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I found this flower on an August afternoon. I enjoy the bright colors of summer and hope you do as well. Photo copyright Jeffrey Foltice

via Color of Summer — Photo Nature Blog

“Indigenize” by getting close to the land we’re born of – How’s that?! 🙂


Tania uses silver and natural bio-material, such as peach pits, tagua pits, cow skin to create all kinds of imaginative designs.

If you are wondering about TAGUA, well, it’s standard jewellery design material, it seems:

A “Latin Art Jewelry” website explains that it takes several months from the moment the tagua nuts are collected to the moment the product is made and ready for sale. The tagua nut is a dried seed from the tagua palm tree, which grows in the tropical rain forests of South America (Ecuador, Colombia, Peru and Brazil). Tagua is known as “natural ivory” or “vegetable ivory”, because of its similarity with ivory — it’s hard, unbreakable, resistant and beautiful.

BUT — tells us the website — “tagua is natural, they don’t have to kill elephant in order to get it”.

Now,

How’s that for an understanding of…

NATURAL? 🙂

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Have a great day! love.

via Thursday Thoughts 28.7.16 — Thoughts

just missed this one, but there will be more

From the UnifyToronto email Call for Participants – for a Monthly Event Series scarily but appropriately titled “Indigenize or Die”:

I.O.D #7

DEEPENING OUR EXPERIENCE:
REINFORCING OUR RELATIONSHIP WITH THE LAND
 AND PEOPLE

 Last month we had the pleasure and honour of being welcomed by Naadmaagit Ki Group (NKG), Helpers of the Earth, as our co-hosts, to A Celebration of Seeds Planted. Together we honoured and celebrated the efforts of NKG and many others at Emmett Avenue Communal Garden* who are doing the very important re-indigenizing work of reclaiming our food sovereignty.

For those who weren’t there, we had a marvelous tour of some of the re-indigenized orphan lands, with the plant medicines and food plants arranged according to the teachings of the elders. We learned how families from the Indigenous community are adopting lands and working in relationship to maintain their adopted area for the generations to come. We also learned about the sophisticated technology traditional of the mounds for the three sisters companion planting that predate permaculture by thousands of years.

We also shared some delicious food provided by the participants, and we danced, sang and told stories around the fire. Special thanks to Kevin and Doug who organized, to the Indigenous community members who tended the lands, and to Moyo and his son for the beautiful African music.

This month, we will continue the experiential path we have embarked upon. On July 27th we will have the opportunity to work alongside the NKG group to experience and learn together in our evolving connection with all creation. We’ll have a chance to get to know each other and the place, tell a few jokes, listen to the land, make ourselves useful.

There’s lots to see and learn together.

Come out and help when you can get there (we’ll start about 4, but even if you come at 6 that will help) until 7 or 7:30, then we’ll share a meal.

Wear long pants and shoes with socks, as there’s some poison ivy and worse…  

  • Wednesday July 27, 101 Emmet Ave (directions below)
  • 4-7 pm: digging, conversing, planting, joking, listening, getting to know each other.
  • 7:30-9:30 pm: Potluck Picnic and Circle
  • $15 suggested donation to cover travel and other expenses of our guest hosts.
  • Students/unwaged PWYC. No one turned away for lack of funds.

Please bring:

  • your own plate, cup and utensils
  • a potluck picnic dish to share
  • lawn chair and/or blanket if possible

How to get there:
The event will take place at 101 Emmett Avenue (near Jane and Eglinton), accessible by TTC via buses from Jane Station or York University (35 or 195 express) to Jane and Eglinton + 8 min walk, or Eglinton West Station (32 D takes you right to the site). Check the TTC Trip Planner for bus times and routes and Google Maps for more directions.

By car: Emmett Avenue runs North off of Eglinton, West of Jane. There’s a big sign at Eglinton and Emmett saying West Park Health Centre. Turn N on Emmett and go down the hill. Stop at the first parking lot on your left, There is a children’s playground across the street on the right. The communal garden is behind a fence just South of the playground, and North of the public washrooms. We are gathered in front of it by some picnic tables.
Note that the parking lot closes at 9 pm.

*The Emmett Avenue Communal Garden is a cooperative venture involving NKG, the Black Farmers Collective, the Afrocentric School collective, Social Planning Toronto, City of Toronto Parks and Recreation, and communal garden volunteers. Grown communally rather than in individual plots, the garden is used for sustainable food production and distributed to low income families as a contribution to food justice. NKG have been reclaiming the area in an around the Humber (Tanaouate) River, including in this Garden, restoring indigenous responsibilities to the land and water, and supporting indigenous cultural learning on the land in the city. They are growing Three Sisters mounds (corn, beans and squash), a sophisticated and sustainable system that will provide long-term fertility and a healthy diet, in a generational project that will see families taking up responsibility for the mounds for Seven Generations.

“Indigenize or Die” is honoured and excited to be building a collaborative relationship with these front-line warriors who are on the ground, doing the re-indigenizing work about which we have been dialoging.
For information on previous sessions in the series, see www.unifytoronto.ca/events.

The NKG self-identify as a group that “focuses on the popular restorative use of urban lands based on indigenous principles, knowledge and practices”. From their ABOUT page:

All our activities are mutually supportive.  Everything we do is connected.

  • Eco-Restoration
    • We return disturbed lands and waters in Toronto to a healthy balance, in ways that restore, maintain, protect and develop historical indigenous ecosystems for future generations.
  • Plant Nurseries
    • Our nursery sites include outdoor church gardens and greenhouse spaces, serving as places to learn and grow new plants.
  • Indigenous Cultural Regeneration
    • Our activities support urban indigenous people to learn and practice our cultural traditions, as the basis for reconnecting with our communities and the natural world around us.
  • Learning Opportunities
    • We provide places to teach indigenous values and ways of life and link with certification for our stewards through accredited learning agencies wherever possible.
  • Educational Ecotourism
    • We engage with diverse local communities, tourists and other visitors.  We welcome our friends in the surrounding community to the land.
  • Landscapes for All our Relations
    • We grow edible and medicinal landscapes for the next seven generations of humans, and for all life.

PPt-as-PDF file


On the eve of Canada’s 150th anniversary an equitable relationship between First Peoples and “settlers”/“newcomers” is still out of reach (cf. findings of the Truth and Reconciliation Commission, 2015, and the Royal Commission on Aboriginal Peoples, 1996, twenty years apart). Extending law professor Kathleen Mahoney’s “Canada’s origin story” SSHRCC keynote (November 2015), I propose to postpone the “Canada 150” graduation until we’ve taken a make-up “Canada 101” course, addressing whose-ecological-knowledge-counts as a top-priority topic.

I submit that, in conceptualizing the future of this country alternatively to its ongoing, if chronically unacknowledged, colonialism, practice-justified Indigenous knowledges – at their philosophical core – are well worth employing on a par with re-examined(!) European-descended knowledges. Drawing on the work of Indigenous scholars Winona Laduke (1999), Deborah McGregor (2005, 2008), Richard Atleo (2011 & elsewhere), a.o., I compare (non-)Indigenous environmental philosophies in search of coalitional yet diversified, non-colonial thinking and action. “Traditional ecological knowledge” (TEK), a notion introduced by the mainstream for the Indigenous eco-epistemological orientation, but predictably eschued by Indigenous scholars (discussed in McGregor, 2005), is given a two-way upgrade, allowing Indigenous and non-Indigenous knowledges to cross-pollinate or specialize, depending on the case, in informing environmental policy-making.

The study explores the correspondences between epistemological issues of paradigm (in)commensurability (per Kuhn’s “scientific revolution” model) and actual lived experiences of environmental injustices, notably in Canada’s “fourth world” and the global “third world” (see Shiva 1989/2010, a.o.), largely perpetrated by Canada et al.’s “first worlds”. Given the increasingly visible global-scale ecological crisis, which has come to be recognized as related to the industrialized-technologized lifestyle of the (ironically) “developed” world, attention is directed to lessons to be gained from the historically proven sustainable practices of “pre-contact” societies, and their persisting present-day descendants. I, moreover, insist on also looking at Europe’s own pre-Industrial ways of life and underlying worldviews (see, e.g., Lorimer’s 1998 edited volume), from which Western modernity, and even more so current free market economy, have drastically, and ultimately (self-)destructively, departed.

This allows me to argue, on some level critically/pedagogically and on another post-dichotomously/coalitionally, that the notion of TEK is not precluded from reference to what Europe “knew” (no different than world-wide wisdom traditions) and chose to sidestep through its double-edged values of “progress”/“civilization”/“development”. Sampling 25 centuries, there is a record of reverence for nature and “paradigmatic rebellions” (Rorty, 1979) against its subjection in the thought of … Sophocles,… Hildegard von Bingen,… Goethe,… Hans Jonas…

The educational philosophy message is that an up-to-date “Canada 101” epistemology informing public/personal decisions would invite the traditional knowledges of a re-emerging Indigenous North America, while heeding the wake-up calls of contemporary science (Hansen 2009, Schneider 2009, Weaver 2009 on climate) and concurring theoretical stances, without ignoring nature-mindful European (and, likewise, world-wide) legacies. Rather than denying “[economic] growth” (Jackson, 2009), wellbeing (cf. Anishinaabe minobimaatisiiwin “right/good living”) would entail growing together in (ecological) wisdom as far as economy, technology, and overall way-of-life. By ecosystemic interconnectedness, the blueprint for an equitably knowledgeable Canada that is yet to be born calls forth a similarly upgraded Earth.

Keywords: philosophy; systems theory/social systems, cultural imperialism, post-colonialism, policy, ethics, environmental journalism

 REFERENCES

Atleo, E. Richard [a.k.a. Umeek] (2004) Tsawalk: A Nuu-chah-nulth Worldview. Vancouver, Toronto: UBC Press.

———- (2011) Principles of Tsawalk: An Indigenous Approach to Global Crisis. Vancouver, Toronto: UBC Press.

Haraway, Donna (1988) Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective. Feminist Studies 14(3), pp. 575-599 (Autumn 1988). Appears in S. Harding, ed., The Feminist Standpoint Theory

Reader: Intellectual and Political Controversies. pp. 81-101. New York & London: Routledge.

Carson, Rachel Silent Spring

Code, Lorraine (2006) Ecological Thinking: The Politics of Epistemic Location. Oxford, UK: Oxfod University Press.

Laduke, Winona (1999) All Our Relations: Native Struggles for Land and Life. Cambridge, MA: Southend Press.

Lorimer, David, ed. (1998) The Spirit of Science: From Experiment to Experience. Edinburgh, Scotland: Floris Books.

McGregor, Deborah (2005) Traditional Ecological Knowledge: An Anishnabe Woman’s Perspective. Atlantis 29(2), Spring/Summer 2005, pp.103-109.

———- (2008) Linking Traditional Ecological Knowledge and Western Science: Aboriginal Perspectives from the 2000 State of the Lakes Ecosystem Conference. The Canadian Journal of Native Studies XXVIII, 1(8):139-158.

Rorty, Richard (1979) Philosophy and the Mirror of Nature. Princeton, NJ: Princeton University Press.

Shiva, Vandana (1989/2010) Staying Alive: Women, Ecology and Development. London: Zed. Republished in 2010 by

South End Press.

———- (1997) Biopiracy: The Plunder of Nature and Knowledge. Boston, MA: South End Press.

Weeelll, it is exciting to watch

— at 3:00/3:30 pm-ish, on a mild December Friday afternoon —

how the vote count soars, in front of your eyes

http://www.ontariondp.ca/stoptheselloff

59,744 signatures at 3:25

840 at 4:05

 

SUCCESS to Andrea Horvath’s campaign to stop Hydro One’s privatization!

[announced goal is 60,000 sig’s; the time frame = “a little over a week” yesterday THU]

seems safe to bet that we’ll hit the mark in les than 24h (received emailed link THU around noon)


On Toronto Star’s watch:

  • Thu Oct 29 2015 article by  Queen’s Park Bureau Chief

image caption states:

In his first-ever report to the legislature, Ontario budget watchdog [IF I may, we could have done without this “title”] Stephen LeClair said the sale of 60 per cent of Hydro One would hike the already massive provincial debt by slashing revenue. More…

If you’d recall, my 1-page Ecosonance thesis (versions 2010-2012) was furnished with a 1-line abstract earlier this year, in the shape of a reinterpreted E=mc^2 (3MT talk, March 19, 2014).

Elaborating on the semiotic reassignment in operation, I repurpose the E (energy) to stand for “Ecosonance”, which, as you’d recall, stands for ecological attunement. Indeed for “Existence”, whereby

  • E-cology maps interrelatedness at any point in time (invoking spatial configuration)
  • E-volution projects the historical unfolding of ecological relationships (invoking temporal progression)

So an overlap of Ecosonance – Ecology – Evolution … Existence

The corresponding reinterpretations of the “m” (mass) and the “c squared” (speed of light, assumed to be a constant) on the right-hand side of the “equation” are as follows:

  • m(embers) of an ecosystem, or of any divisible (in some sense) entity,
  • “multiplied” by (subject to)
    1) the c(ombinability) a.k.a. relations obtaining among them, “squared” for emphasis, you might say,
    or,
    recalling the “constant of change” to capture Gregory Bateson’s idea, e.g. in Nora Bateson’s documentary about him, An Ecology of Mind (see my presentation of it),
    2a) the c doubled in the two (at first look mutually exclusive) senses of “c-onstant” (harkening to the constant-status of the speed of light) and “c-hange” (bringing in the Time factor, contained in physical Velocity).
    or
    2b) the c doubled in the senses of combination of entities/relations/events undergoing change (which happens to be a consonant of Existence)

The above semiotic reassignment involves, on some level, reversing of the equation’s broader cultural symbolism. That is, what stands for advanced, and largely inaccessible to the lay person science. It has moreover come to invoke nuclear reaction , hence the horrific destructive power of technoscience. SO there is a reversal in at least two senses — by the ES-reassignment,

  1. on one level, what is a mathematical formula loses its quantificational status — gets De-quantified — as a statement of redress of (one could say) the mythical power of Reason – Science – Numbers…
  2. on another, the equation is invested with an ecological interpretation, and message, for an oh-so-needed Human Consciousness Shift.
    (NB! In the interest of history, the breakdown of the atom was not a “scientific fact” at the time Einstein derived the formula, and radiation, although empirically detectable, had no “scientific explanation”)

In sum, the intent is to subvert the scientization drive that has dominated the “Western” imaginary for quite some time now, and to bring it around to reading the philsophy of Ubiquitous Interrelatedness that, by the way, underlies the mathematics of Quantum Physics as well as the Special and the General Theory of Relativity.

For, after all, shouldn’t it be possible for a few philosophically loaded terms
to manifest the Truth-power of a few mathematical symbols,
and to impact society commensurately?

a few page views from Avaaz site (no clicking option, sorry):

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THE PETITION — eloquently, entry from Lost-Polar-Bear Image page

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