By Hazel Draper There’s no time to waste when it comes to the climate and nature crisis! This urgency is borne out by the scientific data and media reports from both around the world and in the UK. It is why I have seen so many of my friends working tirelessly to do everything within their power to respond – to throw all they can at salvaging the situation to avoid catastrophe for people and all living things.
This response is based upon an important belief: namely that life is worth saving - that nature and everything within it is precious, some may even say sacred. This principle is at the heart of all that we do as climate and nature activists. That said, there is an epidemic of forgetfulness surrounding it: how often do you forget that you are part of nature too? That you are also precious? That you are also worth protecting? Whilst we, quite rightly, rage against the extractivist culture which has led us to the crisis we are in, we are still of a mindset where we will take and take from our own mind, body and spirit to do the job at hand. When protecting the world around us, we too often forget to protect ourselves. To rest is therefore a potent act. It not only avoids burn out, but also reminds us that we need to change our mindset. We need to honour not only the planet but also ourselves and other members of our community rather than pushing everything and everyone towards breaking point. This is not new thinking: Tricia Hersey explores in detail the idea that ‘Rest is Resistance’ in her book of that name; Audre Lorde wrote about self-care as a radical act; and – going back even further – the Judeo-Christian tradition has an all-powerful God making the significant choice to rest on the seventh day. For those of us who are not all-powerful, to rest is often easier said than done. We live in a system where we have been conditioned to measure our worth by our productivity. Even where we have broken away from this idea, there is still a sense in which we feel worthless when we fail to do ‘enough’. The very idea of pausing from action when we are faced with the existential threat of the climate and nature crisis is overwhelming to us – because to be acting is often our only means of coping. This was brought into stark relief for me when I was hit with long covid and was forced to begin living a life of pacing and pausing and resting. To be put into a situation where I had to sit with the world’s issues and stare them down rather than leap into action was unbelievably hard. It is an experience that many in our community will face at times in our lives – be it due to illness, ageing, caring commitments, or other life events. However, by understanding the power of rest and by embracing it in our lives right now, it can help to not only prevent the shock of enforced rest should it occur, but also profoundly change our understanding of the world. When you begin to understand the importance of rest, then you begin to listen. You listen out for what your body is telling you in a more holistic way because you recognise not only the worth of what the hand needs to do but also what the head needs and what the heart needs. This offers up far more than just taking time out so that you can be more productive on your return, it offers up a new way of understanding ourselves and the world around us, a way of reflecting on what is truly of worth. Just as we have been conditioned to measure our worth by our productivity rather than our intrinsic worth, the same is also true of the land. In challenging the mindset of asking what the land can do for us, what might happen when we listen to what the land is telling us? The 2023 State of Nature Report found that wildlife in England has declined in abundance by 32% since 1970 and 13% of the species assessed in the report are threatened with extinction. The land is screaming out to us that it is in trouble, that our actions as a species have disrupted balance and that things must change. But if we listen to the places where nature is flourishing, we begin to recognise that it is in the places where the land is left to just be. To be at rest and to be acting when and where needed without exhaustive demands on productivity is to thrive. We must begin to appreciate the intrinsic value in this.
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The creation accounts in the book of Genesis contain profound teachings about how human life is grounded in three fundamental and closely intertwined relationships: with God, and with our neighbour, and also with the earth itself. These threads are woven through scripture: in Psalm 24:1 we hear “The earth and everything on it belong to the Lord”. The more prosaic Luke 12:6 says: “Are not five sparrows sold for just two pennies? And not one of them is forgotten before God.” Colossians 1:16 and 17 tells us that: “all things in heaven and on earth were created through Him and for Him” and that “In Him all things hold together.” The profound truth of these narratives is that we are part of an ecology, part of a whole, all made for the glory of God. To look at it another way, if we love God with all our heart and soul and mind and strength, we cannot be bystanders to the destruction of Creation because the Earth is God’s and all life within it matters to God. The science tells us clearly that we are destroying this community of life, the word desecration would not be too strong a word for what we are doing to the earth. The UK is classified as one of the world’s most nature-depleted countries and according to a landmark study published last year, wildlife is continuing to decline at an alarming rate. Nearly one in six of the more than ten thousand species assessed are at risk of being lost, and this figure is much higher for some groups such as birds (43%), amphibians and reptiles (31%), fungi and lichen (28%) and terrestrial mammals (26%). There have also been declines in the distributions of more than half (54%) of our flowering plant species. How do we as people of faith living in this critical time respond to all this, to the call to love God with not only all our hearts and souls and minds but also with all our strength? How do we try to return ourselves to living in right and just relationship with the whole community of life? Addressing the two crises of climate and nature is one of the greatest challenges facing us and practically, nature based solutions have a key role to play in addressing both. This crucially includes restoring land to nature and the creation or restoration of peatlands, saltmarshes, woodlands, grasslands and other habitats. Land use must be scrutinised through this lens and we need ambitious targets to secure these things at the necessary speed and scale. Christian Climate Action is supporting this campaign by Wild Card because we believe that the Church of England as a significant landowner should be leading the way on this. Jesus instructed us that we are to be “the salt of the earth” and “the light of the world.” The Church should be visibly and actively working as preserver and transformer, leading the way and giving light to everyone. It needs to live its Fifth Mark of Mission, striving to safeguard the integrity of creation, and sustain and renew the life of the earth.
So how do we as individuals respond? We respond first and foremost by praying for the church to show this leadership, but there is an equally clear mandate for action - faith must have works. This calls us not just to prayer and to personal change but to prophetic action that challenges the injustice of inaction and seeks a commitment from our institutions to redress the situation. We must look for ways to speak out to the Church individually and in community with other voices about taking meaningful action to safeguard the integrity of creation. You and your church community are warmly invited to join us in this. By Elena Grice I picked up my copy from a bookshop in Devon, just as I was heading to Dartmoor to lead a pilgrimage, a people’s perambulation to explore what the ‘commons’ really are, what they mean to us, and all the other life around us. It went with me to trace the route of the pilgrimage, as I sat by a river, and then as I headed up to the west coast of Scotland afterwards. I dreamed with it in trees, drank from it in ancient mesolithic rainforest, sank into it in wetlands, was warmed by it by ancient standing stones. This is a book that I slowed my normally voracious reading pace down for and read chapter by chapter over many days. Named after the wild service tree, one of the more prosaic-named trees of this island, if all the more bizarre because of it. It is a ‘rare and overlooked member of the rose family’, whose leaves are the shape of a human hand. An invitation perhaps, a greeting, or perhaps an outstretched palm of pleading, for connection, for recognition. A call to action, for all of us to take up our own strand of wild service, to weave together a future. The facts and statistics about the state of nature in Britain are well-known and wholly depressing. As a nation of self-confessed nature lovers, we can feel helpless and lost in our search for meaningful action, and reconnection with the life we share this planet with. In this, Wild Service is a book of its time, offering different ways of looking at nature connection, and small, but practical things that are being done by people just like you and me. Not major landowners, not big NGOs, not the government. The folk of this island. The book ranges far, exploring ideas around kinship and reconnection, stewardship and reciprocity, community, belonging and healing. It touches many issues that essentially boil down to the idea that we need to reframe our thinking - we are nature. We need to stop identifying with the behemoth systems that humankind has created and start recognising ourselves for what we are; ape, mammal, animal, nature. There is a look to indigenous cultures around the world for threads of how we may shift our mindset and our relationship with the world. “We applaud indigenous cultures”, says Nadia Shaikh, “for how they caretake the land, and don’t apply that same possibility to ourselves”. Indeed, in mainstream culture, the idea that the land is something to be nurtured and given thanks for, to be cared for for itself, not just what resources we can extract, is as far from mainstream thinking as the recommoning Nadia calls for.
The idea of the land and life in common is a strong theme throughout the book, which wove beautifully throughout the pilgrimage I led on Dartmoor, and then the pilgrimage I undertook in Scotland. We have come to believe in the tragedy of the commons, through centuries of propaganda, being told that we, the common people, are the cause of all our world’s woes, people as out of place on the land as the plants that dare to grow where they are unwanted. Jon Moses tells us, “we see how the hatred of ‘weeds’ went hand in hand with the hatred of commoners, who, in the floral hierarchy of England, were appositely described by their antagonists as the ‘trash Weeds or Nettles’”. We live in a country of squalidly low nature connection, and terrifyingly high nature destruction. Can this be of surprise to anyone, that one would lead to the other? How can anyone step into a role like that of an indigenous culture while we are separated from it, while behind fences and walls and hedges destruction continues apace? Guy Shrubsole tells us that “re-enchanting the public is only the first step in training up a new generation of ‘nature’s whistleblowers’. [...] As ramblers, kayakers, rebel botanists and trespassing naturalists, we, too, can bear witness to the destruction of nature that takes place behind barbed wire fences, and blow the whistle on these crimes”. Access is indeed the issue here, and those of us that can risk trespassing can take up the mantle of bearing witness, to raising the hue and cry when we see what is happening. It’s not only this that we can do, there are many examples in the book of people being of service without risking themselves, whether creating a butterfly garden, planting poplars or engaging in rebel botany; there’s space for everyone, whether rural or urban, knowledgeable or newbie. All it takes is the will, and a bit of time. Once we start on this path of wild service, we find ourselves in reciprocity, receiving and giving in equal measure, coming into relationship with instead of domination and extraction of. “Reciprocity can be the work of a moment, or a life”, says Amy-Jane Beer, “but attention to the former tends to become the latter and really there’s not so much difference between the two”. By Jonny Venvell Who are they and why are they the target of the Rewild the Church campaign?
The Church of England, often viewed as a gentle symbol of English tradition and spirituality, is also one of the largest landowners in the UK. The Church of England as an institution owns around 200,000 acres of land, and over 105,000 acres of that is owned by the Church Commissioners, making them the 13th largest landowner in the UK. While this includes the steepled buildings and overgrown cemeteries which immediately spring to mind, the majority of this land is not used directly by clergy or congregations - instead it’s leased commercially. Overseeing this vast patchwork of plots are the Church Commissioners, the body responsible for managing the Church’s assets, which are overall (including all funds, property portfolio and income generated) valued at £2 billion. As we seek to mitigate the impacts of climate change, the Church Commissioners' decisions regarding their vast landholdings are more crucial than ever—especially given a recent Natural England report labelling the UK as "one of the most nature-depleted countries on Earth." This presents the Church with a significant opportunity, and arguably a moral obligation, to take the lead in reversing the UK’s catastrophic loss of biodiversity and enhancing the nation’s resilience to global heating. In this article we’ll look into who this often overlooked organisation are, and why we’re asking them to rewild 30% of their land. Who Are the Church Commissioners? The Church Commissioners were established in 1948, merging the Ecclesiastical Commissioners (dating back to 1836) and Queen Anne's Bounty (a fund for the relief of poor clergy, created in 1704). The Church Commissioners consist of 33 members, with 27 serving on the board of governors, the primary policy-making entity. The remaining 6 are government ministers or officers of state. Board members are selected either through election by the Church of England's General Synod or appointed by the archbishops or the Crown. The board includes all commissioners except the First Lord of the Treasury, the Lord President of the Council, the Lord Chancellor, the Secretary of State for Culture, Media and Sport, the Speaker of the House of Commons, and the Lord Speaker. They are responsible for supporting the Church of England's work across the country by managing its investments and ensuring a steady flow of income for clergy pensions, church repairs, and community projects. They also have specific administrative tasks like managing the production of Crockford's Clerical Directory (a who’s who of Anglican clergy across the UK) and the Lambeth Palace Library. The Land They Own The Church Commissioners’ land holdings are vast and varied, covering rural estates, urban developments, commercial properties, and even agricultural land. They own around 105,000 acres across the UK, including prime real estate in London and significant holdings in rural areas. Some of their well-known assets include the Hyde Park Estate in London, a 10% stake in the Gateshead MetroCentre shopping centre, and agricultural land in counties such as Herefordshire and Cheshire. Over the centuries, it has received extensive land donations and bequests, which formed the foundation of its estates. A Modern Approach to Stewardship While the Church Commissioners have historical roots, their approach to managing these lands is modern and business-focused. As the main financier for the Church, its core function is to ensure the Church’s assets are put to good use and turn a profit. The website boasts an average of 10% year on year return over the last 30 years period. However, this is closely directed by Christian moral teaching. Their website lists ‘respect for planet’ and ‘respect for people’ as the pillars of their responsible investment strategy, which translates into excluding unethical investments like those in arms or some fossil fuels and direct engagement with companies to encourage better ESG practices. For instance in 2020 they lead a campaign to change the board of ExxonMobil when it was apparent the existing board wasn’t taking energy transition commitments seriously. They’ve also set climate targets for the church including:
Why Rewild the Church? The Church Commissioners’ land ownership is a powerful, yet often under-the-radar, force in the UK’s real estate landscape. Their ability to influence land use, housing, and development means they play a crucial role in shaping the future of our country. Given they’ve already set ambitious climate targets, we want to encourage them to take action to rewild much of the unproductive land which they own, which could be returned to nature, sequestering carbon and boosting biodiversity. Rewilding 30% of their land by 2023 (the government’s goal) would be both achievable and make a meaningful difference to nature in the UK. By Rebecca Lindsay On the 22nd June Wild Card joined a passionate community of environmentalists, climate scientists and nature enthusiasts in central London as official supporters of the Restore Nature Now march. We united with over 150 supporting organisations - The Wildlife Trusts, the RSPB, the Woodland Trust, etc - to deliver five key messages to our government:
As Wild Card it’s important to us to express solidarity in demanding a nature-first approach to policymaking in the age of the climate crisis - especially less than two weeks before a general election. In the spirit of optimistic change, we donned our flags and wild cardigans and headed to Hyde Park Corner. Walking from Grosvenor’s Square we were met with a wall of colour lining the streets. Entire ecosystems of paper mache butterflies, bumblebees and birds of all kinds - including the RSPB’s very impressive avocet - reinstated their rightful places in the otherwise industrial London. Amidst the singing and dancing and colourful displays we weaved our way through the dense crowd towards the ‘woods’ block of the march, one of four sections each representative of different elements of nature. Behind us followed the water, land and air blocks. With our not-so-little band of forest creatures we listened to so many fantastic speakers, including our friend Guy Shrubsole and the eleven year old Henry (@naturetasticwh on instagram), whose speech was responsible for my first happy cry of the event. We were also blessed by poets, writers and activists who kept energies high before we began our march to Parliament Square. There was, however, one thing about the Restore Nature Now march that struck me as peculiar: the lack of mainstream media presence. Marching through central London it became increasingly apparent that, bar representatives from our own groups, few others were broadcasting this gigantic turnout, which final figures suggest was close to 60,000 people. 60,000 people in attendance and no helicopters; no big reporters; nothing except one ambitious journalist from Chris Packham’s team armed with an iPhone. It was disheartening. I couldn’t help but think that this huge, peaceful, even celebratory march of climate activists wasn’t interesting to the press because it simply didn’t fit the narrative they’ve created for us. Yet this didn’t stifle the infectious optimism tangible in the streets. As the clouds dissipated upon the crowd’s arrival to parliament square, the vibrant hues of tissue paper wings and cardboard petals caught the sun and reinvigorated the crowd for the mainstage speeches. Top of the call list was Steve Backshall, former host of the BBC’s Deadly 60 and, as it turns out, a big nature guy. Even more inspiring, though, was the diversity of voices present on the mainstage. Nine year old Aneeshwar (@aneeshwar_wild_planet on instagram) caused my second happy cry of the day; amazonian activist Nemonte Nenquimo (@nemonte.nenquimo) of the Waorani nation represented nature’s indigenous stewards and the climate choir (@climatechoirs), joined by Kimwei (@kimweimccarthy), soundtracked the lineup. Of course, the best moment of the whole day was when a peregrine made a surprise appearance, to maybe the most enthusiastic audience it’d ever had.
Just imagine the sound of 60,000 people excitedly stirring and pointing at the sky. Overlapping whispers of “where is it?”, “can you see it?”, followed by an awe-inspiring silence as all eyes watched the bird swoop down through the Houses of Parliament. More than 60,000 people watching one bird, together. It was at that moment that I was glad the sky hadn’t been swarming with press helicopters, and it didn’t matter anyway - because the mainstream media may not have been watching, but nature was. When you think of the Church of England you imagine quaint church yards and ivy covered church walls. However, the Church is one of the UK’s biggest institutional land owners, managing the majority of their land for profit, not nature. (You can read the full reasoning for our new campaign here) The Church Commissioners are the historic investment arm of the Church of England, in charge of a huge £10bn estate of over 105,000 acres. To give you a sense of the scale, the land held by the Church Commissioners is 1.5x the size of Birmingham. This land is managed predominantly to provide pensions for retired clergy. However, deriving profit from land does not have to be at the expense of nature.
The United Nations has estimated that we need to rewild an area of land the size of China by 2030 to have any chance of meeting our climate targets. This is an enormous task and, with Britain ranked in the bottom 10% of nations globally for biodiversity, big British landowners bear a doubly large responsibility to lead the way. By rewilding 30% of their land, the Church Commissioners have the power to restore an area of land half the size of Dartmoor - a truly significant contribution to the national effort. It is for this reason that the Church Commissioners land, and what they decide to do with it matters to all of us in Britain, including people of all faiths and none. There are several metrics that show just how nature-depleted the land managed by the Church Commissioner’s is. Research by Guy Shrubsole and Tim Harris has shown that 3% of the Church Commissioners’ land in England is woodland; significantly less than the national average of 13%, or the European average of 39%. Thanks to their work, we also know that just 2% of this land is designated a Site of Special Scientific Interest (SSSI). SSSIs are the most important ecological designation in the UK, marking areas vital to wildlife like wetlands, peatlands, grasslands and scrublands - in short the places where biodiversity can thrive and carbon can be drawn down. Based on the limited data we have available (given the Church’s immunity to freedom of information requests) the land managed by the Church Commissioners is some of the most nature depleted land in Britain. The Church Commissioners’ are already on the right path. Campaigning by groups like Operation Noah encouraged the Church Commissioners to commit to divesting from fossil fuels in 2023, bringing their financial investments in line with the Paris Climate Agreement to keep global temperature rises within 1.5C of warming. This was great news and a huge act of environmental leadership. However, the Paris Climate Agreement covers only the first half of the climate and nature crisis. Wild Card is making a simple request of the Church Commissioners; you have shown incredible global leadership by supporting the UN climate goals, now it’s time to build on this and pledge to meet the nature goals as well. Just imagine it! The Church of England, one of the most influential institutions in Britain, pledging to bring its land investments inline with the Kunming-Montreal protocol (the UN protocol addressing biodiversity). This would be a much needed shot in the arm for the global movement to save biodiversity and would surely set in motion a cascade of action from other landowners and states. The opportunity is enormous! We are calling Archbishop of Canterbury, Justin Welby, to protect all of God’s creations and call on the Church Commissioner’s to rewild part of their vast estate. Join our petition here! You can also contribute to the new 95 Wild Theses here. This is our re-imagined 95 Theses fit for the 21st Century calling on the Church to make a radical change in its approach to protecting our planet. By Elena Grice, Wild Card Communities and Campaigns Lead At the end of April, we embarked on the People’s Perambulation, following in the footsteps of twelve mediaeval knights, centuries before us. In 1240, King Henry III ordered the knights to walk the border of the Royal Forest of Dartmoor, marking its boundary to exclude and dominate the peasants of the area. The Forest of Dartmoor is now a common, and the complex web of commoners rights, tenant rights and landowner rights can often exclude people, much as in the thirteenth century. With this in mind, we wanted to walk a section of this route and think about what the commons mean to us today, and what they could mean to us in the future. Looking beyond the legal definition of a ‘common’ - a piece of land registered under the 1965 Commons Registration Act, or a ‘commoner’ - someone with legally registered rights to a piece of common land, to what are the things we truly should and could hold in common. Our rivers, our seas, our woodlands, our trees, our moors, our night sky, all of these things belong to all of us. After a great deal of work from the team and Dartmoor locals, we gathered with a festive atmosphere, musicians carrying large cases, the morris dancers daubing mossy green paint on their faces. Flags fluttered in the light breeze as beautiful headdresses and a staff to guide and hold the day, made by Ruth of the Lost Giants, made their way out onto heads and into hands. The weather up until the beginning of the week had been incredibly wet, seeing huge amounts of rainfall. With our route running alongside the East Dart river and traversing some potentially boggy ground, we had been blessed with a beautifully sunny week, with the Saturday being the best day of all. So it was under bright sunshine and a clear blue sky that we set off, winding our way past the strangely discordant peacock cries and invasive rhododendron bushes until we came alongside the river. Its gentle rushing music drew us along until we reached a wide grassy bend, with gentle slopes down into the river. This is where we had our first stop. The incredible Holly Ebony first read inspiring and thought-provoking words from Hannah Pearson, the head of the Friends of the Dart, whose tireless work has created a community around the river, fighting for it against pollution and misuse. She then led us in singing to the river, the gathered voices weaving with the rush of the river itself. Lisa Schneidau, a wonderful storyteller and keeper of folklore told us the tale of Tamara, how the rivers Tamar, Tavy and Tor all began on Dartmoor, with a dance from MAYDAY morris to the river goddess. Everyone then came down to the water’s edge and was sprinkled with river water, fresh droplets cool and refreshing under the surprisingly powerful sun. Next, Lisa Rowe and Christopher Dance, two wonderful fiddle musicians led us down to the temperate rainforest, people laughing and talking as we wound our way down and through the gateway created by a sycamore and an oak, branches reaching out together, filigree shadows dappling us, giving respite from the sun. There we heard from Adam Cormac from the Woodland Trust, who told us about the other charter, the forgotten charter, the Charter of the Forest that came two years after the Magna Carta, where peasant’s rights were enshrined, access and connection with nature were woven throughout, and was broadcast from churches multiple times a year. This was only repealed in 1974 by a Conservative government. The Woodland Trust has written their own, new Charter for Trees, Woods and People, encapsulating the wondrous connection that humans and trees have. Then Ash Brown of Ecosystem Restoration Communities spoke about communities that are linked all over the world, working to live in harmony with and boost nature wherever they are. Ash and Holly then both led us in songs while we gave water from the river to the roots of the magnificent trees that had sheltered us as we connected with our ancient woodlands. We walked on, until we reached the gate that would take us out onto the road and up to the tor. We sat together and ate and drank, people meeting each other, sharing stories and basking in the golden-green warmth of the grass, the river running frothily over its granite bed. We sat for quite a while, the walk ahead of us starkly different, out on a paved road, uphill, out onto the moor. The stepchange was abrupt, tarmac instead of grass beneath our feet, following the course of flailed hedges and stone walls rather than the flowing water. We wound our way up between houses until they fell away, leaving only the open, bare moor around us. Holly Ebony led us in song up the hill as we climbed under the hot sun. Despite the heat and the gradient, we made good time up the hill, and upon reaching the top, waited to gather everyone, before striking off the road and up onto the tor. Opposite to the tor, on the other side of the road, sat a cross, a war memorial for a young man that died in 1914 in Palestine. With all that Gaza and Palestine is suffering, we gathered together and raised our voices in harmony. Sometimes a respectful silence is called for, but sometimes we are called to use our voices and speak up.
We then climbed up to the tor, first hearing from Lewis Winks from Right to Roam about how our access to the land, to the rivers, to our natural commons, is vital in being able to care for them. What we cannot see, we do not question, and many awful things happen behind fences, walls, barbed wire and no entry signs. Lisa Schneidau then treated us to another story of circular time, of becoming lost in an estate and finding ourselves one with nature, leading us around in mythical time. MAYDAY Morris then danced for the witch of Vixen Tor and the Oak, our nation’s tree. Voices raised, feet stamped, sticks cracked, hankies waved as something so quintessentially English and of this land was performed in one of England’s most iconic landscapes. Holly and Clarissa Carylon then serenaded us, as we drank ale and ate cake brought up with us. We lounged in the sun as friendships were made, people laughed and we truly felt as though the would we dream of, one where we all have a right and a responsibility to our natural commons, were possible. Gradually, people drifted off in the late afternoon sunshine, reporting the first cuckoo of the season heard from the slope down back to the start point. It was a powerful day of community, communing with the land and asking what it is that we want for our future, and the future of life all around us. How do we achieve that? Humans, we are animals, we are mammals, we are a part of the natural world, if we choose to be. Rewilding can and should involve humans in the landscape, in a way that promotes life, all over our natural commons. The natural commons belong to all of us, animal, plant and fungus alike. Rewilding, taking the traditional view, conjures up certain images. A caramel flash of a Lynx to a
backdrop of Scots Pine. Herds of Tauros, rumbling across Portugal. Maybe even elephants, reintroduced into Europe, as some suggest is needed. 1 Sit 100 people in a room and ask them to define Rewilding. You’ll hear some overlap, some of these common themes, but you’ll most likely have 100 different answers recited back at you. It is widely accepted that in the UK, our landscapes are denuded. Our hairy, tusked, and hooved stewards are largely extinct, as are the shifting worlds they created. An absence of life hangs heavy on our country, the silence deafening. We have, for all intents and purposes, domesticated our lands, cheating them of their essential wildness. And in the tandem with this, is something little talked about. A domestication of ourselves. Like our landscapes, perhaps our minds, bodies, and even cities are denuded? Cheated of an essential wildness. Technology moves faster than biology, and despite feeling detached (or even worse superior) to nature, the modern-day human has been around for an eye-blink in deep time. In 2016, a study at Nagoya University took images of several animals and blurred each into a grey smear. Stage by stage, they then unblurred each, and asked a group of pupils when they could identify each creature. Remarkably, snakes were identified first across the board. 2 An evolutionary hack, programmed for when we had to forage on the ground? In Britain we also have an infatuation with the big, black, cat. Theories that Puma and Pantha are roaming wild in our countryside. However, decades of military searches on, it’s clear these are false. 3 So, why are some people still so insistent that they’re there? That they’re being stalked by an invisible predator. Well, perhaps they are. Perhaps there is a big black cat, but in their minds. Stalking the shadows of a predator, an evolutionary paranoia. As Author George Monbiot says: “maybe, we are ecologically bored”. Our own brains are calling out to be rewilded, but so is our land. And by that, I don’t mean fortress conservation, the notion of “humans here, and nature over there somewhere”. Like Beavers and Boars, we are ecosystem engineers, an integral part of the modern-day ecosystem. If anything, we’re too good at it! Even in the 21 st Century, people unintentionally steward the land for good. Urban gardens have been shown to be more biodiverse than surrounding landscapes. 4 In some seabird colonies, locals provide an anti-predator service, deterring certain predators; affording others respite. 5 In the Bronze Age, when farming was prevalent, pollen cores reveal it was in fact the most biodiverse period in recent history, due to the ways humans and livestock managed the land. 6 So, when we talk about rewilding, we should refer not only to the glens and scrublands, the bleak tundras, and bustling wood pastures. Our gardens, cities and farms can also be rewilded, with us as the ecosystem engineers, to get things started at least. Such that a mycelial body nurtures the subterranean world of a woodland, which in turn provides it with a suitable habitat, we as human beings must nurture our anthropogenic world back to health, so that it can provide us with the habitat we need. To rewild our surroundings, we must first allow our surroundings to rewild ourselves. The ultimate Symbiosis. If this topic interests you and you’d like to get involved, you can find out more/get in touch with the Symbiosis project here: (watch this space) References: 1. Wells, H., Ward, N. and D. Crego. (2023) Rewilding: Conservationists want to let elephants loose in Europe – here’s what could happen, theconservation.com. Available at: https://theconversation.com/rewilding-conservationists-want-to-let-elephants-loose-in-europe-heres- what-could-happen-168212 (Accessed: 03 March 2024). 2. Neuroscience News. (2016, November 8). Humans recognize partially obscured snakes more easily than other animals. https://neurosciencenews.com/snake-recognition-vision-5460/ 3. Monbiot, G. (2014). The never-spotted leopard. In Feral (p. pg. 49-61). essay, Penguin. 4. World Economic Forum. (2021, February 21). Why urban gardens are a lifeline for the world’s pollinators. www.weforum.org. https://www.weforum.org/agenda/2021/02/urban-gardens-pollinators- biodiversity-nectar- study/#:~:text=Our%20findings%20suggest%20that%20urban%20landscapes%20are%20hotspots,th e%20farmland%20and%20nature%20reserve%20sites%20we%20measured. 5. Unknown. (2022, July 17th). Word of mouth from ornithological conservationist. Thetford; The Global Birdfair 2022. 6. Woodbridge , D. J. (2023). Biodiversity and land-use change in the British Isles. University of Plymouth. https://www.plymouth.ac.uk/research/centre-for-research-in-environment-and-society- ceres/biodiversity-and-human-land-use-change-in-the-british-isles Rain shapeshifts the trees and their unseen communities through glass. Photo by me (Ginny Battson) I've come to realise, friends, that even some of the most influential speakers and writers of words on climate do not understand even the basics of Earth as an entire dynamic system of systems.
I go further and say that a repetitive use of the word climate as the dominant meme is now serving LIFE poorly. LIFE is mutualism en masse, symbiosis as a continued wave down deep in the rock to surprisingly high in the atmosphere. This is why I have coined the word symbioethics. Please, think about how you use the word climate, despite the big crowds in high politics going on and on because of pressure to “do” something as opposed to “nothing”. They aren’t system thinkers. Their goals are linear and flat. In terms of Earth Crisis/es, they are the Flat Earthers. Neoliberalism is particularly exploiting the situation; it’s raw like drawing blood. To these people, carbon and carbon dioxide are exchangeable units to trade, and mass electrification means Business-As-Usual in all other aspects of LIFE. There’s blood all over the place, and more to spill. All aspects of modern life, I’m almost afraid to say it, are what led to the invention of fossil fuel exploitation in the first place, and hence the unfurling, energized, continuing nightmare that is Earth Crisis. Climate change is a symptom, not the disease. You have to recognise this, surely, because those politicians and capitalists may have less of a clue than you. Earth is different as a planet because of LIFE. I’m animating LIFE in capitals, so as to know and perhaps feel your way into how things really are. I don’t care much about these competitive and anxiolytic obsessions with targets and meeting them, just please stop for a moment and take this in. LIFE came about because of LIFE. Sure, it took long-gone, variable qualities of non-organic systems, the chance events of matter, including water, reacting and compounding billions of years ago until an opportunity existed for the emergence of early RNA-like substances, DNA, viruses, and bacteria and cells. In certain conditions again, perhaps under a newly generated organic methane shroud, like smog to deter ultra-violet violence, these basic cells merged again, forming metabolizing and photosynthesizing cells, and in more than one place in similar timescales (symbiogenesis). LIFE then really took off in this swirling flow of abundance, and when these earliest colonies of dazzling (Lynn Margulis) living matter grew into and around others, more cells found novel roles and began to coalesce in the form of more complex organisms. You only need to understand lichen to realise how it is LIFE that changes the conditions for LIFE. Lichen turns rock into soils; soils are hotbeds for LIFE. And that’s just one example we can all see with our own eyes. Since those magnificent Earthly points in time and space, LIFE has gained strength by manipulating those very same inorganic and organic systems that produced them, changing them to suit more LIFE (Gaia Theory, even if weak). LIFE has evolved for billions of years subjecting, and being subjected by, the conditions of Earth as a system (Lovelock). Fast forward three billion years—and five previous extinction events—and here we are, and every living being is still a colony among colonies. Climate is just one of many interconnected systems that sustain LIFE, though inescapably critical. Its power under change is rage, but the rage should be ours because members of our own species created the volatility, and a minority still pursue it ~ for cash. Climate, on the other hand, simply describes the weather conditions that prevail in general or over a long period. Climate does have the power to let LIFE thrive or die out. But even the atmosphere is largely a product of everything else going on in the world, chiefly… LIFE. Climate is a symptom. As such, it isn’t just physics. The neoliberals, the corporate capitalists, deny it. They may have begun to engage under pressure, at last, but it is only on their terms ~ cash. Let’s look at LIFE instead. What are the LIFE supporting systems? LIFE on Earth is symbiotically related to several Earth and cosmological systems, which are mainly energized by the Sun, our aspect towards the Sun, but sometimes by sources from within the Earth itself. These are all intimately related in flows. We can try to separate them for the sake of study, but the reality is a giant existential, moving system, full of subsystems, cycles, and processes. All is relatedness, flow. On Earth, the main sub-systems are as follows. Hydrosphere Geosphere Biosphere Atmosphere Each one is interconnected to the other by processes and cycles, transforming and exchanging matter and energy over time from the nano-second into deep time. Evaporation, erosion, convection currents, transpiration, photosynthesis, weathering, erosion, rock formation, ocean currents, climate…no beginning nor end. Carbon, sulphur, salt, food, nitrogen, water, energy, cycled on into LIFE and back again, including human LIFE, which can’t exist without them all. There are even more systems and processes, macro and micro, even sub micro and meta macro, many of which we have no understanding nor measure. But we know the consequences of them – LIFE on Earth. Sometimes, we have to imagine. Or simply trust in them. But this means leaving soft imprints everywhere we go, or none at all. SIXTH Extinction Event – Humans. Scientists relay via peer review evidence that we are into Earth’s sixth extinction event. This includes leviathan climate change. The five previous extinction events we know about because of the rock record, have been initially caused by activity outside of the organic experience. We know there are historic “orbital” rhythms to climate, which we call the Milankovic Cycles, named after the scientist who mooted the theory, and we know that vulcanicity, tectonic drift, and even giant comet strikes have all altered the stasis of Earth’s spectacularly unified systems that sustain a gradual flow of LIFE. The problem is that we humans have so manipulated all four of Earth’s main systems that we are changing global stasis and therefore climate (for the sake of argument, the conditions of life as we understand them) earlier and faster than it would otherwise do so. And it is happening so quickly, driven by a power-crazed minority that wrongly perceives accumulation of wealth as the aim. Climate is the global feedback as are ocean currents slowing due to melting ice, displacement of bacterial and photosynthetic drivers of certain cycles, including changing salinity. Yes. Climate change IS heating and weirding and will create more torment and suffering to LIFE, because of the feedback loops in linked systems, like the hydrosphere (flooding, drought, etc). Existential LIFE on Earth is inherently magnificent. It is so even without humans considering it merely here to serve our needs. But that magnificence is being killed off by humans through overreach in all aspects. All kinds of human development block the flows of LIFE, the processes, and relationships that sustain communities. Climate change so far (no nuclear winters just yet) is a result of the destruction of living and geological systems that trap carbon in long cycles. Significant anthropogenic (human-caused) changes have happened since the emergence of human agriculture and cities, but sky-rocketing because of the industrial revolution, wide-scale fossil fuel emissions, and a rapid greenhouse effect. Smothering soils with tarmac and concrete, burning peat, harvesting woodland, churning out pollution and waste, fragmenting all kinds of ecosystems with hard infrastructure and agriculture, killing sea LIFE ~ all effects the carbon cycle. Space Capitalism is exacerbating all. This is not just about climate! Kill off LIFE, and we kill off ourselves. Remember, we are all communities within communities. Nothing is separate. There are signs and signals everywhere that something is seriously wrong with the systems that sustain LIFE as we understand them, the global COVID19 pandemic in humans being simply the latest. Many more exist beyond the human realm if only more of us understood. Words matter. Human words are critical in how we relate experience to one another, but are also significantly powerful over all other LIFE forms because that’s the state of play right now ~ human dominion over all LIFE. I’m sick of people suggesting to me that words do not matter, despite them using words to try to communicate that fact. Your words, my words, act as communication capsules fronting deep memory, transformation, emotions, belonging and doing. They can be used as weapons, salves, or instruments of new ways of thinking. Words do matter, especially those repeated and repeated in the public sphere. We should be way more aware of their power. I’d like to hear the word LIFE just as much, if not more, than the word CLIMATE. It is LIFE that is ultimately of profound worth, even though a clement climate is ideal for life in different regions as we understand it now. To avoid LIFE and its diversity in our language allows human power structures to focus only on CO2 in the atmosphere like a currency and climate as if it were still dissociated with all those systems that sustain LIFE. Climate this and climate that. Even critical areas such as justice and equity aren’t adequately served well by its narrow framing. Just look at water and food supply, and the terrible inequities of pollution streams. Some solutions to fit the climate narrative even go so far as to kill more LIFE when LIFE is the evolutionary response to climate warming. Curtail LIFE and you are doubling, tripling the problem. Systems thinking, please, and in the use of language. To continue isolating the language of climate is a folly. It is a kind of othering, something difficult to handle for almost everyone else. Too big, too ethereal. Something only for learned and passionate experts, or politicians. The way we live our lives in community, as community among many communities (human and teresapien), is the change. This will help steady the symptom of climate change, though we know the genie has already let rip. It will critically help LIFE in mutualisms and flows. Teachers can be a huge part of facilitating that community change by example. As can any local government, library or hospital officer with responsibility for public buildings and grounds. I’ve little faith in private, competitive interests (at the heart of Capitalism), but maybe there is some hope here. I will wait to see if the practice of locaceding is accepted. Meanwhile, Governments can help or hinder, but the change must be a groundswell. At the moment, voting records still show contempt and apathy from the ground. They will take heart from this, and carry on ignoring LIFE. It is my greatest hope that Fluminism, on the other hand, is a positive word from the get-go. As a symbioethic, it relates easily to all flowing mutualisms, processes, cycles, and systems that sustain and proliferate LIFE in diversity and abundance. As a word with meaning, I use it as a resistance to those Earth scarring ways of perceiving, being, and doing in this world. It’s a treatment of the disease and the symptom. Perhaps you might use it too. Once understood, it is do-able by everyone equally and daily, and a perception of the world that is then very difficult to un-know. ~~~~ Originally posted at: https://seasonalight.com/2021/05/10/on-climate-as-the-dominant-meme/ On a rainy Sunday afternoon at the end of February, 200 people packed into Ashburton Arts Centre to come together and discuss what they could do for nature on Dartmoor. People were waiting out in the rain until start time to see if they could squeeze in. It was incredible to see that so many people wanted to come along and give their time for nature, and to see a way forward together.
We were joined by wonderful speakers; Naomi Oakley of Challacombe Farm, Guy Shrubsole, campaigner for temperate rainforests, Morag Angus, head of the Southwest Peatland Partnership, Tony Whitehead, a local environmental campaigner, Sue Everett, an ecologist with decades of experience and on the board of the Fursdon review, and Nick Bruce-White, CEO of Devon Wildlife Trust. Chaired wonderfully by Miles King of People Need Nature, the different points of view of nature on Dartmoor, and the buzz of conversation when questions were posed to the audience were inspiring. We had questions about swaling, hedges, buying commons, putting a warden in public car parks to engage people in nature, dog disturbance, corvid predation, land ownership and many more ideas swirling around. There was a real feeling in the air that people were ready for things to change. Many things came out of the talk - a need for legislative change, for robust funding and regulations. A heartfelt request from Guy Shrubsole to have nature at the forefront as we talk to doorstepping candidates, attend hustings and place our votes. But the main thing seemed to be people - people have the power, if they are empowered. It’s easy to get lost in culture war, and ‘other’ people, as Naomi Oakley so succinctly put. We live in a world now that wants us to believe you’re either for or against, and if someone doesn’t agree with you, then they’re your enemy. It’s only by listening to each other that we can begin to take steps forward into a future that looks good for nature and for people. It was an overwhelmingly positive afternoon, leaving us all with a sense of great hope. But this is just the first step on the road, and the conversation - and action - must continue. The points, questions and ideas will be gathered and circulated, and our first local group, Wild Card Dartmoor, has formed. There is an opportunity here to make a real difference, and the local community clearly has an appetite for that. The year of change is upon us, and we have the power to shape 2024 into a year that sees great strides for nature - as long as we work together. |
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