-06-18-ask-umbra-fuels-up-on-a-gas-question/

Q. Dear Umbra,

In light of the recent BP oil gush, I have begun to think more critically about where I purchase gasoline. And while I don’t drive all that often, when I do fill up every three or four weeks I would like to support companies that are taking extra measures in social and environmental responsibility. Are there any particular gas stations noted for this?

Rachel
Seattle

A. Dearest Rachel,

Your question reminds me of something Socrates once said: “The unexamined life is not worth living.” Given this massive and unyielding Gulf oil spill, your critical thinking about gasoline purchasing is just what we need to address our oil affliction.

Globally, we humans go through about 84 million barrels of oil a day, according to the American Petroleum Institute. Our current, unexamined use of oil is nearly as impractical and dangerous as this gas station scene from Zoolander:

The Gulf isn’t the only place in the world beset by leaking oil right now. Nigeria has oil spills going on concurrently with the Gulf disaster. You might be surprised to learn that the five major oil companies all have clean up plans that are very similar to BP’s. And we see how that plan’s working out.

So how do we turn this brown upside down?

Unlike coffee, the other brown fuel, gasoline does not have a “Fair Trade” label, the seal of approval that tells us better trading conditions and sustainable practices were embraced in the making of the product. In my dreams, an independent, non-governmental, not-for-profit organization would exist to promote the responsible use and management of oil. Like the Forest Stewardship Council which “encourages the responsible management of the world’s forests,” this new organization might have a sticker that tells us which gas is better to buy. We could call it the Oil Stewardship Council. If anyone is interested in starting OSC, sign me up to help.

Ah, but I digress, dear Rachel. You asked about which oil or gas companies are trying to do it right. (Before I answer that let me just say that in case you were thinking of boycotting BP, it isn’t really an effective option. Since most BP stations are owned by franchisees, making boycotts more painful to small businesses than to BP at large.)

Attempts have been made to rank oil companies. You can check Green America’s Responsible Shopper Guide, which rates an oil company’s level of social and environmental responsibility. Type the oil company name into the Responsible Shopper search field and you will be taken to a page chock full o’ oil information. Consider listening to La Gasolina while you browse.

Victoria Kreha, Responsible Shopper Coordinator, says Green America ratings are based on “published articles, reports by other organizations and level of egregiousness in the company’s practices.” But even the highest rated company, is still the “best of a bad lot,” according to Todd Larsen from Green America. Adds Kreha: “Exxon has funded climate change denial, Shell has been involved in human rights abuses, polluting local water supplies and poisoning crops.”

Since there’s no perfect choice, here’s how I like to think about buying gasoline … Every time we go to the pump, a pelican dies.

It’s a great motivator for using less gas. Which reminds me, Rachel. I want to commend you for driving infrequently. If we all drove a little less it could have a tremendous impact. Meatless Mondays are lowering people’s carbon footprints. May I suggest Carless Tuesdays?

If we all take the bus, bike, walk, telecommute or find some other carless way for just one day a week we could have a big impact with a small sacrifice.  Even The New York Times concluded that “perhaps the best way for people to express outrage and inflict pain on oil companies is to use less fuel, thereby lowering overall demand.”

If you do have to get on the road, here are some of my favorite fuel-saving driving tips. And here are eight other ways you can help make a difference with the Gulf oil spill.

As you know, Rachel, the spill is a disaster. But if we’re smart and continue to examine our consumption habits, we can make better choices and a better world. This is our moment to change things. Thanks for stopping to fill up at this station, my friend.

Keep on trucking (figuratively, of course),
Umbra

Break it down KRS

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Break it down KRS-One 1/3

Break it down KRS 2/3

Break it down KRS 3/3

Home Squatters

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a la . . . http://www.realitysandwich.com/home_squatters

A US Congresswoman from Ohio, Marcy Kaptur, is encouraging her  constituents to squat in their foreclosed homes, counseling them to to refuse to leave without “an attorney and a fight.”  She is advocating that homeowners stay put until the bank “produces the note” that proves it owns the home.

“During the lending boom, most mortgages were flipped and sold to another lender or servicer or sliced up and sold to investors as securitized packages on Wall Street,” explains the Consumer Warning Network. “In the rush to turn these over as fast as possible to make the most money, many of the new lenders did not get the proper paperwork to show they own the note and mortgage. This is the key to ‘the produce the note’ strategy.”

Kaptur addressed citizens from the floor of the House in Washington: “I say to the American people: you be squatters in your own homes.  Don’t you leave!”

Image by Jeff Turner, courtesy of Creative Commons license.

Off the grid of modern technology

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more about “Off the grid of modern technology “, posted with vodpod

What do you think, is it possible, would you want to, is he doing it right?

What benefits would it have in the practice of Bioregional Animism?

How would you do it?

Let's Eat Stars

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via http://www.allenginsberg.org/index.php?page=nanao-sakaki-passes-on

Nanao Sakaki passed away into the stars on, December 21, in Nagano prefecture, Japan, nearly two weeks shy of his 86th Birthday. His best known collections were Let’s Eat Stars and Break the Mirror.  One of Allen’s most cherished friends, he was also very dear to Gary Snyder. Gary wrote on Tuesday:

“Last night I got word from Japan that Nanao Sakaki had suddenly died.  He was living with friends in the mountains of Nagano prefecture in a little cabin.  He had stepped out the door in the middle of the night to stargaze or pee and apparently had a severe heart attack.  His friends found him on the ground the next morning.  Christmas afternoon they’ll hold the otsuya  – intimate friends drinking party in his room, sitting with his body — and a cremation after that.  He was one of my best friends in this lifetime.”

Nanao

[photo: John Suiter]

turn off all the noises you can

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For more information about Fred Rogers and Family Communications, the company he founded, please visit our website at www.fci.org
“Here’s a gift you may not have expected. It’s a gift for you to give yourself. Sometime in your day today, try to turn off all the noises you can around you, and give yourself some ‘quiet time’. . .

Have you noticed it’s the little quiet moments in the midst of life that seem to give the rest extra-special meaning?”

Vote for our video!

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 Check out this video that I and several other students worked on. It came out pretty good, I am happy with it, especially considering that it was very last minute and none of us really knew how to edit or shoot video. We did have help of course, with out which this wouldn’t have been possible.

Go check it out and vote for it, even if you have to sign up!

http://www.gogreentube.com/watch.php?v=NDgzOTY3

The Story of Stuff

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What is the Story of Stuff / The Video

From its extraction through sale, use and disposal, all the stuff in our lives affects communities at home and abroad, yet most of this is hidden from view. The Story of Stuff is a 20-minute, fast-paced, fact-filled look at the underside of our production and consumption patterns. The Story of Stuff exposes the connections between a huge number of environmental and social issues, and calls us together to create a more sustainable and just world. It’ll teach you something, it’ll make you laugh, and it just may change the way you look at all the stuff in your life forever.

http://www.storyofstuff.com/index.html

http://www.urbandharma.org/udharma12/budeco.html

Lessons from Cuba

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When the Soviet Union collapsed in 1990, Cuba’s economy went into a tailspin. With imports of oil cut by more than half – and food by 80 percent – people were desperate. This film tells of the hardships and struggles as well as the community and creativity of the Cuban people during this difficult time. Cubans share how they transitioned from a highly mechanized, industrial agricultural system to one using organic methods of farming and local, urban gardens. It is an unusual look into the Cuban culture during this economic crisis, which they call “The Special Period.” The film opens with a short history of Peak Oil, a term for the time in our history when world oil production will reach its all-time peak and begin to decline forever. Cuba, the only country that has faced such a crisis – the massive reduction of fossil fuels – is an example of options and hope.

The Power of Community: How Cuba Survived Peak Oil


http://www.globalpublicmedia.com/articles/657

http://www.communitysolution.org/cuba.html

Community Solutions

In Brief: “Try to image an airplane suddenly losing its engines. It was really a crash”… A crash that put Cuba into a state of shock. There were frequent blackouts in its oil-fed electric power grid, up to 16 hours per day. The average daily caloric intake in Cuba dropped by a third… So Cubans started to grow local organic produce out of necessity, developed bio-pesticides and bio-fertilizers as petrochemical substitutes, and incorporated more fruits and vegetables into their diets. Since they couldn’t fuel their aging cars, they walked, biked, rode buses, and carpooled.

By Megan Quinn
From Permaculture Activist

Havana, Cuba — At the Organipónico de Alamar, a neighborhood agriculture project, a workers’ collective runs a large urban farm, a produce market and a restaurant. Hand tools and human labor replace oil-driven machinery. Worm cultivation and composting create productive soil. Drip irrigation conserves water, and the diverse, multi-hued produce provides the community with a rainbow of healthy foods.


Farmers at the Organiponico de Alamar, a neighborhood agriculture project in downtown Havana, weed the beds. (Photo by John Morgan)

In other Havana neighborhoods, lacking enough land for such large projects, residents have installed raised garden beds on parking lots and planted vegetable gardens on their patios and rooftops.

Since the early 1990s, an urban agriculture movement has swept through Cuba, putting this capital city of 2.2 million on a path toward sustainability.

A small group of Australians assisted in this grass-roots effort, coming to this Caribbean island nation in 1993 to teach permaculture, a system based on sustainable agriculture which uses far less energy.

This need to bring agriculture into the city began with the fall of the Soviet Union and the loss of more than 50 percent of Cuba’s oil imports, much of its food and 85 percent of its trade economy. Transportation halted, people went hungry and the average Cuban lost 30 pounds.

“In reality, when this all began, it was a necessity. People had to start cultivating vegetables wherever they could,” a tour guide told a documentary crew filming in Cuba in 2004 to record how Cuba survived on far less oil than usual.

The crew included the staff of The Community Solution, a non-profit organization in Yellow Springs, Ohio which teaches about peak oil – the time when oil production world-wide will reach an all-time high and head into an irreversible decline. Some oil analysts believe this may happen within this decade, making Cuba a role model to follow.

“We wanted to see if we could capture what it is in the Cuban people and the Cuban culture that allowed them to go through this very difficult time,” said Pat Murphy, The Community Solution’s executive director. “Cuba has a lot to show the world in how to deal with energy adversity.”

Scarce petroleum supplies have not only transformed Cuba’s agriculture. The nation has also moved toward small-scale renewable energy and developed an energy-saving mass transit system, while maintaining its government-provided health care system whose preventive, locally-based approach to medicine conserves scarce resources.

The era in Cuba following the Soviet collapse is known to Cubans as the Special Period. Cuba lost 80 percent of its export market and its imports fell by 80 percent. The Gross Domestic Product dropped by more than one third.

“Try to image an airplane suddenly losing its engines. It was really a crash,” Jorge Mario, a Cuban economist, told the documentary crew. A crash that put Cuba into a state of shock. There were frequent blackouts in its oil-fed electric power grid, up to 16 hours per day. The average daily caloric intake in Cuba dropped by a third.

According to a report on Cuba from Oxfam, an international development and relief agency, “In the cities, buses stopped running, generators stopped producing electricity, factories became silent as graveyards. Obtaining enough food for the day became the primary activity for many, if not most, Cubans.”

In part due to the continuing US embargo, but also because of the loss of a foreign market, Cuba couldn’t obtain enough imported food. Furthermore, without a substitute for fossil-fuel based large-scale farming, agricultural production dropped drastically.

So Cubans started to grow local organic produce out of necessity, developed bio-pesticides and bio-fertilizers as petrochemical substitutes, and incorporated more fruits and vegetables into their diets. Since they couldn’t fuel their aging cars, they walked, biked, rode buses, and carpooled.

“There are infinite small solutions,” said Roberto Sanchez from the Cuban-based Foundation for Nature and Humanity. “Crises or changes or problems can trigger many of these things which are basically adaptive. We are adapting.”

A New Agricultural Revolution

Cubans are also replacing petroleum-fed machinery with oxen, and their urban agriculture reduces food transportation distances. Today an estimated 50 percent of Havana’s vegetables come from inside the city, while in other Cuban towns and cities urban gardens produce from 80 percent to more than 100 percent of what they need.

In turning to gardening, individuals and neighborhood organizations took the initiative by identifying idle land in the city, cleaning it up, and planting.


Farmers pose with their produce at a farmers’ market in downtown Havana. The Cuban government now allows these private markets, which provide year-round fresh local food to the community. (Photo by John Morgan)

When the Australian permaculturists came to Cuba they set up the first permaculture demonstration project with a $26,000 grant from the Cuban government.

Out of this grew the Foundation for Nature and Humanity’s urban permaculture demonstration project and center in Havana. “With this demonstration, neighbors began to see the possibilities of what they can do on their rooftops and their patios,” said Carmen López, director of the urban permaculture center, as she stood on the center’s rooftop amongst grape vines, potted plants, and compost bins made from tires.

Since then the movement has been spreading rapidly across Havana’s barrios. So far López’ urban permaculture center has trained more than 400 people in the neighborhood in permaculture and distributes a monthly publication, “El Permacultor.” “Not only has the community learned about permaculture,” according to López, “we have also learned about the community, helping people wherever there is need.”

One permaculture student, Nelson Aguila, an engineer-turned-farmer, raises food for the neighborhood on his integrated rooftop farm. On just a few hundred square feet he has rabbits and hens and many large pots of plants. Running free on the floor are gerbils, which eat the waste from the rabbits, and become an important protein source themselves. “Things are changing,” Sanchez said. “It’s a local economy. In other places people don’t know their neighbors. They don’t know their names. People don’t say ‘hello’ to each other. Not here.”

Since going from petrochemical intensive agricultural production to organic farming and gardening, Cuba now uses 21 times less pesticide than before the Special Period. They have accomplished this with their large-scale production of bio-pesticides and bio-fertilizers, exporting some of it to other Latin American countries.

Though the transition to organic production and animal traction was necessary, the Cubans are now seeing the advantages. “One of the good parts of the crisis was to go back to the oxen,” said Miguel Coyula, a community development specialist, “Not only do they save fuel, they do not compact the soil the way the tractor does, and the legs of the oxen churn the earth.”

“The Cuban agricultural, conventional, ‘Green Revolution’ system never was able to feed the people,” Sanchez said. “It had high yields, but was oriented to plantation agriculture. We exported citrus, tobacco, sugar cane and we imported the basic things. So the system, even in the good times, never fulfilled people’s basic needs.”

Drawing on his permaculture knowledge, Sanchez said, “You have to follow the natural cycles, so you hire nature to work for you, not work against nature. To work against nature, you have to waste huge amounts of energy.”

Energy Solutions

Because most of Cuba’s electricity had been generated from imported oil, the shortages affected nearly everyone on the island. Scheduled rolling blackouts several days per week lasted for many years. Without refrigerators, food would spoil. Without electric fans, the heat was almost unbearable in a country that regularly has temperatures in the 80s and 90s.

The solutions to Cuba’s energy problems were not easy. Without money, it couldn’t invest in nuclear power and new conventional fossil fuel plants or even large-scale wind and solar energy systems. Instead, the country focused on reducing energy consumption and implementing small-scale renewable energy projects.

Ecosol Solar and Cuba Solar are two renewable energy organizations leading the way. They help develop markets for renewable energy, sell and install systems, perform research, publish newsletters, and do energy efficiency studies for large users.

Ecosol Solar has installed 1.2 megawatts of solar photovoltaic in both small household systems (200 watt capacity) and large systems (15-50 kilowatt capacity). In the United States 1.2 megawatts would provide electricity to about 1000 homes, but can supply power to significantly more houses in Cuba where appliances are few, conservation is the custom, and the homes are much smaller.

About 60 percent of Ecosol Solar’s installations go to social programs to power homes, schools, medicals facilities, and community centers in rural Cuba. It recently installed solar photovoltaic panels to electrify 2,364 primary schools throughout rural Cuba where it was not cost effective to take the grid. In addition, it is developing compact model solar water heaters that can be assembled in the field, water pumps powered by PV panels, and solar dryers.

A visit to “Los Tumbos,” a solar-powered community in the rural hills southwest of Havana demonstrates the positive impact that these strategies can have. Once without electricity, each household now has a small solar panel that powers a radio and a lamp. Larger systems provide electricity to the school, hospital, and community room, where residents gather to watch the evening news program called the “Round Table.” Besides keeping the residents informed, the television room has the added benefit of bringing the community together.

“The sun was enough to maintain life on earth for millions of years,” said Bruno Beres, a director of Cuba Solar. “Only when we [humans] arrived and changed the way we use energy was the sun not enough. So the problem is with our society, not with the world of energy.”

Transportation – A System of Ride Sharing

Cubans also faced the problem of providing transportation on a reduced energy diet. Solutions came from ingenious Cubans, who often quote the phrase, “Necessity is the mother of invention.” With little money or fuel, Cuba now moves masses of people during rush hour in Havana. In an inventive approach, virtually every form of vehicle, large and small, was used to build this mass transit system. Commuters ride in hand-made wheelbarrows, buses, other motorized transport and animal-powered vehicles.

One special Havana transit vehicle, nicknamed a “camel,” is a very large metal semi-trailer, pulled by a standard semi-truck tractor, which holds 300 passengers. Bicycles and motorized two-passenger rickshaws are also prevalent in Havana, while horse drawn carts and large old panel trucks are used in the smaller towns.


This unique Cuban transport vehicle, called a “camel”, can carry 300 passengers. (Photo by John Morgan)

Government officials in yellow garb pull over nearly empty government vehicles and trucks on Havana’s streets and fill them with people needing a ride. Chevys from the 1950s cruise along with four people in front and four more in back.

A donkey cart with a taxi license nailed to the frame also travels Cuba’s streets. Many trucks were converted to passenger transport by welding steps to the back so riders could get on and off with ease.

Health Care and Education – National Priorities

Even though Cuba is a poor country, with a per capita Gross Domestic Product of only $3,000 per year (putting them in the bottom third of all nations), life expectancy is the same as in the U.S., and infant mortality is below that in the U.S. The literacy rate in Cuba is 97 percent, the same as in the U.S. Cuba’s education system, as well as its medical system is free.

When Cubans suffered through their version of a peak oil crisis, they maintained their free medical system, one of the major factors that helped them to survive. Cubans repeatedly emphasize how proud they are of their system.

Before the Cuban Revolution in 1959, there was one doctor for every 2000 people. Now there is a doctor for every 167 people. Cuba also has an international medical school and trains doctors to work in other poor countries. Each year there are 20,000 Cuban doctors abroad doing this kind of work.

With meat scarce and fresh local vegetables in abundance since 1995, Cubans now eat a healthy, low-fat, nearly vegetarian, diet. They also have a healthier outdoor lifestyle and walking and bicycling have become much more common. “Before, Cubans didn’t eat that many vegetables. Rice and beans and pork meat was the basic diet,” Sanchez from the Foundation for Nature and Humanity said. “At some point necessity taught them, and now they demand [vegetables].”

Doctors and nurses live in the community where they work and usually above the clinic itself. In remote rural areas, three-story buildings are constructed with the doctor’s office on the bottom floor and two apartments on the second and third floors, one for the doctor and one for the nurse.

In the cities, the doctors and nurses always live in the neighborhoods they serve. They know the families of their patients and try to treat people in their homes. “Medicine is a vocation, not a job,” exclaimed a Havana doctor, demonstrating the motivation for her work. In Cuba 60 percent of the doctors are women.

Education is considered the most important social activity in Cuba. Before the revolution, there was one teacher for every 3,000 people. Today the ratio is one for every 42 people, with a teacher-student ratio of 1 to 16. Cuba has a higher percentage of professionals than most developing countries, and with 2 percent of the population of Latin America, Cuba has 11 percent of all the scientists.

In an effort to halt migration from the countryside to the city during the Special Period, higher education was spread out into the provinces, expanding learning opportunities and strengthening rural communities. Before the Special Period there were only three institutions of higher learning in Cuba. Now there are 50 colleges and universities throughout the country, seven in Havana.

The Power of Community

Throughout its travels, the documentary crew saw and experienced the resourcefulness, determination, and optimism of the Cuban people, often hearing the phrase “Sí, se puede” or “Yes it can be done.”

People spoke of the value of “resistir” or “resistance,” showing their determination to overcome obstacles. And they have lived under a U.S. economic blockade since the early 1960s, viewed as the ultimate test of the Cuban ability to resist.

There is much to learn from Cuba’s response to the loss of cheap and abundant oil. The staff of The Community Solution sees these lessons as especially important for people in developing countries, who make up 82 percent of the world’s population and live more on life’s edge. But developed countries are also vulnerable to shortages in energy. And with the coming onset of peak oil, all countries will have to adapt to the reality of a lower energy world.

With this new reality, the Cuban government changed its 30-year motto from “Socialism or Death” to “A Better World is Possible.” Government officials allowed private entrepreneurial farmers and neighborhood organizations to use public land to grow and sell their produce. They pushed decision-making down to the grassroots level and encouraged initiatives in their neighborhoods. They created more provinces. They encouraged migration back to the farms and rural areas and reorganized their provinces to be in-line with agricultural needs.


(Photo by John Morgan)

From The Community Solution’s viewpoint, Cuba did what it could to survive, despite its ideology of a centralized economy. In the face of peak oil and declining oil production, will America do what it takes to survive, in spite of its ideology of individualism and consumerism? Will Americans come together in community, as Cubans did, in the spirit of sacrifice and mutual support?

“There is climate change, the price of oil, the crisis of energy …” Beres from Cuba Solar said, listing off the challenges humanity faces. “What we must know is that the world is changing and we must change the way we see the world.”

This article appeared in the special Peak Oil issue of Permaculture Activist, Spring 2006. The author, Megan Quinn, is the outreach director for The Community Solution, a program of Community Service Inc., a nonprofit organization in Yellow Springs, Ohio. For information about its soon-to-be-released documentary, “The Power of Community: How Cuba Survived Peak Oil” visit its website, e-mail her at megan@communitysolution.org, or call 937-767-2161.

What is the nature of sanity?

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Awakening The Ecological Unconscious

Ecopsychology: healing our alienation from the rest of Creation

by Theodore Roszak

from: http://www.context.org/ICLIB/IC34/Roszak.htm

With the lessening threat of thermonuclear war, the abuse of the planetary environment by industrial society remains as the largest, most obvious form of collective psychosis in the modern world.

Are we to believe that this collusive madness plays no part in shaping the individual psyche? Yet there is not a single diagnostic category in modern psychotherapy that speaks to our need for healthy balance with the natural habitat.

It is, perhaps, the most revealing measure of our spiritual condition that those who would heal the soul have no sense of the soul’s place in nature. And this is, of course, freakish, since all traditional societies take reciprocity between the human and not-human to be the essence of sanity.

The following is an excerpt from The Voice of the Earth, in which I first describe ways that ecopsychology might be able to fill this vacuum.

HEALING OURSELVES;
HEALING THE EARTH

If ecopsychology has anything to add to the Socratic-Freudian project of self-knowledge, it is to remind us of what our ancestors took to be common knowledge: there is more to know about the self, or rather more self to know, than our personal history reveals.

Making a personality, the task that Jung called “individuation,” may be the adventure of a lifetime. But the person is anchored within a greater, universal identity.

Salt remnants of ancient oceans flow through our veins, ashes of expired stars rekindle in our genetic chemistry. The oldest of the atoms, hydrogen – whose primacy among the elements should have gained it a more poetically resonant name – is a cosmic theme; mysteriously elaborated billions-fold, it has created from Nothing the Everything that includes us.

When we look out into the night sky, the stars we see in the chill, receding distance may seem crushingly vast in size and number. But the swelling emptiness that contains them is, precisely by virtue of its magnitude, the physical matrix that makes living intelligence possible. Those who believed we were cradled in the hands of God have not been so very wrong.

All this belongs to the principles of ecopsychology, but not in any doctrinaire or purely clinical way. Psychiatry is best played by ear. It is after all a matter of listening to the whole person, all that is submerged, unborn, in hiding: the infant, the shadow, the savage.

This list of principles is merely a guide, suggesting how deep that listening must go to hear the Self that speaks through the self.

  1. The core of the mind is the ecological unconscious. For ecopsychology, repression of the ecological unconscious is the deepest root of collusive madness in industrial society; open access to the ecological unconscious is the path to sanity.
  2. The contents of the ecological unconscious represent, in some degree, at some level of mentality, the living record of cosmic evolution, tracing back to distant initial conditions in the history of time. Contemporary studies in the ordered complexity of nature tell us that life and mind emerge from this evolutionary tale as culminating natural systems within the unfolding sequence of physical, biological, mental, and cultural systems we know as “the universe.”Ecopsychology draws upon these findings of the new cosmology, striving to make them real to experience.
  3. Just as it has been the goal of previous therapies to recover the repressed contents of the unconscious, so the goal of ecopsychology is to awaken the inherent sense of environmental reciprocity that lies within the ecological unconscious. Other therapies seek to heal the alienation between person and person, person and family, person and society. Ecopsychology seeks to heal the more fundamental alienation between the person and the natural environment.
  4. For ecopsychology, as for other therapies, the crucial stage of development is the life of the child. The ecological unconscious is regenerated, as if it were a gift, in the newborn’s enchanted sense of the world. Ecopsychology seeks to recover the child’s innately animistic quality of experience in functionally “sane” adults. To do this, it turns to many sources, among them the traditional healing techniques of primary people, nature mysticism as expressed in religion and art, the experience of wilderness, the insights of Deep Ecology. It adapts these to the goal of creating the ecological ego.
  5. The ecological ego matures toward a sense of ethical responsibility with the planet that is as vividly experienced as our ethical responsibility to other people. It seeks to weave that responsibility into the fabric of social relations and political decisions.
  6. Among the therapeutic projects most important to ecopsychology is the re-evaluation of certain compulsively “masculine” character traits that permeate our structures of political power and drive us to dominate nature as if it were an alien and rightless realm. In this regard, ecopsychology draws significantly on some (not all) of the insights of ecofeminism and feminist spirituality with a view to demystifying the sexual stereotypes.
  7. Whatever contributes to small-scale social forms and personal empowerment nourishes the ecological ego. Whatever strives for large-scale domination and the suppression of personhood undermines the ecological ego. Ecopsychology therefore deeply questions the essential sanity of our gargantuan urban-industrial culture, whether capitalistic or collectivistic in its organization. But it does so without necessarily rejecting the technological genius of our species or some life-enhancing measure of the industrial power we have assembled. Ecopsychology is post-industrial, not anti-industrial, in its social orientation.
  8. Ecopsychology holds that there is a synergistic interplay between planetary and personal well-being. The term “synergy” is chosen deliberately for its traditional theological connotation, which once taught that the human and divine are cooperatively linked in the quest for salvation. The contemporary ecological translation of the term might be: the needs of the planet are the needs of the person, the rights of the person are the rights of the planet.

ECOPYSCHOLOGY: A DISCIPLINE FOR THE 21st CENTURY

Since The Voice of the Earth came out, I have been delightfully surprised to receive a steady influx of letters, papers, and lectures from psychotherapists acquainting me with their concern about this very issue – and with what they have been doing to meet the need.

“Ecopsychology” is the name most often used for this growing body of theory and practice, but others have been suggested: psycho-ecology, nature-based psychotherapy, eco-therapy, shamanic counseling, green therapy, earth-centered therapy, re-earthing. Such neologisms never sound euphonious; nor, for that matter, did “psychoanalysis” in its day. But by whatever name, the orientation is the same. It begins with the assumption that the context for defining sanity in our time has reached planetary magnitude. Ecology needs psychology, psychology needs ecology.

There are a number of fascinating issues ecopsychology has brought into strong, personal focus:

  1. CONSUMPTION HABITS. What are the deep psychological roots of our “materialistic disorders” (as the Cambridge therapist Sarah Conn terms it)?
  2. GENDER STEREOTYPING in our relations with the natural environment. Of special interest here: the compulsive masculinity of western science and technology. Why the need to “conquer” Mother Nature in order to feel secure?
  3. CHILD PSYCHOLOGY and development. Kids are probably born closer to the ecological unconscious than they will ever be again. What goes wrong with them (us)?
  4. DESIGN. What would environmentally intelligent homes, workplaces, cities look and feel like? Why don’t we have many such in our world today? How do we manage to put up with the “madness of cities”?
  5. SUPERSTITIONS OF MONEY. “Gold drives the white man crazy,” the Indians used to say. Abstract millions continue to do the same in our high-rolling world – and on an ever greater scale. Again: obvious psychosis. But why?
  6. THE PSYCHIC NEED FOR WILDNESS and wilderness. Can we make a case that mental health requires access to authentic wilderness and our untamed fellow species? If so, might that be our best strategy for preserving all the endangered species?

It should be noted that none of this is meant to replace the good hard political analysis and social action the environmental cause needs. It is meant to supplement that effort and deepen our understanding of issues. It is also intended to strengthen the psychology of the movement by giving it a broader emotional and moral range.

What is True Wealth?

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Via: http://mexiconuevo.wordpress.com/2008/08/07/what-is-true-wealth/

Leland Lehman’s article, “Weathering the Economic Storm,” is yet another syncronicity as a friend and I had just been wondering what happened to the alternative currencies that sprung up around the country in the mid 90’s. One begins to think of such things as the economy dives, suddenly all ones so called “ideals” become much more realistic and sometimes essential. I am happy to see that I am not alone!

I had been formulating and inquiring within my self just what my motivations, goals and ideals are concerning school and life in general. When people find out that you have returned to school or when people in school discuss majors, careers and future goals, the discussion of money is sure to come up. Some students are interested in learning for learning sake or with community building or helping others, but the main motivation and push in higher education is to make lots of money. I can’t help but bring the money question back to wealth and what wealth actually is. Leland’s article and Trading Circle help to describe, provide examples and real local actions that can be taken to begin building true wealth now.

That said and the article read, I am sure that you can begin to see what I consider true wealth to be and what some of my motivations are for returning to school and for life in general. I hope to see you out in the community somewhere as we continue building the world that we want to see for ourselves and for the future generations right here and right now.

Here is the last paragraph of Leland’s article,

The most promising strategy for
dealing with the current crisis is a return
to faith, regardless of denomination, a
return to community interdependence,
a return to barter and trading, a return
to community self-sufficiency and a
return to local, bioregional sovereignty.
But it may take an even greater crisis
before these time-honored
understandings return to their eternal
glory before the people’s blurred eyes.
Read the full article, “Weathering the Economic Storm” here . . . <http://thesun-news.com/Aug032008Issue.pdf>

"I prefer 'urban outdoorsman.' "

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by C.W. Nevius

Thursday, July 31, 2008

via: http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2008/07/31/BAPB1227KF.DTL

Tom Sepa would rather not be called homeless.

“That word is loaded,” he said. “I prefer ‘urban outdoorsman.’ “

It is true that Sepa has a lot of things that aren’t generally associated with the stereotypical San Francisco homeless person – like a full-time job.

A telemarketer, Sepa hits the phones at 7 a.m., working out of Zephyr Cafe in the Richmond District. He uses his laptop and a cell phone headset to make over 100 cold calls each morning. Currently, he’s trying to get companies to take a meeting with a software firm he’s representing.

He gets paid via his PayPal account, and owns an iPod and a guitar. When he says he is going to take you out to see “my version of a shopping cart,” he means a late model Chevy.

What he doesn’t have is four walls and a roof. Instead, he’s been living in a tent deep on the back trails of Golden Gate Park for three months.

For all the offers cities like San Francisco make to serve the homeless, it does seem odd that an intelligent, rational soul like Sepa thinks his best option is a nylon camp tent. As the economy tanks and jobs disappear, you have to wonder how many other people will opt for the woods. And what we will decide to do with them.

Sepa insists there are more people like him than anyone realizes. People with steady, but low-paying jobs, who hit a patch of bad luck – Sepa said his wife left and he couldn’t afford the rent where they were living – and find themselves running as fast as they can to stay in one place.

Although Tenderloin Housing Clinic Director Randy Shaw considers Sepa’s case “extraordinarily atypical, because not many people have a laptop and are homeless,” he thinks the number of employed homeless people is higher than many would suspect.

“We know that for a fact,” Shaw said. “In 1999, when the Mission Rock Shelter closed, a comprehensive survey was done and a surprisingly high number, as high as 20 percent, were employed.”

Trent Rhorer, the director of the city’s Human Services agency and soon-to-be chief of staff for Mayor Gavin Newsom, agreed.

“Absolutely, there are cases where people are working and simply are not earning enough to live in a high-cost area like San Francisco,” he said. “If you are not on a subsidy, it is very, very difficult to get housing on your own.”

Sepa, who said he’s rarely been out of work in the last 20 years, is the first to admit that he has other options. But frankly, they don’t look very appealing to him. Instead, he’s trying to live in the bushes, save some money, and put together a nest egg.

Life in a tent actually makes a kind of weird sense the more he explains it. Consider the economics: Because he declines to take any government or welfare checks, he subsists on what he makes from his job.

“Look, I make between $2,000 and $3,000 a month. It costs between $1,600 and $1,800 for a motel (at $50-$60 a night for a cheap one in a suburb like Fremont). You can do that, but you’re not saving anything to get out of this.”

Instead, Sepa checks into a motel once or twice a week and gets a shower. Other nights he sleeps under the stars, and he said he deposits what he’d pay for a motel in a savings account. He’s got a couple of thousand dollars now, and is hoping to get to 10 grand.

If you ask why he doesn’t stay in one of the city’s a residential apartments, Sepa directs your attention to his laptop to see a video. It is a clip he shot of what happened when he was living in a residential hotel and heard someone banging on his door. He opened it to find his neighbor so drunk he was unable to stand. The neighbor wasn’t knocking, he was repeatedly staggering into Sepa’s door.

“Every time I try that, I end up between a crackhead and some drunk,” Sepa said. “I’d rather be in the park.”

But don’t the police conduct sweeps through the park to search for campers, particularly those with illegal camping equipment?

“The whole thing is stealth,” Sepa said. “I am in after dark and back out before dawn. I do no drinking, make no noise, and always leave it cleaner than when I went in.”

He carefully scouts public bathrooms – “Starbucks are the best because you can go in there alone and lock the door,” he said. He always buys a cup of coffee first, then makes sure to clean up the sink after wiping down with damp paper towels.

It is also worth noting that Sepa couldn’t have done this five years ago. With his Wi-Fi card, cell phone, and PayPal account, he can conduct business, collect a paycheck and apply for his next job from a laptop in a tent in the park.

“This is the most liberating thing of the Internet,” he said. “The birdcage is open.”

Perhaps his only concession to the traditional world is a postal box he keeps downtown. What, I asked, does he use that for?

“My Netflix movies,” Sepa said. “Right now I have ‘The Best of Abbott and Costello,’ and ‘It Came From Outer Space.’ “

http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2008/07/31/BAPB1227KF.DTL

why aren’t all bikes like this ?

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from http://welcometovoluntarysimplicity.wordpress.com/2008/04/22/why-arnt-all-bikes-like-this/

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On the streets of India and China these types of bike are common place. Cheap utility vehicle options are born more out of economic reason rather than an ethical or environmental one, thats understandable but why have we not adopted the same route?

I must admit I’m a bit bias because I love these things, but also I can’t see why more bikes arn’t built this way over the conventional bicycle style. I want to see a larger range of utility bikes on the market at affordable prices. It’s not just that there useful the environmental impact speaks for itself. Being a non car person I still often have to rely on car owners to move anything bigger than what will fit in a rucksack, which is very annoying but one of these would make life much easier as well as giving me back a sense of independence.

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What bothers me most is that it’s probably the western fear of looking odd. The last thing most people want to do is stand out. How many times have you heard people say “I’m not walking down the street carrying that!”

I know you can get trailers and panniers for conventional cycles, which from a permaculture point of view I have to say is better than having to scrap an old bike for a new one but I want custom built utility cycles to replace conventional cycles. I’m sure the environmental impact would be staggering. I know that I don’t go shopping on my bike for two reasons, one is that everything on my bike is quick release so it’s easy to pinch bit’s off it even when it’s chained up. Two I’ve nowhere to put my shopping! A trike with a box on the front would solve all my worries and it would’nt fall over!!

Here are the ones I like that are on the market at present. I’ve not posted links as this is not an advertisement.

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I want to make one similar to this one above.
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The main hurdle at present is that they are on offer but not at an affordable price, most start at the £1000 mark! The solution then is to customize existing bikes to what you need. Last month I was given a lift through the centre of london on a customized bike. It had a seat on the front which could also double as a box and a smaller seat at the back, so you could have two passengers. I’m in the process of doing this myself, any tips are welcome and I’ll post the results, even if they are a shambles!!. I see so many scrap cycles just dumped and they are always going on freecycle.

watching the wheels go round and round

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People say I’m crazy doing what I’m doing
Well they give me all kinds of warnings to save me from ruin
When I say that I’m o.k. well they look at me kind of strange
Surely you’re not happy now you no longer play the game

People say I’m lazy dreaming my life away
Well they give me all kinds of advice designed to enlighten me
When I tell them that I’m doing fine watching shadows on the wall
Don’t you miss the big time boy you’re no longer on the ball

I’m just sitting here watching the wheels go round and round
I really love to watch them roll
No longer riding on the merry-go-round
I just had to let it go

Ah, people asking questions lost in confusion
Well I tell them there’s no problem, only solutions
Well they shake their heads and they look at me as if I’ve lost my mind
I tell them there’s no hurry
I’m just sitting here doing time

I’m just sitting here watching the wheels go round and round
I really love to watch them roll
No longer riding on the merry-go-round
I just had to let it go
I just had to let it go
I just had to let it go

Addicted to Modern Civilization and Technology?

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Here is a support group, just started, to discuss our feelings and experiences, as well as to share healthy coping strategies for regaining a more balanced and connected life.

http://health.groups.yahoo.com/group/moderncivsupport/


The reason that I began this group is because I have been hearing a
need for it in my day to day life. People in my day to day real life
as well as online have shared feelings and experiences that suggest
such group as this would be valuable to many people.

There are several uses that I can see for this group. As a place to
share our experiences and feelings about how enmeshed we might be in
technological dependence and how completely plugged in to modern
civilization seem to be.

In sharing our experiences and feelings, we can offer suggestions on
how we might disengage from this situation and make stronger
connections to the natural environment.

We can share articles and other information that is related to our
recovery and healthy, vital lives.

Also, it would be good to explore what “modern civilization” and “over
dependence on technology” means to each one of us. What would a life
free of these things look like? What does our ideal life and world
look like? Can we achieve these ideals? How?

http://health.groups.yahoo.com/group/moderncivsupport/

Nothing is true and all is allowed

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Becoming a Spiritual Radical

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“Becoming a Spiritual Radical” 

-Lama Marut

http://www.lamamarut.org/index.php?s=%E2%80%9CBecoming+a+Spiritual+Radical%E2%80%9D

Buddhism holds out the promise that enlightenment is possible in this very life. Indeed, according to the texts of the tradition, it is only in a human life like ours, endowed as it is with all the freedoms and opportunities, that the attainment of perfect happiness can be reached. For those of us living in the modern Western world – with the tremendous wealth we enjoy, the free time, the education, and the access to the authentic teachings and teachers – the conditions are perfect.

Lama Marut There is only one caveat: we must dedicate our lives to this quest if we expect to reach our highest and final destiny. We cannot be diverted and we must not be seduced by the siren song of samsara in the form of consumer capitalism. Giving up on the idea that samsaric life will work out is the precondition for the renunciation that makes possible true happiness.
This is perhaps harder for us than it would be for someone living a marginal life in the Third World. Renunciation doesn’t really seem necessary. Things seem to be working out so well for most of us much of the time.
But as Jesus said, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.” (Matthew 6:19-24) A religious life and a life dedicated to the pursuit of money, new cars, bigger homes, fancier holidays, and the latest gadgets are mutually exclusive.A true spiritual practitioner in the modern, Western world is first of all a consumer capitalist drop-out. A serious seeker has given up on the idea that more consumer goods, better vacations, and more entertainment options or cooler and newer gadgets, will provide the true and lasting happiness we all seek. It is only a person like who has begun treading on the real path to happiness by practicing that rare virtue called “contentment” – the opposite of the endless desires and discontentment the manufacturing of which is the very heart of the consumer capitalist machinery.
Lama Marut In a recent article for the London Review of Books, reprinted in Harper’s Magazine, Slavoj Zizek writes despairingly of the “defeat of the left” in the face of the overwhelming and ubiquitous power of global consumerism. “One of the clearest lessons of the last few decades,” Zizek claims, “is that capitalism is indestructible. Marx compared it to a vampire, and one of the salient points of comparison now appears to be that vampires always rise up again after being stabbed to death.”
But consumer capitalism is not “indestructible” for any individual. Samsara, in whatever form it takes, can be defeated by practitioners who strongly desire to be free, recognize the true nature of the chains that bind them, and then learn and practice the time-tested methods that will free the mind from the samsaric matrix.But this requires radical measures. The spiritual life is a revolutionary uprising against the samsaric status quo. A good practitioner must be guerrilla insurgent in an on-going resistance movement. A spiritual warrior must be a desperado – desperate to escape from suffering. From the samsaric point of view he or she must appear as a dangerous criminal. He or she must be an “outlaw” – pitted against the “rules” of samsaric life (“You will only be happy if you make money, buy a house, get promotions at work,” etc.).A Buddhist is supposed to recognize first and foremost that samsara is a dangerous place. It is suicidal to try to make friends with it, to try to “fit in” and “play ball” and be a “pillar of the (samsaric) community.” A real practitioner is a dissenter, in mutiny against the oppressive regime of suffering life.
Be a rebel with a cause. Drop out of and pit yourself against the designer form of samsara consumer capitalism has brought to us. Get serious about your spiritual life. Get radical.
Lama Marut Oppose shopping mall culture and the way it and its values have insinuated themselves into your mind. Don’t try to appear “reasonable” or “moderate” when it comes to suffering and its causes. As Jawaharlal Nehru once said, “The policy of being too cautious is the greatest risk of all.”

“What would happen if you didn’t pay rent?”

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From: http://www.endgamethebook.org/Excerpts/18-Time-Get-Out.html

e n d g a m e

by Derrick Jensen

IT’S TIME TO GET OUT

(Part one)

. . . The next of Dear Abby’s warnings about abusive relationships was that you should be very wary if the abuser uses threats of violence to control you. A batterer may attempt to convince you that all men threaten partners, but this isn’t true. He may also attempt to convince you that you’re responsible for his threats: he wouldn’t threaten you if you didn’t make him do it.

These are actually three related warnings. As far as relating the first—the use of violence to control—to the larger social level, after my most recent show a man said, “You talk a lot about the violence of this culture. I don’t feel I’m particularly violent. Where is the violence in my life?”

I asked him where his shirt was made. He said Bangladesh. I told him that wages in clothing factories in Bangladesh start at seven to eight cents per hour, and max out at about eighteen cents per hour. Now, I know we hear all the time from politicians, capitalist journalists, and other apologists for sweatshops that these wages are good because otherwise these people would simply starve to death. But that’s only true if you accept the framing conditions that lead to those wages: Once people have been forced off their land—the source of their food, clothing, and shelter—and the land given to transnational corporations, once people have been made dependent on the corporations that are killing them, sure, it might be better not to starve immediately but to slave for seven cents per hour, starving a tad more slowly.

The question becomes, how much violence did it take to force these people off their land? It is violence or the threat of violence that keeps them working for these low wages.

Cheap consumer goods are not the only place the threat of violence controls our lives. I asked the man if he pays rent.

“Yes.”

“Why do you do that?”

“Because I don’t own my home.”

“What would happen if you didn’t pay rent?”

“I would be evicted.”

“By whom?”

“The sheriff.”

“And what if you refused to leave? What if you invited the sheriff in for dinner? And then after dinner you said, ‘I’ve enjoyed your company, but I haven’t enjoyed it all that much, and this is my home, so I would like you to leave now.’ What would happen then?”

“If I refused to leave, the sheriff would evict me.”

“How?”

“By force, if necessary.”

I nodded. So did he.

Then I said, “And what if you were really hungry, and so you went to the grocery store. They’ve got a lot of food there, you know. And if you just started eating food there, and you didn’t pay anything, what would happen?”

“They’d call the sheriff.”

“It would probably be the same guy. He’s a real asshole, isn’t he? He’d come with a gun and take you away. Those in power have made it so we have to pay simply to exist on the planet. We have to pay for a place to sleep, and we have to pay for food. If we don’t, people with guns come and force us to pay. That’s violent . . .”

Living in the 'Hood: permaculture activist Andrew Millison helps create a modern EcoHood: EcoHood, n..: permaculture retrofit of a mid to low-income neighborhood with a high potential for ecological sustainability.(Eco Cities).

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 Natural Life

http://www.life.ca/nl/109/index.html 

What’s wrong with the 1970s vision of getting sustainable, growing food and raising kids with a few (or a few hundred) of your closest friends? Only one thing, says Andrew Millison: “The idea you have to leave society to do it.”

A Prescott College instructor, landscape contractor, homeowner and self-described permaculture activist, Millison is helping to spearhead a community sustainability initiative in the Lincoln-Dameron Street district of Prescott, Arizona (pop. 40,000) that’s become increasingly known as “the EcoHood.”

Andrew Millison and I are long-time friends, but I wasn’t aware of his work on Dameron Street and the EcoHood as a whole until I came over one day and found him across the street helping a neighbor, Catherine “Wind” Euler, install a new greywater irrigation system in her backyard. As I got the tour of the place and the rundown on other projects in progress throughout the neighborhood, a picture began to emerge. Here was the sustainable community we’d all been talking about for so long, and it wasn’t out on some remote tract of land. It was growing–literally–out of peoples’ backyards, right here in the low-rent section of town.

Andrew’s background in permaculture is extensive. He was first introduced to the principles of permaculture in 1996 through the work of Arizona’s Tucson Permaculture Guild. A year later, he had a chance to deepen his studies with Tim Murphy, one of the fathers of permaculture in the Southwestern US. “That was the turning point for me,” he explains. “After that, I basically immersed myself in it.” With an undergraduate degree in Ecological Design and Sustainability and a Master’s in Horticultural Preservation, Andrew has taught Permaculture at Prescott College for the Liberal Arts and the Environment since 2001.

Prescott’s “EcoHood” is a mid- to low-income neighborhood situated around the flood plain of nearby Miller Creek. It encompasses roughly two blocks, two apartment buildings and 30 houses, the majority of which were built in the 1930s. Fifty percent Hispanic/Native American, it’s also home to a significant number of retirees and college students–as well as six greywater systems, two rainwater cisterns, five organic gardens, 25 heirloom fruit trees and (at last count) 57 chickens.

Andrew has been a Dameron St. resident on and off for the past eight years and always had the idea that the area would be a prime location for an urban ecovillage. “But I still had this idea of a community out on the land somewhere,” he tells me. Managing the organic farm at Paolo Soleri’s Arcosanti Urban Laboratory for two years had shown him the challenges involved with a traditional “back to the land” scenario. But it wasn’t until he purchased a home 20 miles outside of Prescott that the concept for the EcoHood began to emerge.

“Here I was,” says Andrew, grinning, “burning up a quarter to half tank of gas every day, reading about the concept of Peak Oil. That’s pretty much when it hit me the age of cheap oil was coming to an end.” At the same time, three ecologically-minded friends moved to the Lincoln-Dameron district with the intention of getting more community-oriented and sustainable. “I could see the vision I’d had was starting to manifest,” he says. “When there was an opportunity to move back to the neighborhood, I jumped at the chance.”

Since that time, the EcoHood has grown to encompass seven area households. While Andrew has contributed expertise in areas such as greywater systems, rainwater catchment and permaculture design, the process has unfolded organically, so to speak, with neighbors swapping skills, information, tools, and, at times, even child-care, chickens and compost.

JPEGF

Watching the EcoHood take shape has been an amazing process, and one of the most inspiring aspects has been simply the way life in this emerging ecovillage has helped to transform its residents’ concepts of space. By modern standards, the houses in the Lincoln-Dameron district are small–750 to 1000 sq. ft. on average. But those who live in the area obviously don’t feel limited by conventional standards of space. The other day, for example, Andrew and I had a meeting planned at his house on Dameron. In a regular neighborhood, we would have had no choice but to compete with the decibel level of a DVD his daughter was watching in the next room. But in the EcoHood, an alternate solution was available. “Hey,” said Andrew, “why don’t we move across the street?”

Across the street, Leigh (a mutual friend and sometimes EcoHood resident) was sitting with her baby in the living room of Andrew’s neighbor’s house. (The neighbor was at work.) When she found out what we were up to, Leigh smiled and said, “Hey, no problem.” She gathered up her baby (Caleb Sage, aged six months) and walked across the street to watch the DVD with Andrew’s daughter while he and I went on to conduct our meeting, distraction-free, in his neighbor’s living room.

Both the tangible and intangible aspects of the EcoHood seem to have attracted attention. According to Andrew, response from neighbors not directly involved with the EcoHood project has been, for the most part, either neutral or positive. He relates how his next door neighbor has commented on how friendly everyone is, how great it is that people in the area like to garden and “be outdoors.” On the other hand, an elderly woman who’s lived on Dameron for the past 35 years has been known to place calls to city officials regarding the legality of her neighbors’ roosters and “unsightly” piles of woodchips.

With or without her support, though, Prescott’s EcoHood seems to be gaining ground. Last year, the local ECOSA Institute (a training program for sustainable architecture and design) purchased a plot of land in the area slated for development as green student housing in the summer of 2006, ECOSA’s permaculture design certification course will center around designs for public space in the neighborhood as a whole. A presentation on the EcoHood last year at a local satellite of the Bioneers Conference also succeeded in capturing the attention of two investors instrumental in a number of Phoenix-based permaculture developments. Plans are now in the works for a permaculture apartment/condo complex centered around community gardens and supported by greywater, rainwater and solar energy systems.

All of which would probably be baffling to a real estate agent assessing the area, traditionally known as Prescott’s “barrio.” But while the EcoHood would hardly top the charts of the booming local real estate market, Andrew maintains that from an ecological point of view–Lincoln-Dameron truly is the wealthiest neighborhood in town.

“These ritzy new houses up on the hills,” he tells me, “are situated high off the water table on solid rock. They’re exposed to wind and wildfire, isolated from town, and they’re huge–which means they’re costly to heat and cool.” The EcoHood, on the other hand, has water at 12 to 20 feet (with old wells situated throughout the neighborhood), sits on an average eight feet of topsoil and is sheltered from wind by the surrounding topography as well as large, established cottonwoods. The more modest size of the older homes also makes them accessible to a green retrofit.

“The native people of this area lived around the flood plains of the creeks,” Andrew explains. “When the settlers arrived, they did too. In a lot of Western towns like Prescott, it’s a similar scenario; the area was settled around some type of fertile pocket. Which means that some of the oldest and most affordable neighborhoods also have the greatest potential for sustainability.”

The biggest hurdle faced by Andrew and his eco-minded neighbors? “Pollution,” he says. “It goes along with the fact that we’re not out on pristine land. We’re downstream from the K-Mart parking lot–and wherever you dig around here, you find garbage. Bioremediation is a key challenge.”

Still, Andrew maintains that the advantages of the EcoHood model of community sustainability are far-reaching and fundamental. “By working in a mid- to low-income neighborhood, you make the concept accessible. By working within the existing human footprint, you preserve wilderness, cut down on fuel consumption and give yourself access to the waste stream of the city for recycled materials.” Additionally, the EcoHood model doesn’t require a large initial investment on the part of its participants or a shift from mainstream models of family and home ownership. “Really,” says Andrew, “the concept is about bringing traditionally rural values like self-reliance, respect for the land and community into the city.”

As for those of us in Prescott, there’s a mailing that goes out to a list of interested parties whenever a house in the EcoHood hits the market. Guess what? I’m on it.–NL–

How To Spot A Potential EcoHood

First, identify an area in your city or town with existing ecological resources. These resources will vary from region to region–in the Southwest, for example, shade, topsoil and water are important, while in the Northwest, being outside the flood plain and having access to seasonal sun might be deciding factors. Ecological resources are any and all conditions that increase the potential for sustainability in the neighborhood.

JPEGF

Next, ask yourself the following questions:

A) Could my eco-minded friends afford to move here?

B) Is this neighborhood within walking or biking distance from town/grocery/school/work?

C) What is the culture of the neighborhood? Would it be receptive to the concept of an EcoHood?

D) Does the area have an existing Homeowner’s Association? Would the visual and structural changes involved in an EcoHood (i.e., rainwater cisterns, solar panels) be acceptable under its terms?

E) Is this a place I (and my community) would like to call home?

If you answered “yes” to all of these questions, you may have identified the next EcoHood–yours.

EcoHood Resources

Permaculture: Principles and Pathways Beyond Sustainability by David Holmgren (Holmgren Design Services, 2002)

Superbia: 31 Ways to Create Sustainable Neighborhoods by Dan Chiras and Dave Wann (New Society Publishers, 2003)

The Permaculture Activist, Winter 2005-6 Issue, “Urban Permaculture” PO Box 1209W, Black Mountain, NC 28711 http://www.permacultureactivist.net

The City Repair Project PO Box 42615, Portland, Oregon 97242 http://www.cityrepair.org

Arizona Uplands Permaculture Andrew Millison http://www.millisonecological.com

ECOSA Institute’s Permaculture Certification Course 212B S. Marina St., Prescott AZ 86303 http://www.ecosainstitute.org