Ways to Fight Reliance on the Violent War Economy

Ways to Fight Reliance on the Violent War Economy

Editor’s Note: Building up local structures is an essential part of fighting the militarized global culture. The following piece explains how that is being done in many places across the world. That said, it is important to understand that such structures are only effective if they are a part of a wider culture of resistance.

All cities are unsustainable, they are built on the surplus that is created through agriculture. They require the importation of resources. Then the land-base and functioning ecosystems are destroyed as they grow. Civilization is a war on nature. This article is anthropocentric but it does point out how the self-organizing super organism that is the globalized capitalist economy operates and controls people. DGR’s battle is not one of a person’s identity, we fight to protect nature.


By April Short/Independent Media Institute

Fighting Our Reliance on War Economy

War is not innate to humanity; it is learned culturally, and intentional systems of peace can prevent it from happening, according to anthropological research. We are living at a critical time in the history of humanity in which preventing and divesting from war are essential to our future existence—especially given the realities of the global climate crisis and the fact that the U.S. military is the worst single polluter that exists (and not even mentioning the unspeakable potential for destruction that nuclear weapons pose). If war is cultural, then we can prevent it by intentionally moving ourselves into a culture of peace. How do we do this? We begin with ourselves. We begin to break our war economy habits, and actively divest ourselves, wherever possible, from the ways in which the war economy takes hold in our lives. And we purposefully invest ourselves at the local level in what is often called the peace economy—the caring, sharing, supportive economies that already exist all around us.

The economy of war thrives on extraction and materialism, so it has—for thousands of years, and by no accident—made trite (or violently stifled) the things that are most valuable and important about living: caring; nurturing; love; art; peace; expression; and connection with nature, our bodies, and each other. The war economy, which is the overarching economic system of our times, promotes a culture that actively devalues play and community, and overly values hard work and individualism—to the grave detriment of mental and physical health. It uplifts money hoarding, competition, and the flaunting of one’s material wealth over generosity, sharing, collaboration, and appreciation. It stifles grief and asks us to harden ourselves against the expression of feeling rather than inviting us into depths of emotion where we can realize the gift of being alive in this world, together, for just a brief time.

The results of this unsustainable and unnatural lifestyle are ugly: Clear-cut, monocropped tree farms where once thrived biodiverse FernGully-esque old grove forests in the Pacific Northwest, the Amazon, and around the world; endless mining and building projects that plunder habitats, natural wonders, and Indigenous communities; worsening mental health afflictions, an opioid addiction epidemic, and soaring suicide rates; toxic chemicals and microplastics in our soils, oceans, streams, and bloodstreams that are causing irreparable damage to the planet and our bodies; people treated like criminals for experiencing homelessness, even amidst a devastating cost of living crisis; racist, militarized police murdering people in broad daylight, and often walking free even when they’re caught on camera; hustle and greed culture and the agony that comes with living a daily grind; so much unnecessary loneliness and stress… and this list could go on and on.

But a movement is building from the commons to break with these war economy ways and replenish ways of being that are actually livable. Around the world, there are projectspeople, and organizations creating solutions to the problems of our times. They are actively helping in divesting from the war economy in powerful ways. These examples of the local peace economy in action demonstrate that it is possible to create systems in which wealth and worth are rooted in equitable, community-centered care practices like health care for all, farming and feeding each other, parenting and education that are entrenched in love and engagement, and a culture that uplifts us and inspires interconnection.

The peace economy is built brick by brick, through the commitments of individual people and communities. What follows are some examples (of many more that exist worldwide) showing how people and communities are divesting from the war economy and investing in a future centered in peace, love, and aliveness:

Our globalized, Big Ag, monoculture food systems—which are monopolized by a handful of megacorporations owned by billionaires responsible for the war economy—are unraveling. The COVID-19 pandemic cast a bright light on the fragility of those systems. But the issues the pandemic exposed were present prior to 2020, and they promise to continue into the future. People in communities around the world are relocalizing food supply chains to create food sovereignty and reclaim culture in these times of fraying global food systems:

  • Communities in the Pacific Northwest have been working to regionalize food supply chains through relocalized flour mills and community garden programs. These efforts have paid off in creating food security for communities while also leading to greater job opportunities and a thriving ecosystem.
  • Palestinian farmers have been rekindling connections with Indigenous farming practices and creating community-supported agriculture (CSA) programs to resist Israeli colonialism. This has helped Palestinians to reconnect with their land and economically support locally grown food.
  • Black, formerly incarcerated people in Chicago are challenging the megacorporations that tend to dominate food contracting with schools and other large facilities in America by prepping locally sourced meals for schools, nursing homes, and transitional housing. The Chicago worker cooperative ChiFresh Kitchen is 100 percent employee-owned and provides nutritious and culturally appropriate food to these institutions and facilities.
  • There are many networks of Indigenous seed savers and others keeping and propagating seeds in community gardens and cooperative programs in the U.S. and around the world. Indigenous-led communities like Seeding Sovereignty and many others are keeping their spiritual connections and cultural practices alive through their connections with seeds, and seed savers are challenging the monocrop-based Big Ag industry that is responsible for so much deforestation and other climate destruction. These networks have also helped bring back “Indigenous foodways that were lost during genocide and forced relocation” inflicted by European colonizers.
  • The Deep Medicine Circle in the San Francisco Bay Area, a women of color-led, worker-directed 501(c)(3) nonprofit, is one group that is rethinking health care at its roots, and healing the ways U.S. colonial extraction is making people sick. Local community members who make up Deep Medicine Circle are creating systems of health and care, through the lens of community food justice. They’re planting community gardens and thinking up long-term models of localized food and community engagement that uplift Indigenous practices, provide access to healthy foods in poor urban neighborhoods, and dismantle colonialist ways of thinking and being in the world.
  • Neighbors are voluntarily keeping free-food fridges stocked in cities around the world, in a mutual aid movement that gained speed in response to the economic impacts of the COVID-19 pandemic. People have fed and cared for each other through the pandemic and beyond, creating a free-fridge movement that has raised awareness about racial inequity in food systems.
  • Sallie Calhoun’s Paicines Ranch in California is working to bring agricultural business and investment up to date with our times and closer to nature by prioritizing ecosystem health, habitat, and the sequestration of carbon through soil practices. The project was founded with the aim of working with the dynamic natural world to explore ways of building healthy ecosystems while growing crops and supporting community through food. Paicines Ranch is intentionally creating a model of doing business that is focused on managing complexities rather than solving problems, and is centered on adding true value over profits.

Outside of the food system, examples of other applications of mutual aid, social justice, creative arts, community resilience, and activism for human rights and the environment that all embrace the peace economy include:

    • People are reimagining safety through alternatives to policing. Safety in the peace economy comes from the engagement of community and the reallocation of resources and funding into programs of care—not militarized police forces and punitive systems of justice. While many alternatives to policing already exist, recent initiatives after the murder of George Floyd by police in May 2020 have introduced changes, both big and small, across the U.S., and the global uprisings against systemic racism have led to these issues being part of the mainstream conversation.
    • Creative cooperatives are reclaiming real estate and bringing access to art, living spaces, and community spaces back to marginalized Black, Indigenous, and people of color (BIPOC) in Oakland and elsewhere who have played an integral part in shaping the culture of cities across the U.S.
    • Fire recovery efforts in Oregon, California, and elsewhere have depended on people-led mutual aid projects and local volunteer networks. Devastating fires, worsened by climate change and the criminal negligence of public utilities like Pacific Gas and Electric (PG&E), have been increasing in recent years, some of them incinerating entire towns. Fire recovery efforts in Oregon and California have largely been community-led, and networks have formed among neighbors to create resilience and support—including grief spaces like those created in Ashland, Oregon, which provide a space for people to share their experiences of loss.
    • People are fighting the fossil fuel industry while building community spaces and support for people who are homeless in New Mexico. The grassroots project is part of a larger project in New Mexico. SOL for All has brought solar power to various locations across the state in an effort to support alternative energy solutions, which are necessary to combat climate change.
    • The largest dam removal in history started in 2023 in southern Oregon and Northern California, thanks to years of Indigenous-led community activism. The Karuk, Yurok, and other Native American groups for whom the Klamath River Basin is their ancestral home since time immemorial have been organizing against the dams since they were proposed in the 1910s—which have had disastrous results for people, salmon, and other wildlife—for decades. After multigenerational efforts, the massive dam removal project is expected to be completed by 2024.
    • Many people are also building a peace economy through creative sharing efforts and alternatives to money-based exchanges. This includes community gardens, mutual aid groups, and participation in the solidarity economy, and just transition efforts like those of Americans with jobs sharing their stimulus checks with those in need in the early days of the COVID-19 pandemic. People are also creating skill share networks like Kola Nut Collaborative and others, and millions of people daily are sharing tools and operating in a moneyless economy via “free” signs on street corners, Craigslist’s “free stuff” page, Freecycle, and other creative routes.​​

 

The above are just some of the countless examples of the peace economy in action—and most of these efforts were started by just one or two people deciding to do something about the problems they saw happening in their local community.

Disclaimer: The opinions expressed above are those of the author and do not necessarily reflect those of Deep Green Resistance, the News Service or its staff.


Relocalizing the Planet with Helena Norberg-Hodge

To know more about global movements for localization, listen to this Green Flame episode on relocalization:

Featured image by Our Little Farm

Steep In the Mystery of Your Deep Imagination

Steep In the Mystery of Your Deep Imagination

Editor’s Note: One of the problems of the civilized world is our obsession with “knowing,” to the point that we cannot stand not knowing. Yet, we know so little about the mysterious ways in which nature works. Ironically, the only way that we can understand the mystery is first by accepting that we do not know. In this post, Rebecca Wildbear invites you to take the step and let nature and your imagination guide you.

“Nature is not more complicated than you think, it is more complicated than you CAN think.” ~Frank Edwin Egler


In the Fertile Darkness:

Steep in the Mystery of Your Deep Imagination

By Rebecca Wildbear/Substack

I follow a river to the sea this morning. Beyond where the waves usually crash on rocky cliffs, I walk into a magic kingdom that emerges in low tide. This rock village, usually hidden underwater, is now glimmering in the sun. The water and windswept shape of the black rocks, warm tide pools, and communities of snails huddled together enchant me—a pod of pelicans floats nearby.

A cave beckons, and I sit down inside and look out at the waves. Most of the time, this cave is under the sea. What would it be like to breathe underwater? To be in this cave and feel the waves approaching, filling, and then receding, waiting for darkness to give way to vision.

Just as changing tides illuminate other worlds, darkness can help us see. The dark is a manifestation of Mystery. Unseen powers live in the dark beyond our understanding. Our willingness to widen our perspective can invite revelation.

Mystery knows better than we do who we are and how we are meant to serve. Our journey is an attempt to listen and understand. The Mystery holds a grander vision and wants to show us. Slow down. Turn your sensory, emotional, and imaginal body inward. Hibernate like a bear in winter. Notice what arises in your heart and mind and what images are at the edge. Be present with whatever comes. Drop the storyline and feel the underlying energy. Be curious. Whatever you notice or experience, consider what guidance it may be delivering.

Tuning In

The dark of the night can be scary. Yet the fertile darkness of stepping into the unknown is terrifying. I still remember my first three-day solo fast in a Utah canyon more than twenty years ago. I could not sleep. Sitting on the rock perch that had invited me high in the canyon, I wondered what I feared. I had been outside at night often, but this time I was fasting alone in a sacred ceremony. I had told the Mystery, the universal consciousness that animates the cosmos and everything in it, that I am willing to let go of my life – my home, my profession, my identity, my relationships – if that is what is asked. But what if I see something I don’t want to see? Something that overwhelms me or instantly alters my life.

As I remember my love of darkness and my longing to listen to what the Mystery unveils, I turn my gaze upward and watch stars flicker in the moonless night. I let go and tune in to my deep imagination.

Our deep imagination comes through our dreams when we sleep. Yet it also exists in the waking world. Eligio Stephen Gallegos calls the deep imagination “a dimension with its own integrity.” The deepest layers of our imagination bubble up and have their own intelligence. We can turn toward these unbidden images at the edge of our consciousness.

We honor our dreams and imagination by being receptive. We do not analyze or interpret what comes. Instead, we seek to live and be guided by these mysteries that come up through the Earth into our psyche. Our deep imagination often surprises us. It comes up with things our minds never could. Do not stress over how deeply you are or are not immersed at first. Swimming in imaginal shallow water is better than having no imagination at all. At least you are in the river, available for deeper currents. To come and carry you away.

The dominant culture trivializes imagination and encourages people to avoid the unknown. Yet darkness is part of the seasons and cycles of life. It helps us grow and strengthens our visionary capacity. What if we dared to step into the dark, ask important questions, and swim in our deep imagination? We could acknowledge what’s deeply not working and seek anew what is meaningful and alive. Perhaps we could find a way to end the life-devouring machine of the dominant culture and create communities that cherish our planet home.

Loving the World

The Earth is creative and life-giving but fragile. As we remember forests that are under assault worldwide and those beings dying in oceans – 90 percent of large fish, 50 percent of coral reefs, and 40 percent of plankton – we can listen for what the Earth needs. We can pray for visions to help us respond to clear-cut forests, plowed prairies, drained wetlands, and the harms of human-only land use.

Our souls are linked to the heart of the world. We can descend into the collective dark night of our planet. And open to the tremendous sorrow of our failure to protect oceans, forests, and rivers. Visions can arise that nourish and cultivate the mythic sinew of humans and the Earth.

Healthy cultures source their actions from the depths. My soul images – the cave pool and underworld river that live under the tree – guide me to invite others into the dark to let go of who they thought they were and deeply listen. To connect with greater forces and unseen worlds, infusing us with fierce creativity that allows the Earth to dream through us.

The dominant culture is unraveling – and needs to. We are already amid the transition. May it alter, dismember, and initiate us. May it help us oppose and let go of the aspects of culture harming life. May the imaginal waters that spring forth from the depths release visionary potential. As we pray and listen, may the seeds of our collective imagining help us reimagine ourselves and our world.

 

Radical Dreaming, invites readers to listen to their bodies, nature, and dreams while unveiling power imbalances and other causes of ecocide. It’s written by Rebecca Wildbear, author of Wild Yoga: A Practice of Initiation, Veneration, & Advocacy for the Earth and Soul guide at Animas Valley Institute.

Photo by Koen meyssen on Unsplash

What Does the Earth Want From Us?

What Does the Earth Want From Us?

Editor’s Note: The Earth wants to live. And she wants us to stop destroying her. It is a simple answer, but one with many complex processes. How do we get there? Shall I leave my attachments with the industrial world and being off-the-grid living, like we were supposed to? Will that help Earth?

Yes, we need to leave this way of life and live more sustainably. But what the Earth needs is more than that. It is not one person who should give up on this industrial way of life, rather it is the entire industrial civilization that should stop existing. This requires a massive cultural shift from this globalized culture to a more localized one. In this article, Katie Singer explores the harms of this globalized system and a need to shift to a more local one. You can find her at katiesinger@substack.com


What Does the Earth Want From Us?

By Katie Singer/Substack

Last Fall, I took an online course with the philosopher Bayo Akomolafe to explore creativity and reverence while we collapse. He called the course We Will Dance with Mountains, and I loved it. I loved the warm welcome and libations given by elders at each meeting’s start. I loved discussing juicy questions with people from different continents in the breakout rooms. I loved the phenomenal music, the celebration of differently-abled thinking, the idea of Blackness as a creative way of being. When people shared tears about the 75+-year-old Palestinian-Israeli conflict, I felt humanly connected.

By engaging about 500 mountain dancers from a half dozen continents, the ten-session course displayed technology’s wonders.

I could not delete my awareness that online conferencing starts with a global super-factory that ravages the Earth. It extracts petroleum coke from places like the Tar Sands to smelt quartz gravel for every computer’s silicon transistors. It uses fossil fuels to power smelters and refineries. It takes water from farmers to make transistors electrically conductive. Its copper and nickel mining generates toxic tailings. Its ships (that transport computers’ raw materials to assembly plants and final products to consumers) guzzle ocean-polluting bunker fuel.

Doing anything online requires access networks that consume energy during manufacturing and operation. Wireless ones transmit electro-magnetic radiation 24/7.

More than a decade before AI put data demands on steroids, Greenpeace calculated that if data storage centers were a country, they’d rank fifth in use of energy.

Then, dumpsites (in Africa, in India) fill with dead-and-hazardous computers and batteries. To buy schooling, children scour them for copper wires.

Bayo says, “in order to find your way, you must lose it.”

Call me lost. I want to reduce my digital footprint.

A local dancer volunteered to organize an in-person meeting for New Mexicans. She invited us to consider the question, “What does the land want from me?”

Such a worthwhile question.

It stymied me.

I’ve lived in New Mexico 33 years. When new technologies like wireless Internet access in schools, 5G cell sites on public rights-of-way, smart meters or an 800-acre solar facility with 39 flammable batteries (each 40 feet long), I’ve advocated for professional engineering due diligence to ensure fire safety, traffic safety and reduced impacts to wildlife and public health. I’ve attended more judicial hearings, city council meetings and state public regulatory cases and written more letters to the editor than I can count.

In nearly every case, my efforts have failed. I’ve seen the National Environmental Protection Act disregarded. I’ve seen Section 704 of the 1996 Telecom Act applied. (It prohibits legislators faced with a permit application for transmitting cellular antennas from considering the antennas’ environmental or public health impacts.) Corporate aims have prevailed. New tech has gone up.

What does this land want from me?

The late ecological economist Herman Daly said, “Don’t take from the Earth faster than it can replenish; don’t waste faster than it can absorb.” Alas, it’s not possible to email, watch a video, drive a car, run a fridge—or attend an online conference—and abide by these principles. While we ravage the Earth for unsustainable technologies, we also lose know-how about growing and preserving food, communicating, educating, providing health care, banking and traveling with limited electricity and web access. (Given what solar PVs, industrial wind, batteries and e-vehicles take from the Earth to manufacture, operate and discard, we cannot rightly call them sustainable.)

What does the land want from me?

If I want accurate answers to this question, I need first to know what I take from the land. Because my tools are made with internationally-mined-and-processed materials, I need to know what they demand not just from New Mexico, but also from the Democratic Republic of Congo, from Chile, China, the Tar Sands, the deep sea and the sky.

Once soil or water or living creatures have PFAS in them, for example, the chemicals will stay there forever. Once a child has been buried alive while mining for cobalt, they’re dead. Once corporations mine lithium in an ecosystem that took thousands of years to form, on land with sacred burial grounds, it cannot be restored.

One hundred years ago, Rudolf Steiner observed that because flicking a switch can light a room (and the wiring remains invisible), people would eventually lose the need to think.

Indeed, technologies have outpaced our awareness of how they’re made and how they work. Technologies have outpaced our regulations for safety, environmental health and public health.

Calling for awareness of tech’s consequences—and calling for limits—have become unwelcome.

In the last session of We Will Dance with Mountains, a host invited us to share what we’d not had a chance to discuss. AI put me in a breakout room with another New Mexican. I said that we’ve not discussed how our online conferences ravage the Earth. I said that I don’t know how to share this info creatively or playfully. I want to transition—not toward online living and “renewables” (a marketing term for goods that use fossil fuels, water and plenty of mining for their manufacture and operation and discard)—but toward local food, local health care, local school curricula, local banking, local manufacturing, local community.

I also don’t want to lose my international connections.

Bayo Akomolafe says he’s learning to live “with confusion and make do with partial answers.”

My New Mexican friend aptly called what I know a burden. When he encouraged me to say more, I wrote this piece.

What does the land want from us? Does the Earth want federal agencies to create and monitor regulations that decrease our digital footprint? Does the Earth want users aware of the petroleum coke, wood, nickel, tin, gold, copper and water that every computer requires—or does it want these things invisible?

Does the Earth want us to decrease mining, manufacturing, consumption—and dependence on international corporations? Does it want children to dream that we live in a world with no limits—or to learn how to limit web access?

Popular reports from 2023

Telecommunications

A longer-lasting Internet starts with knowing our region’s mineral deposits

Digital enlightenment: an invitation

Calming Behavior in Children with Autism and ADHD

Solar PVs

Call Me a Nimby” (a response to Bill McKibben’s Santa Fe talk)

Do I report what I’ve learned about solar PVs—or live with it, privately?

E-vehicles

Transportation within our means: initiating the conversation overdue

Who’s in charge of EV chargers—and other power grid additions?

When Land I Love Holds Lithium: Max Wilbert on Thacker Pass, Nevada

Photo by Noah Buscher on Unsplash

Nuyts Wilderness Walk to Thompson Cove

Nuyts Wilderness Walk to Thompson Cove

Editor’s Note: In our fight for the defense of the natural world, it is important that we feel connected to nature. Given that there is so little left in the world that could be called “natural,” it may be hard to do for many of us. It is in this spirit that we bring to you a story of a walk into the wilderness of Nuyts in the south west of Western Australia. At the beginning of the year, we hope you feel closer to your roots: the mother Earth.


Thompson Cove through Nuyts

By Susanne Coulstock

Finally, exactly two months after my birthday, we had the time, headspace and energy to go do the Nuyts Wilderness Walk that was my birthday hike choice for this year. We had done a gorgeous reconnaissance hike in preparation for it a couple of months back, and it was good to at last have a day set aside in good weather for this long and special wilderness trail.

Track Map - Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We began near the Deep River bridge and set out for Thompson Cove.

Did I mention the old-growth Karri/Tingle forest is awe-inspiring? There is so little of it left – I wish I could travel back in time 250 years to see this place before it was colonised by a destructive industrial culture which has chewed its way through most of the coastal ecosystems since arriving – and to put an invisible shield around Australia to stop Europeans from ever finding this continent. Imagine Australia if it had remained in the hands of its Indigenous people, who lived here for 60,000 years without utterly destroying the place.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Track maps and information on local hikes were posted near the bridge.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Today we were heading for Thompson Cove, but we are keen to do this gorgeous walk all over again to check out alternative destination Aldridge Cove.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

On our reconnaissance walk into the Nuyts we had gone from John Rate Lookout via Mt Clare to this bridge – which is so wobbly we crossed it one at a time so we’d not fall over!

Nice views of the Deep River in either direction – this is one of the few rivers in South-Western Australia which still has intact riparian vegetation and relatively clean water. Most of the others, including the Swan and Canning Rivers in the state capital, are polluted sewers with denuded and eroded banks. When we walk in conservation areas like this, we get a glimpse of the world as it was before Homo colossus began to systematically destroy it.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

You may notice the water is brownish. This is caused by natural tannins in the riparian vegetation. Imagine it as a kind of cold-brewed tea. There are many rivers and inlets on the South Coast which naturally contain tannins from the surrounding native vegetation. In Scotland this happens in peat bogs; people traditionally tanned leather there. Here’s Tom Langhorne explaining how that is done, without causing the kind of environmental damage and waste associated with industrial tanning. By the way, many hides these days are going into landfill because of vegan objections to leather, and the low cost of synthetic and non-biodegradable substitutes – which is so utterly wasteful, earth-polluting and nonsensical.

One of Tom Langhorne’s many wonderful videos on traditional survival skills in his native Scotland

The first walk section immediately after the bridge took us through Karri forest. Here’s some of the beauty all around in that place. This vibrant banksia flower below was one of a cluster on the ground. Local cockatoos often nip off flowers and fruits this way – but only some of them.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Walking, you will often go through stands of Casuarinas in the forest, which create a little world of their own. The path we were on was wonderfully soft and springy; the sort that you would walk on for hours just for the joy of it. The aromas in the air were a lovely mix of freshness, recent rain, earth, aromatic oils from the various myrtaceous species, fungi, and the decomposition of plant materials in the humus layer. Get down on the ground sometime after rain in a natural forest, lift some of the leaves off the ground until you get to where the fungal mycelia are, and take some deep breaths. One of the best smells on the planet.♥

And this is not the same in a tree plantation – yet many modern people would not be able to distinguish between a natural forest, a logged forest and a plantation. Of course, there are few remnant forest ecosystems left, so most contemporary Westerners have never walked in one; we’re lucky on the South Coast of Western Australia that there are still patches of it around. Those places are incomparable and took many thousands of years to become what they are. One of the reasons I write these hiking photoessays is to show people who haven’t had the opportunity to experience for themselves what Australian remnant ecosystems look like up close.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

And here’s one of Jess and me.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

I always find it astonishing to look at the impoverished parklands people create around cities that they apparently find aesthetically appealing. I hike in what nature has made; it’s absolutely no comparison. This forest is a wonderland filled with life and its life-sustaining processes. It is species-rich, complex and interconnected to such an astounding degree. If anyone hasn’t read Merlin Sheldrake’s Entangled Life yet, let me highly recommend it.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We took lots of photos of mosses, lichens, fungi. This is nature recycling, and making a great deal of beauty and life doing so. Our culture talks about recycling and it’s mostly a myth – in nature it’s a law.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Below you can see the construction of an ant-lion, who creates a funnel to trap prey insects to feed on. In nature, the population excesses of each species become food for another species so that no species assumes plague proportions, and diversity can flourish. It is important for Westerners to have a good look at their attitudes to mortality, which is not the tragedy it is made out to be by people who are more invested in fear and ego survival than they are awed by the circle of birth-life-death-life in nature, going around like a gift and creating the most astonishing and beautiful world in which we get a brief turn on the stage which we should honour, and learn our kinship in.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Most people who haven’t grown up near places like this see predator-prey as “nature red in tooth and claw” – well, who’s projecting but Homo colossus, the most destructive species of them all, harbouring many pathological individuals who kill for kicks or greed, not for basic sustenance – a culture that has destroyed much of the biosphere itself, instead of taking basic sustenance from other species’ reproductive excess and yielding themselves in turn at the end.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Woodland and heathland alternated with patches of forest as we progressed towards the coast.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

It’s fungal fruiting season since the autumn rains finally saturated the earth, and it’s spectacular. We took lots of photos and we know Sara will enjoy those.♥ Fungi are amazing creatures. I would really like people to understand that all life forms are alive and precious – not just humans and the animals we find cute. Also, that all life is sentient, not just things with a nervous system like our own.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Also that the species is more important than the individual. In nature, individuals feed on other individuals in the food web, but they do not exterminate entire species – something our completely insane ecocidal culture does routinely, and currently at the rate of ~200 species every day. I can’t tell you how obscene that is; and the utter irony that so much destruction is being carried out as we speak by making so-called “green” technologies.

Also news flash: “Green” vegan soy (which is grown in destructive monocultures and shipped from far away) isn’t a lesser environmental problem than people eating the grass-fed herbivores on their own locality’s existing pastures. People should eat as locally as possible and avoid as much as possible all forms of intensive animal or plant production. I’m having a relatively easy time avoiding feedlotted animal products as a smallholder, eating the beef off our own grass, pastured eggs and dairy grown by other local smallholders, and accessing organically grown F&V from my own garden. I am having a very hard time coming off the intensively farmed plant products that form the backbone of calorie intake for most of us: The cereals, the legumes, mostly grown as monocrops with high fertiliser, herbicide, pesticide and fossil fuel inputs in devastated countryside far from where I live. The flour for my bread, the lentils for my soup. No wonder Irish peasants ate a lot of potatoes, and that I am always trying to grow more of them. It’s the most calorie-dense plant food I can grow, but it’s not an easy crop. I need to collect a lot of animal manure to grow it.

The central problem is how far we have drifted from being a part of the food web. Ideally you’d be hunter-gathering, but most of the world’s natural ecosystems have been devastated by our industrial culture, and most of us have neither the constitution nor the skills required for that kind of life. We are moored in our own modernity, with the wreckage all around us. The best I can do is to try to grow my own food and eat as locally as possible. My husband and I consider native ecosystems sacrosanct and live where we do to steward for conservation 50 hectares of native sclerophyll woodlands and heathlands that came with 10 hectares of pasture on which we run a smallholding according to organic and permaculture principles. We’re planting shelter belts and wildlife habitat into the pasture, battling invasive species (like local pasture mainstay kikuyu, an African runner grass) with glyphosate to be able to do this (the lowest-impact herbicide for conservation work – please read the downloadable pdf in this link if you want to understand the context), don’t have tractors or any other fossil fuel driven farm machinery and are feeding ourselves and others while fine-tuning our practices.

In an ideal world we’d all be working on getting back to entirely local low-external-input food-growing systems that allow wildlife back into devastated areas, while drastically reducing our family sizes to counteract the at least tenfold overshoot of our species – but that’s another topic. When we are hiking in natural ecosystems like this, I can’t help but be aware that human beings lived in and off these original Australian ecosystems for 60,000 years without bulldozing or ploughing or polluting or concreting over anything, and without taking more than they needed. They also took active steps to limit the offspring they produced and lived in a harmony with their environment that our own massively destructive and ever-expanding coloniser culture can only dream about.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Do you notice how the leaf margins of the tree seedling above have been gnawed? This is normal life in a food web. Were this an ornamental in a park or garden, many Homo colossus would reach for a bottle of pesticide and exterminate insects, who are “bad” for causing such “damage” (we’ll skip the massive irony over who is saying that). But in a natural system, a degree of herbivory on the leaves of plants is as normal and necessary as a degree of predation on animals, for reasons discussed earlier. There is inbuilt resilience to such losses, and if you plant some eucalypts away from their natural ranges, they may break entire branches from excess weight because their foliage isn’t being appropriately pruned by the herbivores that feed on them.

Below we have a photo of a Macrozamia palm. Local Noongar people collected their large seeds to eat. Like many of their traditional plant foods, these seeds required soaking to leach out toxic chemicals. The local Indigenous diet was quite high in animal foods and comparatively low in plant foods. Australia is one of the most difficult places to survive hunter-gathering. Local marsupial mammals have an about two degree Celsius lower body temperature than the average placental mammal, to conserve energy on the available resources. The kangaroo has one of the most energy-efficient locomotion methods on the planet. Koalas, surviving off difficult to digest eucalyptus leaves, are super-slow, like sloths.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

To survive in the Australian bush, humans have to be prepared to eat whatever is available: The plant seeds, tubers and greens they can find and detoxify if necessary, larger animal species like kangaroo and emu, the small mammals like bettongs and possums which have gone into rapid decline since the arrival of the Europeans, birds, eggs, fish, shellfish, lizards, turtles, frogs, and insects like the Witchetty grub, which an elder from a different Australian region to ours shows us the ins and outs of in the clip below.

I love the attitude of the Indigenous people in this clip to eating the grub. It’s just food. If you see a white Australian demonstrate how to eat a Witchetty grub, there is usually a lot of chest-beating and machismo to go with the meal. The kids I taught in high school often wrinkled their noses at the idea of eating a grub, but as I pointed out to them, most of us love and regularly eat evaporated condensed bee vomit (honey). It’s just that we don’t call it that.

We also eat matured plant ovaries (fruit), ground-up plant embryos and their endosperm (flour), whole plant embryos (in almonds, peanuts etc), and mussels which are during the breeding season largely ovary and/or testicle, and all their other innards. Then there’s eggs; I’m sure I don’t have to explain where those come from. And cheese, well, that is a product made from the secretions of a modified sebaceous gland, fermented by microbes and containing their excrements. And it’s delicious.

To which the middle school age range often said, “OK, Miss, I’m never going to eat anything else again!” But of course they did; the point is, it’s just that much of what we do is not considered, it’s unthinking autopilot. Especially if you’re buying processed food or even packaged meat, you can be totally divorced from the consciousness that living beings are the sustenance of other living beings (unless you can photosynthesise, and even then, plants need the minerals from the dead bodies of other living things and help recycle those). You don’t see where your food came from and you should see where it came from. If you grow your own, or even buy from local growers, you can be much more aware of what is sustaining you, where it came from and whether you are OK with that.

And you can at leisure consider whether it is fair on other life forms to have more than one child in our current human overshoot situation, where we have already converted much of the planetary biomass into humans and their agricultural plants and animals and driven countless species into extinction with our anthropocentrism and narcissistic focus on individual rights to do as we damn well please.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

People lived here once, and ate what the forest provided, and did not take more than they needed, or sell any of it to anyone, for a profit or at all. And before our ecocidal culture, so did our ancestors; don’t forget this. We are all descended from people who once were hunter-gatherers, and were conquered by the sociopaths who were advantaged by the toxic culture of conquest, and their enablers. Remember this when you notice sociopaths and their enablers in our own day and age.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

These pretty shelf fungi are rumoured to be edible. Of course, as was explained to me when I was little: All mushrooms are edible; some only once. I love mushrooms, to look at and to eat – but as I am living outside of these remnant ecosystems, and my later ancestors were agricultural people, I feel duty bound to try to scrape my food from what I can grow in an ecocide zone that I am simultaneously trying to help the wild things back into.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Xanthorrhoea preissii, the grass-tree pictured below, was dubbed a Blackboy by Europeans for its resemblance (when it carries a flower stalk) to an Indigenous hunter standing on one leg holding a spear. It’s an image that makes the child in me smile and the adult in me long for the time when that would have been a common sight in this part of the world. Those were far better days, ecologically and in terms of social justice. The ecological part of my statement is self-evident. The social part: Indigenous societies, while not perfect either, did not routinely dispossess a large part of their tribe in order to provide a small part with unjustified riches and a pedestal from which to spit on and oppress others. Unemployment and homelessness were not things that plagued their worlds. Yet our Western culture has made many people homeless, and so many billions and billions of wild creatures that it crushed and drove out.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

The tree below lost its top some time ago, maybe to lightning or a storm – but look how it grows regardless, and is beautiful in how it is shaped by its responses to challenges. You don’t see trees like this in city parks – they would be considered objectionable, like a supermarket apple that doesn’t look like a plastic model of an apple and exactly the same as all the others. Anything like that, our ignorant and soulless culture wants to throw out, cut down, dismiss, destroy, replace with something “better”.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

I love wild places like this, and feel deeply at home in them. I remember I am an animal and the earth is my mother. And though the people of my own culture have ransacked this planet and its wildlands, and driven many of my brothers and sisters to extinction, and brought genocide and awful ongoing suffering to cultures more benign and wiser than our own, my heart recognises my home and who I was supposed to be; and this I will try to be, for as long as I have breath.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Credit for my hiking staff goes to my husband, who began making them a few years ago from selected branches of different origin. Mine is made from a pine sapling that is an invasive species here and grew in a grove across the road from us, where each year dozens more pines pop up, potentially displacing trees more useful to wildlife. At least the cockatoos eat their seeds, but this also spreads them.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Next we crossed another footbridge over a nice clear stream. This is like something out of Lord Of The Rings, like Rivendell. I think one deep reason many of us are drawn to imaginary places like that is because so much of that was once real – the natural world before civilisation, industry, pollution, power lines, roads, cars – and are an alternative route we could have taken, had sociopathy and soullessness not created Homo colossus. Our culture is the Orcs, is Sauron, slicing up the Ents and anything else it can get its hands on as fodder for its greed and its never-ending wars.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Here is the base of a Karri tree so you can see it bark. Karri is called Eucalyptus diversicolor because of the colour of its bark.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

In the next photo, we are looking up at this massive tree, and it is impossible for me to fit all its branches into the frame.

Remember, all these things make themselves and each other. It took millions of years to get here, and our mainstream culture has no qualms about getting its chainsaws out in a place like this, or bulldozing it to the ground to make way for its suburbs, freeways and industrial estates. Homo colossus takes living ecosystems, degrades or outright kills them, and turns them into dead commodities and built environments. The word some American Indigenous tribes have for that kind of insanity is wetiko – literally a virus of selfishness, an evil spirit that invades the human mind and makes a person insatiable.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

These are blackboy stems, in various stages of being recycled.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

I just love the way some trees grow all gnarly in a natural ecosystem.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Increasingly, the coastward path took us through heathlands with very sandy, acid soils.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

This is where you can find a lot of carnivorous plants. Western Australia is estimated to have over a third of the world’s carnivorous plant species. The soils here are ancient and have been leached over millennia of the fertility of geologically young soils. The sand in valley floors like this is referred to by farmers as “gutless” but hosts many of our biodiversity hotspots. It turns out that challenging conditions combined with geological stability and a long continental isolation result in a plethora of evolutionary solutions, including many unusual cooperative relationships. The carnivorous plants are straightforward – it’s an advantage to be able to catch your own organic fertiliser. A number of lineages did that, and evolved into different directions which differentiated into new species over time.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

These lovely rosettes are sundews (Drosera spp), of which there are many different species. Some are rosettes, other filigreed climbers. The rosette varieties tend to throw up one central flower sometime in spring, usually white. If you look closely, you will see “dewdrops” at the ends of fine hairs. These are sticky secretions with digestive enzymes. Midges and other small insects are caught like on flypaper and digested in situ. The minerals are absorbed through the leaves.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We were now mostly in coastal heathlands with clumps of stunted eucalypts, and could see the edges of the coast.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

At this point we reached a track turning that made a good lunch stop.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Behind Brett is an access track that looks like it might be worth exploring in future years, as this is such a lovely area.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Both the Bibbulmun and the Nuyts tracks turned left at this point. This was the view ahead.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We sat under a tree at the track intersection and had slices of “dog food” – nicknamed thusly because it has rice and animal protein like a dog kibble and is a fairly complete food. It’s actually a baked rice slice with tuna, cheese, egg, yoghurt, spring onion and cracked pepper. Even the dog likes it, of course.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

And then we were off again for the second half of the trip to Thompson Cove.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We found an ants’ nest with a quite spectacular ground cover next to it.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

There was a strange denuded area that ran right and left of the track at one point. It is really tempting to blame humans for that; must’ve done something…

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

In the distance in the picture below is one of those famous blackboy flower spikes that looks like a long spear held aloft.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

If you get photographed in front of one, it gives the impression of having an exotic over-the-top hairstyle.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We were heading for that coastal headland in the distance that is just creeping over the horizon.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We got to a lovely large stand of banksias. These are highly susceptible to the imported pathogen Phytophthora cinnamomi; this was still a dieback-free area. Many banksias have been killed in Australian conservation areas by the spread of this disease.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

And then we could smell the ocean we were rapidly approaching.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

At the Thompson cove turn-off, we saw that the track would take us down a steep V-shaped valley with a stream running through its centre. This was fun to walk, sort of like a place in a child’s adventure story from the time of Enid Blyton or before, when many Western children still routinely went to interesting natural places on foot or by bicycle. It is extraordinary how this has changed in a very few generations; now most Western children grow up like battery chickens in suburbia, usually cooped up indoors, and in severe nature deficit. The world population has more than tripled since Enid Blyton wrote her stories, and much of that extra population has been crammed into cities. This isn’t fair on children, or on the wild places that have been exterminated in order to grow the human population further into overshoot – or for that matter on the wild places that remain and don’t have the love and respect of those children.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

And there was Thompson’s Cove (which should of course have a Noongar name, since Thompson was not the first person to encounter it).

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Little teensy coves like this are scattered along the South Coast in-between the bigger coves and bays. It is always a pleasure to discover them in your own life during a long walk. I am one of those people who believes coves like this should only be reachable on foot, though of course, the mainstream is trying to “improve accessibility” for the disabled (which I can understand) but mostly for the lazy who think it’s too much effort to get fit and walk on your own two feet. This is why more and more habitat is being bulldozed for 4WD access, and more and more remote beaches are churned up as members of Homo colossus treat them like their private demolition derby tracks, scare the wildlife off them and leave their rubbish and excrement behind everywhere.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Places that are only accessible on foot on long walks tend along our South Coast to still be free from the tide of plastic rubbish that is choking the natural world. It’s funny how the hikers tend to be a different type of person to the 4WD-ing general public – and in Australia, the majority of people who can afford the loans now drive 4WD and SUV. These monstrosities now outnumber erstwhile “normal” cars on our roads. This is one reason the fuel efficiency of the average car on the road hasn’t improved in Australia since the 1970s. Meanwhile, the population of the country more than doubled, and an even bigger percentage of that bigger population now drive cars, neatly demonstrating that both skyrocketing population and increasing consumption per capita are killing our planet.

We found no rubbish in Thompson Cove and I do not need to tell you how rare an experience that is becoming. It’s also likely that the kind of hikers who visit here would pick up any rubbish they see in a place like this and carry it out. And this is a good time to mention Melissa from our online group, who does exactly this at Lake Tahoe in America.♥

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We sat down to have afternoon tea on the side of this cove: Slices of home-made pecan pie and slugs of hot tea from thermoses.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Southern Ocean seas are massive this time of year; the waves crashed spectacularly over the rocky points. Across the water, far away, only Antarctica. So, there is a wide fetch that the Roaring Forties can work into a frenzy.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

In a cove like this, you have to take off your boots to feel the sand beneath your feet.

And you have to bestow affection on the aging dog, who has been just the best dog ever the whole 10 years since we adopted her from a farm dog breed rescue when she was 9 months old and had been discarded by a Homo colossus into bushland far from any town to fend for herself (and I would like to do the same with her erstwhile owner). The ranger thankfully came across her, but she was still very skinny after being fed for a few weeks at the rescue.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

There was a fair bit of upside-down wiggling and doggie laughing. We once caught that rigmarole on film at a hiking hut on the Nullaki Peninsula:

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Occasionally you visit a place where you don’t just take off your boots in response, but your whole kit. It’s a bit like taking off your shoes when you visit a temple. It’s just that nature is the actual temple, and when you get to an unspoilt place like this where the temple has not been sullied, it’s an instinctive response to strip yourself down to your essence and to shed all the layers that civilisation has put on you – both clothing and metaphor.

We thought about including some spontaneous black-and-white photographs of bare backsides and the sea in this actual report – just like in National Geographic articles on members of other cultures than Homo colossus which still survive in small pockets around the world and practice their traditions. However, those didn’t turn out, and those that did – well, we weren’t going to inflict anything full frontal on our audience, for various reasons, although it would have led to an extended rant on the current fashion for infantilising adult females by getting them to remove their pubic hair, something that has astonished me for a long time. I don’t partake in that, thank you very much – I like having a bush, and pubic hair has several useful functions, one of which – friction reduction on delicate bits of undercarriage – should be fairly obvious to anyone who spends a lot of time hiking; but it seems some people prefer to take off what nature has kindly provided, and then use products with names like Anti Monkey Butt, which will help keep our economy rolling etc.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Then yours truly and lovely husband retraced our steps up the steep valley around the little stream that pours into the sea at this location.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Halfway up there was a flat area where other visitors had put on a camp fire recently.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

This was the view back to the cove. This really is an incredible place.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

We have a few more photos from the return trip; here’s a group of vistas taken from near the banksia grove in the vicinity of the track turning where we had had our lunch earlier.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Back at the track turning, we had a rehydration stop. The dog has her own bottle when we go to places there isn’t plentiful fresh water.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Beautiful large Karri tree that has been there since before I was born; and these days, that’s saying something. I now keep age-related matters simple by rounding myself up to the nearest 100.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Even a tree hollow is its own universe. Everything in nature is like one of those Matryoshka dolls – layers and layers and layers, except each layer is unlike the one before. You could find more layers going up closer, over and over until you end up with subatomic particles and energy and space, and the further mysteries of that. Or you could zoom out, to the tree, to its immediate neighbourhood, to the forest, to the regional biosphere, to the continent, and go up and up until you were in amongst the stars looking down at the beautiful, fragile, once blue-green planet floating like a marble in space. And you could go further out until you are in the Horsehead Nebula, and then some.

Meanwhile Homo colossus is focusing on its toys, status, drama and political cycles, busy obliterating the biosphere of that fragile marble so that its investment portfolios can grow, ho hum, pass the butter.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

I really hope this eucalyptus seedling grows into a hundred-year-old tree…

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

More beautiful little universes. How anyone could on reflection think them worth trading for the universal dross of Homo colossus is beyond me.

Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia
Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

And this concluded our Nuyts Wilderness hike, for this day. The old dog had enjoyed herself and was looking forward to a decent meal, followed by curling up on her sofa at home.

Nuyts Wilderness Walk / Thompson Cove - Walpole, South Coast, Western Australia

Thank you for joining us on our hike and our reflections. We hope you have enjoyed the photographs of this beautiful wilderness area that we wanted to bring back for those of you who are in different parts of the world, and that you can feel that a part of you has now been there too.♥

Jess Snuggled Up - Red Moon Sanctuary, Redmond, Western Australia

All the pictures in the post are taken by Brett and Susanne Coulstock


A Note of Gratitude

At the end of the year 2023, we would like to thank all of our supporters. Your constant support, by any means that you can, has helped us to do our part in defense of the natural world. Thank you!

Also, at this moment, we would like to inform you that there had been some technical glitch in our normal donation server. We would like to humbly thank our donors for bringing that to our notice. For those of you it has inconvenienced, we would like to sincerely apologize and inform you that we have set up a temporary donation site for that purpose: https://givebutter.com/SA0iCU

Thank you!

 

How to Beat the Fracking Frenzy

How to Beat the Fracking Frenzy

Editor’s Note: The successful Irish struggle against fracking by multi-national gas company Tamboran offers key insights on community power building for anti-extraction movements across the world.
The Australian corporation paints its international natural gas projects as ‘green’ with words like “Net Zero CO2 Energy Transition”. But people in the Beetaloo Basin in Australia and Leitrim in Ireland don’t fall for their lies.

Read about how local people, farmers, fishers and artists – deeply intertwined with their land – unite to fight for what they hold dear: rivers and streams, peat lands and hills, villages and work on the land.

Resistance movements of the past, both successful and unsuccessful, are a good lesson in organizing and strategy. DGR supports resistance against renewable energies as well, but as we see, the struggle against fossil fuels continues in every country.


By Jamie Gorman/Waging Nonviolence

Australian resistance

The reality of the climate crisis makes it clear that we must leave the “oil in the soil” and the “gas under the grass,” as the Oilwatch International slogan goes. The fossil fuel industry knew this before anyone else. Yet the industry continues to seek new extractive frontiers on all continents in what has been labeled a “fracking frenzy” by campaigners.

In Australia, unconventional fossil gas exploration has been on the rise over the last two decades. Coal seam gas wells have been in production since 2013, while community resistance has so far prevented the threat of shale gas fracking. The climate crisis and state commitments under the Paris Agreement means that the window for exploration is closing. But the Australian economy remains hooked on fossil fuels and the industry claims that fossil gas is essential for economic recovery from COVID, “green growth” and meeting net-zero targets.

The Northern Territory, or NT, government is particularly eager to exploit its fossil fuel reserves and wants to open up extraction in the Beetaloo Basin as part of its gas strategy. The NT recently announced a $1.32 billion fossil fuel subsidy for gas infrastructure project Middle Arm and greenlighted the drilling of 12 wells by fracking company Tamboran Resources as a first step towards full production.

Beetaloo Basin community struggle

Gas exploration is inherently speculative with high risks. The threat of reputational damage is high enough that large blue chip energy companies like Origin Energy — a major player in the Australian energy market — are turning away from shale. This leaves the field to smaller players who are willing to take a gamble in search of a quick buck. This is precisely how Tamboran came to prominence in Australia. After buying out Origin Energy in September 2022, Tamboran is now the biggest player in the Northern Territory’s drive to drill.

NT anti-fracking campaigner Hannah Ekin described this point as “a really key moment in the campaign to stop fracking in the Beetaloo basin.”

For over a decade, “Traditional Owners, pastoralists and the broader community have held the industry at bay, but we are now staring down the possibility of full production licenses being issued in the near future.”

Despite this threat, Tamboran has been stopped before. In 2017, community activists in Ireland mobilized a grassroots movement that forced the state to revoke Tamboran’s license and ban fracking. Although the context may be different, this successful Irish campaign has many key insights to offer those on the frontlines of resistance in Australia — as well as the wider anti-extraction movements all over the world.

Fracking comes to Ireland

In February 2011, Tamboran was awarded an exploratory license in Ireland — without public knowledge or consent. They planned to exploit the shale gas of the northwest carboniferous basin and set their sights on county Leitrim. The county is a beautiful, mountainous place, with small communities nestled in valleys carved by glaciers in the last ice age.

The landscape is watery: peat bogs, marshes and gushing rivers are replenished by near daily downpours as Atlantic coast weather fronts meet Ireland’s western seaboard. Farming families go back generations on land that can be difficult to cultivate. Out of this land spring vibrant and creative communities, despite — or perhaps because of — the challenges of being on the margins and politically peripheral.

The affected communities first realized Tamboran’s plans when the company began a PR exercise touting jobs and economic development. In seeking to understand what they faced, people turned to other communities experiencing similar issues. A mobile cinema toured the glens of Leitrim showing Josh Fox’s documentary “Gasland.” After the film there were Q&As with folks from another Irish community, those resisting a Shell pipeline and gas refinery project at Rossport. Out of these early exchanges, an anti-fracking movement comprised of many groups and individuals emerged. One in particular — Love Leitrim, or LL, which formed in late 2011 — underscored the importance of a grassroots community response.

Resisting fracking by celebrating the positives about Leitrim life was a conscious strategic decision and became the group’s hallmark.

In LL’s constitution, campaigners asserted that Leitrim is “a vibrant, creative, inclusive and diverse community,” challenging the underlying assumptions of the fracking project that Leitrim was a marginal place worth sacrificing for gas. The group developed a twin strategy of local organizing — which rooted them in the community — and political campaigning, which enabled them to reach from the margins to the center of Irish politics.

This combination of “rooting” and “reaching” was crucial to the campaign’s success.

5 key rooting strategies

The first step towards defeating Tamboran in Ireland was building a movement rooted in the local community. Out of this experience, five key “rooting strategies” for local organizing emerged — showing how the resistance developed a strong social license and built community power.

1. Build from and on relationships

Good relationships were essential to building trust in LL’s campaign. Who was involved — and who was seen to be involved — were crucial for rooting the campaign in the community. Local people were far more likely to trust and accept information that was provided by those they knew, and getting the public support of local farmers, fishers and well-known people was crucial. Building on existing relationships and social bonds, LL became deeply rooted in local life in a way that provided a powerful social license and a strongly-rooted base to enable resistance to fracking.

2. Foster ‘two-way’ community engagement

LL engaged the community with its campaign and, at the same time, actively participated as volunteers in community events. This two-way community engagement built trust and networked the campaign in the community. LL actively participated in local events such as markets, fairs and the St. Patrick’s Day parade, which offered creative ways to boost their visibility. At the same time, LL also volunteered to support events run by other community groups, from fun-runs to bake sales. According to LL member Heather (who, along with others in this article, is quoted on the condition of anonymity), this strategy was essential to “building up trust … between the group, its name and what it wants, and the community.”

3. Celebrate community

In line with its vision, LL celebrated and fostered community in many ways. This was typified by its organizing of a street feast world café event during a 2017 community festival that saw people come together over a meal to discuss their visions of Leitrim now and for their children. LL members also supported local renewable energy and ecotourism projects that advanced alternative visions of development. Celebrating and strengthening the community in this way challenged the fundamental assumptions of the fracking project — a politics of disposability which assumed that Leitrim could be sacrificed to fuel the extractivist economy.

4. Connect to culture

Campaigners saw culture as a medium for catalyzing conversations and connecting with popular folk wisdom. LL worked with musicians, artists and local celebrities in order to relate fracking to popular cultural and historical narratives that resonated with communities through folk music and cultural events. This was particularly important in 2016, the 100th anniversary of the Easter Rising, which ultimately led to Irish independence from the British Empire. Making those connections tapped into radical strands of the popular imagination. Drawing on critical counter-narratives in creative ways overcame the potential for falling into negative activist stereotypes. Through culture, campaigners could present new or alternative stories, experiences or ideas in a way that evocatively connected with people.

5. Build networks of solidarity

Reaching out to other frontline communities was a powerful and evocative way to raise awareness of fracking and extractivism from people who had experienced them first-hand.

As local campaigner Bernie explained, “When someone comes, it’s on a human level people can appreciate and understand. When they tell their personal story, that makes a difference.”

Perhaps the most significant guest speaker was Canadian activist Jessica Ernst, whose February 2012 presentation to a packed meeting in the Rainbow ballroom was described by many campaigners as a key moment in the campaign. Ernst is a former gas industry engineer who found herself battling the fracking industry on her own land. She told her personal story, the power of which was heightened by her own industry insider credentials and social capital as a landowner. Reflecting on the event, LL member Triona remembered looking around the room and seeing “all the farmers, the landowners, who are the important people to have there — and people were really listening.”

4 key reaching strategies against fracking

With a strong social license and empowered network of activists, the next step for the anti-fracking movement was to identify how to make their voices heard and influence public policy. This required reaching beyond the local community scale to engage in national political decision making around fracking. Four key strategies enabled campaigners to successfully jump scales and secure a national fracking ban.

1. Find strategic framings

Tamboran sought to frame the public conversation on narrow technical issues surrounding single drilling sites, pipelines and infrastructure, obscuring the full impact of the thousands of planned wells.

As LL campaigner Robert pointed out, this “project-splitting” approach “isn’t safe for communities, but it’s easier for the industry because they’re getting into a position where they’re unstoppable.”

Addressing the impact of the entire project at a policy level became a key concern for campaigners. LL needed framings that would carry weight with decision makers, regulators and the media.

Listening and dialogue in communities helped campaigners to understand and root the campaign in local concerns. From this, public health and democracy emerged as frames that resonated locally, while also carrying currency nationally.

The public health frame mobilized a wide base of opposition. Yet it was not a consideration in the initial Irish Environmental Protection Agency research to devise a regulatory framework for fracking. LL mobilized a campaign that established public health as a key test of the public’s trust in the study’s legitimacy. The EPA conceded and amended the study’s terms of reference to include public health. This enabled campaigners to draw on emerging health impact research from North American fracking sites, providing evidence that would have “cache with the politicians,” as LL member Alison put it. Working alongside campaigners from New York, LL established the advocacy group Concerned Health Professionals of Ireland, or CHPI, mirroring a similar, highly effective New York group. CHPI was crucial to highlighting the public health case for a ban on fracking and shaping the media and political debate.

2. Demonstrate resistance

Having rooted the campaign in local community life, LL catalyzed key groups like farmers and fishers to mobilize their bases. Farmers in LL worked within their social networks to organize a tractorcade. “It was all word of mouth … knocking on doors and phone calls,” said Fergus, the lead organizer for the event. Such demonstrations were “a show of solidarity with the farmers who are the landowners,” Triona recalled. They were also aimed at forcing the farmer’s union to take a public position on fracking. The event demonstrated to local farmers union leaders that their members were opposed to fracking, encouraging them to break their silence on the issue.

Collective action also enforced a bottom line of resistance to the industry. Tamboran made one attempt to drill a test well in 2014. Community mobilization prevented equipment getting to the site for a week while a legal battle over a lack of an environmental impact assessment was fought and won. Reflecting on this success, Robert suggested that communities can be nodes of resistance to “fundamental, large problems that aren’t that easy to solve” because “one of the things small communities can do is simply say no.”

And when frontline communities are networked, then “every time a community resists, it empowers another community to resist.”

3. Engage politicians before regulators

In 2013, when Tamboran was renewing its license, campaigners found that there was no public consultation mechanism. Despite this, LL organized an “Application Not to Frack.” This was printed in a local newspaper, and the public was encouraged to cut it out and sign it. This grassroots counter-application carried no weight with regulators, but with an emphasis on rights and democracy, it sent a strong signal to politicians.

Submitting their counter application, LL issued a press release: Throughout this process people have been forgotten about. We want to put people back into the center of decision making … We are asking the Irish government: Are you with your people or not?

At a time when public sentiment was disillusioned with the political establishment in the aftermath of the 2011 financial crisis, LL tapped into this sentiment to discursively jump from the scale of a localized place-based struggle to one that was emblematic of wider democratic discontents and of national importance.

Frontline environmental justice campaigns often experience procedural injustices when navigating governance structures that privilege scientific/technical expertise. Rather than attempt an asymmetrical engagement with regulators, LL forced public debate in the political arena. In that space, they were electors holding politicians to account rather than lay-people with insufficient scientific knowledge to contribute to the policy making process.

The group used a variety of creative tactics and strategic advocacy to engage local politicians. This approach — backed up by a strongly rooted base — led to unanimous support for a ban from politicians in the license area. In the 2016 election, the only pro-fracking candidate failed to win a seat. Local democratic will was clear. Campaigners set their sights on parliament and a national fracking ban.

4. Focus on the parliament

The lack of any public consultation before exploration commenced led campaigners to fear that decisions would continue to be made without public scrutiny. LL built strategic relationships with politicians across the political spectrum with the aim of forcing accountability in the regulatory system. A major obstacle to legislation was the ongoing EPA study, which was to inform government decisions on future licensing. But it emerged that CDM Smith, a vocally pro-fracking engineering firm, had been contracted for much of the work. The study was likely to set a roadmap to frack.
Campaigners had two tasks: to politically discredit the EPA study and work towards a fracking ban.

They identified the different roles politicians across the political spectrum — and between government and opposition — could strategically play in the parliamentary process.

While continuing a public campaign, the group engaged in intensive advocacy efforts, working with supportive parliamentarians to host briefings where community members addressed lawmakers, submitted parliamentary questions to the minister, used their party’s speaking time to address the issue, raised issues at parliamentary committee hearings, and proposed motions and legislative bills.

While the politicians were also not environmental experts, their position as elected representatives meant that regulators were accountable to them. Political pressure thus led to the shelving of the compromised EPA study and paved the way for a ban. Several bills had been tabled.

By chance, the one that was first scheduled for debate was from a Leitrim politician whose bill was backed by campaigners as the most watertight. With one final push from campaigners, it secured support from lawmakers across parties and a government motion to block it was fought off.

In November 2017, six years after Tamboran arrived in Leitrim, fracking was finally banned in Ireland. It was a win for people power and democracy.

Building a bridge to the Beetaloo and beyond

Pacifist-anarchist folk singer Utah Phillips described folk songs as “bridges” between past struggles and the listener’s present. Bridges enable the sharing of knowledge and critical understanding across time and distances. Similarly, stories of struggle act as a bridge, between the world of the reader and the world of the story, sharing wisdom, and practical and ethical knowledge. The story of successful Irish resistance to Tamboran is grounded in a particular political moment and a particular cultural context. The political and cultural context faced by Australian campaigners is very different. Yet there are certainly insights that can bridge the gap between Ireland and Australia.

The Irish campaign shows us how crucial relationships and strongly rooted community networks can be when people mobilize.

In the NT, campaigners have similarly sought to build alliances across the territory and between traditional Indigenous owners and pastoralists. This is crucial, suggests NT anti-fracking campaigner Hannah Ekin, because “the population affected by fracking in the NT is very diverse, and different communities often have conflicting interests, values and lifestyles.”

LL’s campaign demonstrates the importance of campaign framings reflective of local contexts and concerns. While public health was a unifying frame in Ireland, Ekin notes that the protection of water has become “a real motivator” and a rallying cry that “unites people across the region” because “if we over-extract or contaminate the groundwater we rely on, we are jeopardizing our capacity to continue living here.”

The Beetaloo is a sacred site for First Nations communities, with sacred song lines connected to the waterways. “We have to maintain the health of the waterways,” stressed Mudburra elder Raymond Dimikarri Dixon. “That water is alive through the song line. If that water isn’t there the songlines will die too.”

In scaling up from local organizing to national campaigning, the Irish campaign demonstrated the importance of challenging project splitting and engaging the political system to avoid being silenced by the technicalities of the regulatory process. In the NT, the government is advancing the infrastructure to drill, transport and process fracked gas. This onslaught puts enormous pressure on campaigners. “It’s death by a thousand cuts,” Ekin noted. “We are constantly on the back foot trying to stop each individual application for a few wells here, a few wells there, as the industry entrenches itself as inevitable.”

In December 2022, Environment Minister Lauren Moss approved a plan by Tamboran Resources to frack 12 wells in the Beetaloo as they move towards full production. But campaigners are determined to stop them: the Central Australian Frack Free Alliance, or CAFFA, is taking the minister to court for failing to address the cumulative impacts of the project as a whole. By launching this case CAFFA wants to shift the conversation to the bigger issue of challenging a full scale fracking industry in the NT. As Ekin explained, “We want to make the government listen to the community, who for over a decade now have been saying that fracking is not safe, not trusted, not wanted in the territory.”


 

More Funds Needed For Small Nonprofit Conservation Groups

More Funds Needed For Small Nonprofit Conservation Groups


Editor’s note: Environmental nonprofit groups — which include land conservation, land trusts, and wildlife protection organizations — receive just 2% of all charitable donations, research suggests.
Though small conservation groups are typically efficient about converting funds into effective, on-the-ground projects, most conservation funding goes to the largest, multi-national organizations.

“The simplest and most immediate way concerned parties with some resources, whether an individual or institution, can help is to donate more to small wildlife conservation organizations and volunteer when and where it is logistically possible,” a new op-ed argues. This post is a commentary by Gail Koelln.


More funds needed for small nonprofit conservation groups

By Gail Koelln/Mongabay

I have worked as a grant writing professional for about 24 years and am also the part-time co-director of a small, U.S.-based wildlife conservation nonprofit called One Earth Conservation (OEC) that focuses on the conservation of wild parrots in the Americas. As a grant writing consultant, I serve nonprofit clients in a variety of fields, such as animal welfare, the environment, arts, youth education and development, health, and serving people with disabilities.With this unique perspective, and at a time of massive biodiversity loss, I believe it’s urgent that small and nimble wildlife conservation nonprofits receive more support. Yet, I have noted many striking things about the wildlife conservation field. It is, arguably, one of the most important issues needing attention in a world where a sixth mass extinction event is already underway.Yet, funding in this sector is pathetically paltry, with limited numbers of foundations and corporations supporting conservation as a way to halt and reverse biodiversity loss. Even government funding is mostly restricted to grants from the U.S. Fish and Wildlife Service and small departments within local state environmental agencies, with very few exceptions. The silver lining is that government grants can provide substantial funding that most other funders do not offer.


More about Koelln’s nonprofit group One Earth Conservation


In addition, Allison Smith of Neon One wrote the following about how much individuals in the U.S. donated to environmental and animal welfare organizations in 2021:

“Giving USA found that just 3% of all giving went to environmental and animal welfare organizations in 2021. Other research suggests that environmental nonprofits — which include land conservation, land trusts, and wildlife protection organizations — received about 2% of charitable donations.”

This is the second lowest percentage of giving of all categories (just above giving to individuals) that includes arts, culture, and humanities; international affairs; health; public-society benefit; grant making foundations; human services; education; and religion.

I have also noticed that there is little to no capacity building support for smaller wildlife conservation organizations, which is in sharp contrast to, for example, small arts organizations. Throughout the U.S. there are many local arts councils that provide small grants, training, and other capacity building resources in support of small arts and culture nonprofits. This type of support, whether financial or not, can help small arts groups to grow and become self-sustaining. Unfortunately, I have encountered nothing of the sort for wildlife conservation organizations such as OEC.

When funders do provide financial support for wildlife conservation, the vast majority of that funding goes to larger, more established organizations. Small groups barely stand a chance of getting even a meager grant from many funders. And government applications require a great deal of sweat and tears to complete and administer, which is more difficult for small organizations with few staff members.

Smaller wildlife conservation organizations can often be more nimble than larger organizations that usually have larger bureaucratic structures. Our impact relative to the lesser dollars we have to work with can be greater. Investing more funding into smaller wildlife conservation organizations can result in a greater “bang for the buck.”

Using OEC as an example, it is important to know that wild parrots are native to five continents and they even live wild in Europe and the U.S. as introduced species. If expanded, OEC’s community conservation work could positively impact biodiversity loss globally. Our projects not only help reduce the illegal wildlife trade and habitat loss, but also improve animal welfare and empower Indigenous and other marginalized communities. With an annual budget of about $240,000, OEC currently partners with local people in six countries in the Americas.

Rev. Dr. LoraKim Joyner, the other co-director of OEC, says, “It doesn’t take much capital to invest in social capital. It’s an infinite resource that keeps giving across generations, cultures, and species.” Our emotional, social, and organizational intelligence trainings are infused with conservation theory. Implementation of what they learn inspires participants to not only want to protect their parrots, but also other wildlife and their environment, and poachers are transforming into protectors.

We have been testing for three years novel, online Parrot Conservation Corps (PCC) trainings in English and Spanish to teach our conservation methods and create mini teams to sprout new projects. Our most recent PCC engaged new leaders in eight countries and provided them with small grants for their projects and stipends when their work was completed. We have found the PCC to be a very nimble way to influence large swaths of people and seed new conservationists and projects. These activities can be replicated by reaching out to more communities, co-organizing new PCC cohorts, and training other NGOs on our process.

We often dream about what we could do with a larger budget, as many small nonprofits do, and I know we would benefit greatly from capacity building support in areas such as tracking financial transactions in the field where there is erratic internet access. If humanity wants to preserve and restore biodiversity globally, then looking to and supporting wildlife conservation organizations of all sizes is a large part of the answer. It remains an open question how to best change the global funding paradigm for nonprofits in general, as it isn’t working well in many fields, not only in wildlife conservation. I don’t claim to have the answer, but at least I can encourage more of us to discuss the possibilities.

In the meantime, the simplest and most immediate way concerned parties with some resources, whether an individual or institution, can help is to donate more to small wildlife conservation organizations and volunteer when and where it is logistically possible. OEC is doing our part by working daily to increase the capacity of our partners on the ground in the countries in which we work. As we support them financially, we also regularly provide guidance and training to strengthen their ability to eventually continue their community conservation work on their own. Ultimately, that is the best hope for staunching the open wound of mass extinctions on Earth.

 


Photo: Macaw birds by Chantelle Thompson/Pixabay