Human-Nature Interactions

[krazykungfu]

It's the start of the weekend, there's nothing else to do and just for the fun of it I thought I'd put up some thought provoking brain food about the interactions between ourselves and the rest of nature - beacuse we're seperate from it right?

Here's a little clip to start:

 

 

And check this out...

Human-Nature Interactions

This was created by yours truly last year sometime but it's what we all get into here so I thought I'd share.

[Rabaelthazar]

Shit man, that was hard to watch.

Thanks for posting though, good vic

The link to your thing isn't working for me. I was looking forward to checking it out. Says"Website under review"

[krazykungfu]

Bugger! Just noticed the website wasn't working myself...

Here it is - it is a "basket" filled with examples from the media of varied interactions between man and nature:

This we know... the earth does not belong to man, man belongs to earth. All things are connected, like blood whihc (sic) connects one family. Whatever befalls the earth befalls the children of the earth. Man did not weave the web of life - he is merely a strand in it. Whatever he does to the web, he does to himself.

-- Chief Seattle, 1854

"Gegen dumheit kempfen selbst die Goetter vergebens".

Translated: Against stupidity, even the Gods are powerless.

-- Goete, German Philospher

Man is a strange animal, he doesn't like to read the handwriting on the wall until his back is up against it.

-- Adlai Stevenson

If it had been the purpose of human activity to bring the planet to the edge of ruin, no more efficient mechanism could have been invented than the market economy.

-- Jeremy Seabrook.

Who are we?

Embera Tribe - Panama

When analysing the way in which cultural texts and practices affect the way “we” conceive nature and how nature affects “our” everyday life, it must first be established as to who “we” are. The clarification of this concept is ideally required to occur both on an individual level in the definition of the self, and additionally within which segment of society this self resides.

The need for this finer scope of analysis, as opposed to defining human-nature interactions within a singular global culture stems from the fact that any such attempt would be an over simplification. As a collective, at this point in history we a closer to being a homogenous community than ever before, propelled to this point by drastic improvements in communications mediums and the ability to travel extensive distances with ease. Despite this, the breadth of difference between human groupings remains vast, and the complexities within human society at present are reinforced and maintained by the globes 6.7 billion people (World Bank, 2010) and 6912 living languages (Vistawide, 2010) which span across seven continents and include at least 200 “biologically distinct terrestrial, freshwater, and marine ecoregions” (World Wildlife Federation, 2010).

From this diverse yet simultaneously predominantly anthropocentric world, where the human-centred mindset is “deeply embedded in our culture and consciousness” (Ferrer Montano, 2006) the most refreshing items to uncover are the interactions that occur with ecology taking the driver’s seat, where plants from local ecosystems shape and influence human interactions both with the ecosystems themselves and within the human communities surrounding them.

The recognition within these communities of the utility of surrounding natural resources can shift community consciousness to the antipodal position of anthropocentrism, being ecocentrism, “which considers nature to have inherent value regardless of its usefulness to humans” (Merchant, 1980; Purser, Park, and Montuori, 1995; Shrivastava, 1995 as cited in Kilbourne & Polonsky, 2005). This shift in turn allows the process of “bonding with other life forms and the nurturance of the nonhuman” to occur. Any such changes arise as a direct consequence of the self being “formed in the social matrix of local culture and ecology” (Jagtenberg & McKie, 1997). Further, these intimate interactions with nature can either create and reinforce one’s sense of self, or destroy the notion completely – if only for a limited time.

The destruction of the self has been seen by many as a universal therapy and avenue for personal empowerment and the “self has been widely described as an obstacle to be overcome, worked through, or transcended” (Krishnamurti, 1969; Metzner, 1971; Suzuki; 1956, Watts, 1973 as cited in Jagtenberg & McKie, 1997). It has also been labelled “a personal indulgence from which we need to escape to find history and some kind of truth” (Jagtenberg & McKie, 1997). Plants are seen by many as a way of achieving these means, who also note the potential for significant and beneficial cultural change.

Engaging 'Items' in the Ecological Basket

Trichocereus Pachanoi in flower...

Recognising the fact that the defining of the self amongst significant global diversity is an infinitely complex process, the selected texts have had a sense of familiarity and comfort attempted to be attached to them. The chosen texts range from being purely descriptive to interactive events that actively engage the community, yet uniformly express unfamiliar ideas that highlight interactions between man and nature. Although these interactions originate in exotic and refreshing locations and cultures, they are viewed from the comforting lens of Australian perspectives, media, and events.

This leads us to the first item to be placed in the Ecology Basket - a lecture given at EGA 2010 Psychedelic Symposium – 4th and 5th December 2010 at The University of Melbourne - ‘Psychedelics, Social Change, and Cultural Evolution’. This event is self-described as “an internationally respected symposium that brings together leading academics, medical professionals, psychologists, anthropologists and other experts to debate the latest research on the cultural, medical and religious significance of entheogens” (Entheogenesis Australis, 2010).

Simply the presence of this event reflects an evolution of society’s views regarding the use of catalysts for social change, tools which originate predominantly from nature. The continual development of such relationships with nature has the potential to significantly change the current anthropocentric paradigm and unleash the “deeper value(s) running through the sub-consciences (sic) of at least some biologists” mentioned by Greer (2007).

The gradual re-adoption of such theories into modern culture is highlighted by the fact that there “are now more psychedelic research studies taking place than at any time in the last 40 years” (Doblin as cited in Entheogenesis Australis, n.d.), all taking place in reputable institutions worldwide which are published for public scrutiny. It has been stated that “one barometer of success for social change movements is whether their struggles, spanning decades or longer, are taken for granted by new generations” (Doblin as cited in Multidisciplinary Association For Psychedelic Studies, 2010), and this item reflects that this may well be the case. The field is heading toward greater levels of cultural acceptance away from the social stigma status it has attracted in western/Christian cultures since 396AD (Doblin as cited in Entheogenesis Australis, n.d.).

Other recent examples of cultural texts which engage their respective communities in ecologically relevant ways include:

X Culture|Futures Launch Symposium and Workshop – an event which took place in Copenhagen on 7 – 9 December, 2010, which recognises “that cultural agents (such as artists, musicians, filmmakers, media, architects, designers, practitioners of sports, hobbies, games, educators, as well as of different faith and beliefs and many more) have a responsibility in relation to humanity’s ecological challenges".

X The Catalyst Magazine – a monthly online publication which advocates "ecological, social, and economic awareness". As is standard industry practice it has a presence on multiple social communications platforms including facebook and twitter.

Descriptive 'Items' in the Ecological Basket

Catha Edulis (red variety).

The next recent media item to be placed in the eco basket sits predominantly within the confines of being a descriptive piece, revealing in detail how a product originating from the surrounding natural habitat of a community can heavily influence their cultural practices. Furthermore, despite its descriptive nature it could be seen to have the potential to influence how any “self” exposed to it may perceive nature. However, this feature applies to any item included within the ever expanding globalised electronic communications network - the expansion of such communications mediums has been stated to be of vital importance in the creation of identity, as by direct proportion to the degree of access to such information the territorial scope of how one is able to define one’s self increases (Jagtenberg & McKie, 1997).

The item in question was broadcast on ABC Radio National on 30/10/2010 within a program entitled All in the Mind: Cultural Chemistry. The ecological interaction at the centre of the discussion was one with a plant known to botanists as Catha Edulis, or 'khat,' 'chat' to the communities who use it, and 'African salad' and 'Abyssinian tea’ more broadly. The plants significance stems from the fact it happens to be “a mighty popular social lubricant for millions from the African continent” yet this “happy-making little shrub has triggered robust argument and an international scientific collaboration” (All In The Mind, 2010) and has been regulated in many countries worldwide, including some Australian states.

This example further highlights the immense power nature holds in defining and shaping human-human and human-nature interactions. This instance is particularly significant as it brings attention to this impact on multiple levels, being the direct impact such human-nature interactions cause that can be observed within local communities, and potentially more importantly the recognition of the power the exposure to such practices through expanded global communication has on international perceptions and regulations regarding such issues.

Conclusion

In summary, the selected texts highlight how todays “selves” are heavily influenced by both their immediate environment, and by the way in which distant environments are communicated to them. Therefore it is vitally important to maintain these communications as impartial, unbiased sources of information allowing individuals to draw their own conclusions. This in turn would allow the wider population to exercise some form of control over their human-nature interactions, the significance of which cannot be overstated “since relations between humans and non-human worlds are at the heart of things” (Head, 2010).

Further, the expansion of this relationship between the human and non-human world could potentially assist in expanding society's sense of self and level of consciousness, with the cumulative effect ideally creating a cultural shift away from the current anthropocentric paradigm. These lessons are already available for the willing, being slowly transformed into reality by their presence within the global communications framework. If the words of an influential previous “self” are any motivation…

“No problem can be solved from the same level of consciousness that created it” – Albert Einstein (Great-Quotes, 2010).

References:

All In The Mind. (2010). Cultural Chemistry: Khat. Accessed Dec 12, 2010 from: http://www.abc.net.au/rn/allinthemind/stories/2010/3048481.htm

Catalyst Magazine. (2010). Healthy Living, Healthy Planet. Accessed Dec 12, 2010 from: http://www.catalystmagazine.net/

Culture|Futures. (2010). An ecological age by 2050. Accessed Dec 12, 2010 from: http://www.culturefutures.org/

Entheogenesis Australis. (n.d.). Accessed Dec 12, 2010 from: http://www.entheogenesis.org/bio_RDoblin/

Ferrer Montano, O. J. (2006). "Ecology for Whom?: Deep Ecology and the death of anthropocentrism. Opción. 22(50). 181-197.

Great-Quotes. (2010). Albert Einstein Quotes. Accessed Dec 12, 2010 from: http://www.great-quotes.com/quote/855741

Greer, A. (2007) ‘Conservation has to be our nature’, The Australian, 24 October 2007, p. 33.

Head, L. (2010). ‘Cultural ecology: The problematic and the terms of engagement’, Progress in Human Geography, 31(6), 837–846.

Jagtenberg, T. & McKie, D. (1997). ‘Living in the Biosphere: Eco-Selves and Decentred Identities’, Eco-Impacts and the Greening of Postmodernity. Thousand Oaks, USA.

Kilbourne, W. E. & Polonsky, M. J. (2005) Environmental Attitudes and their Relation to the Dominant Social Paradigm Among University Students In New Zealand and Australia. Australasian Marketing Journal 13(2), 37 – 48.

Multidisciplinary Association For Psychedelic Studies. (2010). MAPS Research Update. MAPS Bulletin. 20(2).

The World Bank. (2010). World Development Indicators. Accessed Dec 11, 2010 from: http://data.worldbank.org/data-catalog/world-development-indicators?cid=GPD_WDI

Vistawide. (2010). World Languages & Cultures. Accessed Dec 11, 2010 from: http://www.vistawide.com/languages/language_statistics.htm

World Wildlife Federation. (2010). Ecoregions. Accessed Dec 11, 2010 from: http://www.worldwildlife.org/science/ecoregions/item1847.html

.............................................................................................................................

There we go... not quite as pretty but that's the guts of it.

I thought I'd put it out there to see if others think the plants they use / co-habitate with influence the way they define themselves - or even if exposure to a website like this or other "media" items do the same...

For anyone who pushed through this far thanks for reading!

Edited June 12, 2011 by krazykungfu

[Francois le Danque]

wow this looks like a mighty read/watch...erm...don't you think it should be in creativity or chill space maybe? i havent read it yet but i will later and report back!

[krazykungfu]

ha ha - yep!

Hindsight is a wonderful thing - 'twas a relaxed Friday evening as a big bowl of kava had just disappeared and the post was placed in the wrong spot. I don't think I can move it but if anyone else can go for you life. (or if I can move it and someone knows how please do tell)

Cheers

[planthelper]

i haven't moved this yet so not to upset the flow, but will move it now.

[mescalito]

Bugger! Just noticed the website wasn't working myself...

Here it is - it is a "basket" filled with examples from the media of varied interactions between man and nature:

This we know... the earth does not belong to man, man belongs to earth. All things are connected, like blood whihc (sic) connects one family. Whatever befalls the earth befalls the children of the earth. Man did not weave the web of life - he is merely a strand in it. Whatever he does to the web, he does to himself.

-- Chief Seattle, 1854

"Gegen dumheit kempfen selbst die Goetter vergebens".

Translated: Against stupidity, even the Gods are powerless.

-- Goete, German Philospher

Man is a strange animal, he doesn't like to read the handwriting on the wall until his back is up against it.

-- Adlai Stevenson

If it had been the purpose of human activity to bring the planet to the edge of ruin, no more efficient mechanism could have been invented than the market economy.

-- Jeremy Seabrook.

In summary, the selected texts highlight how todays "selves" are heavily influenced by both their immediate environment, and by the way in which distant environments are communicated to them. Therefore it is vitally important to maintain these communications as impartial, unbiased sources of information allowing individuals to draw their own conclusions. This in turn would allow the wider population to exercise some form of control over their human-nature interactions, the significance of which cannot be overstated "since relations between humans and non-human worlds are at the heart of things" (Head, 2010).

Further, the expansion of this relationship between the human and non-human world could potentially assist in expanding society's sense of self and level of consciousness, with the cumulative effect ideally creating a cultural shift away from the current anthropocentric paradigm. These lessons are already available for the willing, being slowly transformed into reality by their presence within the global communications framework. If the words of an influential previous "self" are any motivation…

Careful you might be called a nutter

"No problem can be solved from the same level of consciousness that created it" – Albert Einstein (Great-Quotes, 2010).

I thought I'd put it out there to see if others think the plants they use / co-habitate with influence the way they define themselves - or even if exposure to a website like this or other "media" items do the same...

For anyone who pushed through this far thanks for reading!

 

I like the quotes especially!

Thanks for that,interesting indeed.