The Great Systems Overhaul: Remaking the Future

It is growingly apparent that environmental devastation and the societal inequities that many people experience are systemically rooted, and our approach to addressing them must be on par with their scale. Innovative leaders are approaching societal and environmental challenges by honoring the interconnectedness of some of today’s most pressing challenges, allowing for solutions that get to the root of those challenges. Systems change, a term we delve into in this week’s newsletter, asks us to confront the structural patterns that underly the issues we’re working to solve. 

This week, we highlight thought-provoking ideas on systems change from leaders — including systems theorist Joanna Macy, scifi writer Kim Stanley Robinson, scientist Fritjof Capra, and representatives of the forward-thinking Garfield Foundation — hoping to take on these issues at the systemic level. 

This article contains the content from the 2/01/2021 Bioneers Pulse newsletter. Sign up here to get the newsletter straight to your inbox!


What We Mean When We Say “Systems Change”

The dire inequities of the systems that govern us have only been made more apparent in recent upheavals and a global pandemic. What does “systems change” mean to us? Very rarely do the words come with an explanation of their underlying assumptions, and when they do, we’ve found that people use them with different meanings in different contexts, leading to confusion. Here’s what we mean when we say “systems change.”

Read more here.


Joanna Macy: Entering the Bardo

In Tibetan Buddhism, the bardo refers to a state in which one finds oneself entombed between the states of death and rebirth. In the bardo, gaps of grief and despair appear and interrupt the perceived continuity we expect of our lives. Within the bardo is where the most remarkable change is possible but requires radical attention and acceptance. In this article, Buddhist teacher and systems theorist Joanna Macy describes the bardo we are experiencing, characterized by societal upheavals, racialized violence, and lives taken by COVID-19. Joanna takes this moment to reflect on the possibility of rebuilding through a radical reckoning with the bardo. 

Read more here.


The Great American Sci-Fi: Utopia or Dystopia?

Kim Stanley Robinson’s talent as a science fiction writer allows him to imagine new ways that the world could work. These possibilities are becoming increasingly important as we have reached a crossroads in our path toward dystopia. In this essay from a Bioneers Conference appearance, Robinson takes a systems perspective on economics, calling on us to rethink the multi-generational ploy for power and profit, which borrows from future generations at an unforgivable cost.

Read more here.


Ecological Literacy: Teaching the Next Generation About Sustainable Development

Ecological literacy nurtures and expands the development of youth’s understanding of the world and its interdependent relationships. As we move toward harnessing a more sustainable relationship with the natural world, ecological literacy lays a solid foundation for remaking our future. Fritjof Capra is a scientist, activist, educator and author of numerous books including “Ecological Literacy: Educating Our Children for a Sustainable World”. In this excerpt from his book, Capra advocates for a shift in how we think about the environment to recognize the collective interactions that sustain the environment. 

Read here.


Remembering Jolie Elan

Jolie Elan was the founding director of the Go Wild Institute and passed away in November of 2020. Jolie’s passing reminds us of the people she’s affected as a life-long activist, spiritual counselor, and environmentalist. We join the Matthew Wood Institute of Herbalism in remembering her legacy that lives on in her work. In this episode of the Bioneers podcast, Jolie Elan speaks on the healing force of nature in collaboration with other climate leaders. 

Listen here.

Joanna Macy: Entering the Bardo

By Joanna Macy

First published in Emergence Magazine.

We are in a space without a map. With the likelihood of economic collapse and climate catastrophe looming, it feels like we are on shifting ground, where old habits and old scenarios no longer apply. In Tibetan Buddhism, such a space or gap between known worlds is called a bardo. It is frightening. It is also a place of potential transformation.

As you enter the bardo, there facing you is the Buddha Akshobhya. His element is Water. He is holding a mirror, for his gift is Mirror Wisdom, reflecting everything just as it is. And the teaching of Akshobhya’s mirror is this: Do not look away. Do not avert your gaze. Do not turn aside. This teaching clearly calls for radical attention and total acceptance.

For the last forty years, I’ve been growing a form of experiential group work called the Work That Reconnects. It is a framework for personal and social change in the face of overwhelming crises—a way of transforming despair and apathy into collaborative action. Like the Mirror Wisdom of Akshobhya, the Work That Reconnects helps people tell the truth about what they see and feel is happening to our world. It also helps them find the motivation, tools, and resources for taking part in our collective self-healing.

When we come together for this work, at the outset we discern three stories or versions of reality that are shaping our world so that we can see them more clearly and choose which one we want to get behind. The first narrative we identify is “Business as Usual,” by which we mean the growth economy, or global corporate capitalism. We hear this marching order from virtually every voice in government, publicly traded corporations, the military, and corporate-controlled media.

The second is called “The Great Unraveling”: an ongoing collapse of living structures. This is what happens when ecological, biological, and social systems are commodified through an industrial growth society or “business as usual” frame. I like the term “unraveling,” because systems don’t just fall over dead, they fray, progressively losing their coherence, integrity, and memory.

The third story is the central adventure of our time: the transition to a life-sustaining society. The magnitude and scope of this transition—which is well underway when we know where to look—is comparable to the agricultural revolution some ten thousand years ago and the industrial revolution a few centuries back. Contemporary social thinkers have various names for it, such as the ecological or sustainability revolution; in the Work That Reconnects we call it the Great Turning. 

Simply put, our aim with this process of naming and deep recognition of what is happening to our world is to survive the first two stories and to keep bringing more and more people and resources into the third story. Through this work, we can choose to align with business as usual, the unraveling of living systems, or the creation of a life-sustaining society.

Over the last couple of years, a number of us involved in this work have recognized that, given the pace of the Great Unraveling, we are heading toward economic and, indeed, civilizational collapse. Our thinking was aided by the Deep Adaptation work of Jem Bendell, which seeks to prepare for—and live with—societal breakdown. I’d also like to acknowledge the earlier contributions in French-speaking Europe of Pablo Servigne and Raphael Stevens—whose prescient work focuses on collapse and transition and is only just now coming out in English.

Since the present world economy has been unable to cut greenhouse gas emissions by even the slightest fraction of a degree, it now seems obvious that we cannot avoid climate catastrophe. Many of us had assumed that the Great Turning could forestall such disintegration, but now we have come to recognize the Great Turning as a process and a commitment to help us survive the breakdown of the industrialized growth economy. The motivation and skills we gain by engaging in the Work That Reconnects provide the guidance, solidarity, and trust needed to make our way through this inevitable breakdown.

There are many dimensions to this work that address the psychological and spiritual issues of the time, and I have found a fruitful resonance between Buddhist thought and postmodern science: much of the Work That Reconnects has been informed by Buddhist teachings. I now think of the Great Turning as somewhat like bodhicitta, the intention to serve all beings. This is the mind state of the bodhisattva—the being who, in their great compassion, delays nirvana in order to address the world’s suffering. I remember my Tibetan teachers telling me that bodhicitta is like a flame in the heart, and often I can feel it there.

It can seem pretty clear now who is holding up Akshobhya’s mirror—it is COVID-19. The coronavirus has come upon us fast. We knew nothing of it just a short while ago. First it made us pause so we could take in what the mirror is reflecting. We’ve been so busy and distracted in our different versions of the rat race that we haven’t been able to pay attention to our actual situation. We had to cease our rushing about in order to see who, what, and where we are.

COVID-19 reminds us that apocalypse—in its ancient meaning—connotes revelation and unveiling. And what has it unveiled? A pandemic so contagious that it immediately revealed our failed health care system and our utter interdependence. The need to prioritize the collective nature of our well-being dramatically rose to the surface, especially within our country, which is the most hyper-individualized country in the world. As Malcolm X put it, “When we change the ‘I’ for the ‘We,’ even Illness becomes Wellness.”

The patterns of contagion then cast a spotlight on what we most need to see: nursing homes, where old people are warehoused; the meatpacking industry, so dangerous to the crowded workers, so cruel to the animals, so costly to the climate; prisons, where millions are locked away, now becoming petri dishes of contamination; the fault lines of racial inequality in our society, now laid bare in the pandemic’s disproportionate impacts on Black, Brown, and Indigenous communities. Sixty percent of the cases are African-American—thanks to pre-existing conditions fostered by inequities in health care and environmental racism.

On top of that, the killing of George Floyd has not only revealed the racism and brutality of our police culture, but aroused unparalleled protests, sweeping the country and calling for the defunding and even abolition of police departments and unions.

Globally as well as in the US, many of us are discovering a new solidarity in our determination to move beyond the sick racism we’ve inherited. In this Uprising, I am inspired by the courage, creativity, and perseverance of those engaging in public demonstrations, who are influencing many civil servants to take action—members of city councils, agencies, and even police departments. It is no wonder that the bardo represents a place where the unknown, even the inconceivable, can happen and where we who enter are profoundly changed.

When we dare to face the cruel social and ecological realities we have been accustomed to, courage is born and powers within us are liberated to reimagine and even, perhaps one day, rebuild a world.

Do not look away. Do not avert your gaze. Do not turn aside.

Advocating for the Environment: Using Power for Good – Susan B. Inches

By Susan B. Inches

Using power for good is the basis of environmental advocacy. I heard this theme many times at Bioneers conferences: speakers such as Julia Butterfly Hill, who sat in a giant sequoia for two years and succeeded in saving it; to Paul Hawken, who recently completed Drawdown, a project that measures the impact of 100 climate change strategies. George Lakoff’s Bioneers presentation of the strict father and nurturing parent worldviews changed how I see the world. Performing poets and musicians at Bioneers inspired me. All of these presenters knew how to use their power for good!

I’ve been an environmental advocate for about 30 years, organizing coalitions and lobbying at the state and local level. I realized that through trial and error, I had learned what works and what doesn’t in advocacy. I’d become an expert on policy change. 

So when I found myself at home during the pandemic, I decided to share what I’ve learned with others by writing a book. My new book, Advocating for the Environment, How to Gather Your Power and Take Action, has recently been published by North Atlantic Books.

In the book I show ordinary citizens how they can speak up and become effective advocates. Strategies for addressing climate change, environmental justice, and other pressing environmental issues are in there. There’s no other book like it!

My book is available at your local bookstore or online. I’m so pleased that Bioneers is sharing the excerpt below with the Bioneers community.

-Susan B. Inches, Author

From Advocating For The Environment by Susan B. Inches, published by North Atlantic Books, copyright © 2021. Reprinted by permission of publisher.


Understanding how power works and using it for good is at the heart of effective advocacy. It makes the difference between feeling helpless about environmental degradation and taking action based on a vision of a better future. I’m talking about using power to defend wildlife, preserve forests, clean the air and water, stand for a more equitable society, overturn power abuses, and heal the planet. I’m talking about using power as a tool to work for the common good. I’m talking about using power in ways that respect the worth and integrity of people and all other life on the planet. 

When it comes to power, I’m a pacifist. Property damage, smear campaigns, and even negative ads attacking someone’s character are forms of violence. If your goal is to bring about a more peaceful, compassionate, and healthy world, then it’s counterproductive—even hypocritical—to use violent means. The kind of energy people put into the world matters. If you want a more peaceful world, you are not creating it when you use weapons, whether they are guns or words. 

Nonviolent direct action is aligned with this view. When people choose to break the law or put themselves in harm’s way without violence, there is power in that choice. By not using violence, protesters are taking the higher moral ground, which challenges the morals of opponents and has more power than devolving to violence. 

Nonviolent direct action shows opponents that activists are fully commit- ted to their cause. They are so committed they are willing to put themselves at risk. This, along with the unpredictability of nonviolent campaigns, scares the daylights out of opponents. A typical response is: “If there’s a group pro- testing in my office today, what will they do tomorrow?” Nonviolent direct action gets attention and cracks open the door to new conversations. 

At the same time, environmental advocates can understand why some protesters become violent. Many marginalized groups have used nonviolent direct action campaigns for decades and continue to be ignored and abused by those in power. Their frustration sometimes results in resorting to violence to bring attention to their issues. Advocates should never con- done violence, but we can strive to understand the pain of being ignored and silenced. 

Student and community advocates have great power. By their presence in the legislature, city council, or town committee, they are sending the message that this issue matters to them. Just by their presence, they’re saying: “When I could be enjoying myself with family and friends, I choose to be here to speak on this issue.” This is using power for good. 

Advocates and activists start from a place of power just by showing up. But just showing up isn’t enough to effect change. Advocates and activists need to use their power to organize, strategize, and work with decision makers to move their issues forward. Later chapters in this book explain how to build powerful campaigns that succeed in making change happen. 

Your Personal Power 

You may not feel powerful. In fact, the majority of people feel powerless when it comes to global problems—climate change, toxic pollution, poverty, war, inequality. 

Everyone feels moments of doubt and vulnerability. But, as we discovered in part I, your personal story of connection with the earth, your life experience, your knowledge, and your values are the roots of your personal power. You can let these roots nourish you as you step forward and speak your truth. 

Young leaders across the country are speaking with grace and authority on climate change. Anna Siegel is a fourteen-year-old climate leader in Maine whose conviction grew from her love of wild animals. Her speeches on climate change are powerful because they come directly from her heart. 

Autumn Peltier grew up in Wiikwemkoong Unceded Territory in northern Canada. When she was eight and attended a water ceremony with her family on a First Nations reserve, she saw a sign warning that the drinking water was toxic and unsafe to drink. She decided then that she needed to speak out for the people and the water. “Water is sacred, water is life,” she says. “Mother Earth doesn’t need us; we need her.” Now in her teens, she has presented hundreds of speeches nationally and internationally and has been appointed chief water commissioner of the Anishinabek Nation. She was inspired by her great-aunt Josephine Mandamin, an advocate for the planet’s water. Peltier’s power comes from a place of deep conviction.9 

Your personal power comes from your faith and convictions. I don’t necessarily mean religious faith; I mean the faith that comes from what you deeply believe. I believe that no matter how poorly people behave, they have a good heart underneath. Although I have discouraging days and fearful thoughts, I also believe when people clearly see the choices before them, they will choose life. This is my faith in people. I draw on my faith to get through the tough times. You can too. 

Staying Grounded 

With continuous media attention to violence, accusations, and emotional turmoil, it’s hard to stay grounded, confident, and calm. In recent years, I’ve found I need to focus more deliberately on maintaining my sense of calm and clear headedness than I used to. You may be finding this, too. 

I once had an office three blocks from the State House. As a professional advocate and lobbyist, I walked to the Capitol almost daily when the legislature was in session. As I walked, I would set aside my insecurities, personal agendas, and worries. There was a row of sweet lilac bushes along the sidewalk on my route. I would let my worries go as I stopped to smell them. By the time I opened the heavy doors of the State House, my attention was fully focused on the subject of whatever meeting I was about to attend. I was fully present and mentally prepared. 

At first I was unaware that I performed this ritual. Only upon reflection did I see how important it was. As I walked through the echoing State House hallways, people would stop and give me the information I needed without my having to ask. Or I might stop and ask someone a question, and they would give me a full explanation. My open and listening attitude allowed me to easily discover and take in the important information I needed to do my job. 

You could also initiate a ritual that will help you be fully present in the meeting spaces where advocates do their work. You could try some deep breathing as you travel to your meeting. Breathe from deep in your belly, and feel your breath as it goes in and out. Focus on your breath for at least five minutes. You might park a little farther away or get off the bus or train at an earlier stop, and then notice everything around you as you walk to your meeting. Give yourself a moment to relax and focus your energy. Listen for the birds. Watch the people. Do some stretches to the sky before you enter the building. Do the same thing before and after (and sometimes during) virtual meetings: step outside for some fresh air, breathe deeply, touch your toes, and reach to the sky. It will help. 

Some years ago, I was engaged in a contentious issue. The public meetings I attended were hostile. Citizens were angry at and distrustful of state staff, who were trying to gather information. The leader of my team meditated before each meeting to help stay calm as she led the group. I struggled with the hostility. After a two- or three-hour meeting, the tension felt like a toxic substance in my blood. I would go for a walk or run both before and after the meetings to shake off stress. I kept a pair of running shoes in the trunk of my car so I could get some fresh air and calm down before the two-hour drive home. This helped. 

You, too, should monitor your body and do what you can to manage the stress that will come up in your advocacy work. Public meetings can be long and tiring. City councils, town select boards, and legislative committees want everyone to be heard. This leads to lengthy meetings, often held in stuffy, crowded rooms or in tedious virtual meetings—a recipe for stress. I highly recommend finding the combination of exercise, fresh air, meditation, stretching, or yoga that works for you. 

At stressful meetings, it also helps to refocus and remember the reasons why you’re there. This will connect you with your heart and why you took on this responsibility in the first place. Another helpful technique is to clarify your desired outcomes prior to every meeting. Here are some examples: 

  • Do you intend to connect with a particular decision maker? 
  • Are you representing a group or a certain point of view? Are your talking points clear? 
  • Are you showing up to support specific partners? Who? 
  • Do you hope to solidify a relationship with another advocate or advocacy group? 
  • Are you looking to find out what position another group is taking? 
  • Are you watching for threats to your cause? 
  • Are you sizing up decision makers’ responses? 

You should ask yourself these kinds of questions as you mentally prepare for a meeting. If possible, you should write down a list of your desired outcomes prior to every meeting. If you can stay clear about your specific purposes for that meeting or that day, you will remain in a position of power and do a better job of representing your issue and your people. 

What We Mean When We Say “Systems Change”

Bioneers is pleased to be running this guest essay by Motaz Attalla, Jennifer Berman, Jessica Conrad, Ruth Rominger, and Eleni Sotos from the Garfield Foundation.

This piece is excerpted from a two-part interview series published on the Garfield Foundation Medium channel. You can access the series in full here.  

What does “systems change” mean to us? It’s a question our team at the Garfield Foundation often returns to after having first asked it in the early 2000s. That’s when we began experimenting with different forms of investment and collaboration grounded in systems thinking. Now, as we look back on 2020, it’s no surprise that the tone of the question has changed, gaining gravity and priority.

On the one hand, the relentless tragedies of 2020 revealed in full contrast how inequitable our systems truly are. They also raised people’s awareness about how dire the need for systems change has become on many levels—and about the systemic nature of society’s problems. One of the many stark inequities that emerged last year is the fact that, nationally, COVID-19 cases and deaths of Black, Indigenous, and People of Color exceeded their proportional share of the population. The roaring public discourse about racial injustice has made it easier for more people to connect dots between what’s currently unfolding in the public health system and the consequences of systemic racism in other realms, including the US criminal justice, public education, and economic systems, to name a few. In a word, the current landscape shows just how interconnected our issues are. At the same time, it’s exposing people to the language of system change.

Meanwhile, we are noticing a greater number of organizations in the social sector describing their approach as systemic or in service of systems change. We also see more and more practitioners building new relationships, developing shared language, refining and diversifying practices, and sharing their experience of leading projects using systemic approaches. They are purposefully collaborating to build the emerging field of systems change practice.

It seems very likely that the events of 2020 contributed to and accelerated these shifts. Yet as these dynamics unfold, we are also noticing that the terms—systems change, systemic, systems approach, et cetera—aren’t yet well defined in broad use or within the field itself. Very rarely do the words come with an explanation of their underlying assumptions, and when they do, we’ve found that people use them with different meanings in different contexts, leading to confusion.

With the language of systems change now firmly in the zeitgeist of the social sector, and growing in use in the general public, we see an opportunity to help clarify the definition and practice of systems change. Anyone who follows our work knows that we believe that the practice of systems change offers immense opportunities for solving society’s toughest challenges. Our hope is that by helping people align around what systems change means, we will strengthen the field’s ability to develop and share systems change practices with more practitioners and organizations to create greater impact. Given that a systemic approach requires intentional work at multiple levels—from the micro to the macro—we also intend to bridge these concepts from the social sector to everyday life. The work we’re talking about here is more than just collaboration and strategy setting within organizations or networks. It’s about our individual mindsets and values and how we act on them. In every interaction. Everyday.

With these intentions in mind, here I speak with a few members of our program team to explore what systems change means to us and how we apply the concept in practice through the foundation’s activities and in the way we live our lives at home.  

For those who are less familiar with our ethos, approach, and programs at the Garfield Foundation, here are a few broad strokes comments about our work by way of context: Our purpose is to support changemakers seeking transformational solutions to complex social and environmental problems. Through our programs, we support the development of networks like the RE-AMP Network and the Cancer Free Economy Network with technical assistance from our team, access to consultants, and grants for establishing network leadership, strategic action agendas, collaborative capacity, and distributed network infrastructure. We also make grants to practitioners to develop applied systems thinking and analytical tools, trainings, and experiments that contribute to building the field of systems change practice. Through these collaborations, we seek to create impact far greater than we could ever hope to create on our own. 

— Jessica Conrad


JESSICA CONRAD, STRATEGIC COMMUNICATIONS MANAGER: The word “system” is thrown around all the time, and people use it in reference to so many different things. What type of system do we focus on in our collaborative work with partners?

RUTH ROMINGER, COLLABORATIVE NETWORKS PROGRAM DIRECTOR: The word “system” can be used in reference to many different types of systems, from simple to complicated to complex, including everything from mechanical systems to complex social, environmental and economic systems. 

When we use the terms systems change or systems approach we are talking about complex adaptive systems, which are made up of many parts that all do different things and connect and influence each other in multiple ways. Through their web of relationships, the parts of the system create a whole that is itself different from any single part. This is where the common phrase “the whole is greater than the sum of its parts” comes from. I would add that the whole is not necessarily greater in the sense of being better than, but that it’s different in kind from any of the parts themselves.  

MOTAZ ATTALLA, PROGRAM OFFICER & TECHNICAL ADVISOR: There’s an example I use when I think about systems. I remember Eleni once went to a meeting, and when she described our approach to someone she met there, she said, “You know, we focus on systems change. That’s our guiding strategy.”  To which the person replied, “Oh, great. Us too! We’re focused on changing the foster care system.”

We often hear people talk about changing the criminal justice system, the health care system, the education system, the foster care system. Yet I think when people name those systems, they’re generally referring to the current institutions and regulations that form the structural layer of a sector (or system). The focus is on how it operates to deliver a service or function and, naturally, impact a lot of people’s lives. But these institutions and regulations aren’t the system in its totality. When we consider a system, we look both deep and wide. We look at the structural layer—organizations, policies, laws, and other forms of infrastructure—and we also look beneath and within the structures at the mindsets, values, and beliefs that individuals or groups of individuals hold (known as mental models). As the deepest layer of a system, mental models are the bedrock upon which a system is built. The most important part of this is looking at the relationships between all these different elements—that’s where the real story is. 

When we at Garfield think about systems, we think across all the layers of the Iceberg Model and about how they influence each other. We think about mindsets and paradigms, specific behavioral patterns, as well as relevant structures, regulations, and institutions (many of which might exist beyond a given sector or field or institution), that all underlie a given event.

RUTH: In the context of our work, we don’t say to ourselves, “Oh, we’re going to change this system.” We’re not talking about a hospital system or a computer system.  We’re talking about complex layers and relationships that together have particular qualities and behaviors.  When we talk about changing a system, our focus, or subject of inquiry, is the outcome we want to change. We focus on what is creating the current problematic outcome and then define the outcome we want to see. What is the ultimate result we want? So instead of saying we are working on the healthcare system, we might say, how do we create health and wellbeing for everyone? This way, we look at as many different factors as possible that affect people’s health, not just the formal health care system. 

We focus on changing behavioral patterns and relationships to create different outcomes. This means, no matter what the specific problem is, it’s about creating different outcomes that improve the health of people and the planet. When we say something that grand, it really involves looking at all the different factors that create an unhealthy planet and society. We look at the interaction of all the layers across the Iceberg—the mental models, underlying structures, trends or patterns, and events—and how they add up to declining ecosystem health and ruptures within the fabric of society. With this framing, we can then look for what might be possible to change by aligning multiple actions among many stakeholders.

Our projects take on issues within systems that are in and of themselves very complex—like the problem of human-made toxic substances that degrade our health. Of course no one set out with the intention of making chemical products that would accumulate in our systems and make people, and whole populations, sick. People believed that they were trying to meet a need or improve existing products. People either weren’t aware of the unintended consequences of the chemistry, or didn’t take them into consideration. The combination of these consequences has resulted in a problem for the health of people and other living things on the planet. 

Problems like this require systems thinking. We need to look at how all of those decisions have added up over time to this problem that no one party in the system could create alone. This is why we use methods that have been evolving in the field of systems change practice to influence behavior at multiple levels within a system to affect social change. 

ELENI SOTOS, SENIOR PROGRAM OFFICER: I understand your point about unintended consequences in the context of toxic chemicals, and I also want to acknowledge some systems are created that yield intentional outcomes in which there is little or no concern for the harm created. For example, white  people very intentionally created slavery, redlining, and many other forms of oppression. Racial inequality is absolutely intentional. In this case our system is producing an intended outcome.

JESSICA: A very important point, thank you for raising it, Eleni. I think we’ve begun wading into territory I suggest we explore next, which is what systems change means in the context of our work. 

RUTH: In the field, the term “systems change” has become a term of art. It refers both to the practices and frameworks people use, and to a shared understanding of how complex systems change. We don’t use it as a generic term for any type of social change activity.

JEN BERMAN, PARTNERSHIPS & TRAINING OFFICER: The term is being used by lots of different people in different ways. In my mind, systems change is about seeing how multiple influences—which we typically think of and respond to as separate entities—build on each other and create unintended consequences or outcomes. It’s about understanding how the underlying connections, dynamics, and patterns within a system create the current realities we experience.  And it’s about working to change those underlying dynamics, instead of just responding to what is right in front of us. 

RUTH: And it’s a field of practice now.

JEN: Right. The field of systems change is a collection of tools, methodologies, frameworks, and mindsets that people are applying in their work to co-create different outcomes. Systems change is both a process and an outcome.

ELENI: Taken together, the theory and the practice that we’re talking about are now seen as a change process

It’s also important to note that use of the term “systems change” is everywhere now. So many organizations say that their mission is to foster, fund, or in some other way advance systems change. Yet many organizations seem to believe they can do it on their own without trying to understand how their work connects to the larger system, or without working to develop a shared understanding of the system’s dynamics with other stakeholders. 

JEN: In our work systems change requires multiple organizations with different perspectives to come together to create a more comprehensive picture of the system (at a deeper level) than any single organization might have on its own. Then they agree on where they collectively want to go and where and how to intervene to change the underlying dynamics.

JESSICA: We’re already talking a little bit about what it means to act systemically. Let’s go there. What does it mean to put theory into practice—to act systemically?

MOTAZ: As I was thinking about this, I found myself checking against how my family and I operate at home. It’s a complex emergent environment, where there are different actors and pressures and things to be solved or changed, especially during COVID time. In my family, the hard part about integrating multiple perspectives, as Jen just shared, is making space for the kids’ perspectives. This is an analogy. For me to act systematically at home is to really think about their perspectives. If one of my kids, who is very young, does something really disruptive, to act systemically I need to recognize that she’s just trying to survive. So that tantrum, or that disruption, is an expression of something deeper. 

To act systemically is to recognize the conditions that the kids are in. It’s to recognize that the conditions are making them act a certain way. It’s about going deeper into the mindsets or maybe the underlying structures and patterns that cause an event (in this case the disruption) to happen. So much of the pressure I’m experiencing around the event of the systems breakdown in the family—parent burnout, kid boredom, et cetera—has to do with the wider problems of the education system, which are structural. 

One point of intervention for us as a family is to organize with other families within the public school system to co-create new solutions for childcare and education during the pandemic. At the same time, we can experiment with a new arrangement of who does chores—what makes sense for who to do and when—so we can take better advantage of our scarce time and energy resources. Acting systemically might mean creating shared agreements and checking in every few days to see if it still makes sense to continue the agreement. Essentially creating new structures.

All of this has parallels to the kind of systems work that happens in the domain of the social sector. Acting systemically in this context is about engaging different voices, thinking across the multiple levels of an issue, taking a learning orientation, leaning into a more iterative and experimental approach. It’s about recognizing that a problem may have to do with a very deeply rooted structure or a centuries old mindset. It involves checking regularly to see if our practices are still relevant, if a process is starting to create different outcomes in the direction of a desired future, and so on. This is really what acting systemically looks like at the operational level.

RUTH: Some of what resonates for me within your comments, Motaz, is that acting systemically is about being able to see the context in which events are unfolding and understand that the context has evolved over time as a result of many different influences. This helps us realize that we can affect the system (or the current problem) if we understand that it is made up of all of these different dynamics. When carefully considering the context—what’s influencing the problem or the situation you have—so many new options for intervening become available. 

JEN: The school analogy is a really good analogy, Motaz. I think there’s a tendency to think, both as individuals and as organizations, that a problem is “up to us” as individual actors to figure out, and that once we figure it out, we will know what the solution is. In an organizational context, we might think our organization knows best what to do, and we’re going to convince everyone that they should jump on our bandwagon. Acting systemically, on the other hand, means partnering with others to bring in multiple perspectives and harness collective intelligence. That way we can better understand both what is currently happening, and that bigger context you’re talking about, Ruth. 

ELENI: I would also add that traditional philanthropy often encourages what you first described, Jen, by asking organizations what distinguishes their work from other organizations. This incentivizes individual action that appears promising, innovative et cetera, however it doesn’t serve systems change, due to its separation from all the other work going on alongside it. The work of systems change requires everyone in the ecosystem—funders, advocates, practitioners, all of us—to change our mindsets and approaches.

JESSICA: Thanks, everyone, for the rich discussion and reflection. There’s so much here—and so much more to continue probing together.

~

We acknowledge that we’re offering our experience in thinking about the language and practices of systems change—not the only experience. We are confident that we have blind spots. We hope you share what our reflections bring up for you so that, collectively, we might bring about greater clarity for all.

Restoring the Ecology and Culture of the Atlantic Forest with Yerba Mate

Stretching out along the east coast of South America, spanning four countries, is an extraordinary tropical forest ecosystem. Charles Darwin, on his voyage of the HMS Beagle in 1832, overwhelmed by its magnificence wrote, “No art could depict such a stupendous scene.” 

The Mata Atlantica or Atlantic Forest is one of the most ecologically diverse ecosystems on earth. It is home to 20,000 species of plants, of which over 9000 are found nowhere else. 450 different tree species have been found in just one hectare. Thousands of species of birds, mammals and amphibians, many which are endemic, make their home in Mata Atlantica.

The Atlantic Forest is still revealing its inimitable wonders; between 1990 and 2006 over a thousand new flowering plants were discovered. As recently as 1990, a new monkey species, the black-faced lion tamarin, was also discovered. Considered one of the world’s richest and most endangered forests, it has been identified in a study published in the journal Science Advances as one of the priority tropical forests around the world for conservation and restoration because of its biodiversity, climate mitigation and water security benefits.  

Black-faced lion tamarin. Photo by Leonardi, CC BY-SA 3.0 via Wikimedia Commons

But the Atlantic Forest is under threat. Of the original 1.3 million square kilometers, only 7 % remain. 11,000 species of plants and animals are considered threatened by a colonial legacy and the current economic system that does not value a standing forest or respect the rights of nature “to exist, persist, maintain itself and regenerate its own vital cycles, structure, functions and its evolutionary processes (Constitution of Ecuador, Article 71).” 

 Exploitation of this global treasure started in the 1500’s when the Portuguese landed in Brazil and began logging and exporting timber to Europe. Later deforestation accelerated in order to grow coffee, sugar cane and graze cattle exacerbating the ongoing destruction by the timber and wood pulp industries. Today monocrop GMO soybean production is a growth industry on cleared land that was once capable of supporting an astonishing diversity of life. Clearing forests for agriculture is currently one of the largest causes of deforestation.

Yerba Mate

Yerba mate is a tree native to the Atlantic Forest that can grow 50-foot tall and live for 100 years. Its small red berries reveal its membership in the holly family, but it is its caffeinated leaves that are prized for their health benefits and mental and physical stimulating effects. 

But unfortunately, this native tree is being used to further contribute to deforestation. As demand for yerba mate grows, domestically and globally, agribusiness is clearing land to plant yerba mate in the sun in monocrops where the flavor quality and nutrient contents are lower, but yields and profits are higher.

Guayakí Yerba Mate (a Bioneers sponsor) has a different business plan. They call it Market Driven Regeneration™. They work with small farmers and indigenous communities sourcing forest-grown, organic, fair trade yerba mate, and restoring cleared forest land using yerba mate as the economic and ecological driver. As California’s first B Corporation, Guayakí has a triple bottom line making them accountable economically, environmentally and socially.

Currently, Guayakí is supporting the regeneration of 352,000 acres with shade grown yerba mate. Vicente Romero Riveros is a Regenerative Production Technician who works for Guayakí in the Mata Atlantica in Paraguay. He describes how a triple bottom line informs his approach to agroecology, “Our farming practices consist of a series of activities under strict principles that guide us in community work, in harmony with nature, and promoting a new form of farming that values the importance of organic agriculture and sustainable production.” 

Vicente Romero Riveros, Regenerative Production Technician in Paraguay

Working with Indigenous Communities

One of those communities is the Aché Kuetuvy who were forcibly removed from their ancestral homeland in the subtropical humid forest of northeast Paraguay in the 1970s, but managed to return in 2000. Historically, the Aché were enslaved and victimized in a genocide campaign that brought them to near extinction. 

Today, Aché teams, who work for Guayakí in the forest stewarding and harvesting shade grown yerba mate, make a “living wage” significantly higher than the average farmer in the region. Market Driven Regeneration™ is establishing the economic value of a standing forest and stemming the tide of its destruction. Equally important, this work has provided the Aché the opportunity to thrive in their traditional cultural environment and puts forest stewardship in the hands of people who, for millennia, have proven they know how to live and care for that environment in ways that that allow it “to exist, persist, maintain itself and regenerate its own vital cycles, structure, functions and its evolutionary processes.”  

In a Guayakí produced video, Margarita Mbygwangi, an Aché leader and long-time partner of Guayakí, said “For me there is life in this forest. I feel a very strong energy here and developing our traditions of our wild fruit and food keeps us healthy and our grandchildren healthy as well.” 

In a written interview, I asked Guillermo Garay, also a Regenerative Production Technician who works with producer communities in Paraguay, how Fair for Life, the fair trade organization that Guayakí works with, benefits those communities.

“Guayakí gives back 10% of all purchases of yerba mate to communities in the form of a fair trade premium to invest in social and/or environmental projects. These projects include improvements of community roads to facilitate access to schools and health centers, food and nutrition programs, food sovereignty, construction of schools for communities, drinking water, and more. The use of Fair Trade Premiums is decided by a fair trade committee made up of the producers themselves, where constant community dialogues lead to the best use of the funds.”

Guillermo Garay, Regenerative Production Technician Paraguay

The article Green Gold: Making Money (and Fighting Deforestation) with Yerba Mate (Harvard International Review, May, 2020), in reference to criticism of neoliberalism and exotic marketing by white-owned businesses, said that critics “ignore the lengths companies like Guayakí and Mi Mate have gone to consult the indigenous communities involved, fund projects of actual interest to the community, and pay far more than market price for mate.”

Regenerative Agriculture and Agroforestry 

A fundamental tenet of regenerative agriculture and agroforestry is the concept of learning from and working with nature. Guillermo Garay said, “We consider yerba mate to be our tool for conservation of these areas, and through this, keep providing benefits to maintain forests… 

Yerba mate’s natural habitat is the Atlantic Forest and it was always under the shade of native tree species within an environment of high biodiversity. This means that plants in these conditions grow healthier and stronger, with less problems of [pest] plagues and diseases, which affect conventional plantations that do not have a natural balance… When you take a plant out of its natural habitat and incorporate it into a system which is not favorable for the plant, this reduces its quality and lifespan.”

Vicente Romero Riveros added that “Shade grown systems protect the soil, minimizing erosion and provide higher amounts of organic material on the ground, allowing for a permanent organic mass in decomposition. In the same way, the forest cover protects the yerba mate from the wind, maintaining humidity and biological interaction. With the production of conventional yerba in the sun, producers are looking for higher amounts of sunlight and leaf production per hectare, but in doing so are not taking care of the quality of the plants, wildlife, and biodiversity. In conventional growing of yerba mate in the sun, the plant is affected more heavily by the consequences of climate change like drought and heat.” 

The Ethics of Business

When working in complex socio-ecological landscapes like the Mata Atlantica, agroecology is not only good business, it can help achieve the other two bottom lines of social benefit and ecological responsibility.  Studies have shown that growing yerba mate in the forest is an effective strategy to maintain bird species diversity as well as support amphibian and reptile species richness. Guayakí’s Iguazu Agro-ecology Foundation in Argentina captured images of a jaguar never seen before in the region. Top predators like jaguars are essential to ecosystem balance and health.

In a recent interview with Ann Armbrecht, author of The Business of Botanicals: Exploring the Healing Promise of Plant Medicines in a Global Industry, I asked her if a business could be ethical while operating in an unethical economic system. Her book is her journey to find the answer. The reality is that it’s difficult. There are many pressures to compromise, cut corners and do anything you can to stay in business or, on the other end of the spectrum, extract inordinate and unethical profits at the expense of culture, community and environment.

In response, she gave this example, “Mike Brook, from Organic Herb Trading Company (OTHC) in the UK, talked about the cultural relationship they have with producer groups. OTHC doesn’t want to be the “white trader” coming in and imposing their quality control standards and values without understanding and respecting the relationship and the needs of the growers and collectors.” 

Relationship is paramount to ethical conduct. Are we taking care of each other and our world? Are we in right relationship with culture, community and environment, not just our own but those of others? Can that be the guiding principle to stanch the momentum of the corporate dominance and destruction? It can be done and is being done by companies like Guayakí and others.   

The Aché people have a strong community ethic of caring and sharing. Aché children have a lot of latitude to roam and play without a great deal of parental restriction. If they show up at a neighbor’s house they will be fed and loved. Almost crushed by the greed and madness of colonialism and capitalism, the Aché people once again have the opportunity to be in right livelihood with their beloved homeland by working with their cultural plant in its native environment. As Margarita Mbygwangi said, “There is life in this forest.” 

Exploring the Healing Promise of Plant Medicines in a Global Industry

Ann Armbrecht is an author, filmmaker and the Director of the Sustainable Herbs Program. Since her time studying with legendary herbalist Rosemary Gladstar, who emphasizes a kin-centric relationship with plants, Ann has explored the nature of plants as living entities rather than merely inanimate objects to ingest. Her recent book The Business of Botanicals: Exploring the Healing Promise of Plant Medicines in a Global Industry took her on an international journey to investigate how the commodification of herbal medicine affects the essence of plants. Ann was interviewed by Arty Mangan of Bioneers.

ARTY MANGAN: Ann, what is the origin of your quest to find out how to maintain the “aliveness” of medicinal plants as they travel through global supply chains?

ANN ARMBRECHT: It really began with my experiences in Nepal. I’d been to Nepal right after college for a year-and-a-half working with Tibetan refugees, and I really wanted to get back there, so I entered an anthropology graduate program that would make that possible, and I wound up getting a doctorate in anthropology in large part just because that helped me to get back to Nepal, but to be honest I was never interested in anthropology as an academic career. And I felt a huge tension between academia and the experiences I had living in a rural village in northeastern Nepal for two years, the way people there related to the natural world and to plants. In rural Nepal everything I had learned with my head at the university got turned upside down, and I couldn’t find a home for my changed worldview when I came back to Harvard.

With herbal medicine, the way Rosemary Gladstar teaches it, intuition and a sense of the sacred are central. Ceremony is part of that, but it goes deeper. It’s not superficial ceremony. It’s about an invisible world beyond what we can see with our naked eye that we can have a relationship with. I had experienced and encountered that in rural Nepal. It just made everything much richer and more meaningful, but that’s really hard to discuss in an academic setting and be taken seriously.

ARTY: In the book, you use the words laral, charwa, and viriditas to describe some of the intangible essences or the qualities of “aliveness” of plants.

ANN. Yes, charwa is a word the Yamphu tribe in Nepal use to describe the essence they perceive in grains that were handed down by their ancestors. Their priests and shamans talk about “seeing double”—being able to see both the world of the ancestors and the world of the living. They go on a spirit journey into the world of the ancestors and bring back baskets of charwa that they pour into the grain bin, but it’s an invisible, ineffable substance that they are convinced makes grain last a long time, longer than the same kind of grain that doesn’t have that ancestral charge, the charwa added to it.

I came across the word laral in the work of literary philosopher Robert Pogue Harrison who was drawing on the work of the renowned mystical poet Rainer Maria Rilke. The word comes from Lares, one of the household gods of the ancient Romans. Laral also pertains to an invisible relationship, an immeasurable quality, but one you know when it’s there or not.

The herbalists I respect most talk a lot about the importance of the intention you put into plants when you harvest them as a key factor in the potency of the medicine, but these same herbalists sometimes recommend products that are bought and sold in large amounts on a global supply chain. I wanted to see if you could still find those intangible, invisible but crucial qualities in plants once they are put into a global supply chain and how that energy might express itself under those circumstances. 

Ann Armbrecht (center) conducting interviews at Infusion, Brisitol, UK

ARTY: Historically, the global medicinal plant trade paralleled colonialism. You mention in your book that the Portuguese, the first global maritime spice traders, set the tone early when they secured their control over the spice trade in India with cannons. 

ANN: Yes, and those patterns have had lasting outcomes. Countries that are no longer colonies are still selling their products predominantly to the countries that colonized them. Those trade relationships emerged out of exploitative terms and prices that were set when the colonies had no say about the practice of extracting resources from their lands, and the imbalance in the power dynamics hasn’t improved all that much. I feel that current conversations about sustainability should grapple with those exploitive trade relationships and how hard it is to change them. And that’s not just the botanical industry, but the botanical industry is implicated because the spice trade was to a large extent what launched colonialism. 

But the history of plant use is complex. For example, the ethnobotanist Claudia Ford did extensive research on the many uses of cotton, and she came across very credible historical accounts of how slave women had used cottonseed to induce abortions after being raped by plantation owners, who saw those women as property and wanted to increase their property by having more slave children. So, even though the desire for cheap labor to harvest cotton was a major factor driving the slave trade, enslaved women also found ways to use the plant, in the form of cottonseed, to resist oppression. Meanwhile the owners hired doctors who used other plants, such as Black-haw (Viburnum prunifolium) to try to prevent the abortions and miscarriages these women were trying to induce. 

ARTY: The doctors of the “Eclectic” movement in the 1800s and early 1900s developed an American medicinal herbal body of practice based on what they had learned and borrowed from a number of other healing traditions, including some Native American, African, European, and perhaps Asian approaches as well. Medicinal herbs were a regular part of those doctors’ practices, but using plants as medicine fell out of favor in the 20th Century. 

Removing weeds from a comfrey field in Bulgaria. Photo by Willow Fortunoff

ANN: Paul Starr’s book, the Transformation of American Medicine, traces that history in great detail. There were a lot of different contributing factors. In the early 1900s, you could go into any pharmacy and there would be plant liquid extracts made by Parke Davis and Lily and other major companies, but that died out with the germ theory of disease as the main framework for looking at illness, and people wanting a quick fix. Penicillin and other antibiotics were discovered and produced at a time when many people were dying in surgery from infection. The ideas of the “silver bullet” cure and “better living through chemistry” became dominant. Herbal medicines didn’t taste good and weren’t seen as modern.

The famous herbalist David Winston, who is an authority on the Eclectics, also says that they didn’t modernize or catch on to the new discoveries in the way that they might have, so part of their decline was perhaps self-inflicted. Medical historians often point to the Flexner Report, which, in 1910, derided and rejected botanical therapies, as the main reason why the use of herbal medicine declined. Following that report, for example, industrialist John D. Rockefeller only funded medical schools that taught allopathic medicines (and insisted they eliminate traditional herbal and natural remedies from their curricula), but there were a number of things that contributed to traditional herbal medicine falling out of favor. 

ARTY: Today, plant medicine seems to have made a comeback. It’s a multi-billion dollar business globally (almost $10 billion in the U.S. alone), and thousands of different species of plants are sourced internationally. In your research, you found a great deal of variance when it comes to processing standards. What are some of the things you found?

ANN: Ideally, you want to know that the company you buy from knows where the herbs they are selling are from and that they have a direct and, one hopes, ethical relationship with the people they buy them from, but sadly that’s not the norm. We saw a lot of carelessness and a wide range of standards. We saw sacks that weren’t labeled, so the herbs from one sack could mix into another sack. You think you’re getting ashwagandha, but you might be getting something else. One buyer said the trader told him he was getting chamomile from Hungary, but there was an Egyptian newspaper in the sack. There were many terrible stories about things found in sacks of herbs. In some places, there was a lack of rodent control. There were sacks of herbs open to the air, so who knows what could get into them. Herbs that are stored in the open air with temperature fluctuation are going to take in moisture and then dry, which will reduce the medicinal constituents. You want a company to measure the micro-compounds in plants, so you know you’re getting vibrant plant material that will have a beneficial effect, but I found that that’s exceedingly rare.

When the Eclectics died out, the whole supply chain and the knowledge of the supply chain and quality control died with it. With the Eclectics, there was rigorous quality control and knowledge about how to evaluate quality. That died out in the U.S., but fortunately it didn’t die out in Germany or Europe, or India or China where there are long traditions of sourcing botanicals for their systems of medicine. They have different grades of quality and often the top-quality herbs stay in their own countries and the lower quality stuff is exported to the U.S. That’s changing some now with more awareness here, but it’s still a factor; we have a long way to go.

Sorting dried FairWild certified bibhitaki fruits, Western Ghats, India. Photo by Ann Armbrecht

ARTY: What are some of the most important aspects of the supply chain process that help ensure the quality of medicinal herbs and herbal products when they get to the end user?

ANN: It starts with the plants in the field where they’re growing: they should be harvested at the right time. Knowledge about the plant is especially important with wild-collected plants. You want collectors who are knowledgeable and can identify the correct plants and are harvesting from areas that are clean or as clean as possible. Harvesting plants at the right time when their active constituents are at their highest concentrations is crucial. All the traditional systems of medicine specify when the constituents are the most potent. In some Tibetan systems, whether it’s growing on the north side of a slope or the south side of a slope can affect the optimal harvest time. It can be quite detailed.

Then you want to get it to the next stage as quickly as possible. If it’s to be dried, you don’t want to leave freshly harvested plants in stacks. You need to get them into the drying process or into extraction as quickly as possible. Herbs need to be dried at the right temperature and for the right amount of time. If it’s under-dried, microbes can grow; if it’s over-dried, the constituents are lost. How it’s stored is also crucially important. You want to make sure it’s stored in clean sacks in which nothing has been stored before. The storage facility temperature should not fluctuate a lot. There should be good rodent control, and if it’s a dried material, it should be cut in as big pieces as possible for as long as possible because that preserves the constituents longer. 

ARTY: You wrote that “the landscape becomes a product governed by the logic of capital, no longer attached to place.” You quote Craig Holdrege, co-director of the Nature Institute, who states: “There are no characteristics without context.” Can you talk a little bit about the importance of a connection to place? 

ANN: Well, for example, herbalists recommend Echinacea or Elderberry to get rid of a cold as if there was a generic plant identical in all places. What I understand Craig Holdrege to mean is that place and context matter a lot: nettles that are collected from wild certified collectors in Eastern Poland are not the same as nettles from a certified organic small farm in Vermont. Each one has its own story of the place where the plants are from. Personally, I don’t take a lot of herbal products. I grow some herbs and use those, or I take herbs that I know where they’re from. That way, I have a relationship and for me that relationship relates to the laral concept. It’s not just a product I’m taking and then going about my day. I pause and think about that relationship. I think that connection matters. 

ARTY: One of the questions that you pose in the book is: “Can a company be ethical in an unethical economic system?” What are some of the strategies that some of the ethical companies employ to work respectfully and fairly with all aspects of the supply chain?

Harvesting catnip, Trout Lake Farm, Washington. Photo by Bruce Yolk

ANN: One thing about the botanical industry that surprised me is how fragmented it is. Small-scale companies don’t have the resources to invest in the source community, so many companies work with middlemen, groups that buy from a variety of growers and collectors and then sell to the brand companies, who then produce the finished product. That said, even brands that don’t have a direct connection with growers and collectors can still find ways to value them.

Mike Brook, from Organic Herb Trading Company (OTHC) in the UK, talked about the cultural relationship his firm has with producer groups. OTHC doesn’t want to be a “white trader” coming in and imposing its ideas about quality control standards and values without understanding and respecting the needs of the growers and collectors. Things like upfront payments, fair pricing and contracts can be the basis for a respectful relationship, even if there is not a direct connection with the growers and collectors of the plants.

A person I spoke to at a large botanical farming co-op that we visited in Germany said what makes a difference is when the buyer isn’t just chasing the cheapest price year-to-year from different suppliers but commits to working with them for a while to develop a relationship, to develop a commitment to troubleshooting problems together. In that sort of situation, if a botanical doesn’t pass the quality control standards, the supplier and buyer can work together with the collector or grower to figure out how to improve the system and help the farmers get the resources they need to improve. 

ARTY: You write about how one company, Traditional Medicinals, went beyond the standards you just mentioned and worked to help improve the lives of families in an Indian village where they source from. You describe how Traditional Medicinals co-founder Nioma Sadler noticed the women (and girls as young as 2 years old) carrying water all day from a community well to their homes. She told her husband and co-founder Drake Sadler that they shouldn’t return unless they could do something to improve the water situation and the lives of the women there, so Traditional Medicinals helped fund the installation of over 300 underground rainwater catchment tanks and named them after the women of the households. 

ANN: So much of that was Nioma’s personality and how she developed relationships with people in that village, especially the young girls. It makes good business sense because if you’re sourcing a botanical from a community where all the farmers are totally stressed, they’re going to cut corners in growing the crop.

I spoke with a producer in the country of Georgia who said: “The wild collectors care about what they need to do to make a living. If you want them to care about biodiversity, you need to help them make a good enough living so that they can take care of biodiversity by not overharvesting.” From a business point of view, if you care about the quality in the short term and having a raw material in the long term, it makes sense that the communities and the environment are healthy. Unfortunately, not many companies seem concerned with that.

I was struck by how many companies have many people in their marketing departments and only one or two in sourcing who are getting to know where the plants actually are from and what the conditions of the communities the growers are living in actually are. I think there’s a lot of room for improvement.

My objective in writing the book was to help readers see the system from the perspective of the different people involved and the different stakeholders. The Sustainable Herbs Program is initiating conversations to bring together different voices beyond those who have often been the only ones we hear from. We are connecting producer groups from Croatia, Georgia, Peru, Nepal and India with companies in the U.S., Germany and the UK to speak about issues around wage, income, and soil health to bring more depth to conversations around sustainability rather than just throwing the word around.

Herbal medicine can be a container for a right relationship with the Earth. Robin Kimmerer talks about honorable harvest, and a person who works for a long-time German trading family talked about the concept of the “honorable businessman.” Both of those concepts make me think about the cultural container of our relationship. Capitalism tends to be just about price, and it seems that the botanical industry, which is rooted in traditions of right relationship, has the potential to be ethical in an unethical economic system. I don’t know if it is possible, but if any industry should be leading the way, I feel like the botanical industry should be because relationship with the plants should be at the heart of it.

Regenerating the Environment and the Economy: Conscious Businesses Take on Decolonization

At a time when the world faces multiple intersectional crises, movements towards regenerative solutions offer opportunities for systemic change. The upheaval of the last year revealed the depth of social inequities, especially in the United States, where a capitalistic system puts profits ahead of people, creating ripple effects around the globe. 

Amid these crises, more companies and organizations are seeing the need to take the lead and do their part to ensure a healthy planet for the future by addressing social and environmental systemic flaws. Shifting to regenerative farming principles and practices brings a host of environmental and social benefits that restore our connections and relationships with nature and reshape our systems to better serve all people. Addressing a history of colonialism can restore independence and power in communities. 

Alexis Bunten, PhD, who is the Co-Director of the Indigeneity Program at the three-decade-old non-profit organization Bioneers, says understanding decolonization first requires an understanding of the historical systems of power and oppression. “That’s a settler-colonial context in the case of the U.S.,” she says. “Those systems of oppression through colonial capitalism have affected the ways that we live our day-to-day lives to our detriment, and not just us as Native people, but to every American’s detriment.”

 

For businesses and other organizations, decolonization can involve a spectrum of actions, Bunten says, from breaking down vertical hierarchies to recognize and honor the talents and contributions of each individual, no matter their job title or standing, to valuing quality over quantity through practices that encourage worker engagement, collaborative partnerships, and community benefit.  

In these and other ways, businesses and organizations can begin to address systemic colonization and adopt regenerative practices and policies, while shaping new systems that work for all people and for the planet’s future — and encourage others to do the same. 

The Business Approach to Regeneration and Decolonization

Among the companies that have incorporated regeneration and decolonization efforts into their business model and mission is Guayakí, a California-based business that imports organic yerba mate from South America for its beverages. Through its relationships with farmers and others in Indigenous communities in Paraguay, Argentina, and Brazil, where the yerba mate used in Guayakí’s products is grown, Guayakí (a Bioneers sponsor) helps ensure families living there can resist the pressure of surrounding deforestation and stay on their land. 

Guayakí Co-Founder Alex Pryor says these “horizontal” relationships reflect the regenerative, collaborative traditions of Guayakí’s suppliers. 

“What facilitates the dialogue is the traditional way of drinking yerba mate through the gourd and how that’s shared with each individual in the circle. It’s an ancestral ceremony that comes from the Guarani,” Pryor says. “Anything that you consume has a profound effect on you, particularly a plant that is considered a mother plant. When we work with the communities, we use that same principle — that the yerba mate plant spirit embodies when we drink it in ourselves, and in our communities, and in our relationships.”

By celebrating and honoring the long-held values of its supplier communities — including the sharing of yerba mate in a gourd as a sign of friendship and the conservation of rainforest in Paraguay — Pryor says Guayakí brings the spirit of yerba mate to its customers and other stakeholders while using storytelling to spread the word about the importance of soil health and the value of the Atlantic Forest. In addition to celebrating supplier communities, Guayakí’s four pillars of regeneration include partnering with our values, taking responsibility for our environmental footprint, practicing conscious leadership, and celebrating communities and cultures. 

“The yerba mate is a tree that grows in the subtropical rainforest together with a diverse group of plants and animals and other things too, so that’s why I say we represent the plant,” he says.

As a Certified B Corporation, Guayakí operates as part of a community of businesses that value customers, workers, community, and environment, and pursue an economy that works for all. Pryor says that pursuit of environmental and societal improvement also is part of regenerative practices that emphasize “living the question.” For us to determine that we are going on the right path is allowing the questions to be part of the dialogue.”

Over the last year, many businesses and people had no choice but to become comfortable with uncertainty and change during the pandemic. After 25 years in business, he says Guayakí continues to grow its bottom line while realizing the dynamic nature of business and its role in encouraging systemic change. 

“The challenge also becomes how to keep this regenerative spirit in people’s minds and hearts, and in its own ecosystem that surrounds them,” he says. Changing the economic system to incorporate regenerative practices and address societal issues like decolonization means others can follow Guayakí’s lead and be willing to “live the question” by seeking new and diverse voices to guide their work, Pryor says. 

The Systemic Approach to Regeneration and Decolonization

Transforming capitalism to reveal and eliminate injustices in our economic system will require businesses to abandon some long-held practices and collaborate with an eye on inclusion and social justice, according to Andy Fyfe, Growth Catalyst for B Lab, the nonprofit that oversees the B Corp community. 

“It’s imperative that businesses take a lead — and it may not be comfortable. Business leaders need to step up for what’s right until policy can keep up,” Fyfe says. “The rule and cultural norm of businesses only focused on maximizing profit needs to change. To create economic systems change and move toward decolonization, we need legislative and regulatory change. We need policy that requires companies and investors to adopt what we call benefit corporation governance and consider their impact on all people and the planet.”

B Corps take on the responsibility of considering impact on stakeholders and lead by examples in areas like climate justice, Fyfe says, which includes practices like decolonization and regeneration that Guayakí has incorporated into its operations, as well as business policies and structures that move away from vertical hierarchies and cultivate open communication. Other B Corps leading in climate justice include Patagonia, an outdoor apparel company that provides funding for grassroots organizations, advances sustainability practices in its industries, and advocates for policy change; and Pukka Herbs, producer of organic herbal teas and well-being supplements, which promotes a community approach to share tools, expertise, and training; supports environmental and social initiatives; and has adopted regenerative agriculture practices.

“For businesses to start toward decolonization, there needs to be a collective unlearning,” Fyfe says. “If we better embraced the unknown and held ourselves to listen, we’d have more credible voices at the table.”

Organizations that honor the voices and contributions of every individual — from the grocery store bagger to the buyer to the marketing manager, for example — are following common tribal practices and encouraging more resilient systems, says Bioneers’ Alexis Bunten, PhD. By valuing quality over quantity and seeing success through more than the bottom line, organizations also can shift toward more inclusive practices that strengthen capacity and empower workers.  

“If you listen to everybody from their vantage point and their experience, you’re going to get an array of solutions to organizational problems,” she says. “Having a culture of communication in your organization is what we call a ‘brave space.’’’

Conversations about decolonization can be provocative, she says, but are important and necessary at any institution or establishment built to succeed on a system of white supremacy, she says.

“We need to recognize that there is an inherent power and balance, and if we are having cross-cultural, cross-racial discussions, to get ready to be uncomfortable if you want to hear the truth,” Bunten says. “You need to hear the truth in order to reconcile, to communicate, to build stronger relationships. Ultimately, for organizations, that strengthens their capacity.” 

Decolonizing Your Organization: How to Start

While adopting regenerative practices that encourage decolonization can be daunting for businesses and other organizations, even a small start can make a difference. “There are steps you can take to decolonize, and in some cases re-Indigenize, the way that we live our lives so that we’re healthier, happier, and society works better,” says Alexis Bunten, Bioneers Indigeneity Program Co-Director. She shared a few recommendations: 

  • Learn whose land your organization is on by checking this online resource, Bunten says. “Then learn how to acknowledge those peoples. Make relationships with them in the area.”
  • Reconsider your company’s structure. “One example of a way organizations uphold colonial capitalism is through strict vertical hierarchies,” Bunten says. “Set up an organization that honors every different person laterally.” This better recognizes each person’s unique talents and encourages broader discussions that will generate new solutions to organizational problems.
  • Value quality over quantity. Incorporate metrics around the quality of your products, worker experience, relationships with other organizations — measures that go beyond profit to incorporate people and planet.
  • Pursue local options, such as food decolonization, by making healthy food options more accessible to people in your community.
  • Advance the land back movement by respecting Indigenous rights and improving access to affordable housing and sustainable food.

Lessons of Resilience from Queer Movements for Liberation

In a 2014 panel for The New School in New York City, bell hooks reframed queerness as “not as being about who you’re having sex with” but “as being about the self that is at odds with everything around it and has to invent and create and find a place to speak and to thrive and to live.” 

The erasure of queer identities and the imposition of Western categories of gender and sexuality have been critical to the function of white supremacy throughout history. But courageous queer leadership has risen to lead us toward a decolonized future and force a reckoning with this legacy of exploitation. 

Queer leadership has been critical in progressive social, environmental, and political movements. In the spirit of the ways queer people must learn to invent and create space through which to love, queerness teaches us to innovate toward a future in which we can thrive. 

This week, we share wisdom from queer people leading the way to healing and building a regenerative future. 

This article contains the content from the 2/01/2021 Bioneers Pulse newsletter. Sign up here to get the newsletter straight to your inbox!


Lessons of Resilience from Queer Movements for Liberation

It is essential for environmental justice leaders to understand how the oppression of queer communities and climate change are connected. Vanessa Raditz from the Queer Ecojustice Project offers insights into the many forms of queer resilience, uplifting the resistance, visibility and power of LGBTQ+ people in movements for justice, care and liberation. 

Read more here.


The Queer-Led Groups Modeling a New Form of Land Access

Queer Black and Indigenous agricultural leaders are paving the way for a regenerative economy rooted in care and racial justice can proactively address issues like climate change and housing inequality. Originally published in Yes! Magazine, explore this article to learn about queer leadership and transformative justice.  

Read more here.


Community Conversations: Climate, Justice, Indigenous Actions & Trauma – JULY 8

Join Eriel Deranger, climate justice leader and executive director of Indigenous Climate Action, in this community conversation about climate justice, Indigenous action & healing from trauma on July 8th. Community Conversations are a new offering from Bioneers that will be offered monthly and give people a space to connect with others and explore ideas inspired by the Bioneers community. 

Register here.


Gender Inclusivity and the Importance of Community Support

“Everybody comes to their own awareness of themselves in different ways, some very quickly, maybe early, some over a long period of time. I’m the kind of slow learner that way. It took me a long time to sort of figure out who I was. But it’s okay. We’re all individuals, and that’s one of the beauties of what we can do in the LGBTQIA+ community is recognize the differences, but the similarities, that we’re all trying to be ourselves and authentically so.”

In this Q&A with three queer thought leaders, explore questions about navigating radical inclusion, gender, and sexuality. 

Read more here.


Women, Diversity, and Sexual Minorities in the Psychedelic Community

People of Color, Women, and the LGBTQ+ community are immensely underrepresented in the psychedelic conclave. Not only has the contributions of women to the field been downplayed, but the abuse of women in underground psychedelic circles has become a serious problem. In this panel, leaders at the cutting-edge of inclusivity advocacy in the psychedelic community share their perspectives.

Read more here.

Reclaiming Indigenous Voice – Tommy Orange

The irony behind the “coming-out-of-nowhere” narrative surrounding new artists is made abundantly clear for Native writers whose work reflects and is shaped by American history and colonialism. This narrative erases the history and systems that shape the work of contemporary Native artists. Even after establishing oneself as a modern artist, Native writers are pressured to create work that is more of a relic of the past rather than a testament of presence. Having been denied both a past and a present, Native artists find themselves victim to a colonial gaze that denotes them to be mere tour guides into the exotic rather than worldmakers themselves. 

Tommy Orange, a citizen of the Cheyenne and Arapaho Nations, is a novelist and writer born and raised in Oakland, California, who has turned these tired tropes on their heads, telling a gripping story of the contemporary Native experience that both acknowledges a brutal colonial history while pointing towards a pathway. His bestselling debut novel There There was a Pulitzer Prize finalist and won the prestigious American Book Award. 

In this article, Tommy Orange details the journey of becoming a published author and how being a Native artist has shaped that experience. 

This is an edited, excerpt transcript from a Bioneers 2020 Conference workshop called “The Power of Words: Indigenous Writers Workshop”


I sort of came to writing fiction and prose and literature, whatever you want to call it, through a kind of back door. I didn’t study it in school at all. I really came to it on my own terms. I read a lot of works in translation as a sort of entry point, and I was doing a lot of experimental writing at the beginning of exploring what it would mean for me to write, but as soon as I started thinking about what it would mean to include myself, my family, and my background, immediately the writing became Native, because I am. Bringing my experience to my writing immediately made it that because, while my my novel is not a piece of autobiographical fiction, there are certainly many elements that come from my, my family’s and my community’s experiences, and I think it’s important for Native People to get more exposure and representation in all the different forms of media that influence our society because our real experiences have largely been made invisible.

I just read that only 5% of books published in the U.S. since 1950 were by people of color, and that’s all people of color—5% during over 70 years of book publishing, so it was never a question for me once I got started how the work would be Native. Even in my MFA program, which was in a Native institution, some fellow Native students in writing workshops would ask “Do these characters have to be Native?” Maybe they were thinking their writing would sell more if the main characters were just in default mode, i.e. an assumption they were white males.  

It’s really important for Native people who are getting into media and literature to find ways that we can represent our diverse nations, to think about what it means to include our experience of being a Native person in this world, because it can reach a lot of other Native People, and it’s really important for us to be able to see ourselves represented in these media.

My novel got its start when I was part of a digital storytelling project at the Native American Health Center in Oakland. The people I interviewed there didn’t directly shape the characters in the book, but definitely the experience of being a part of these storytelling circles and helping people—non-storytellers, non-writers—create these digital stories influenced my thinking about the structure of the book and some of its elements. One key lesson was that it was important to get really specific. I was teaching non-writers how to write 300-word scripts that we would turn into three-minute films which would be about a poignant or transformative moment in their lives, and many people’s natural inclination is to hover over or generalize as a way to attempt to connect to other people, but, paradoxically, I found that getting as specific as possible was the best way for their stories to become more universal.

Before I worked at the health center and got into digital storytelling, I was really writing on my own, and I was working in the community. It wasn’t until I got into the MFA program that I really became part of a Native writing community, and that was really transformative for me, but my experience from 2005 to 2013 working at the Native American Health Center doing everything from data entry to grant writing to those digital storytelling projects was definitely formative in helping me think through how I wanted to represent this Oakland Native community in a novelized form.

Native artists of all kinds and Native People in general come up against a unique problem: how do we get the cred as being authentic if we’re not referencing something that’s pre-contact, some kind of ancient tradition. We’re expected to have some kind of ancient traditional tie to authenticate us while also somehow addressing being contemporary people expressing contemporary feelings from contemporary bodies. We grew up in this time, but we’re expected to somehow be connected to 500 years ago and have those two things in a perfect marriage, but nobody else is required to have that when it comes to trying to have an authentic voice. The culture is steeped in stereotypes from the cowboy and Indian era and even the more recent Dances with Wolves era, and the culture is too lazy to want to be inconvenienced about changing its narratives around what a contemporary Native person is.

But I also think we’re at a good moment in American history with more and more people ready to look at what really happened historically. The American consciousness has been holding onto this idea of the noble, fading away mystical Indian, and that’s been a convenient and romanticized version that has been held onto, without wanting to look at all the things that make us complex, because that would include questioning a lot of the foundations of this country and all the lies that are underneath the reasons why it’s so complex to be a contemporary Native person.

There are creative ways to change those old narratives. Here’s a good example from my own life: our son was getting into kindergarten and heading into November, and our fear was what the curriculum regarding Thanksgiving still consists of, especially in public schools. Our first instinct was to just pull him out for Thanksgiving week. We can sort of control it at home, and we’re not going to fight the system and try to change curriculum, because that’s sort of pointless or impossible or at least really exhausting sometimes, but it started not to feel right, so the next year we invited Manny Lieras of the American Indian Child Resource Center who has worked with urban American Indian youth for 15+ years and is a real role model and change agent in the Oakland Intertribal community as well as a singer, drummer and filmmaker, to come to our son’s first-grade classroom.

We didn’t really know what it would look like, but Manny brought his whole family, and it became an amazing episode in which they all danced in the classroom as he sang and drummed. And what was especially cool about it for me was that Manny came in jeans and a T-shirt and a ball cap, and he provided an opportunity for all the kids of “everything you wanted to ask an Indian but were afraid to ask.” And out of the mouths of children came a lot of frankly ignorant questions that of course aren’t their fault. It’s the fault of the system, the curriculum, their parents, popular culture. Some examples were: “Why don’t you live in a tipi? Why do you live in Oakland? What do you do?” And Manny was able to answer in a light and compassionate way, and everyone got to learn, including the adults and the teachers who were in the classroom. It was just an amazing contemporary Native educational opportunity.

I’m asked a lot about how aspiring Native writers can break into the publishing world, but I don’t know how well I can answer it. I was one of these crazy cases where I’d published almost nothing before my book came out. I’d had one story in the Yellow Medicine Review. I’d been looking for years for a Native-specific publication. Red Ink was one of them that I submitted stories to over the years. I’d been submitting pieces since about 2006, and I sold my book in 2017, so there was a lot of rejection and of not hearing anything back in there for over a decade. So even though I “came out of nowhere,” it wasn’t from lack of trying beforehand, or it wasn’t like my first try was a huge success; it was a lot of quiet work and getting used to rejection. Rejection is just the other side of the coin of publication. There really aren’t people that just get published by trying the first time. You have to just keep trying, and then it’s sort of a numbers game. You have to grow the skin to get used to it, and then the sooner you can accept the fact that rejection and publication are the exact same process, it gets a lot easier to keep submitting to places.

Initially I didn’t want to go into an MFA program because I just didn’t trust institutions. I hadn’t done well in school, and I just had a really deep mistrust for doing things that way, but I found out about the Institute of American Indian Arts, and I saw the faculty and the fact that it was a Native organization, and the fact that it was a low residency, which meant I didn’t have to move with my family, and all that sold me on the idea. Then, once I was in the program, I realized that to teach at an MFA, you have to have published a book, which made me realize that I was going to be building relationships with people who have access to the publishing world, and that’s a really good reason to get into an MFA program because you can meet a good number of people who have access and who can help you. And now I’ve helped students through the school. If you have access to the doors, do all you can to widen the doors by helping other people out.

In my case the way I got my book out there was that I was reading at a writing conference and somebody heard me read from There There, and that person happened to have one of the biggest agents in the industry, Aragi, Inc, and introduced me to Nicole Aragi, now my agent. I think that, on top of my previous hard work and the good luck of her hearing me read, and her having that agent, timing played an important role. Standing Rock was happening. This was the end of 2016, and Trump had just been elected (and here we are at the end of that nightmare…). My book went to auction to 14 different publishers right after Trump got in and right after Standing Rock. The timing of all of that really helped my book to get to where it got to. I think that if my book had been out there in 2012 or 2008, I don’t know what would have happened. I think my book’s success had everything to do with the timing of its publication.

So I worked hard, but I got lucky. I had a big agent. The book sold in auction, and because it went to a big publisher, they put a lot of money behind, trying to make sure it rolled out in a way that they could make money off of it, so things got pretty crazy. I’d been traveling all over, and I was shocked when I realized it was actually going to be an “airport” book. I had surreal episodes. I even had a crazy conversation with Sarah Jessica Parker, who wanted to buy the book before it went to auction for an imprint that she was trying to start under Penguin Random House, so because the whole situation was so unusual, there’s no real way for me to give advice on how to get published. I’m not trying to take away from the merit of the book I wrote. I worked really hard on it for six years, and I put a lot of myself and a lot of my experience into it, so I’m happy that it has had popular and critical success, but those sorts of conditions are impossible to predict or duplicate.

So, all I can say is that you have to try all the avenues and hope that something hits. I was trying for 11 years and then something happened after my MFA program. There are certain things you can do and certain situations you can put yourself in, such as attend a KWELI or AWP (Association of Writing Programs) conference. If you’re in a writing program, there are contests you can enter. Whatever publications you see that are publishing other Native writers that you like or that you are aesthetically aligned with, submit there and submit as many times as you can. Try to build up a resumé, and try to find whatever resources you have available in your circles, such as friends who might have agents. Asking doesn’t hurt. A lot of times people will help, if they can. You just have to try all these different avenues. And I think it’s also a really good time to self-publish. A self-published book is not going to get into a curriculum or get into institutions, but with social media and how cheap self-publishing is right now, it’s very affordable right now, more affordable than it’s ever been, and there are self-published books that can have an impact and reach folks in specific communities. If you have something to say, try to find a way to get it out there, because now it’s time for Native writers and artists to tell the real stories about our lives ourselves.

Conservation, Regeneration, Biodiversity: The Plan We Need for Survival

In his book Half-Earth: Our Planet’s Fight for Life, legendary biologist E.O. Wilson challenges humanity: “Only by committing half of the planet’s surface to nature can we hope to save the immensity of life-forms that compose it. Unless humanity learns a great deal more about global biodiversity and moves quickly to protect it, we will soon lose most of the species composing life on Earth. The Half-Earth proposal offers a first, emergency solution commensurate with the magnitude of the problem: By setting aside half the planet in reserve, we can save the living part of the environment and achieve the stabilization required for our own survival.” 

Although global biodiversity counts continue to plummet, leading global conservation actors have coalesced around a science-backed policy framework called The Global Deal For Nature, an effort to conserve, protect and restore 30% of the earth’s surface by 2030. At the same time, science is finally beginning to unravel the depths of nature’s complexity – and what they’re uncovering is truly astonishing: a glimpse into the innate wisdom within entire ecosystems. These connected movements, global biodiversity conservation, and the exploration of the wisdom of the wild offer a glimmer of hope as we work towards restoring humanity’s right relationship with our home. 

This week, learn from two of the planet’s leading scientists along with a cutting-edge philanthropic institution, all of whom are transforming how we protect and understand our planet.

This article contains the content from the 2/01/2021 Bioneers Pulse newsletter. Sign up here to get the newsletter straight to your inbox!


Finding the Mother Tree

“One of the first clues came while I was tapping into the messages that the trees were relaying back and forth through a cryptic underground fungal network. When I followed the clandestine path of the conversations, I learned that this network is pervasive through the entire forest floor, connecting all the trees in a constellation of tree hubs and fungal links. A crude map revealed, stunningly, that the biggest, oldest timbers are the sources of fungal connections to regenerating seedlings. Not only that, they connect to all neighbors, young and old, serving as the linchpins for a jungle of threads and synapses and nodes. I’ll take you through the journey that revealed the most shocking aspect of this pattern—that it has similarities with our own human brains. In it, the old and young are perceiving, communicating, and responding to one another by emitting chemical signals. Chemicals identical to our own neurotransmitters. Signals created by ions cascading across fungal membranes.

Scientist Suzanne Simard explores the communal nature of trees and their shared network of interdependency in her new bestselling book, Finding the Mother Tree: Discovering the Wisdom of the Forest.

Read an excerpt from the book here.


A Global Deal for Nature: How New Targets for Land Protection & Regeneration Are Transforming Conservation

The Global Deal for Nature is a groundbreaking proposal that calls for a milestone of at least 30% of lands protected by 2030 with an additional 20% in climate stabilization areas. It is also the first global plan to include land, freshwater, and marine ecoregions. Teo Grossman, Senior Director of Programs and Research at Bioneers, interviews Dr. Carly Vynne, one of the proposal’s co-authors, about the ambitious plan and experiences that led her to focusing on natural conservation.

Read more here.


Protecting cultural and biological diversity is central to solving climate change

“It is more important than ever to respect and support the diverse cultures which have helped to preserve these priceless ecosystems. The complex web of life in places like the Amazon have helped to regulate our global climate system for tens of thousands of years, enabling humanity to evolve. But right now, the web is unraveling, with many Indigenous peoples facing growing pressures from extractive industries like mining, drilling, logging, and industrial agriculture.”

Justin Winters, Co-Founder & Executive Director of One Earth, discusses why Indigenous peoples territorial land rights and environmental stewardship take priority in solving climate change. 

Read more here.


Conservation, Biodiversity and Innovative Philanthropy | Kris Tompkins, John D. Liu and Marina Silva

Learn about the struggles to preserve some of the last large-scale vibrant ecosystems on Earth, crucial to the diversity of life on our planet, the climate and to our own species’ survival. This discussion was hosted by Atossa Soltani, Founder and Executive Director of Amazon Watch, among the most effective groups in the world conserving the Amazon and its peoples.

Listen to the unedited audio here.


Podcast: Got Dirt? Get Soil! Ditch the Plow, Cover Up and Grow Diversity

An agricultural and ecological renaissance is underway to combat the damaging effects of the profit-hungry agribusiness empire. In this episode of Bioneers Radio, learn from biologist Ann Biklé and geologist David Montgomery as they share solutions from nature on regenerative agriculture. 

Listen here.

A Global Deal for Nature: How New Targets for Land Protection & Regeneration Are Transforming Conservation

As wild places throughout the world continue to be threatened by human development and climate change, a snowball effect has been created … and it’s growing rapidly. Climate change and its effects create lasting harm and destruction for many plants and animals, while that same loss of biodiversity feeds the flames of climate change. Leading scientists and conservation organizations are transforming our vision for land protection and restoration, from conserving “biodiversity hotspots” towards a global solution that incorporating ambitious but achievable targets for protecting vast swaths of the earth, while investing in restoration and regeneration, now.

Dr. Carly Vynne, a leading wildlife biologist and conservationist, currently Principal Consultant at Osprey Insights and a Strategic Partner at RESOLVE, has worked around the world on major conservation projects for many decades and is one of the co-authors of the groundbreaking Global Deal for Nature proposal. The proposal calls for a milestone of at least 30% of lands protected by 2030 with an additional 20% in climate stabilization areas. It is also the first global plan to include land, freshwater, and marine ecoregions. 

In this article, Teo Grossman, Senior Director of Programs and Research at Bioneers, interviews Dr. Carly Vynne about the need to prioritize biodiversity in the pursuit of global climate justice.


TEO GROSSMAN: Can you tell us about your background and story: how you got here, where you grew up, and what inspired you?

CARLY: I grew up in Seattle, and I served as a ranger with the National Park Service for a few summers in my college years. During that time, I got to explore, learn and teach about the biologically diverse gem of the Olympic Peninsula. I quickly realized the Olympic Peninsula needs people to advocate for its conservation. I loved that place, and it was only there because people had worked hard to protect it. That was a profound lesson that shaped me for the rest of my life. That set me on a path of focusing on conservation biology and large-scale land protection in my studies and work. I couldn’t think of a better job than combining being out in nature studying animals while working intellectually to explore interesting scientific questions and trying to solve challenging problems. 

TEO: Did you have an innate fascination with animals as a kid? Were you always interested in them?

CARLY: I was lucky that I was exposed to beautiful places as a child. Instead of going to summer camp, I stayed with my grandparents who lived on the San Juan Islands, and I spent my time down in tide pools making tide pool zoos and sorting animals. But I had no idea what I wanted to do with my life. My dad was in the mining industry and worried when I didn’t know what I would major in, so he advised me to go into Environmental Studies. I think in his mind that meant that I would learn how to reclaim and restore polluted or damaged sites (maybe including ones the mining industry had ravaged?). He certainly didn’t expect that I’d end up becoming a biodiversity specialist, advocating for the protection of large landscapes, so his advice turned out to be good, but probably not in the way he expected. 

TEO: What do wild places mean to you? Why do they matter?

CARLY: For one thing, being in a wild place is one of the best ways to connect us to something much greater than our own lives. I love being in an area that has had the same animals there for hundreds of years, and it’s exciting to get to see rare birds and follow the tracks of different animals. 

And of course, as a scientist, I think a lot about what ecosystems do for us, making human life possible, and of the burning need to ensure that future generations have some remnants of this planet’s biodiversity and of the species that are here during our current lives. Ecosystems decline when they are cut up into small, separate, ever-shrinking enclaves, which is what is happening. If we want some hope of a healthy biosphere, we have to protect some much bigger areas, and that’s what I’ve been working on. 

TEO: You were instrumental in part of the writing and crafting of this concept called the Global Deal for Nature, which outlines a goal of fully protecting 30% of the Earth’s surface and sustainably managing another 20% within the next 10 years. How far do we have to go to hit those goals?

CARLY: As regards the terrestrial realm, our immediate, short-term goal is to conserve 17% of the terrestrial realm as soon as possible and to build on that to protect the 30% target by 2030, and that 17% might be within reach, at least on paper, but in the oceans we’re much further behind in terms of area percentage relative to the targets. What we’ve been saying is that to halt biodiversity loss, we need about half the Earth protected. The challenge is that biodiversity is very unevenly distributed, so a target such as “half” needs to make sense for each place. At the end of the day, each region will need to look at how best to conserve the ecosystems and species in that place, so total amounts of protected land and the conservation strategies will vary a lot.

What we’ve done is to systematically look across the Earth’s surface at each of the 846 “eco regions” and to see, in those places that have developed conservation or bioregional plans, what the local experts have said is needed to credibly protect the biodiversity there. And their estimates cover a wide range. In some places protecting 30% would be enough, while a region such as the Amazon probably needs to be 80 to 90% intact to be able to maintain a functioning ecosystem due to the high turnover of species there, but the average of the expert estimates, globally, is about half. And, honestly, most of these regional plans probably vastly underestimate what they need to protect, because only a small percentage of them actually take climate change into account. If you factor in climate adaptation, the need to protect more land to maintain the integrity and functionality of many ecosystems becomes very obvious.

TEO: Can you explain a bit more about the concept of “eco regions” and how you use them in your work?  

CARLY: Eco regions are designated by biogeographers and species experts who track and map where specific groups of lifeforms that are somewhat similar live, and these regions of course tend to also be defined by their distinctive climate patterns, types of landscapes, amounts of rainfall, etc. There have been eco region-based approaches to conservation for a while. It’s not a new concept. There are a variety of different approaches to setting conservation goals, such as focusing on biodiversity hotspots, areas that have the most diversity. Other approaches include focusing on saving those places with endemic species that are under threat or at risk of extinction. Eco-regional approaches are broader: they are more geared to protecting some of everything, and because we wanted a comprehensive strategy for the whole Earth, an eco-region-based approach really made the most sense.

TEO:  Can you share with us how the Global Deal for Nature differs from previous approaches to biodiversity conservation over the past few decades?

CARLY: For the past few decades, until very recently, biodiversity conservation was seen by governments as somewhat of a fringe pursuit, and the funding was such that the approach had to be trying to get the most for the least—how to conserve the most species with scarce dollars, hence the focus on biodiversity hotspots. What’s different now is that more and more people and leaders have finally realized that climate change is bringing much faster and greater ecosystem disruption than any of us had anticipated, and the best science, the best climate models are pretty clear: we can’t lose any more functioning ecosystems to have any chance of stabilizing the climate and addressing plummeting biodiversity. It means that all of the approaches to conservation are important and necessary now—we need it all. And that’s where the Global Deal for Nature was different: we realized and just came out and said very clearly that we need to protect all of this land globally, that there is no other option. That being said, there are still some areas in which we are going to have to make tough decisions and to prioritize conserving nature.

TEO: Beyond conservation, what role might restoration and regeneration of already damaged lands play?

CARLY: That’s a very important question, because if we’re going to say we need to do something, it’s important to say what’s necessary, but it’s also important to understand that within the context of what can actually be done in places around the world now, facing the realities on the ground. And the sad fact is that in nearly a quarter of the world’s eco-regions, only 4% of genuinely intact, biodiverse habitat remains. In those places, protecting half anytime soon doesn’t make sense. In many of those places, protecting 10 or 11% would be a real win, and the real effort in those regions has to be about large-scale restoration projects. But in some of the other three-quarters of the planet, there are places where there is sufficient habitat to protect large tracts of still somewhat intact landscapes, so whether one emphasizes conservation or restoration depends on the current conditions in specific eco-regions, but huge efforts on both fronts will be necessary.

TEO: Could you explain what form restoration takes in different places? And in general, what really needs to be done to restore ecosystems?

CARLY: As with biodiversity which is so unique to each place and so unevenly distributed, there have to be many approaches. In some places just leaving the land so it can heal itself is the best strategy. Many forested regions in particular can lend themselves well to that strategy. 

Even landscapes that have some level of degradation or have been denuded but still have some natural forests around them will for the most part restore themselves very quickly if they’re left alone and not damaged further. In other places far more concerted management action is required, and in others we may need to use more direct interventions, such as the introduction or re-introduction of key species. We are going to need to put in place significant policies here in the U.S. and around the world to provide really good training and jobs and really mobilize very large-scale ecosystem restoration projects. And even the lands that can mostly repair themselves will require a lot of monitoring and protection. A whole lot of much wiser (than in the past), science-based, hands-on management is going to be needed.

TEO: One of the concepts that the Global Deal for Nature introduces is something called “climate stabilization areas.” What are those and how would they work?

CARLY: The idea is this: we know that even if we double the global protected area system, the world’s parks, in the next 10 years (and we actually protect those lands so they’re not just “parks” on paper but genuinely safeguarded, biodiverse ecosystems), so that we achieve that target of 30% of global land genuinely protected (and it’s a very ambitious goal which will require intense efforts to achieve), that still doesn’t get us to the 50% scientists tell us we absolutely need to succeed in stabilizing climate and preserving sufficient biodiversity on our planet. So, we still need another mechanism for protecting the remaining 20%, and there are in fact large areas of somewhat intact forests and prairies and other ecosystems that are not the highest priorities as regards conservation, that aren’t biodiversity hotspots, but that can be really important for climate regulation. Those areas would perhaps not need to have the same intense level of protection as the 30%, but they would have to still be maintained as mostly intact and/or managed as benignly as possible so they are not overdeveloped or ravaged, and some of them could benefit from large-scale restoration initiatives. That 20% could play an enormous role in carbon sequestration, hence our designation of them as “climate stabilization areas.” 

TEO: Can you explain the connection between biodiversity conservation and climate change?

CARLY: Biodiverse ecosystems play a crucial role in sequestering carbon. It’s frustrating that people are focused on climate change at the expense of biodiversity. And it was especially frustrating because it was clear to us that the very same strategies that we needed to implement to preserve the planet’s biodiversity were the same ones that would most effectively help us mitigate climate change. But I’ve come around to feel that maybe climate can be our savior, the wake-up call we needed to address all our problems, because it’s already affecting human lives and economies and everything else in very obvious ways, so now that much of the world seems to finally understand that we need a lot of intact nature to stabilize climate.

TEO: Biodiversity loss is something most people don’t perceive in their daily lives. A major bird study came out recently that reported on the large-scale loss of enormous quantities and species of birds in North America. Is there something that you think we’ve lost as humans, now that so many of us are out of touch with the natural world, so that so many of us just don’t notice?

CARLY: On one hand, there are more and more ways to monitor what’s happening, with amazing new remote sensing and mapping technologies. The team at Google Outreach have done great work collaborating with Amazonian peoples, for example. It’s incredible what we can monitor and see from space, and time-lapse photography and film can show us so much we couldn’t previously see in the natural world. 

But all that great visual imagery and those powerful new tools, as important as they are, don’t really connect people with the living reality of the natural world, the sounds, and the critters. I’d like to see more kids have opportunities to connect with nature, and I’d really like to see us do a better job of capturing and communicating the sounds and sights of the living, breathing forests to connect more folks to the experiences to be had in a full, living biosphere.

TEO: E.O. Wilson popularized the term “biophilia.” How much does biophilia play into the work that you do?

CARLY: I think that just about all of us in the field are motivated by some form of biophilia. I can’t think of anyone I’ve worked with who didn’t get into the field because of a passion for nature and other living beings, and I think that almost every human, deep down, has some appreciation and wonder and desire for connection with the natural world, which is what E.O. Wilson was driving at with the “biophilia” concept. That said, it’s also true that a lot of people in different fields are now engaged in conservation work. It’s not just naturalists cataloguing ants any more. There are economists, bankers, engineers, policy analysts, etc., involved in conservation these days, and some of them may be, on average, less wildly biophilic than wildlife biologists, but they can be major changemakers.

TEO: Part of what I really appreciate about the work that you’ve done and about the project is that you’re really trying to ask really big questions, which is not always appreciated in the sciences, where one tends to focus on asking small, answerable questions that can be tested. Whereas you and your colleagues are asking: “What would it take to save life on Earth, stabilize climate, and maintain essential ecosystem services?” That’s a huge question. What did it take for a bunch of rigorous scientists to get to the point at which you all felt comfortable asking that sort of a mega-question?

CARLY: Many of us on the team have been involved in conservation for decades and it’s begun to be obvious to more scientists and activists that that approach was a losing battle. And when we engaged with Indigenous peoples, who have managed ecosystems for millennia, many of them told us that they managed their lands by leaving around half of them off-limits for long stretches. So, as more and more of a scientific consensus was being reached about the need to protect half of the Earth if we were to have any real chance of stabilizing climate and reversing biodiversity loss, and as it was increasingly obvious that we had very little time to turn things around, we really had no choice but to try to go big. Sticking to an incremental, reductionist approach when the clock is running out on saving the future of life just didn’t make sense. 

TEO: So now your team has formulated the big questions, done enormous amounts of research, and proposed a number of strategies. What comes next?

CARLY: There are many, many levels to an undertaking of this magnitude, to push a global vision. We will definitely have to pressure governments to set aside more protected areas (and to actually protect them on the ground), but to get to half and to a genuinely sustainable world—the vision that most of us want – it’s going to take tens or hundreds of thousands of people from a wide range of walks of life sitting down in their communities, looking at maps and making hard decisions about how to protect what’s needed in their regions in the way that makes the most sense where they are, so part of the solution will be a bioregional approach.

I was on a panel recently with people from the Amazon Headwaters Initiative, an amazing bio-regionally-based project that is trying to bring together many different Indigenous groups and local people to develop a common vision for their incredibly important and very large Amazonian headwaters region. Their work involves reaching agreements among many stakeholders about how to map and set targets and, once agreed upon, defend a common vision that guarantees the integrity and vitality of that ecosystem. That’s a hard and messy undertaking, a lot messier than governments just drawing lines and declaring parks, but getting local people’s full engagement and buy-in is ultimately the only way forward that can work in the long-term, so it’s going to have to be done around the world.

And I see signs of hope even in unlikely places. I grew up in Seattle, and it’s changed so much. It’s a really dense city now. You can stand downtown and see five Amazon buildings on your right and five Google buildings on your left, but you can actually also look at mountains that are now occupied by gray wolves, which wasn’t the case 20 years ago. People can feel proud that they can live in a big city with all it can offer and all its problems and also have restored wild and abundant nature within easy access. We can coexist with vibrant nature, and that’s something we can achieve in more and more places…and we have to. 

Got Dirt? Get Soil! Ditch the Plow, Cover Up and Grow Diversity

The profit-hungry agribusiness empire of the 20th century institutionalized farming practices that continue to degrade soils across the U.S. and globally. We face a fork in the road: collapse or regeneration? The good news is that we know what we need to begin an agricultural and ecological renaissance – a literal rebirth. 

Biologist Ann Biklé and geologist David Montgomery share one of the good news stories that show how the solutions residing in nature surpass our conception of what’s even possible.

Featuring

David R. Montgomery, a Seattle-based MacArthur Fellow and professor of Geomorphology at the University of Washington and the author of award-winning popular-science books that have been translated into nine languages, is an internationally recognized geologist who studies landscape evolution and the effects of geological processes on ecological systems and human societies.

Anne Biklé, a biologist, science communicator, and public speaker, investigates and writes about connections between people, plants, food, health, and the environment. Her work has appeared in magazines, newspapers and radio, and her soil-building practices have been featured in independent and documentary films.

Credits

  • Executive Producer: Kenny Ausubel
  • Written by: Kenny Ausubel and Arty Mangan
  • Senior Producer and Station Relations: Stephanie Welch
  • Producer: Teo Grossman
  • Host and Consulting Producer: Neil Harvey
  • Program Engineer and Music Supervisor: Emily Harris
  • Production and Engineering Assistance: Rebekah Wineman
  • Production intern: Isabelle Dean

Resources

Learn more about David and Anne’s work and books at their website, dig2grow.com.

Explore Bioneers’ Regenerative Agriculture media hub to learn more about practices that increase biodiversity, build and enrich soil, improve watersheds, enhance ecosystem services, and increase soil carbon storage.

Subscribe to The Food Web, our food-and-farming newsletter sharing the stories and celebrating the people whose work builds local food systems that serve people and embed ecological stewardship into agricultural practices.

This is an episode of the Bioneers: Revolution from the Heart of Nature series. Visit the radio and podcast homepage to find out how to hear the program on your local station and how to subscribe to the podcast.

Subscribe to the Bioneers: Revolution from The Heart of Nature podcast


Transcript

NEIL HARVEY, HOST: We’ve been treating our soil like dirt. The consequence is that it’s déjà vu all over again. All over again, we face both peril and promise.

The 1930s Great Depression was as much an environmental collapse as an economic bust.

Driven by insatiable capitalist appetites, plowmen farmed places that ought never to have been farmed and shredded fragile ecosystems. 

They managed to strip the native grasses, a finely tuned symphony of perennial species that had evolved and flourished for over 20,000 years. 

As author Timothy Egan wrote, “The tractors had done what no hailstorm, no blizzard, no epic siege of frost, no prairie fire, nothing in the natural history of the southern plains had ever done.”

By 1937, there were a record-breaking 134 dust storms that excavated the precious, scant topsoil, dropping 12 million tons of the black gold on Chicago and onto ships as far as 300 miles off the East Coast. 

Overall, lands in 19 states had pretty much lost their topsoil. The barren Dust Bowl precipitated plagues of locusts, jackrabbits and green worms. Birds and snakes were no longer to be found. 

It made a bumper crop of “Exodusters” leaving farms behind.

President Franklin D. Roosevelt warned this: “The nation that destroys its soil, destroys itself.” 

He responded with a visionary slate of federal supports and innovations that revolutionized the beneficial treatment of the land – and of farmers. At least for a time.

Tragically, the same misbegotten, profit-hungry agribusiness empire institutionalized practices that have badly degraded soils across the U.S. and globally. And in this turn of the crank, the new twist is catastrophic climate change. 

Once again, we face the same fork in the road: collapse or regeneration? 

The good news is that we know what to do to begin an agricultural and ecological renaissance – a literal rebirth. And it starts right under our feet.

But we’re playing a dangerous game of Beat the Reaper, and it’s for keeps. So warned David Montgomery at a Bioneers conference.

David Montgomery

DAVID MONTGOMERY: Soil erosion played a role in the demise of civilizations, going all the way back to the earliest agricultural civilizations in the Middle East to Neolithic or Bronze Age Europe to Classical Greece, Rome, Southern United States, Central America. I went through and sort of collated the archaeological literature, the historical literature, and the modern geological literature, because you can still go and see degraded soils in those parts of the world, and if you want examples, think Syria and Libya today. Those are places where we have Roman tax records of high harvests, several thousand years ago, where they cannot really essentially feed a growing population today. 

And the problem was not what you’d generally find in environmental history textbooks. What you generally find is that deforestation caused erosion and degraded the land. The real problem was the tillage that followed. It was the plow, not the axe.

HOST: David Montgomery is Professor of Earth and Space Sciences at the University of Washington, and a MacArthur fellow. 

As a geologist who studied soil erosion in natural systems, he decided to update the literature, which dated back to the 19th century. He spent four years on his book, Dirt: The Erosion of Civilizations

He found a common thread in the archaeological and agronomic literature: The way human societies treat their landscapes is how the land will eventually treat their descendants. 

Soil erosion and soil degradation inevitably undermine a society over time. They make it vulnerable to drought, climate change, political instability, food riots, and wars.

DM: Imagine what a plow does to the soil: It inverts it. It turns it over. And it’s intentionally doing this for weed control, because a plow is very good weed control. But it also means that the soil is left bare and vulnerable to erosion by wind or rain until something grows on it, whether a weed or the next crop. And that can basically add up over time.

If you look today at the state of the world’s soils, we’re losing about 0.3% of our ability to feed ourselves each and every year due to degradation of the soil. That .3% sounds like a small number. It’s probably about what we’re all getting on interest for our savings accounts. It takes a while to notice. But you play that out over the next 100 years, and that turns into 30%. We cannot afford to lose 30% of our ability to feed the world before our population goes up by 50%.

The soil carbon content of many soils in North American is only about half of what they were when they were first converted from forest or prairie lands to farms.

Iowa has lost 50% of its topsoil in the last 150 years. These trends are depressing.

It takes centuries for nature to make an inch of topsoil. We’re losing it in decades. Those numbers defy the definition of sustainability. We are basically bleeding topsoil. And this has been going on for civilizations around the world.

HOST: David Montgomery grappled with the fateful question: Could soil be restored to a fertile state and defuse the ticking time bomb of agricultural collapse?

He embarked on the quest with his wife Anne Biklé. She describes herself as an “out-of-bounds biologist” because she has applied her training in biology to fields as diverse as environmental planning, salmon restoration and public health. 

Their joint exploration of soil restoration led them to co-author The Hidden Half of Nature: The Microbial Roots of Life and Health.

Their writing journey began when the couple bought a house in North Seattle. She desperately wanted a garden. 

Anne Biklé spoke with us at a Bioneers conference…

Anne Biklé

ANNE BIKLÉ: Here’s the biologist and the geologist, both of whom have dug soil pits around in various aspects of our work, but we never really thought to dig a soil pit in our own backyard. And it was sick. It was not well. We had had some heavy equipment come into the yard, and they scraped everything out that was there. It fully exposed the soil. And everyone thinks, oh, Seattle, it’s all green and nice and everything up there. Well, our soil looked like it could have been out in New Mexico. It was kind of sandy-colored. It was really rocky, and there was nary a worm and hardly any organic matter. And it was the middle of August when this all sort of came to light, and we had a lot of plants on the sidelines waiting to get into the ground. And here we were with really some pretty dead dirt. That was a time of panic and a time of Uh oh, what are we going to do?

And I had done enough restoration in salmon watershed stuff, and I’d done enough gardening that I thought, okay, my gut is telling me that this soil is deficient in organic matter, so that’s going to be the number one thing that I’m going to start on is getting organic matter and getting it into the soil. And so that was not a highly technical kind of an undertaking in that I didn’t set about, you know, we need this kind of organic matter and that kind, and in these ratios and proportions, and so on. I really began collecting what was cheap or free in the neighborhood, and I began making all of these different mulch mixes.

And what is funny about that is that I am outside working my tail off trying to bring soil back to life, he is inside surrounded by books, looking out the window at me pushing this wheelbarrow that’s loaded, about to tilt over.

HOST: Her geologist husband was intently studying the history of how nature builds topsoil, and how it gets depleted in the first place. 

Right under their feet in their own backyard lay the evidence of the geological history of erosion.

DM: Seattle is a place where from about 15 to 17,000 years ago, a glacier came out of British Columbia, marched south because it was snowing a lot in British Columbia, the ice piled up. You get a big enough pile of ice, it starts to flow under its own weight. And this tongue of ice came all the way out of British Columbia, overran Seattle, and made it all the way down to Olympia, well south of Seattle, buried Seattle under a mile high wall of ice. But what it had also done is it had laid down in front of that advancing glacier all the bits of sand and bits of eroded granite that had come with the ice but that didn’t melt when the ice melted, got reworked by streams in front of the advancing ice, and then overrun by that ice. And so what that did was it basically laid down a blanket of sediment and then compacted it into something that I like to think of as nature’s concrete, which is not the best soil.

After that, when the glaciers receded, it took thousands of years for the forest to come in and actually build a good soil on top of that geological concrete. Then when they cleared our neighborhood to build our house in 1918, what do you do when you basically develop a neighborhood? You strip off the topsoil and there, what was left underneath, was this glacial till, nature’s concrete.

But after Anne started what we call her organic matter crusade, of bringing organic matter back to our lot, what was it, maybe about three, four years into it that [ANNE: Yeah] we started to notice the color of the soil changing, and that the soil beneath the lawn that we’d sort of carefully put it in right flush with the patio that we put in, the soil was now about an eighth of an inch higher. It was fluffing up and it was getting darker. And so we were trying to figure out what was it that was actually turning that compost and mulch, all that organic matter that Anne was adding to the yard. What was turning that into soil organic matter was the intellectual journey, if you will, that we set off on in researching The Hidden Half of Nature, to understand, why was this happening? How was it happening? And that led us to the role of microbial life.

HOST: Although science has barely scratched the surface of this intricate underworld, we do know that a quarter of all species on earth live in the soil microbiome. Just one tablespoon of healthy soil has more organisms than there are people on the planet. We’ve identified only about 1% of soil microbial species. 

Microorganisms provide ecosystem services including transforming so-called “waste” into organic material and valuable nutrients, and regulating the distribution of those nutrients among microbial species, fungi and plants. 

That nutrient cycling is the basis for nature’s self-renewing fertility.

It’s a symbiotic exchange, as plant roots send carbohydrates back into the soil to feed the microorganisms.

AB: We’re going to go to a wild and alive place in the soil called the rhizosphere. Think of it like a halo that goes around each and every root hair of a plant. And I call the rhizosphere a biological bazaar. Folks, this is nature’s quid pro quo. In return, bacteria are feeding off of this stuff, they’re growing like crazy, and they are excreting waste products. The plant is getting something it really needs that it cannot make, or if it does it makes it in small quantities, and it feeds the bacteria and says, I need growth-promoting hormones, please.

And I want to talk about the fetching fungi. Fungi are attached one end to a root hair, and with the fungal hyphae, they’re prospecting. They’re getting minerals out of rocks that are in the soil. And one of the most important minerals is phosphorus. And it’s estimated by some there’s up to 100 years worth of phosphorus sitting there in the soil but plants can’t access it. The fetching fungi, they can get at that and they can transport it back to the plant, and they can exchange it. Here’s phosphorus, and I’ll take sugars.

Really the rhizosphere and the root system of a plant is—it’s the intelligence system. The brain for the botanical world is not on the top. It’s down below ground. It’s this symbiotic relationship between roots and bacteria and everything else. There’s ceaseless, constant communication between a plant and its soil microbiome.

HOST: The couple’s backyard revelation about the role of the microbial world transformed their view of nature and how she works. It brightly highlighted the power of the nurturing role people can play to create the conditions for life to flourish — and let nature do the rest.

DM: It turns out that the order that life came back to our yard parallels the order in which life evolved on Earth. Obviously different time scales involved, right, but it started to cement the idea in our minds that ecosystems are essentially constructed from the bottom up, and that that foundation of microbial life was really essential for supporting not only the life below ground but the life that we knew above ground. Because when we restored the soil, both came back.

We obviously didn’t notice the bacteria first because there’s a reason they’re called microbes. We can’t actually detect them with our senses. But we could start seeing their effects. And then we saw the organisms in the soil, and then the worms, and then the birds that came to eat the worms, and then the bigger birds that came to eat the littler birds, culminating in something that Anne saw one day when an eagle came and took a baby crow out of our neighbor’s tree. That baby crow had been living off the worms that were growing in the restored yard. And it was a real revelation.

People had known all those pieces before, but putting it together that way in the way that we witnessed it at our own place made us start to think about the bigger picture about, well, could you restore soil at the global scale?

AB: That’s the question right there: How quickly can we do this and how much time will changes take to get the results in soil that we’re looking for? This is based on the changes in the soil in our own sort of garden experiment. And we’re even now more years out and the soil has just continued to get better and better and better.

It can happen really quickly.

I would say soil is one of the very few good news environmental stories that we have out there because once you stop hammering at it and you stop chiseling away at it, and you let the biology come back in and start doing the nutrient cycling and all of the processing, soil can rebound quite quickly, in fact.

HOST: When we return, David Montgomery and Anne Biklé describe how that backyard experiment helped unearth a world-changing way to revolutionize agriculture that rapidly regenerates soil, sequesters carbon from the atmosphere, supports farmer livelihoods, and can authentically help feed the world.

You’re listening to the Bioneers: Revolution from the Heart of Nature.

HOST: David Montgomery and Anne Biklé found another benefit in their backyard soil restoration project. Anne’s work had not only increased the beneficial microbial activity; it had also put organic matter – which is about 50% carbon – back into the soil. 

They asked the driving question: Could soil restoration be a potent method to sequester carbon and help reverse catastrophic climate change?

The book Drawdown, which documents proven methods to remove CO2 from the atmosphere, had concluded this:

“It is estimated that at least 50 percent of the carbon in the earth’s soils has been released into the atmosphere over the past centuries. Bringing that carbon back home through regenerative agriculture is one of the greatest opportunities to address human and climate health, along with the financial well-being of farmers.”

DM: So I took about six months off from teaching at the University of Washington, and traveled around the world to visit farmers who had already restored fertility to their land, to try and take the lessons of that first book, the science from the second book, and apply it to—see how well it could be applied to the problem of feeding the world and regenerating agricultural soils. And that resulted in the most recent book, Growing a Revolution: Bringing Our Soil Back to Life, which is sort of the third book in what Anne and I call our dirt trilogy.

HOST: David found that the farmers were doing much more than just adding organic matter. They were following three simple, but crucial, regenerative principles of conservation agriculture.

So the first principle is minimal disturbance, minimize disturbance of the soil, which often meant going to no-till farming or not plowing, because plowing makes the soil vulnerable to erosion, it oxidizes organic matter.

The second one is, keep the ground covered with cover crops. Always keep a living plant in the soil, in part, because the roots that are then maintained are pushing exudates into the soil to feed the microbes that partner with the plants in symbiotic relationships that help build the fertility of the soil and help the health and growth of the plant as well. And then the third piece is grow a diversity of crops in the same piece of land. Don’t just keep growing the same thing year after year, or even two things and alternate one or the other like the corn and soybean rotation across a lot of the American Midwest. That’s a recipe for inviting pests to a banquet.

So minimal disturbance, cover crops, and a diversity of crops. That defines kind of the new way of looking at farming, a new sort of foundational philosophy for agriculture that happens to be the exact opposite of what we’ve been teaching in agronomy for 100 years, where we’ve been teaching intensive tillage with a lot of agrochemicals and specializing in one or two crops.

HOST: These three principles of conservation agriculture comprise a suite of practices that build fertility and can reverse the erosion crisis.

In David Montgomery’s travels, despite diverse climates, soil types and conditions, he found that when farmers embraced these three disarmingly simple regenerative principles, they reaped practical benefits beyond soil restoration.

DM: Anne and I came up with this catchy slogan that we hope everyone will repeat and spread around the world: “ditch the plow, cover up, and grow diversity”,  those three principles expressed a little more popularly.

Kofi Boa

When I visited Ghana in equatorial West Africa, Kofi Boa, the gentleman pictured here with his “Got dirt? Get soil” hat, which everybody needs one of, he taught the farmers in his area to go from their traditional slash and burn farming to doing no till with cover crops. They don’t use agrochemicals for the simple reason that they don’t have any money to buy them, and this is why the green revolution did not work for subsistence farmers around the world. It’s the wrong business model for them.

So what did Kofi teach his people how to do? A style of agriculture that involved polyculture in their fields, with minimal disturbance. They cut erosion by a factor of 20. Their corn yield tripled and their cowpea yield doubled. In other words, they got better yield returns doing conservation agriculture than the green revolution did.

And it doesn’t just work in Africa. David Brandt, the gentleman pictured here from Brandt Family Farm in Ohio basically has adopted these same kind of practices. He grows corn, wheat and soybeans for the North American commodity crop markets. But that’s not all he grows. He grows a very diverse mixture of cover crops in between his cash crops.

David has been doing no till for 44 years. He then moved into cover crops. He’s now hardly using any fertilizer, hardly using any pesticides. He’s not tilling. He’s using about an eighth of the nitrogen. He’s using about just over a third of the RoundUp. He’s made 400 bucks an acre when his neighbors were losing 100 bucks an acre. This is the kind of math that made me an optimist that we could actually change conventional into more regenerative practices.

Gabe Brown is the last guy I’ll tell you about. He’s doing something else. He’s bringing livestock back into the equation. He’s bringing cows in to graze off the cover crops that he planted in the field that he then planted his market garden for farmers’ markets in. Gabe’s another one of these organic-ish farmers who’s weaned himself at this point completely off of agrochemicals, and he’s done it because he doesn’t like writing checks to the fertilizer dealer.

HOST: No natural ecosystem has evolved without animals. Ruminants such as deer and elk have a symbiotic relationship with native flora and ecosystems, especially grasslands. 

When ranchers and farmers use management practices that mimic natural wildlife patterns, domestic livestock can actually cycle nutrients and spread fertility, at the same time they live a more natural and humane existence.

But the soil crisis got baked into the economics when industrialized agribusiness disrupted that integrated system by mismanaging grazing patterns, overgrazing, and moving animals off the land into concentrated animal feeding operations, called factory farms.

DM: You can restore land without the livestock, but I’ve come around to seeing livestock as a potential accelerant for soil rebuilding if you manage the livestock. So it’s not so much that cows are bad for the land but how we’ve been managing our cows is bad for the land. It’s a people management problem.

So you look at those kinds of things and you can look at regenerative agriculture as a way to rebuild soil fertility by altering one’s practices. And that can happen on conventional farms and it can happen on organic farms. A lot of organic farmers till too much, they plow too much. And they limit the ability to raise the fertility of their own land by that.

HOST: Ditch the plow, cover up, and grow diversity. And reintroduce animals to farmlands. The biologist and geologist say these regenerative practices will revolutionize agriculture and cause cascading positive effects for both nature and people.

AB: If we take better care of the land, if as a consequence of every harvest, the soil is left better off and not worse off, it’s our hypothesis that human health could be enhanced and improved. We’re getting more of the micronutrients – things like minerals, things like iron, and zinc, and selenium, and potassium, and so on. That gets into our crops, that becomes a part of the food supply. There’s research out there and evidence out there that a lot of the food in the food supply is deficient in these things, and that is hugely important for how well our immune systems function, all kinds of human health repercussions there.

DM: Well one of the things that gives me great hope around the future of agriculture is that I think there is a growing movement among US farmers to adopt more regenerative methods. There’s some really basic principles of ecology and biology at play here that we set up our modern farming system to try and work against. And I think what we’re learning is that long-held bit of advice that nature bats last, and it’s much wiser to try and work with her on your team than to try and go up against her.

HOST: In reality, these regenerative agriculture principles are not backyard stuff.  

In 2015 at the Paris Climate Summit, the French government announced its groundbreaking new national policy called “4 per 1,000: Soils for Food Security and Climate Initiative.” 

By increasing soil carbon sequestration by just .4% per year, we could halt the rise in atmospheric carbon levels – and ultimately make agriculture carbon-neutral. 

Within a year, over 100 nations, NGOs and groups had signed on.

Once again, the solutions in nature surpass our conception of what’s even possible.