The following is the full text from Kenny Ausubel’s keynote address at Bioneers 2025.
As the U.S. approaches the 250th anniversary of the American Revolution next year, the Republic is in the throes of a hostile takeover by the same kinds of imperial monarchs and oligarchs the rebels sought to overthrow. At this hinge moment when the climate emergency demands an immediate systemic civilizational overhaul, this retrograde counter-revolution is working to drill, baby, drill, make feudalism great again, and colonize Mars.
As the late Mike Davis put it, “In a world where a thousand gilded oligarchs, billionaire sheikhs, and Silicon deities rule the human future, we should not be surprised to discover that greed breeds reptilian minds.”
We have to believe that sufficient forces in the country will mobilize to stop this imperial coup in its tracks. The one certainty is that we’re living through times of radical uncertainty. Flocks of black swan events are poised to derail their best-laid plans. Their policies are so wildly unpopular and warped that a raging popular backlash is inevitable as the harms hit home.
No matter the odds, we’ve got to unwaveringly keep advancing the life-affirming work of restoring nature and people. The policy is not complicated. Taking care of nature means taking care of people – and taking care of people means taking care of nature.
Meanwhile, nature has stopped knocking and is simply blowing the doors off. As civilization is brought to its knees, slouching toward sustainability is not an option. Our salvation depends on regenerating the vitality of our ecosystems while leaning into community, connection and belonging – holding close the love, justice, diversity and equity that weave true democracy.
Ruth Ben-Ghiat, author of “Strongmen,” offers lucid political perspective. “Authoritarianism, at its core, is about restricting or eliminating the rights of the many and giving vast new liberties to the very few… It rearranges government so that the rich can become even richer. The corruption and entitlement will be so extreme that the eyes of many will be opened.
“And then, one day, there will be a reckoning.It will come after the revelations and realizations of the terrible damage done by this autocratic government to the social safety net, to data privacy, to our well-being, to the very concept of human dignity in labor and life.
“From this reckoning,” she concludes, “we can work to realize democracy’s potential as the expression of social justice, inclusivity, equity, and solidarity, and love.”
It’s important to understand what we’re facing. It’s the predictable climax of a 50-year power grab launched by big business in the 1970s to re-capture the government. The mission has been to demolish the reforms that improved the lives of the many with the New Deal and the Great Society and War on Poverty programs of the ’60s. The oligarchs have used the fog of culture war to cancel the social revolutions of racial justice, feminism, gay rights and the environmental movement.
Project 2025 is the apex of these savage policies, whose shadow architect Russell Vought now heads of the critical Office of Management and Budget. The agenda is the same old song: massive tax cuts for the rich, promiscuous deregulation, insatiable privatization, and the clear-cutting of social programs and services.
As the zealous ideologue boasted, “I would rather burn this money in a parking lot than have it go for the types of things it is going for.”
As ProPublica points out, “Vought’s plan has been to do as much damage as possible to the machinery of the state in a short window of time, crippling it to the point that it ceases to properly function and can’t be easily put back together — or justifies further dismantling.”
In other words, it’s asymmetric warfare by nihilists who’d rather burn it down than lose.
Here the plot thickens. In his book “Crack-up Capitalism,” historian Quinn Slobodian chronicles the rise of a mutation of world-historic importance – capitalism without democracy. As the arch-libertarian tech billionaire and now political kingmaker Peter Thiel summed up “anarcho-capitalism” in 2009: “I no longer believe that freedom and democracy are compatible.”
Sometimes called “zonal capitalism,” Thiel’s brand of “anarcho-capitalism” pierces holes in nation states to liberate and shelter mobile global capital from any societal constraints or obligations. There are now between 5,400 to 7,000 of these special zones worldwide. They’re essentially glorified company towns operated under corporate law, untethered from state regulation.
They now comprise an interlinked web of global command-and-control financial centers, from Hong Kong, Singapore and Shenzen to London, Dubai and South Africa. Historian Nils Gilman calls it “plutocratic secession.”
At their most extreme, anarcho-capitalists such as the intellectual godfather Murray Rothbard have ardently advocated that all services be purchased through the market, with no social safety net whatsoever. Contracts replace constitutions. People are no longer citizens of a place, but clients of a menu of service providers.
Rothbard and company’s ideology subscribes to biologically hard-wired racial hierarchy and the Great Replacement Theory – just as Peter Thiel has said giving women the vote was a mistake.
As Rothbard summed it all up: “We shall repeal the twentieth century.”
As long as we’re rolling back the clock, it turns out the Middle Ages are a cultural fetish among this crowd. It includes annual cosplay medieval re-enactments drawing 10,000 enthusiasts. They yearn for a return to Game of Thrones feudal fiefdoms and fortified city states. In other words, repeal the Millennium.
“Make Feudalism Great Again” is not hyperbole. Suit up for the new Dark Ages.
Crack-up capitalism has sought to undermine the nation state by constructing these enclaves of capitalism without the ballot box. Meanwhile, the advent of the Internet spawned the anarcho-capitalist fever dream called “accelerationism.” It red-pilled in the cloud and then jumped the matrix.
Political science professor Andrea Molle sums up the apocalyptic ideology thus: “This collapse is going to come anyway—let’s rip the Band-Aid.”
Molle observes that Elon Musk’s “techno-accelerationism” aims to destroy the existing order to create a technologized hierarchy directed by omniscient engineers – a high-IQ superclass of white men. Molle suggests that such a techno-fascist government might essentially mimic the wireless system that operates Teslas, which empowers the corporation to remotely alter the software at will – that is, the software of information, laws and rules.
But once again, the plot thickens. The Tech Broligarchy unexpectedly managed to buy the presidency and Republican Party. Their endgame is no longer to escape the state. Instead, they’ve launched a hostile takeover to reconstruct it under their private ownership.
Now that these Funding Fathers have caught the national car, they’re reprogramming it to make corporate governance and techno-monarchy the basis of a society operated on terms and conditions, not rights and obligations.
If it all sounds completely insane, it is – and it gets even worse.
Elon got his odd name from a novel called “Project Mars” by Werner Von Braun, the Nazi rocket scientist whom the US government recruited after the war. In that book, the Martian government was directed by ten men, the leader of whom was entitled the ‘Elon.’”
In the novel, the colonization of the red planet is part of God’s plan to create the Übermensch, whose reign was aborted by the defeat of the Thousand-Year Reich. It is “a mission whose ultimate object was planned by God Himself” to bring together “the germ plasms of rational creation in our solar system that they may thrive and grow into a higher and more noble organism.”
The Elon has lived up to his name. In 2012, he explained that his multi-planetary vision for building rockets to go to Mars was that “It might be a way to preserve human consciousness in the event of a world war, asteroid strike, or civilizational collapse.” Naturally, the pickled consciousness would be that of his white male high-IQ superclass. Godspeed, dudes.
About a week and a half ago, hundreds of fires broke out everywhere all at once across Oklahoma and the Texas Panhandle. The historic climate-enhanced global weirding and high winds whipped up a blinding dust storm that caused dozens of car crashes around Lubbock and Amarillo. Social media doomscrolled a dystopian horror show. A man making one of the videos could be heard saying, “You want to go to Mars? This is Mars.”
So while the Elon pursues Mars-a-Lago, Trump’s quest for so-called “energy dominance” is deploying tariffs as an extortion racket to prop up the declining fossil fuel regime by compelling other countries to buy US natural gas. In fact, natural gas contributed little to new grid capacity in 2024, while renewables have continued to spike to record levels.
Solar and wind are far cheaper, safer and much faster to bring online. 95% of all new power capacity added to the grid in 2024 was carbon-free, a staggering 47% increase compared to 2023’s record year. Developers built over 100 very large-scale projects in 24 states. About eighty percent of the gushing investments are in red districts.
The most important driver of US growth in clean energy has been the Inflation Reduction Act. Gutting the IRA is going to be the skunk at the garden party in red America.
Meanwhile, China has seized the future of energy dominance with renewables and green tech, which already comprises a whopping 10% of its exports.
China dominates the supply chain and the trifecta of lithium-ion batteries, solar panels and EVs. EVs constituted 40% of cars sold in China last year. In response to tariffs, in 2024 Chinese exports fast-forwarded the record distribution of renewables across the global South.
Although the urgent transition to renewables is crucial, it’s already too late just to reduce emissions. In order to retrieve a habitable planet, the imperative is carbon drawdown. Machines are a fool’s errand because it’s not rocket science – it’s biology, which is far more complex.
Brett KenCairn, the Senior Policy Advisor for Climate and Resilience for the City of Boulder’s Climate Initiatives Team, suggests we look to nature.
“Climate change is not happening because of some simple geochemical machine equation of CO2 in, CO2 out. The atmosphere is actually a biologically mediated dynamic. It’s the byproduct of the respiratory process of the entire planet.
“The fact that we have been degrading the living world for 12,000 years has contributed almost as much carbon into the atmosphere from that land degradation as burning fossil fuels. It’s the mechanism that could have otherwise buffered all those changes.
“It’s the regeneration of the living world that is the true hope of us being able to solve both climate change and a whole series of other existential challenges. When we start to work with living systems, we can start to engage other hugely valuable and powerful cycles like the carbon cycle, the water cycle, the terrestrial energy cycle.
“This is why biodiversity is so important. Biodiversity is that integrator. We need all these different members of our community, who all have very important jobs, to be integrating those cycles. When that happens, remarkable and miraculous healing can take place. And by the way, we’re essential to that.”
As Kencairn points out, we’ve regenerated landscapes at scale before. During the ecological catastrophe of the Dust Bowl, we decided as a society to mobilize millions of people and apply significant resources to regenerating the natural world, including planting literally billions of trees.
KenCairn has now formed a special nature-based solutions unit in Boulder’s climate action program, and he works with expanding national networks.
We need tens of thousands of Brett KenCairns applying nature’s operating instructions locally everywhere, and sharing practices and data. The ground truth is that the solutions residing in nature surpass our conception of what’s even possible. This has been a cornerstone of Bioneers since our inception in 1990, when it wasn’t on the radar screen.
Today the nature-based solutions space is poised to surge – and a deep bow to all of you here working on this.
In practical terms today, it’s the last stand for many landscapes. Now is the time to stand for what Janine Benyus lovingly calls “the real world.” We’ve got to prioritize the conservation and regeneration of the ecosystems on which all life depends, and advance nature-based solutions.
Along with cutting-edge contemporary sciences, invaluable Traditional Ecological Knowledge comes to us from ancient Indigenous land-management practices, principles and ethics. These are the true biotechnologies.
Inspired by the late biologist E.O. Wilson’s 2016 book “Half Earth,” a growing global consortium is working hard to conserve half of the natural world by 2050. The 30X30 initiative has set a near-term target of 2030 to protect 30% of Earth’s remaining intact ecosystems and bioregions – both terrestrial and marine.
Meanwhile, the Rights of Nature movement has become the fastest-growing environmental movement in history, with Indigenous Peoples at the forefront worldwide. It flips the legal paradigm from nature as property to nature as rights-bearing. After all, we don’t own nature – nature owns us.
An object lesson comes to us from Australia. Years of increasingly apocalyptic fires finally forced the public to accept the reality of climate change. Voters decisively retired a slate of formerly secure, climate-denying conservative politicians and replaced them with pro-climate independents.
The country, while it has plenty of issues, is developing a civic model of ecologically informed governance, disaster preparedness, and effective cooperation between responsible government and a highly engaged citizenry.
They say the darkest hour comes right before the dawn. As climate breakdown bears down and democracy hangs in the balance, this existential reckoning is forcing people to look for real practical solutions and a renewed vision.
Speaking at Bioneers, Angela Glover Blackwell of PolicyLink suggested that America’s founding promise of equal rights for everyone was always aspirational, and now is the time to fulfill it. She said this:
“Our beautiful and exciting multi-racial coalition is the natural heir of the framers of the nation when they sat down to form a more perfect union.
“The framers punched way above their moral weight. The United States was founded on genocide for the purpose of stealing land, and human bondage for the purpose of slave labor. To justify that, there was developed a hierarchy of human value that then got baked into every institution. Addressing these wrongs is the only way to be able to go forward.
“In truth” Angela said, “the vast majority of Americans strongly support the same goals: policies and programs that invest in people, communities and the public good. Equity creates more, not less. It’s just like love. Love creates more. The more you love, the more you have. The more you give, the more you get. The economy does better, the democracy works better, our neighborhoods are better, we’re safer in the places that we live.
“That’s the definition of equity – just and fair inclusion into a society in which all can participate, thrive, and reach their full potential. We understand that our difference is our strength.”
So here now, for this 250th anniversary of the American Revolution, it’s time for a Declaration of Interdependence. It’s time to make America grateful again.
So keep the faith – and as the labor organizer Joe Hill said, “Don’t mourn – organize.”
There was a distinct feeling in the air today at Bioneers 2025—an undercurrent of hope, urgency, and possibility.
Through stories of resistance, regeneration, and reconnection, Bioneers speakers invited us to imagine a different way forward—and to realize that it’s already beginning. Change isn’t some distant dream; it’s being built right now in communities, classrooms, courtrooms, and ecosystems.
Today reminded us that even small acts—rooted in care, creativity, and courage—can ripple outward in powerful ways.
Below, you’ll find words that inspired us and actions you can take to carry that energy forward.
IN THEIR OWN WORDS
Inspiration from Bioneers 2025 speakers.
“It is easy to hold on to separation. To retreat into division. To let exhaustion take over. But we are all fighting in our own way. Not just on the streets, but in the care that we offer one another. Resistance is not always loud or glamorous. Sometimes it is simply the refusal to let go of connection.” -Shreya Chaudhuri, UC Berkeley
“The future we want is already here. The story we need, we’re embedded within. We must tell it again and again and again. That’s how we make it true.” -Baratunde Thurston, Writer, Producer, Proud Earthling
“We know that if we change the way we are and our behaviors, in a very short amount of time, we can actually free some of the horrible things that have happened.” –Corrina Gould, Sogorea Te’ Land Trust
“Great land conservation always begins at home. It begins with the people who know the landscape. It begins with the people who know how it smells and who have lived there for centuries. Indigenous and locally led land conservation is exceptionally important, and that is what we support.” -Haley Mellin, Artist and Land Conservationist
“I’m challenging all of us as we do our work to not just oppose things like AI theoretically but to call on your own humanity and think about what you can do to replace whatever AI is promising.” -Claire Hope Cummings, Lawyer, Journalist & Author
“Biomimicry is relevant to any number of—and actually all—questions that we face. The idea is to take a few examples that people know and find ways to apply them in our own lives and in the decisions we’re making.” -Andrew Howley, Biomimicry Institute
“When you treat nature as a relative in whatever capacity she manifests herself, and whatever cause you feel called to, it is the relationship that one has to their family. And that takes love, and that takes work, and that takes years.” -Britt Gondolfi, Bioneers
Rising Appalachia takes the stage at Bioneers 2025.Nikki Ritcher
Nina Simons: Remembering our Inter-relatedness to Navigate Dangerous Times
“We have so much more in common than what divides us. And for the sake of Mother Earth, and all our living kin, we can no longer afford to cancel each other or torpedo alliances due to dug-in identities or self-righteous positions.” -Bioneers Co-Founder Nina Simons
The full text of Nina Simons’ emotional and inspiring keynote has been published. Read it now.
CAMPAIGNS TO SUPPORT
Support Indigenous Land Rematriation | The Sogorea Te’ Land Trust and Lisjan Nation are restoring Indigenous land, culture, and sovereignty in the Bay Area. Contribute through the voluntary Shuumi Land Tax. (Mentioned by Corrina Gould)
Join the AskNature Hive | Be part of a global community using nature-inspired design to build a more sustainable world. The Hive offers live monthly conversations, tools, and connections to spark biomimicry innovation. (Mentioned by Janine Benyus)
Volunteer with Project Planet | From mentoring future climate leaders to launching a local chapter or lending a hand with social media, Project Planet offers many ways to get involved—no matter your schedule. (Mentioned by Shreya Chaudhuri)
Support Art into Acres | This artist-led nonprofit turns art into permanent land conservation, protecting millions of acres of biodiverse ecosystems around the world. (Mentioned by Haley Mellin)
Listen to How to Citizen | Join Baratunde Thurston in reimagining citizenship as action. This award-winning podcast offers inspiring conversations and practical ways to build a more connected, just world.
Subscribe to Disconnect | Get sharp, no-nonsense analysis on how the tech industry is reshaping our world. Written by Bioneers presenter Paris Marx.
Tell Big Banks: Divest from Fossil Fuels | Major U.S. banks are funding deforestation and climate chaos by investing in fossil fuels. Urge them to stop financing the destruction of the Amazon. (Mentioned by Leila Salazar-López)
Explore the Living Infrastructure Field Kit | This free co-design tool helps communities envision and plan projects that honor place, foster resilience, and regenerate life—from schoolyards to stormwater sites. (Mentioned in the Living Infrastructure panel)
The following is the full text from Nina Simons’ keynote address at Bioneers 2025.
As our dire political situation unfolds, I, like so many of us, have been scanning what historians, economists, and media figures I respect are saying—hoping to find my own way to relate to the chaotic and brutal destruction of so many of our norms, institutions, peoples, and places.
And I am deeply grateful that there are still voices of sanity and moral clarity to turn to. I’m encouraged by the immense turnouts at town halls and demonstrations, and by the intergenerational and intercultural listening and truth-telling that’s inspiring so many to come.
I’m thankful for the courage of independent-minded judges, and for all the mobilizations going on around the country that quite a few of you here are likely involved in—one way or another. All these forms of resistance are critically important.
But I am still finding it hard sometimes not to succumb to anxiety and a sense of grief and impending doom. And I know I’m not alone in that. I am finding that I need to heed Rebecca Solnit’s wise counsel, who wrote: “We may be at this resistance business for a while, so take care of yourself so you can keep taking care of human rights, truth, justice, and the natural world.” This is going to be a long haul, requiring a lot of stamina and regenerative practices.
And so I have felt a burning need to balance my impulses toward action in the outer world with nourishing my soul, because I could feel that without it, I was at risk of burning out or losing hope.
So I started tuning in to my dreams and the intuitive realms to seek some guidance. One message that came through was that turning to ancient sources of wisdom—from Indigenous peoples, from alternate and symbolic ways of knowing, and long-lived traditional cultures — could be useful sources of sustenance and grounding.
I was recently introduced to an esoteric Hungarian interpretation of celestial phenomena that sees our current period as being under the sway of the constellation Cetus, symbolized by a whale or sea dragon.
As it was explained to me, Cetus bridges life’s cycles of completion, death, and endings with that of new birth—with all the power and vitality of a seed that breaks open its shell and pushes its way up through the soil to greet the light. It’s associated with the fertile darkness of the womb, with gestation, and with being in the unformed time between eras.
It’s seen as a time of dreaming, of receiving insight through the darkness, and of starting to find new relationships, new comings together.
According to this belief system, our world will be under the potent influence of this constellation for several years to come, and it’s a time that calls for alchemy and ritual to connect us to the unseen worlds. How else might we shape-shift from watery loss and death to the fiery vitality of new birth?
And—this mythic symbolism warns—this is an epoch when we cannot know what will emerge when the dust settles.
Now, I realize many of us don’t take the interpretation of heavenly cycles or esoteric divinatory systems literally, but the symbolism of this narrative resonated deeply in me when I heard it. It affirmed my intuitive sense that rationality alone won’t be enough to get us through this deeply challenging time. I think we’ll need support from the invisible worlds, the worlds of our ancestors’ knowing, the worlds of our hearts’ wisdom, the worlds of our dreams and intuition—of ritual, art, and magic.
This mythopoetic image of Cetus really drove home to me that I needed to get more comfortable with not knowing. I’ve found that drawing from these sorts of ancient teachings and symbolic systems helps me position myself within a longer time frame. They remind me of what so many of our resilient ancestors learned the hard way: that the future we’re working for will most likely take years or generations to reach.
What I do know for certain is that we will need each other—in common cause, banding together—first to help each other survive, and then to wield our collective power effectively and joyfully. It helps me to remember that the opposite of divisiveness isn’t unity; it’s reciprocity, connection, and collaboration.
Indigenous peoples and long-established traditional cultures with histories of living on the land for centuries and even millennia have endured countless crises and upheavals. Their advice on how to adapt to changes, to weather storms, and to practice right relationship and reciprocity with each other and the rest of nature aren’t theoretical — they’re rooted in painstakingly-acquired wisdom. They have a great deal to offer us, as we face our own dark winds.
Another ancient symbol I have recently found deeply resonant is that of Sankofa, which comes from the Akan people of Ghana. Sankofa is a mythical bird that coalesces apparent contradictions—flying forward toward the future holding an egg, for new birth, while looking backward to the past for insight, inspiration, and guidance. It seems to be encouraging us to remember to always keep alive our webs of relatedness across time and space.
(And, to nourish your soul at any time, I commend to you Cassandra Wilson’s song of the same name — it’s truly glorious.)
Another pearl of wisdom that marked me profoundly came years ago as part of a yearlong training called the Art of Change, in which a guest teacher, Oscar Miro-Quesada of Indigenous Peruvian lineage, said at the end of a very long ceremony:
“If you remember only one thing from this night, remember this: Consciousness creates matter. Language creates reality. Ritual creates relationship.”
Those nine words have been central to my learning ever since.
To practice ritual, we don’t need cultural appropriation—we can create our own. Ritual is more than tradition; it’s the act of making something, or an intention, sacred. Its repetition helps to transform our inner landscape, creating new neural pathways and belief systems.
Just to cite one small example: when I sought to heal my tendency to negatively judge my body, I created a ritual. Every morning for years, I moistened my body with scented oil and poured love, appreciation, and gratitude into it. I have invented and practiced a number of such personal rituals over the years.
I was present when ritual enabled more potent intercultural issues to find at least a measure of healing at a women’s leadership training in Northern New Mexico. Our time together included a collective dive into the pain of racialized wounding in very personal terms.
We heard about the Chinese grandmother whose bound feet hurt so much, she had to be carried. We learned of the great uncle who’d been lynched in the South. The Peruvian Indigenous grandmother who’d been forced to leave her ancestral homelands. And the woman of mixed ancestry who’d grown up shamed and targeted for being the darkest of her siblings. A white woman spoke of her slave-owner lineage, acknowledging the guilt she feels alongside her privilege.
We listened to each other’s stories deeply and tenderly. Together, we designed an embodied healing ritual. Each of us created a symbolic piece using branches, leaves, and twigs with colored fabrics and paper. We crafted messages that captured the hurts and beliefs we wanted to shed, and tied them onto the piece with colored yarn.
Then, with the cleansing spirit of fire, and a drum to connect our heartbeats, one by one we burned the ceremonial art pieces — naming, as we did, the aspects within ourselves we wished to release to the flames. Completing, we savored the sense of relatedness and the liberation we felt in witnessing each other’s work.
We have so much more in common than what divides us. And for the sake of Mother Earth, and all our living kin, we can no longer afford to cancel each other or torpedo alliances due to dug-in identities or self-righteous positions.
I also believe that to reclaim our resilience and human wholeness, this confluence of crises asks us to alter how we relate to ourselves—by tending to our hearts’ messages, our emotions, that we may have buried or undervalued.
To do that, I’ve got to first give myself permission to slow down, shift my attention, and listen inwardly to fully feel them. Then, I connect with others—to share what I’m experiencing, vulnerably, to transcend my isolation.
The emotions I’m talking about are not some soft, peripheral “gendered” aspect of our humanity. They’re how evolution has equipped us to meet life’s ups and downs—and to alchemically transform the tragedies we encounter into learning and engaged action. Each emotion is intended to convey vital information.
Karla McLaren, author of The Language of Emotions, says that anger is our body’s way of informing us that a boundary has been trespassed. If we truly allowed ourselves to feel the outrageous fact that every baby in this country is born containing over 240 chemicals not found in nature already within them, we’d have been out in the streets in full force long ago.
The outrage and fury I feel about right-wing judges rescinding women’s right to choose will help to fuel my actions. And I feel smoke coming out of my ears at the North Dakota court’s recent ruling against Greenpeace over the Standing Rock resistance.
Fear, Karla says, hones our senses—increasing our ability to respond effectively to new or changing situations. Sadness or depression is an indication that we need to release sorrow and weep, as many traditional Indigenous cultures ceremonially do, to cleanse our system, regenerate, and renew vitality after loss.
I believe that the tsunami of unexpressed grief and unprocessed trauma in this country is directly related to the increased violence in our society, and to the dissociation that allows the cruelty and violence to continue.
To help heal our relationship to emotions, let’s compost the binary tyranny of categorizing “good” and “bad” emotions—and of sweeping “negative” emotions under the rug and acting as if everything’s okay, when it’s not.
Our sorrows and joys are twin poles of the same system, inextricably bound together in mutuality.
We’ve been culturally conditioned to turn away from pain, death, and hardship. But now, it seems to me, life is requiring us to face directly into the suffering, to fully feel in order to fuel our courage, to nourish our love, and then to connect with others to develop wise pathways to engaged action.
To weather the storms we’re facing—and to co-midwife a future that’s healing, caring, equitable, and joyful—we need to remember, co-create, and practice a culture of relationship. A culture where the health of Mother Earth and all of our kin who share this exquisite home are central to our collective well-being, and where all of that is indivisible from our social justice struggles.
Our future will require the engagement of us all… each in our own unique way.
Together, I believe, we can become the connective tissue for healing that our social body so badly needs — to form the coalition that can prevail to reinvent our worlds with love, grace, grit, creativity, and song.
In the long run, what I know is that all of our efforts need to focus on cultivating connection across issues, communities, and movements, toward coalition-building. I believe we’ll need rituals, wisdom, humility, and relational commitment to help develop trust and solidarity among the many with whom we share common values and ground.
It will be a journey of healing, and of courage, fueled by our great and enduring love. A love for the mystery and magic of all of creation, of Mother Earth, and of her sacred waters, earth, air, and fire that sustain us.
As journalist and author Florence Williams found, nature deprivation is a global phenomenon. With more than half of the world’s population now living in cities, it’s an increasing trend many have likely experienced firsthand. As are prescriptions for antidepressants. Williams notes that one in four middle-aged American women takes or has taken antidepressants. Meanwhile, one in 14 children takes a drug for emotional or behavioral problems, reflecting about a fivefold increase since 1994. What’s going on — and can spending more time in nature help what ails us?
In her book “The Nature Fix: Why Nature Makes Us Happier, Healthier, and More Creative,” Williams explores humans’ relationship with the natural world and the science behind nature’s positive effects on the brain. In writing the book, she visited nature neuroscience researchers on four continents, from forest bathing sites in Japan, to islands in Finland, to eucalyptus groves in California. In the below excerpt, hear what she learned from physical anthropologist Yoshifumi Miyazaki about the practice of Japanese forest bathing, which involves cultivating your senses to open them to the woods, as part of her visit to one of Japan’s 48 official “Forest Therapy” trails. Plus, don’t miss Bioneers’ conversation with Williams about the book, including the strongest and most surprising evidence she found about why humans need to get out in the natural world.
The circumscribed, urban life is of course not unique to Japan. I now reflected the nature-deprived trends myself. I spend too much time sitting inside. I maintain multiple social-media platforms that attenuate my ability to focus, think and self-reflect. Since moving (from Boulder, Colorado) to D.C., I’ve had crying jags in traffic jams, and at times I’ve been so tired I’ve had to pull over and nap on MacArthur Boulevard. When I do get out “in the woods,” I seem to be doing it all wrong, forgetting or unable to hear the birds or notice any dappled anything. Instead, I grumble and obsess over my fate, my relationships and my kids’ new schedules, which require military precision and Euclidean traffic calculations.
A couple of months after I moved, I told my new doctor I was feeling depressed. She did what general practitioners everywhere are doing and sent me off with a script for Zoloft. One in four middle-aged American women takes or has taken an antidepressant. One in fourteen children takes a drug for emotional or behavioral problems, reflecting about a fivefold increase since 1994. For me, as for a sizable percentage of others with mild depression, the meds didn’t seem to work, and I hated the common side effects, which include everything from headaches to insomnia to low libido.
Moving on, I tried to grasp the destress crowd’s favorite darling, meditation. The science is very convincing that it changes your brain in ways that make you smarter and kinder and generally less ruffled by life. The problem is, as with antidepressants, meditation doesn’t work for many of us. Only 30 percent of aspirants are “fully adherent” after a standard eight-week course, according to Joshua Smyth, a biobehavioral psychologist at Pennsylvania State University. It has a high threshold to enlightenment.
But pretty much any slouching screen fiend can spend time in a pocket of trees somewhere. If there was one man who can demonstrate how forest therapy works, it’s Yoshifumi Miyazaki. A physical anthropologist and vice director of the Center for Environment, Health and Field Sciences at Chiba University on the outskirts of Tokyo, he believes that because humans evolved in nature, it’s where we feel most comfortable, even if we don’t always know it.
In this, he is a proponent of a theory popularized by the widely revered Harvard entomologist E. O. Wilson: the biophilia hypothesis. It’s been more or less appropriated by environmental psychologists into what’s sometimes called the Stress-Reduction Theory or Psycho-Evolutionary Restoration Theory. Wilson didn’t actually coin the word “biophilia”; that honor goes to social psychologist Erich Fromm, who described it in 1973 as “the passionate love of life and of all that is alive; it is the wish to further growth, whether in a person, a plant, an idea or a social group.”
Wilson distills the idea more precisely as residing in the natural world, identifying “the innately emotional affiliation of human beings to other living organisms,” as an evolutionary adaptation aiding not only survival but broader human fulfillment. Although no specific genes have been found for biophilia, it’s well recognized—ironically, some from studies of biophobia or fear—that even today our brains respond powerfully and innately to natural stimuli. One powerful example: snake! Our visual cortex picks up snake patterns and movements more quickly than other kinds of patterns. It’s likely that snakes even drove the evolution of our highly sensitive depth perception, according to University of California anthropologist Lynne Isbell. She discovered special neurons in the brain’s pulvinar region, a visual system unique to humans, apes and monkeys. Primates who evolved in places seething with venomous snakes have better vision than primates who didn’t evolve in those places.
The biophilia hypothesis posits that peaceful or nurturing elements of nature helped us regain equanimity, cognitive clarity, empathy and hope. When love, laughter and music weren’t around, there was always a sunset.
But survival wasn’t only about avoiding harm. It was also about finding the best food, shelter and other resources. It makes sense that certain habitats would trigger a neural bath of happy hormones, and that our brains would acquire the easy ability to “learn” this in the same way we learn to fear snakes and spiders. Going beyond that, our ancestors also had to learn how to recover from stress, Pleistocene-style. After they were chased by a lion or dropped a precious tuber over a cliff, they had to get over it in order to be welcomed back to the tribe, without which there was little survival. The biophilia hypothesis posits that peaceful or nurturing elements of nature helped us regain equanimity, cognitive clarity, empathy and hope. When love, laughter and music weren’t around, there was always a sunset. The humans who were most attuned to the cues of nature were the ones who survived to pass on those traits. Biophilia explains why even today we build houses on the lake, why every child wants a teddy bear, and why Apple names itself after a fruit and its software after noble predators, surfing spots and national parks. The company is brilliant at instilling biophilic longing and affiliation at the very same time it lures us inside.
It should come as no surprise that crosstalk operates between the brain and nature, but we’re less aware of the ever-widening gulf between the world our nervous systems evolved in and the world they live in now. We celebrate our brains’ plasticity, but plasticity goes only so far. As Miyazaki explained it, “throughout our evolution, we’ve spent 99.9 percent of our time in nature. Our physiology is still adapted to it. During everyday life, a feeling of comfort can be achieved if our rhythms are synchronized with those of the environment.” Of course, he’s talking about the nice parts of nature found in the hillsides of Japan, not the pestilential scum ponds or barren terrains of the globe that also constitute nature. Stick an office worker there, and relaxation will likely not be happening. But Miyazaki points out that naturalistic outdoor environments in general remain some of the only places where we engage all five senses, and thus, by definition, are fully, physically alive. It is where our savanna-bred brains are, to borrow from John Muir, “home,” whether we consciously know it or not. By contrast, Muir wrote of time not in the wilderness: “I am degenerating into a machine for making money.” Make that a machine with clogging pipes.
Miyazaki points out that naturalistic outdoor environments in general remain some of the only places where we engage all five senses, and thus, by definition, are fully, physically alive.
To prove that our physiology responds to different habitats, Miyazaki’s taken hundreds of research subjects into the woods since 2004. He and his colleague Juyoung Lee, then also of Chiba University, found that leisurely forest walks, compared to urban walks, deliver a 12 percent decrease in cortisol levels. But that wasn’t all; they recorded a 7 percent decrease in sympathetic nerve activity, a 1.4 percent decrease in blood pressure, and a 6 percent decrease in heart rate. On psychology questionnaires, they also report better moods and lowered anxiety.
As Miyazaki concluded in a 2011 paper, “this shows that stressful states can be relieved by shinrin therapy.” And the Japanese eat it up, with nearly a quarter of the population partaking in some shinrin action. Hundreds of thousands of visitors walk the Forest Therapy trails each year.
Journalist and author Florence Williams began considering just how deeply our internal emotional landscape reflects our external environment after moving from Boulder, Colorado, to Washington, D.C. But it wasn’t until she found herself in rush-hour traffic, navigating a chaotic traffic circle, that the realization truly hit — her nervous system had changed.
“Everything was sort of gray and monochromatic, and between the traffic and the asphalt, the overstimulation of being in a major urban setting, a stress bomb was going off in my head,” she said. “I had moved from the foothills of the Rockies, where I was on this gentle little trail every day, and suddenly I was in a car in a traffic circle wanting to pull my hair out.”
Williams said it was in that moment that she saw the toll the change in her environment had taken on her well-being: she was more stressed, sleeping poorly, and her nervous system was in a totally different place than it had been before the move. She asked herself: How was what was going on outside affecting what was going on inside? Thus began Williams’ investigation into environmental psychology and the restorative benefits of nature.
In the subsequent writing of her book “The Nature Fix: Why Nature Makes Us Happier, Healthier and More Creative,” Williams traveled to four continents, exploring humans’ relationship with the natural world and the science behind nature’s positive effects on the brain. In the following conversation with Bioneers, Williams discusses the most intriguing — and surprising — scientific findings on that topic, and what we can all do to make the most of the nature accessible to us. Plus, read an excerpt from “The Nature Fix,” where Williams explores the Japanese practice of forest bathing and the science of the biophilia hypothesis.
Bioneers: In the writing of the book, you visited nature neuroscience researchers on four continents, from forest bathing sites in Japan, to islands in Finland, to eucalyptus groves in California. Were there any common threads or intriguing differences regarding how the different cultures you explored see nature?
Florence Williams: I think there were some really interesting differences in what the cultures were interested in and focusing on. In Asia and Europe, the researchers really seemed to be interested in mental and emotional health. They were studying the nervous system, feelings of vitality, feelings of restoration, positive and negative mood affect. The researchers I met in Utah, specifically, and some other places in the United States, were actually really interested in how to maximize productivity. They were asking questions such as, “How can we take breaks in nature that will help us go back to the office?” Of course, this reporting was before the pandemic, and I think in this country there’s now more interest in mental health. But what was going on around this time is that some of these major tech campuses, such as Facebook, were incorporating walking trails, not necessarily to help their employees’ psyches as much as to help them just work longer and better. Micro breaks in nature really do help refresh our minds, but it would be nice if we were also thinking about how to help us be better people and better in our relationships. There’s probably some middle ground there: Be productive but also be healthier psychologically.
Bioneers: Your book highlights the science behind nature’s positive effects on the brain. What was some of the strongest evidence you found for why humans need to get out in the natural world?
Williams: A lot of these neuroscience studies show some pretty clear associations between time spent outside and in maximizing feelings of vitality and aliveness and the prevention of depression, for example. We know that short periods of time outside can shift our nervous system state to a place where we can have slower respiration, lower blood pressure, and reductions in our cortisol levels. These effects really add up in terms of helping prevent not just psychological diseases but also physiological diseases.
We know that people who spend more time in green space are also healthier. They have lower rates of morbidity, stress-related diseases such as cardiovascular disease, and certain cancers and illnesses. We know that kids who spend more time outside have fewer symptoms of ADHD and mothers have higher birth weight babies if they live closer to green space. There is less gun violence and there are fewer violent and aggressive crimes in neighborhoods that have more green space. All of this is after adjusting for income. There are so many spheres of benefit. Some studies have shown creativity increases 50% after a couple of days outside. I talk about the three-day effect in my book. There’s a dose curve when it comes to nature, from 15 minutes to three days outside, and there are different levels of benefits and effects at each tier.
There are studies that show we behave differently when we’re outside — that we’re actually nicer to each other. We feel more connected to community after seeing something beautiful and after experiencing awe. Being in nature is actually good for civilization.
I wasn’t surprised about the improvements in physical and mental health, because I knew I felt better when I was outside, but there were also some findings that really surprised me. There are studies that show we behave differently when we’re outside — that we’re actually nicer to each other. We feel more connected to community after seeing something beautiful and after experiencing awe. Being in nature is actually good for civilization. That’s something that I think we all are thinking about right now. How do we care about each other and our civic institutions? It turns out nature is a big piece of that puzzle.
Bioneers: How do devices and digital distractions contribute to our disconnect from nature, and what do you think people should bear in mind about the impacts of screens and devices on our mental health and well-being? Is there a technique that has personally helped you disconnect?
Williams: I think it would be a mistake just to say digital devices are across-the-board evil in terms of getting people outside because there are so many great apps. I use GPS apps, hiking apps and map apps, and I feel like they have really opened up some backcountry possibilities for me. There are cool constellation apps, and naturalist apps. Having a camera can actually sometimes help you see natural objects and plants or birds more closely. For example, people sometimes enjoy taking photos of the patterns that they see. But I think the biggest effect, of course, is that screens have created so much interest and dopamine fulfillment while being inside.
It used to be boring to be inside our houses. That’s why kids played outside, but now the script has flipped.
It used to be boring to be inside our houses. That’s why kids played outside, but now the script has flipped. Nature has to compete with so many things that grab us and keep us indoors. For me, I think one of the keys is to establish a routine to go outside. Put your phone away and pay attention to how you feel. We’re not very good at that. We’re not very good at paying attention to our internal emotional landscape. But when we cue ourselves to do so—by taking a walk, noticing something beautiful, and asking, “How do I feel now?”—most of us realize, “Oh, I feel better than I have all day.” Making that cognitive leap is required for us to understand and appreciate how being outside changes our moods and even improves our sleep.
At the end of the day, ask yourself, “When was I the happiest today?” I’ve noticed it’s always when I was outside. That’s when I actually felt alive, when all of my senses woke up. Whereas when we’re inside our houses, on our screens and doing email, or in our car, we actively shut down our senses to pay attention to tasks required by our executive network. But when we engage all our senses, we feel more alive. When we step outside, we can cue our senses: “What am I hearing? Are there birds? Do I see patterns in the trees or the leaves? What’s moving around me? Is there sun or shade hitting my skin?” These cues can provide a shortcut to that aliveness.
For both kids and adults, we need to do things that are gratifying and exciting outside, because that’s what our phones provide. So if we can be with friends outside, that will sort of wake up our social pathways. If we can have some little adventures, play a new sport, for example, or learn a new skill outside, that can tickle those dopaminergic networks in the same way that phones do.
There are also these very practical things we can do to turn off or down some of those digital dopamine buttons. You can turn off notifications. I actually recently just moved my Instagram icon to a later page on my phone, and it’s really helped. More and more people are looking at ways to create friction for social media, and I think we can really consciously set up the obstacles and make it harder, while at the same time embracing and noticing how great we feel outside.
Bioneers: More than half of the world’s population now live in cities. Can you share about how quick bursts, or “nearby nature,” can immediately impact us? What about the effect of longer experiences on our brains and bodies?
Williams: We know that even just 15 minutes outside can lower blood pressure and reduce stress hormone levels. People’s moods improve even after this short time outdoors, making them feel more optimistic. If you think of nature exposure like a food pyramid, the foundation is our nearby nature, offering micro-stress reduction.
Research on the science of awe shows that even these 15- or 20-minute walks outside can make us feel less self-involved, more connected to our communities, more optimistic and less anxious. Practicing micro-dosing awe or beauty is psychologically beneficial. When walking around your block, make an effort to find something beautiful. Look at a flower, watch a bird or gaze at the clouds. Take a few breaths. Studies show that after six weeks of this practice, people experience a 30% reduction in anxiety, depression, and even physical pain. That study comes from Michael Amster and Jake Eagle.
The bottom of the pyramid are also things like street trees, pocket parks, even just looking out your window. There are studies from hospitals of people who got the same gallbladder surgery, and they show that people assigned to part of the hospital that looks out on grass and trees got out a day earlier, requested less pain medication and were less agitated than those looking out onto another building. The pandemic also provided some interesting study designs. For instance, people who were able to access a garden during the pandemic reported feeling less lonely and less anxious.
Then the middle of the pyramid is where you spend a couple hours outside—having a picnic, sitting on a park bench or walking in a regional park. Studies in Finland link this to preventing depression, while UK research shows that people who spend two hours per week outside are at a sweet spot for physical and mental health. We know 90-minute walks outside can reduce the activation in our subgenual prefrontal cortex, the brain region associated with negative self-referential thinking, which is linked to depression. As activation goes down in the prefrontal cortex, areas associated with sensory and motor skills get activated instead. That’s associated with better moods and feelings of vitality.
When we’re inside our houses, on our screens and doing email, or in our car, we actively shut down our senses to pay attention to tasks required by our executive network. But when we engage all our senses, we feel more alive.
Then the tippy-top of the pyramid is like the special dessert — more exposure to wilderness, or what’s sometimes called the three-day effect. That’s where people can find significant improvement in terms of dealing with trauma, grief and life transitions. I see this all the time in the retreats I lead in the Colorado mountains. That’s where you have the time and the space to really go deep into who you are, who you want to be in the world and how to recover from some of these huge stressful events.
We live in turbulent times on many fronts. The reality of life under a federal government that was bought and paid for by extractive industry is crashing up against a booming energy transition that has been earnestly underway for a decade. Renewable energy provides nearly a third of electricity globally and it is forecast to continue to grow, largely due to basic economics: it is simply cheaper to install these technologies. But even renewable electricity isn’t a panacea, and risks remain as some of the same players and structures that built the grey economy begin to angle for a piece of the new green economy. Behind all of this, of course, is a global climate system that pays little attention to politics or economics, and the impacts of our supercharged atmosphere are increasingly being felt on a daily basis.
Understanding and parsing the complexity of our current resource situation is a challenging task. In this week’s newsletter, we hear from brilliant movement scholars about the pathway to a just transition for clean energy, from a leading philosopher on the moral implications of using water for fracking gas extraction, and join an extraordinary writer and activist as he delves into risks of a potentially dangerous fossil-fuel technology known as carbon capture and storage.
Want more news like this? Sign up for the Bioneers Pulse to receive the latest news from the Bioneers community straight to your inbox.
‘Charging Forward’: The Promise and Perils of Lithium Development in Imperial Valley
California’s Salton Sea region is home to some of the worst environmental health conditions in the country. Recently, however, it has also become ground zero in the new “lithium gold rush”—the race to power the rapidly expanding electric vehicle and renewable energy storage market. The immense quantities of lithium lurking beneath the surface have led to predictions that the region could provide a third of global demand. But who will benefit from the development of this precious resource?
In this excerpt from “Charging Forward: Lithium Valley, Electric Vehicles, and a Just Future,” co-authors Chris Benner and Manuel Pastor examine the valley’s history, the economic and social structures behind its agricultural boom, and how they set the stage for today’s lithium development—raising critical questions about how the next boom will impact those who live and work in the valley.
When Water Becomes a Weapon: Fracking, Climate Change, and the Violation of Human Rights
Water sustains our living world, but as environmental advocate, moral philosopher and award-winning author Kathleen Dean Moore writes, it can also be a dark and dangerous thing. In the following essay, Moore, Distinguished Philosophy Professor Emerita at Oregon State University, examines the impact of fracking on this precious element. The essay, “When Water Becomes a Weapon: Fracking, Climate Change, and the Violation of Human Rights,” is an excerpt from volume three, “Water,” of the five-volume anthology series “Elementals” from the Center for Humans & Nature.
Keynote Speaker Spotlight: Wade Crowfoot – Natural Resources Secretary – State of California
Wade Crowfoot, on the frontlines of environmental leadership throughout his long career in the public and non-profit sectors, California’s Natural Resources Secretary since 2019, leads efforts to conserve California’s environment and natural resources, overseeing an agency of 25,000+ employees spread across 26 departments, commissions, and conservancies charged with stewarding the state’s forests, natural lands, rivers, water supplies, coasts, wildlife and biodiversity, as well as helping oversee its world-leading clean energy transition, including a commitment to conserve 30% of its land and coastal waters by 2030. Secretary Crowfoot has led efforts to navigate California’s record-breaking droughts, floods, and wildfires and has initiated a new era of partnerships with the state’s Native American tribes.
Catch Crowfoot and other visionary speakers at the 36th annual Bioneers Conference in Berkeley, California, from March 27-29.
A Landscape of Lies: The North Dakota coal town I grew up in is now the world test site for a potentially dangerous fossil fuel technology.
In this essay from Earth Island Journal, author, activist, and Bioneers speaker Taylor Brorby tells of growing up in a North Dakota coal town, where he spent many days fishing on Nelson Lake — a man-made body of water created to help with fossil fuel extraction that sits in the shadow of the Milton R. Young Power Plant. Reflecting on those waters, which because of discharges from the plant never freeze despite the harsh winters of North Dakota, Brorby examines the new fossil fuel technology of carbon capture and the environmental consequences of the underground storage of liquified carbon dioxide. Through personal narrative and investigative insight, Brorby questions the promise of this new technology and the stories we tell ourselves.
We’re so excited to share this new season of Bioneers Learning courses! We’ve designed this season of both live and asynchronous courses for leaders like you — those who seek empathetic, intersectional conversations with leading activists and experts on the issues you are passionate about. Together, we will reimagine philanthropy, learn to harness nature’s timeless strategies to drive social transformation and build emotional resilience for frontline activism.
Reweaving the Dream of Our Future: How to Tell Powerful Stories to Change the World | April 10-May 1, 2025 | This course is designed for those who feel called to harness the power of storytelling to inspire personal and collective change. Together, we will explore how to be effective storytellers and how to communicate a vision of what’s possible.
EveryWoman’s Leadership: Cultivating Ourselves for Full-Spectrum Flourishing | April 16-May 7, 2025 | Guided by Bioneers co-founder Nina Simons, this four-week experiential program invites women, female-identifying individuals, and allies into a transformative space to cultivate inner awareness, relational intelligence, and clarity of purpose.
Biomimicry for Social Innovation: Nature’s Lessons for Movement Leaders | May 13-June 3, 2025 | This four-week experiential course reveals how biomimicry—a practice that draws on the genius of ecosystems—can inform leadership, partnership building, and decision-making for lasting, regenerative change.
The Four Sacred Gifts: Indigenous Wisdom for Modern Times | Self-Paced | Discover how the Four Sacred Gifts of forgiving the unforgivable, unity, healing, and hope in action provide us with a path to our most grounded, loving, healed, and generous selves.
Regenerative Agriculture: Nourishing the Soil, Healing the Planet | Self-Paced | Be enlightened on the practical applications and impressive potential that regenerative agriculture has to revive healthy landscapes; contribute to human and animal health; create an equitable food system; and help heal the climate.
Two decades ago, Jeremy Narby challenged conventional thinking with his book Intelligence in Nature, exploring the cognitive abilities of plants, animals, and other living systems. Since then, science has rapidly advanced—and much of what was once considered fringe is now mainstream. In this conversation with Bioneers Senior Producer J.P. Harpignies, Narby reflects on the book’s legacy, the ongoing battle over nature’s intelligence, and how Indigenous knowledge and Western science can (or can’t) be reconciled.
Narby is also the author of The Cosmic Serpent: DNA and the Origins of Knowledge (1998) and co-editor of Shamans Through Time with Francis Huxley.
This interview, conducted on Feb. 18, 2025, has been edited and excerpted for clarity.
J.P. HARPIGNIES: Jeremy Narby, thanks so much for doing this. Before we jump in, I wanted to just explain to our readers why we wanted to interview you on the 20th anniversary of the release of Intelligence in Nature. The main reason is that we at Bioneers felt that the book was far ahead of its time and wasn’t done justice by the reviewing community and the general public when it came out, but it was an important marker for us, and hopefully it will get more attention (or at least historical recognition) going forward.
I wanted to go over a few of the themes of the book for those who are less familiar with it or haven’t read it in quite a while. It seems to me that there are three main topics of your book. One is a travelogue: you took journeys to go meet scientists around the world who were working at the cutting edges of studying cognition and decision-making among a wide range of other-than-human species. The second aspect of the text was a further exploration of a core theme in your life’s work—the comparison between shamanic ways of perceiving the world and Western scientific ways, and exploring if there’s any way to reconcile those different cognitive approaches. And finally, the subtitle of the book indicates that it was also an inquiry into the mysteries of the mind, of how we can even know what we know. Those were the three big themes, in my estimation.
And I wanted to start with your visits to scientists’ labs around the world. These included Charlie Munn observing Amazonian macaws in the field; Anthony Trewavas studying plant cognition; Martin Giurfa in Grenoble proving bees understood abstract symbols; and your trip to Japan to visit two scientists, one studying the amazing visual capacities of butterflies, and the other one slime molds’ astonishing capacities to solve mazes. And you also mentioned a lot of different studies of sponges, amoebas, nematodes, octopuses, parrots, leaf-cutter ants, etc.: there was quite a lot in there.
It was pretty clear in all your conversations with these scientists that the old Cartesian model of animals as dumb automatons and humans as the only ones possessing intelligence was already crumbling in the scientific world, but they were still somewhat outliers, and there was still some hesitancy in using the term intelligence. But since your book came out, there’s been an avalanche of every week yet another finding by another scientist studying yet another species’ exhibiting intelligent behavior. Just to mention a handful who have been at Bioneers, we had Suzanne Simard studying trees communicating and sharing nutrients and information through mycelial webs; and speaking of mycelial webs, Merlin Sheldrake and Toby Kiers and the group at SPUN doing extraordinary work studying the decision-making capacities of mycelial networks; and we had Monica Gagliano who discussed her experiments showing that plants could recognize sounds and react to them appropriately. And at this coming conference, we’re going to have Project CETI, the Cetacean Translation Initiative, the marine biologists using AI to decode whale language; the point being that there’s so much work that’s been done these past two decades in this domain.
So, do you feel vindicated after all these years, first of all, or do you just feel pissed off that your book wasn’t more widely recognized at the time? And secondly, do you feel that the battle has been won re: the breakdown of the old Cartesian model, that sort of cognitive anthropocentrism, or do you think there’s still a lot of entrenched resistance to the idea of intelligence permeating the natural world?
JEREMY: Well, that’s a handsome and generous question, because feeling vindicated or pissed off are two pretty good options, but, strangely, neither—I was never pissed off, in fact, because I knew that it was, let’s say, from the start, a kind of an outsider discourse that was meant to make people think and question their own categories, concepts, and presuppositions. It was a book for Westerners, even, let’s say, Western materialists—who grew up like I did, thinking that plants were just kind of thermostats or things. Yes, they had osmosis, they did things such as growing or absorbing water and nutrients, but it all happened by normal physical, chemical processes, as they used to say. I mean all of life was supposed to be just a normal physical, chemical process back at that time, but especially plants, because we’re talking the 1990s, early 2000s. It was already clear that there were animals such as dolphins and primates that were more than just the kind of machines that Descartes had in mind 400 years before. But plants were still pretty much forbidden territory. If you started talking about plant intelligence or plant decision-making or plant behavior even, people would start rolling their eyes and start suggesting that you’d taken too much of that Amazonian liana thing.
And I was always coming at it as an activist for the rights of Indigenous Amazonian people, and part of that work was to get their way of knowing the world, their Indigenous knowledge, Indigenous science, whatever, to be better understood and appreciated. I mean, Western science has been using Indigenous knowledge for a long time, using the plants identified by Amazonian people, but there again the attitude was always something like: “Well, they’ve been living there a long time, they’ve had enough time to wander around the forest and identify a few things that work, and there’s nothing very mysterious to it.” There always had been that kind of tendency to disparage what Indigenous people knew, while at the same taking their remedies from them, thank you very much, and patenting them and so forth, all of that late 20th Century scene.
And my whole point was to say that these people have a sophisticated way of looking at plants and animals, and they do live, after all, in the world’s most intense environment, the Amazonian Rainforest, with the greatest number of species, many of which Western science hardly knows or doesn’t even have names for. There are more names for plants in Amazonian Indigenous languages than in Latin given by scientists, and that’s still true today, but do they know more about plants than we do? Well, actually, the problem for mainstream science is that they talk about plants as if they’re people. According to the Indigenous vision, powerful plants such as tobacco have a personality or a “mother,” an owner, and to modern science, that is anthropomorphism, a cardinal sin.
The basics of Indigenous knowledge often sort of flew in the face of the basic tenets of Western science, but it’s clear that these people have impressive knowledge about all these different plants that we don’t even have names for. And when you asked them how they learned what they knew about plants, they’d invariably say: “We have these ayahuasquero, tobaqueros who eat psychoactive plants, and, in their visions, they communicate with the owners or the personalities of these plants that are powerful entities. Each species has one.” But that way of knowing, even though it leads to these concrete results, is not considered kosher by Western science. You’re saying you’re taking hallucinogens and that in your hallucinations you’re learning about the fundamental principles of these different organisms. That can’t be true; it’s an epistemological impossibility; you’ve got to be nuts if you believe that. In other words, that’s the definition of psychosis—taking your hallucinations seriously.
If you’re steeped in a modern rationalist/materialist worldview, when you try to make sense of what the Amazonian people say about their knowledge about plants and animals, you run into the limits of your own system of knowledge.
So, if you’re steeped in a modern rationalist/materialist worldview, when you try to make sense of what the Amazonian people say about their knowledge about plants and animals, you run into the limits of your own system of knowledge. Personally, I always thought that was interesting. It was kind of scary, because I had to write a doctorate at Stanford at the time, and admitting to taking the hallucinatory knowledge of Indigenous Amazonians seriously in 1986 would probably not have led to getting my Ph.D.
But to get back to the context of the book. I had written Cosmic Serpent ten years before. This year is the 30th anniversary of that text. That was a pretty radical work. In Intelligence in Nature, I wanted to tone it down a bit and to go visit scientists rather than shamans because it seemed to me that what many of these cutting-edge researchers were saying about their recent findings resembled what shamans had been saying all along, so in a way it was a sort of attempt at a Trojan Horse, using what scientists were saying to reveal the wisdom of what shamans had long held.
And, this may sound strange, but, also: I believe in science. In general, I’m not that interested in believing; I’m more interested in knowing, but I really do think, deep down, that when science is well done, it can lead to basic fundamental knowledge that is dependable. Now, clearly, Amazonian people have been doing something right with their approach. They’ve achieved a whole bunch of dependable knowledge about plants. You eat the wrong plant, you can die. They know which plants are poisons, which are remedies, and which are hallucinogens. They’ve even got hallucinogens for dogs. They have really a whole range of knowledge, and the plants they use are so diverse compared to what we know, and their approach has its coherence, but when you listen to them describe how they know, their systems of knowledge, they’re radically different on key points from the modern scientific approach. I thought that was interesting.
I was saying that these people we’ve looked down on for so long actually know some interesting things we don’t know, and that we need to challenge our presuppositions and arrogance. So, the book was meant as a kind of antidote, a kind of medicine.
It was clear to me from the start that there were not going to be limousines, red carpets, prizes, speeches in front of enraptured mainstream audiences for my point of view because it went against the grain. I was saying that these people we’ve looked down on for so long actually know some interesting things we don’t know, and that we need to challenge our presuppositions and arrogance. So, the book was meant as a kind of antidote, a kind of medicine. Not a bitter pill, exactly, because the whole point of doing a travelogue was to put some sugar coating on the pill, to turn it into an adventure, go to different places, meet people, listen to them. Lo and behold, they’re talking like shamans, these scientists. Isn’t that interesting?
It was designed to be a bone to be chewed on, but I was surprised by how few people actually bought it, how few people wanted to chew on it. You try to be ahead of the curve a bit, but sometimes when you’re too far ahead of the curve, people don’t get it. That’s a risk you take when you throw curve balls. Sometimes they’re not strikes.
JP: Let’s get back to the scientists for a moment. One thing you mentioned in your book is that this is actually not a new debate. You cite that Darwin, for example, in his description of ants, was really impressed by their capacity to make decisions and organize their societies, so it’s not as though there weren’t voices out there, even in the foundational moments of modern Western science who had a different view of intelligence in nature. But I asked you earlier about all the research in the last two decades that seems to confirm what you were saying about the ubiquity of intelligence in nature in your book. Do you feel that we’ve reached a tipping point?
JEREMY: That’s an interesting question. I had been working in the ‘90s in the Amazon, and then I wrote Cosmic Serpent, which led me to think more deeply about the theme of intelligence in the natural world. It seemed to me to offer a common denominator between shamanic and Western perspectives, so I thought that writing about it wouldn’t be too controversial. After all, the people I was quoting were respected scientists discussing the topic. So, I wrote Intelligence in Nature, which came out in 2005, and just that year, a few months after my book came out, the Society for Plants and Neurobiology was founded. I had in 2003 interviewed Anthony Trewavas, one of the people who was spearheading this new movement in plant biology looking at intelligent behavior in plants seriously, looking at it in terms of what goes on in the cells of a plant as it makes decisions and integrates information and so forth. But then these scientists started getting shot down by mainstream botanists, and that battle has been unfolding for the last 20 years.
The question What is a plant? looks like a simple one, but how you answer it will depend on your view of the world, whether you’re a materialist reductionist, a romantic mystic, or a shaman. That question What is a plant? is therefore almost a religious question, and, as we know, getting people from different religions to agree on something is very hard.
Since then, I’ve followed with interest the spectacle of mainstream biologists shooting at the plant neurobiology researchers, saying that it can’t be true, that plants don’t have brains and can’t have intelligence, etc. If you’re interested in looking at the presuppositions of Western culture, there is something about plants that really brings out what people believe about the world. The question What is a plant? looks like a simple one, but how you answer it will depend on your view of the world, whether you’re a materialist reductionist, a romantic mystic, or a shaman. That question What is a plant? is therefore almost a religious question, and, as we know, getting people from different religions to agree on something is very hard.
And that’s interesting because plants are the majority organisms on the planet. I think 82% of the biomass is plants. They’re the most successful organisms in the biosphere. Animals compose something like 0.4%, I think, of the biomass. Plants must be doing something right. They enable the atmosphere. They draw the sun’s energy out of the cosmos and turn it into food for all the rest of us, but modern Western cultures have had this view of plants as being totally unlike us, not intelligent, just things, objects with no agency or decision-making ability in their behaviors. But now, that’s been changing, even though there’s been resistance in science against the plant neurobiology thing, there’s just too much research to dismiss at this point. It’s been shown, for example, that certain plants start producing chemicals that poison gazelles when gazelles start eating their leaves, and then they use Jasmonic acid to communicate with other nearby plants that haven’t yet encountered gazelles, so those plants can prepare and start producing the gazelle toxin in advance. Once you include in your definition of what intentional behavior is something like producing chemical substances, then plants are behaving intentionally all the time; they’re master chemists.
Anthony Trewavas himself said that what changed it for him as a plant scientist in the 1990s was when scientific instruments and investigative processes got advanced enough to be able to intercept signals between plant cells to observe what is actually happening at the cellular level when a plant reacts to something in its environment, integrates the information and makes a decision. It turns out that the cells inside the plant are sending one another signals, some of which are identical to the ones that our own neurons send each other. And that signaling happens quickly. The old idea used to be that plants are slow. We can use timelapse photography to reveal their movements, but actually they’re very slow. And in our culture, we associate slowness with stupidity, but actually, while yes, they do operate at a time scale that is much slower than ours, the cell signals that go on inside a plant, as that plant is going about perceiving, making decisions and enacting those decisions, happen in real time at a speed similar to what happens inside our own brain, hence the birth of the field of plant neurobiology in the early 2000s.
The battle over plant intelligence goes on. Peter Minorsky recently wrote an interesting piece about the history of the plant neurobiology revolution and the resistance to it, but the fact is that even some of the scientists who have been attacked for being too “out there” conduct experiments that are methodologically impeccable. Monica Gagliano is a prime example. She is criticized because she isn’t shy about expressing her beliefs about plant intelligence and admitting her own use of psychoactive substances, but she uses reductionist, materialist, replicable, rigorous methods in her experiments. I’m a big fan of her work. Being able to prove plant decision-making and perception in a rigorous, well-designed experiment is one way knowledge advances.
When I started visiting scientists in the early 2000s, I was apprehensive at first. I had some prejudices against scientists. I thought that they would be kind of closed-minded, white coat-wearing, suspicious of an Amazonian anthropologist type, but I remember being truly surprised. I had chosen them because they were studying things that I thought were spot on, such as the butterfly visual system—What do butterflies see? How do they act on visual information? Or bees that have a capacity for abstraction and can interpret similarity and difference and handle such concepts in their sugar grain-sized brains. Or the Japanese fellow who was putting a single-celled slime mold in a maze and showing that it solved the maze. Having spoken with these men (they were all men, though at least they weren’t all Westerners), I was surprised by how open-minded they were. They were modest, epistemologically humble, aware of the limits of their knowledge, as science should be, like Darwin. You go out into the world, you explore it, you accumulate all kinds of data, then you scratch your head for years and you try to make something coherent out of it, but it starts with observing what the roots of a plant actually do, or what goes on in the brain of a bee. It doesn’t start with anything else.There is something beautiful in good, humble science, and traveling to meet these different scientists confirmed that for me.
There is something beautiful in good, humble science, and traveling to meet these different scientists confirmed that for me.
JP: Yeah, a lot of great science has really pushed the boundaries, but there is still quite a lot of resistance to any warm and cuddly feelings toward other species. We recently had Suzanne Simard at Bioneers, and she’s been getting a lot of push-back. Part of that is that many scientists work for extractive industries that are threatened by the spread of affection and respect for plants and animals. In her domain, the wood extraction industry employs many experts in silviculture, in the same way that a lot of veterinarians work for the cattle industry, so significant strata of the scientific world resist any shift in worldviews that would make their livelihood and the livelihood of their patrons more difficult.
But let’s move on to another question. It’s clear from your work and from what you’ve just said that you developed a deep respect for Amazonian Indigenous worldviews during your initial period of immersion in the region in the 80s and that you also value modern scientific approaches to acquiring knowledge. And, in fact, a lot of your life’s work has been an attempt to compare and to reconcile these two very different pathways to obtaining knowledge. I’ll put my cards on the table here. I too have deep respect for both these traditions, but they seem to me to be coming from such divergent perspectives that I’m not convinced they can really ever be fully reconciled. But, as you say, the scientists you interviewed were speaking more like shamans, so do you feel that your effort to try to reconcile these two ways of knowing is progressing, getting closer to a possible resolution of some kind, or do you think that these two such different methodological strategies will remain irreconcilable for the foreseeable future?
JEREMY: I don’t think that they’re irreconcilable. Once you take everybody’s costumes off and you just look at what individual scientists know and how they arrive at what they know, and at what Amazonian shamans might say about the same kinds of questions, it’s at its core not that different. They all see plants and animals and want to know how they work. Some plants can be remedies. How do we use them to heal people? What does healing actually mean? They’re all interested in trying to heal people and in plants that might help people heal, and they’re all interested in understanding the properties of plants. We do live on the same planet, after all. We’re part of the same species.
Once you take everybody’s costumes off and you just look at what individual scientists know and how they arrive at what they know, and at what Amazonian shamans might say about the same kinds of questions, it’s at its core not that different.
But, yes, we have different approaches to knowledge. It’s kind of like two languages that require translating to become comprehensible to each other. In Italian, they say “Il traduttore è un traditore”—the translator is a traitor, because anytime you say something in one language, to actually say it with the same kind of feeling and true content in another, you often have to change the terms, and their order. If you just translate it directly, you’ll be losing meaning. A good translator is going to deconstruct it and betray the original, but reconstruct it into something that actually in that context is the best solution and comes closest to doing the job. So, there’s not always an exact correspondence of concepts, but you can go back and forth between radically different languages and do decent translating.
And once you put something in French, it’s no longer in English. That’s true. Once you look at it from a shaman’s point of view, you are no longer looking at it from a scientist’s point of view, and there are some things that are to a certain extent incommensurable. They don’t fit into each other; they don’t have the same terms. One thing that’s really striking is that often in science, individuals, including myself, are interested in universals. We don’t just study one river, we study rivers, river systems, but when you go to a place where Indigenous people live by a river, they’re relatively uninterested in rivers, but they know a lot about their river. They love their river. They have stories about their river. They may have some knowledge about other rivers, but they just don’t approach the whole thing in that way.
Another example I like is an episode that a Brazilian neuroscientist told me about. Two or three years ago some brain scientists from the Czech Republic got interested in ayahuasca states and decided that they really wanted to do electroencephalogram readings in the rainforest with Indigenous shamans while they were singing their songs in their own settings. This had to be participatory research, so they had to get the people they wanted to work with, the Huni Kuin Kaxinawá people, on board. They went to Acre to meet them. They explained that they had this new machine that could do these measurements and withstand the humidity of the tropical forest, but the Kaxinawá said: “What’s all this preoccupation with the brain? When we hunt animals, the brain is the only thing we don’t eat, the only part of the body that is without interest. And here you are, showing up, and all you want to do is measure activity in the brain. Why?” That’s a great illustration of Indigenous people and scientists approaching the same elephant but not necessarily at the same level and with the same interest, and not touching the same bits of the animal.
But that’s why I don’t think the two approaches are irreconcilable: it’s still the same animal. We’re living on the same planet. Everybody wants to understand more about plants, animals, what it means to be alive, how to avoid illness, and so on.So, yes, scientists are hard for Indigenous Amazonians to understand sometimes, and vice versa, because they speak different philosophical languages, but I think it’s possible and interesting to become bilingual. One metaphor is that the Amazonian perspective can offer a sort of reverse camera angle. In a televised sporting event, you have the main camera angle, and then when you have a reverse angle, you can see the same action but from the other side of the field. The reverse angle can show you things that the main angle doesn’t, so, being able to go back and forth and say, okay, let’s see how the other side would see this, can offer you new insights. Another metaphor is to think of them as different maps of the same territory that you can superimpose to get a more complete understanding.
Knowledge is knowledge. If it’s dependable, then it’s knowledge. Indigenous people have developed dependable knowledge, and scientists have done the same.
And finally, that’s what we’re after—knowledge is knowledge. If it’s dependable, then it’s knowledge. Indigenous people have developed dependable knowledge, and scientists have done the same. So there’s no reason, given that they peddle in the same thing, that they shouldn’t be able to do this together. I argue against the irreconcilability of these two ways of knowing.
JP: There are two other topic areas I’d like to cover. The subtitle of your book is “an inquiry into knowledge,” and in the book, you talk about the brain quite a lot. You have a whole chapter on the pile of jelly that is the brain. You really wrestle with the hard question of consciousness and discuss how little we know about how our cognition works or how we arrive at our sense of a self. Your conclusion in the book is that we’re really at the infancy of coming close to understanding that, but do you think that that’s something that might ultimately be unknowable, no matter how many brain studies we do?
JEREMY: I know that I’m far from the first to point out that the subject that we’re dealing with in this question is the same that is trying to come up with the answer, and that is, I think, obviously part of why this may well be out of reach for quite some time. In other words, can the human mind understand the human mind?
Well, there’s no reason why it should be able to understand itself. If you look at it, it has evolved mainly to understand everything except itself. There we are. We’re on this planet. We’ve got to survive, avoid being eaten by mega fauna, find food for tonight. For tens of thousands of years, we’ve been paying attention to everything around us, but certainly not what’s in between our two eyes, but now science has reached that point at which it can turn its attention to the human brain, human consciousness. Here is this kilo-and-a-half of jelly. How does conscious experience spring out of it? Well, that’s the famous hard question of consciousness studies.
I’d feel completely at ease with the idea that it’s going to take tens of thousands of years to get anywhere close to getting a good understanding of how our conscious experience springs out of that mass of jelly inside our skulls.
I’d feel completely at ease with the idea that it’s going to take tens of thousands of years to get anywhere close to getting a good understanding of how our conscious experience springs out of that mass of jelly inside our skulls. But, hey, if somebody’s going to deliver the explanation in the next 50 years, I’d be pleased to eat humble pie.
JP: Yeah. I always felt that it’s akin to the problem of understanding death. One is trying to understand absence of consciousness with consciousness. It seems to me to be the wrong tool for the job.But another question I have is about your cultural influence. You were really one of the most influential figures in getting a lot of people interested in Amazonian shamanism and in the larger psychedelic revival that came about starting in the ‘90s. After the explosion of the ‘60s and early ‘70s, things went more underground, and when they exploded again, The Cosmic Serpent helped inspire quite a few people to want to explore these things. I was wondering how you feel about what’s happened to that domain in the interim, because that explosion of interest in psychoactive plants and psychedelics in general has led to a number of epi-phenomena, everything from parts of the Amazon being overrun by spiritual tourists, similar to India in the ‘70s, to venture capitalists rushing to cash in, to weird belief systems spreading in the psychedelic world. Conspiracy theories of all kinds have been rampant in some of those milieus, including some emanating from the far right. How do you feel about the whole world of psychedelics now, and do you have any second thoughts about your participation in having contributed to popularizing sacred plant use?
JEREMY: I’m a long way from feeling responsibility. First of all, when I wrote the book and published it in 1995 (the original French edition of The Cosmic Serpent), I would never have thought that people would say: “Where can I get some of that stuff that makes you vomit and see terrifying fluorescent serpents?” Westerners, at that point, were eating Ecstasy, maybe taking small doses of LSD to go to the discotheque. They were not interested in gut-wrenching purges and serpentine visions.
But, to my surprise, when I gave my first talks after publishing the book, people would come up to me afterwards and they’d ask where they could get some. It was as if I’d been talking about some interesting drug or something, and they really felt that they needed it. I realized afterwards that in the 1990s, a saturation point seemed to have been reached by a lot of Western people, a minority certainly, but still a noisy one, were questioning Western culture and Western medicine. Quite a few of them were ready to leave their culture to go and suffer, to go and purge, to go on a kind of pilgrimage. This is how ayahuasca tourists have been described by anthropologists—pilgrims searching for knowledge, searching for self-healing by going to distant cultures and suffering. Around the same time, other pilgrimages were becoming immensely popular, such as the St. Jacques de Compostelle/Camino de Santiago trail.
So, in the 1990s, more and more Westerners had begun questioning their consumerist culture, allopathic medicine, and monotheistic religion, looking for other approaches to healing. Ayahuasca was part of that. I got lucky for once: the book was right where the curve was. It was a sweet spot. Lots of people read it. I didn’t have to do any publicity; it sold itself. It’s still selling, because it tapped into something that just happened to emerge at the point where the book was there. But did the book cause that interest? I doubt it, and, in any case, you don’t control your readers. I always put an emphasis on verifying knowledge, giving sources, showing that it’s complicated, but there will always be some readers (of anything) who go overboard. Many years ago, a woman called me up, all upset because her husband had read my book and started taking mushrooms, and then he was taking mushrooms all the time and going everywhere with my book and reading bits of my book to people he didn’t even know, i.e., going crazy. But what are you going to do? I certainly didn’t want that to happen. Still, despite such isolated cases, 99% of the people who read the book actually got the message without losing their minds.
As to the Westerners who have become ayahuasca-guzzling, conspiracy-theory minded types who are also into white supremacy or what have you, this is where science should be taken into consideration. The word psychedelic means “revealer of psyche.” Stan Grof, the Czech psychiatrist who invented psychedelic psychotherapy back in the 1950s said when you take a psychedelic such as LSD (and this applies to ayahuasca as well) you don’t really have an experience of a drug, you have an experience of yourself. It takes the lid off ordinary consciousness, and all kinds of things in the deep human psyche come out, so it really depends on who you are when you take one of these things. As Stan Grof put it, they’re “non-specific amplifiers.”
If you’re an ambitious, aggressive, patriarchal kind of person, if you take ayahuasca, there is a good chance it’s going to make it worse. They’re well aware of this in the Amazon. There’s a lot of sorcery associated with psychoactive plant use there. Using those plants can be a form of knowledge acquisition, and knowledge can confer power, which is inevitably double-edged, so you’ve got to pay attention. But that’s also true of scientific knowledge. I’m all in favor of knowledge, be it scientific or shamanic, but when certain forms of knowledge get into the wrong hands, it can be used negatively and destructively.
I’ve always tried to accompany my discussions of knowledge and how one knows things with discussions of meaning, respect for other species, respect for other cultures, respect for scientists, respect for shamans. I try not to put anybody down in my books. It’s true that there have been all kinds of deplorable things done in the shamanic, psychedelic and scientific worlds, but I don’t try to tell people what to do. For one thing, you can’t really because they won’t listen. So, yes, depending on who reads the book and who drinks ayahuasca, all kinds of things can happen, but in the rare instances where people have gone off the deep end after reading my book, I have not felt that the problem came from anything I wrote or suggested. But I’m open to discussion about the subject, if only because I think that words matter, especially my own.
So, I must believe, if I believe anything, that increased knowledge about the natural world will be for the better…and more research is needed. That’s always the concluding sentence.
JP: It’s interesting that the marine biologists and their associates working on decoding whale communication using artificial intelligence are very focused on the ethics of it. If we discover a way to communicate effectively with these animals, what is our responsibility? The U.S. and Soviet research decades ago to attempt to use dolphins as weapons and spies reminds us that there’s often a dark side to knowledge, even if it’s about intelligence in nature…Science doesn’t exist in a vacuum; it’s part of a social order rooted in the accumulation of power and wealth by small minorities.
JEREMY: Where I dispute that is that once people start looking at plants and other animals as intelligent beings, I think 98% of them feel greater respect for the world around them. Once you open up to the intelligence of a dolphin or a blade of grass or an ecosystem, I think that most of the time, the understanding that comes from that opening is going to increase tolerance and lead to a better understanding of our place in the biosphere. When you consider how little we know about plants, what motivates them, what their perspectives are, and knowing that the world we live in is this very vegetal world, we have a lot of room for improvement when it comes to acquiring basic knowledge about the world around us. So, I must believe, if I believe anything, that increased knowledge about the natural world will be for the better…and more research is needed. That’s always the concluding sentence.
Over 7,000 languages are spoken around the world. Each one reflects a rich ecosystem of ideas – seeds that grow into a multitude of worldviews. Today, many of these immeasurably precious knowledge systems are endangered – often spoken by just a handful of people. We hear from two Indigenous language champions, Jeannette Armstrong and Rowen White. They reflect on the words, stories, songs and ideas that influence our very conception of nature, and our place within it.
This is an episode of Nature’s Genius, a Bioneers podcast series exploring how the sentient symphony of life holds the solutions we need to balance human civilization with living systems. Visit the series page to learn more.
Featuring
Jeannette Armstrong, Ph.D., (Okanagan) is an Indigenous author, teacher, ecologist, and a culture bearer for her Native language. She is also Co-founder of the En’owkin Centre.
Rowen White (Mohawk)is a seed keeper and farmer, and part of the Indigenous Seed Keepers Network. She operates a living seed bank called Sierra Seeds.
Credits
Executive Producer: Kenny Ausubel
Written by: Cathy Edwards and Kenny Ausubel
Produced by: Cathy Edwards
Senior Producer and Station Relations: Stephanie Welch
Associate Producer: Emily Harris
Host and Consulting Producer: Neil Harvey
Program Engineers: Kaleb Wentzel Fisher and Emily Harris
This limited series was produced as part of the Bioneers: Revolution from the Heart of Nature radio and podcast series. Visit the homepage to find out how to hear the program on your local station.
Subscribe to the Bioneers: Revolution from The Heart of Nature podcast
Transcript
Neil Harvey (Host): Over 7,000 languages are spoken around the world. Each one reflects a rich ecosystem of ideas, thousands of different ways of seeing and thinking – thousands of worldviews.Today, many of these precious knowledge systems are endangered – often spoken by just a handful of people.
We hear from two Indigenous language champions, Jeannette Armstrong and Rowen White. They reflect on the words, stories, songs, and ideas that influence our very conception of nature and our place within it.
Language is our main tool for understanding ourselves and the universe. Different languages conceptualise and categorise reality in diverse ways. For example, in English, words like “nature” and “wildlife” define human beings as separate from the so-called “environment.” Other languages instead speak to our oneness with the web of life.
When our lives are disconnected from nature, the words and stories we have to describe it become impoverished. Language can even do violence to nature – like the phrase ‘natural resources’ that views the environment as a thing – a commodity to exploit.
On the other hand, it seems likely that the more a language can embody the richness of nature, the better its speakers can perceive nature’s ways. If a language encodes kinship, connection, and reciprocity with the natural world, it might encourage a relationship of respect and humility.
Indigenous languages and cultures reflect historically intimate connections to the natural world and local landscapes. There’s of course huge diversity among such cultures, forming what the anthropologist Wade Davis calls the “Ethnosphere.” He characterizes this as “all the thoughts and dreams and ideas and beliefs and intuitions, myths brought into being since the beginning of time.”
Sustaining this rich diversity of linguistic worldviews is more important than ever. Languages deeply rooted in the reciprocal human relationship with nature may contain what are sometimes called “the Original Instructions” for how to live as a good human being in a way that lasts.
Jeannette Armstrong (JA): My name is Lax̌lax̌tkʷ. And it means the sound and the sparkle of the water. And that water name really has to do with how we think about how we reflect and the way that the current runs through our land and through our veins. My English name’s Jeannette Armstrong and I’m from the Okanagan, I’m Sylix, and I’m a fluent speaker of the Okanagan Nsyilxcәn language.
Host: Dr. Jeannette Armstrong is an Indigenous author, teacher, ecologist – and a culture bearer for her native language. Nsyilxcәn is spoken today by up to 800 people in the Okanagan Valley in Southwest Canada. Jeannette is profoundly aware of the language’s connection to the land where it’s been developing for thousands of years.
JA: The language comes from the land, and the land has an intelligence in the way that it organized itself over the millions of years that the living things from that place in those conditions had to do. And so as an Indigenous person, I know that our people were in that place for at least 12,000 years, from all of the archaeology but also from our own stories. We have oral traditions that go back to when our land was under water. And so that part, in terms of our language, is an incredible document of our learning and our science and our knowledge and our wisdom over those years in that particular place. And so every Indigenous nation has that. So language is more important, I think, in this day and age than we can really fathom.
Host: Indigenous languages co-evolve with the landscapes where their speakers live. They are systems of knowledge, beliefs, and values that reflect those local ecosystems. They hold detailed ecological knowledge, as well as worldviews very different from those of settlers arriving from elsewhere. Given the precipitous degradation of nature now threatening the habitability of Earth, paying attention to cultures connected to local landscapes may help heal the harms.
JA: The way that nature is thought about needs to change, and there needs to be a transformation in terms of how we learn about nature and how we engage with nature, and how we come to understand that we are nature. Thinking about how that intelligence has been organizing a way for all life to be.
And our intelligence needs to match that intelligence. Our intelligence needs to find ways to understand and speak about that intelligence so that we can frame that in terms of our responsibilities. And philosophically be able to say our society understands the way that we have to be in this place and in that place and in that place, each place being different. And that is the essence of indigenousness, right? In terms of how to be a part of a place in a respectful and regenerative way, is the foundational idea behind being Indigenous.
Rowen White (RW): [SINGING]
This song was gifted to me by a beautiful Anishinaabe woman named Doreen Day[ph], who is a midwife and a water protector, and this particular song reminds us that we as seed keepers, we are plant midwives. The song, in English, if you can even translate it a little bit, says “come in your own time, sacred seed. We humbly implore you that you might give us good life.”And that sets us in good relationship with our seed relatives, because we remember that we are on seed time; we’re on plant time; we’re on land time. We’re not on human time.
[Speaking in Mohawk language] My English name is Rowen White. My Mohawk name is Kanienten:hawi, which means ‘she carries the snow.’ I’m Snipe Clan from a small Mohawk community called Akwesasne, I come from a long, long line of people who tended the earth. That lineage was severed through the violence of residential schools.
But I’m a mother. I’m a daughter. I’m a sibling. I’m a twin. I’m a seed keeper and a farmer. And in our language, we don’t necessarily have labels for all that. I’m a Mohawk woman. Right? I’m [Mohawk term], people of the Earth. I’ve thankfully been an apprentice to my plant relatives, my ancestral plant relatives for almost three decades now.
I am one of many who’s responsible for ensuring that this work is intergenerational, and that we’re caring for those seed stewards who are coming in the next generations, and tending to that cultural memory that’s so critical, so essential to this beautiful, radical, irresistible world that we’re seeding in this time.
Host: Rowen White is part of the Indigenous Seed Keepers Network, and she operates a living seed bank called Sierra Seeds. Her work as a seed keeper and farmer nourishes deep cultural connections to the land, as well as to her ancestors and descendants. Such connections, Rowen believes, are best expressed in Indigenous languages.
RW: I’m feeling really tired of us being asked to sit at the colonial table. Right? And I’m tired of feeling like we have to adopt and squeeze and squish ourselves into these words and into these frameworks. And so I think it’s time to flip it; it’s time for us not to fit into your words, into your English language, but it’s time for you to learn our languages, and to try and understand our relationality and our kinship and the words that we have to describe our beautiful reciprocal relationship with the Earth, with our more-than-human relatives, with our ancestors, with our descendants, the way that we see ourselves in time that’s not bound and squared up and linear.
And so I often balk at the terms “law” or even “sovereignty”. It’s speaking to power dynamics and to relationships and ways of being that are not Indigenous. Right? It’s not how we are with one another. It’s not how we are with our seeds and with our waters and with our minerals and with the land, right?
I have to go back to some of the original stories that have been carried down through lineages that those seeds have heard for generations. Those creation stories, they never ended. They continue to unfurl each and every season. The responsibilities that they encode, the relationality that they encode, are coming alive in every moment throughout our ceremonial cycles. And the ceremonies are those moments in time where we meet those relatives and we renew those agreements and those commitments to them.
Host: As human beings, words, songs, and stories are the lens through which our reality is filtered. They color how we perceive our environment. Jeannette Armstrong is fascinated by the process of how language both reflects and shapes worldviews. As a scholar of her native language, she pores in minute detail over its words and structures. She pays special attention to how the language conveys the relationships between Syilx people and the natural world.
JA: Part of my PhD was to examine that idea about our relationship and our ethical framework as a result of that relationship. And so, I think about how words like “ecology”, “environment”, “resources”, “ecosystems”, and I think about what in my language is parallel to that.
So we have a word that describes what might be closest to “environment” or “ecological systems”, but I think it’s broader than that. We use the word tmixw, and that word is also connected in to the way that we think about the land, right, the actual physical landscape. The word tmixw is really a word I spent a lot of time looking at, because in the middle of the word “mi” is used many times to construct other words. So, for instance, knowledge, that’s [Nsyilxcәn term]. [Nsyilxcәn term], knowledge of the land. We say [Nsyilxcәn term], what we have learned from other people’s stories.
So that small meaning mi is in the word tmixw. Something that’s knowable—a truth. And then if you combine the “mi” with the last part of the sound “mixw” which is movement, any kind of movement makes that sound in the universe or in our land, in the wind, and everything else.
And so tmixw means “everything that can move, and that is alive”. We are tmixw. It’s not just the people that’s living now. All of the humans that have ever lived and all of the humans that are ever going to be. The same thing with every butterfly. Everything that’s living. So the life force is what tmixw is, from the past and the present, and on into the future. And so it’s a profound idea. So when you combine that with [Nsyilxcәn term], which is our word for everything that you see out there, including the water and the mountains and the soil and the rocks and the air and the stars and all of the things in every way that they interact, that’s [Nsyilxcәn term]
That’s really a profound description in one word of the living environment and the ecosystems, and all of those things that are separately looked at in different science pockets, right, in different categories.
Host: For Jeannette, the word “tmixw” conjures up a very different vision from the English word “environment.” That difference, she believes, reverberates in the ethical relationship Syilx people have to the world around them. After the break, we’ll hear how words are woven into stories, songs and ceremonies to mediate balanced relationships between humans and other-than-humans. You’re listening to the Bioneers: Revolution from the Heart of Nature.
MUSIC BREAK (00:30)
Host: You can explore our extensive media collection about Indigenous perspectives and practices across a broad range of issues from ecological restoration and Traditional Ecological Knowledge to approaches to human rights and the rights of nature at bioneers.org, or call 1-877-BIONEER to learn more…
English is the most widely spoken language on Earth, and the fact that it contains a worldview has consequences – world views create worlds. The ecological ravages and human dislocations caused by corporate economic globalization are by their very nature anathema to local communities and localized economies. Disconnection from place is at the root of many global crises.
In contrast, Indigenous languages and cultures are more firmly rooted to their specific places, and they speak to consciously reciprocal relationships with those places. For example, Jeannette Armstrong explains how the four main foods her people rely on have deep resonance within the culture.
JA: We harvest all throughout our land throughout the year. And we have four food ceremonies, our main laws are related to those four chiefs, we call them, the chief foods, they’re caretakers of all the other things that depend on them. If they’re gone, then the land is really in trouble.
Host: Syilx tradition conceptualizes their four most important foods as Chiefs, whom they honor in ceremonies. Not only do these foods directly sustain the Syilx people, but their life histories inform and enrich their philosophy.
JA: The Chief Bitterroot is one of the Chiefs that we look after. The bitterroot — which stays in one place underground and produces everything it needs from that one place— it represents a certain way of thinking about how we can draw from the place that we’re at, from all directions to be able to do that. So, the laws are about stability.
On the other hand, the opposite dynamic to the Bitterroot we call Chief [WORD in her language], and that’s represented by the Chinook salmon. If we understand the Chinook salmon, it goes out down into the rivers, all the way out to the ocean. And when it comes back, it’s like 100 pounds, right? It’s huge. And it brings back all that wealth that our land doesn’t have from somewhere else, to bring back that food to us, that food to the bear, that food to the wolves, that food to all the things, even the trees benefit from it.
That’s a whole different way of being and doing things that can benefit our communities, our land, all the living things, but it has to be in balance with the one that is only using the local resources.
So the four chiefs have all different aspects that they balance out. And so those four chiefs and those four ceremonies that we hold every year to remind ourselves, to remind the people that we are an ethical people, we are a responsible people. We’re responsible to all of these living things that give us this understanding of what a balanced system is, what a sustainable system is, what a whole system is that we’re a part of.
Host: Ceremonies like these have priceless value. They attune their participants to nature’s wisdom. They heighten a shared sense of responsibility for protecting and sustaining the land and web of life.
Such traditions are sorely lacking around the world today and Jeannette Armstrong is keenly aware how critical it is to pass the language, along with its ceremonies and stories, onto future generations. Teaching the Nsyilxcәn language to children, she believes, is inextricable from learning about Okanagan land.
A lot of people lost our language, so I have been working all my life to try to give back, because I was lucky enough to wake up knowing it, right? There are children that can grow up in the Okanagan never know the animals and plants and butterflies and insects, and all of those things out there. And that’s sad.
The impact as an Indigenous person, of having that knowledge and how interconnected those relationships are, and how fragile in some places that those relationships are, I think that knowledge needs to be in every school, in every mind, and in every way possible.
Our knowledge is in our language, but it’s also outside of the classroom. It’s outside on the land. The land speaks to you, the land explains to you. If you can look at the structures and if you can look at some of those concepts that are there in the language. If you understand that structure,then you’re never going to see the land in the same way; you’re never going to see a living thing in the same way.
So, a lot of the work that we’re doing is restoration work because that’s, for our land, it’s been absolutely devastated. And so, a lot of the young people are learning restoration and learning all the plants and learning all the things that are host to those plants, and all the animals that depend on those plants. So, it’s not just regenerating the plant, it’s regenerating all the pollinators and all the birds that use it, and all the different animals that browse on it. So, they’re learning all of those things in the language, and they’re learning the whole system.
Host: Learning the language at the same time as restoring the land is a holistic foundation for children learning how to relate to their Okanagan surroundings. Yet today, we all live in a globalized, and rapidly changing world. Jeannette believes that speaking the language in all contexts is crucial for sustaining Indigenous cultures – as well as making a transformative impact on the wider society.
JA: Language has to be alive, to be spoken in every context, in order for it to survive. It has to be contextualized into the modern world. And so, the Syilx people, as well as other Indigenous people, are making sure that it’s breaking the walls down in the learning institutions, like universities and colleges, where knowledge production is happening on an everyday level. So, our knowledge production has to be there in the language, and it can’t be done from an anthropological sense or a linguist sense in terms of looking at the grammar and how it works as some kind of unique oddity. It has to be there in terms of learning science, learning the land, learning society, learning the humanities, learning the arts, and so on.
Host: When a language is lost, so too is the vast collection of scientific and cultural wisdom encoded within it. Jeannette is a native speaker of her mother tongue, but countless people have lost their ancestral languages through the pressures of cultural assimilation and dislocation.
For example, the residential school systems of 19th and 20th century Canada and the United States isolated Indigenous children from their families and forced them to speak English in a deliberate and violent act of cultural erasure.
Rowen White’s grandmother went through this horrific so-called school system. As a result, Rowen did not learn her family’s language, Mohawk, till later in life. She’s now dedicated to revitalizing the language intergenerationally. Like Jeannette, Rowen knows the powerful synergy of learning the language while working directly with nature.
RW: We’re creating safe places for our young people, places free of shame, of the shame of what it feels like to be a Native person who doesn’t speak your language. It’s okay. It’s okay to be an adult Indigenous person from wherever you come from, who doesn’t know the language because there are violences that have come between us and that.
It’s okay not to know the language, and we can create safe places with our food relatives, our water relatives, our more-than-human kin to make it safe so that we can rehydrate that on our tongue again. The language wants to come back onto our tongues. Right? And agriculture and the work that we do with the land and with the seeds is a very somatic practice. It gets us out of our thinking mind.
And the work that we’re doing at Akwesasne Seed Hub, which is an initiative that many of us in our home community are working towards, is directly connected to our Freedom School, which is our Mohawk immersion school. And so, we’re doing this relational food landscape and seed sovereignty work in our community, and it’s inextricable from that language rehydration, right, and that revitalization.
Host: This work echoes Rowen’s own past: she found her way to her ancestral language along with the seeds she works with today. Seeds, songs, and stories – all bound up together.
RA: As a young woman who was desperately wanting to reconnect in meaningful ways to our traditional ways, our traditional languages, I was very fortunate to find the seeds and they found me. I really do believe that.
In our language, we have this word called [Mohawk term], which is like the spiritual power, the collective spiritual power amongst all of us. And so, part of this work is about making choices to weave ourselves back into this interrelated web of nourishment in our own time, like the seed song that I sung, in our own time, following their instructions, their guidance.
I took my rage and my anger of something that was supposed to be my birthright, which was a bundle of seeds and songs and stories and understandings and language. And when I got that bundle, it was pretty empty. You know? And I was very angry about that as a young woman.
But by the grace of the seeds and the land, I began to slowly fill that bundle back up again. You know, I had this question when I was 17: Who were the foods and seeds that fed my ancestors? I didn’t know their names. I didn’t know the songs that I could sing to them. But over the last couple decades, by the generosity of foresighted elders who kept seeds tucked away on dusty pantry shelves, knowing that in the right time the young people would come again and ask for these seeds, and for those songs, and for those teachings, and it would be safe again to plant these seeds again, I was able to fill that bundle of teachings, of cultural memory, so much so that my 19-year-old and my 17-year-old don’t have to ask that question anymore of what are those foods and seeds that fed my ancestors. And that’s in one generation that we can heal in that way. And so, when we get into the space of feeling like it’s too late, it’s not. In just one generation, we can heal in that way.
And in my journey to restore power, like [Mohawk term], like power, like true power, the way that we understand it, in the middle of that sovereignty word is the word “reign”, and when we think about that word in the English language, we think of monarchy. Right? We think of top-down power. We think of all these different structures. That’s not the way we’re approaching this work anymore. Right?
And so, again, coming back around to needing new words to describe the choices that we’re making in order to restore health and vitality, and to have dignified resurgence inside of our communities that is long lasting. There’s one sort of call to action that has deep, deep ripples of impact on this Earth, is that for each and every one of you to ask that same question of yourselves. Who are the foods and seeds that fed my ancestors? And to remember that you descend from people who had beautifully storied reciprocal relationships with the foods and seeds, and they are aching for you to come home to them.
California’s Salton Sea region is home to some of the worst environmental health conditions in the country. Recently, however, it has also become ground zero in the new “lithium gold rush”—the race to power the rapidly expanding electric vehicle and renewable energy storage market. The immense quantities of lithium lurking beneath the surface have led to predictions that the region could provide a third of global demand. But who will benefit from the development of this precious resource?
In this excerpt from “Charging Forward: Lithium Valley, Electric Vehicles, and a Just Future,” co-authors Chris Benner and Manuel Pastor examine the valley’s history, the economic and social structures behind its agricultural boom, and how they set the stage for today’s lithium development—raising critical questions about how the next boom will impact those who live and work in the valley.
Chris Benner is the director of the Institute for Social Transformation and the Everett Program for Technology and Social Change at UC Santa Cruz, where he is also the Dorothy E. Everett Chair in Global Information and Social Entrepreneurship, and a professor of environmental studies and sociology.
Manuel Pastor is the director of the Equity Research Institute (ERI) at the University of Southern California where he is also a Distinguished Professor of Sociology and American Studies and Ethnicity and the inaugural holder of the Turpanjian Chair in Civil Society and Social Change.
Stand at the shores of the Salton Sea, and you get both a hint of past glories and a foreboding sense of disrepair. The sea’s infamous North Shore Yacht Club was, at one time, reportedly the largest marina in the state of California. Once a vibrant locale for boating, skiing, and partying—where celebrities, including Frank Sinatra and the Beach Boys, came to play—it was shuttered in the 1980s.1 After decades of the site’s neglect, a walk from its parking lot to the shores reveals a lack of, say, yachts as well as most other human activity. In recent years, it has been remade into an infrequently visited museum and a somewhat more utilized community center, an incomplete resurrection that reminds the visitor just how much the fortunes of the sea, like the body of water itself, have sometimes risen and sometimes fallen (only to rise again?).
The ebbs and flows are no surprise: the Salton Sea has consistently been a place of both problems and promise. It came into being as an accident, to be sure—an overflowing canal that spilled into a usually empty desert sink and, despite desperate efforts to stanch the influx, soon filled it up to create California’s largest lake. But even this not-so-immaculate conception came about because of a buoyant optimism—and a dedicated booster mentality not so far from that of today’s lithium enthusiasm—that diverting water from its usual traditional route to the Gulf of Mexico would allow agricultural enterprise to flourish in the Imperial Valley. Flourish it did—and with agricultural output in Imperial County in the early twentieth century booming, white settlers gathered the spoils but not the crops, establishing a demand for Mexican labor and Mexican subjugation that would become baked into the economic and social structure.2
This mix of owners and workers, of happy, well-positioned winners and quiet (but sometimes not) disgruntled losers, set the terms for political conflicts that persist today. Mexican workers were initially welcomed as being more docile than earlier waves of Asian immigrants, but this fantasy of labor pacification was challenged by a 1928 strike by the Mexican Labor Union of Imperial Valley.3 These events reflected a highly racialized pattern of established interests seeking to dominate economic prospects but being occasionally met by fierce protest—and the current contention over what is to happen with the future of the Lithium Valley is, in some ways, but a continuation of that past and perhaps a final reckoning with the imbalance that was struck in an earlier era.
Equally emblematic (and problematic) of the region’s history was the early reliance on the view that nature was to be dominated and controlled, not respected and revived. If not for the water that irrigated the fields—steered away from its natural course and rerouted to soak a desert—the land would have had little value. Massive transformation of the physical environment, rather than adaptation to the world as it is, has been the norm in the Valley. So too has neglect: when the Salton Sea became a site for agricultural runoff and salinity rose, little was done to reverse the damage to human and animal health. As lithium takes center stage—with the technology of extraction still in the testing stage but excitement running hot enough to lead some leaders to discount community concerns—we are seeing echoes of what has gone before: the same hype, the same skewed complexion of who holds power, and the same desire to conquer nature in the name of progress.
As lithium takes center stage—with the technology of extraction still in the testing stage but excitement running hot enough to lead some leaders to discount community concerns—we are seeing echoes of what has gone before: the same hype, the same skewed complexion of who holds power, and the same desire to conquer nature in the name of progress.
Marx wrote, “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past.”4 The history of the Imperial Valley is a tale of adventurers and investors seeking to create their own self-selected circumstances, but always tangling with a history and geography that exists and constrains. If the old begets (or at least structures) the new, understanding what has happened is critical—and that means exploring the continual efforts toward exploiting land and labor that have been hallmarks of the area. For if Lithium Valley is to be a fount of a more hopeful Green New Deal, we need to uncover and address the truly raw deal that corporate interests and elite local leaders have habitually handed to so many of its residents.
No Longer at Ease
The current interest in Imperial Valley is not about celebrating the agricultural past or re-creating the romanticism of the recreational boom days—it is about taking what lies below the desert and using it to launch a new sort of “white gold rush.” So how is it that the Salton Sea region came to be sitting on an abundance of geothermal energy and lithium?
The geologic depression where the dramas of extraction and exploitation have been and will be staged lies mostly below sea level—at its lowest point, about 280 feet below the sea.5 The result of mountain uplift and subsidence, the Salton Trough—the depression that is filled in part by the Salton Sea—is at the very southernmost extension of the San Andreas Fault, the boundary between the North American Plate and Pacific Plate, which slowly slide past each other at a rate of 0.8 to 1.4 inches a year.6 It also sits at the very north end of the East Pacific Rise, an underwater mountain range that extends through the Gulf of California and southward, off the coast of South America.
This interaction of plates and rise results in the stretching and thinning of the earth’s crust, narrowing the connections between subsurface molten rock and the surface. The complex network of faults and fractures that lie beneath the Salton Trough provides pathways for hot brine to reach nearer the surface, creating one of the largest geothermal resources in the world.7 And just as being at the crossroads of these tectonic plates helps explain the geothermal resources of the area, being at the crossroads of river and sea helps explain the presence of lithium.
Once an underwater extension of the Gulf of California, the Salton Trough also lies near the delta of the Colorado River, whose outlet has meandered back and forth from the ocean to the Salton Trough with the shifting sands of time and the shifting sediments of the river delta. The region has received both ocean sediments and sediments from the Colorado River Basin for 5 million years or more, since roughly the time when the Colorado began to carve the Grand Canyon.8 The evaporating water helped concentrate lithium in the resulting layers of sedimentary rocks, which are now approximately 20,000 feet thick.9 The result: one of only a few places in the world where concentrations of lithium in geothermal brine is high enough to be economically viable with current (or at least, anticipated) technologies.10
This Land Is Our Land
Although lithium may wind up attracting new residents—just as irrigation in an earlier era led to a short-lived population boom—people have made their homes in this part of what is now known as Southern California for at least 12,000–14,000 years, and likely longer.11 In her masterful account of the evolution of the Salton Sea, Traci Brynne Voyles reminds us of what it was like when no one was trying to master the body of water or transform the surrounding land into a source of profit.12 Long before agribusiness, long before a lithium industry, long before a view that extraction was the ticket to prosperity, Native American tribes, the most prominent being a band of the Cahuilla nation, had found a way to live in harmony with the terrain.
Long before agribusiness, long before a lithium industry, long before a view that extraction was the ticket to prosperity, Native American tribes, the most prominent being a band of the Cahuilla nation, had found a way to live in harmony with the terrain.
As she notes, migration over long multigenerational cycles, in response to the changing terrain and the shifting waters, was the norm. Over the past two thousand years, the Salton Sink—the lowest part of the trough—has been filled six times due to flows from what would later be called the Colorado River. When that happened, local tribes retreated to higher ground; when the channel shifted back to what historically was the more normal exit into the Gulf of California and so the waters evaporated, the tribes returned to the receding shoreline.13 Modes of production and survival adjusted accordingly. In the years of flooding, people turned to eating fish and the birds that also came to eat the new bounty. In the years of a dry Salton Sink, beans harvested from mesquite trees were key to nutrition.14
The arrival of Spanish settlers to California, first in the 1600s in present-day Baja and later expanding north, could have disrupted this rhythm extensively, but the Cahuilla were partially spared as the Spanish were more interested in establishing a mission system closer to the coast. Both California and what would later be called the Imperial Valley passed to Mexico when that country-to-be’s war of independence severed the colonial ties to Spain in the early nineteenth century; this interregnum lasted around twenty-five years until the United States wrestled away California (and much of the rest of the Southwest), just in time for the territory’s midcentury Gold Rush and its quick declaration as a state of the Union.
The desert lands of the Cahuilla were initially thought to be just that—desert—and that may be one reason why the tribe was initially less subject to the diseases and overwork wrought by colonialism and neocolonialism, factors that created a flood of risk and oppression that helped reduce California’s overall Indian population from about 150,000 people in 1846 to about 30,000 in 1870.15 Gold was discovered near Twentynine Palms in 1874, and while it never produced a big haul, it is ironic that reservations for the Cahuilla people were created by executive order just two years later, successfully corralling the local population away from minerals and into controllable borders.16 Appropriately enough, the official land of one of the bands of Cahuilla, the Torres Martinez Desert Cahuilla Indians, included a large part of the Salton Sink, something that was consistent with historic cultural patterns but would be problematic when the Sink became the Sea.
Gold might not have been in abundance in this more desolate part of Southern California, but that did not stop the land fever that occupied so much of the Golden State at the time. Of course, to make the land valuable required water, something in short supply in a desert. While there were a few early efforts to bring water from the Colorado River, it was not until the 1890s that the strategy became more refined. Interestingly, the undertaking was private: speculators were betting that they could divert water without government help and thus capitalize on all the benefits.
Bait and Switch
The firm seeking to exploit the area, the California Development Company (CDC), figured out an innovative if legally questionable scheme. It developed a combination human-built and natural canal system that, starting in 1901, took water from the Colorado River a few miles north of Mexico and steered it west and south across the border to connect to the dry riverbed of the Alamo River, which then flowed eventually back north across the border to the Salton Sink. In the process, the water, which could not be privately owned under U.S. law, became the property of the CDC’s Mexican subsidiary and reentered the United States as private property not subject to U.S. regulations—quite a system for, as Voyles puts it, “laundering water the way mobsters laundered money.”17
Private capital also decided to rechristen the location, much as is happening in the current era of lithium. During this time, the CDC recruited the Canadian-born George Chaffey to help develop the irrigation scheme, an engineer who had become at least as well known for his marketing skills as the engineering skills he demonstrated in bringing irrigation and land development to other dry areas in Southern California and Australia.18 While he was certainly helpful with both system design and water laundering, among his other most important contributions was that he “changed the name of the region from the Colorado Desert to the Imperial Valley in order to attract settlers.”19 “Valley” certainly sounded more welcoming than “Desert,” and the first part of the moniker, derived from a separately formed Imperial Land Company that sought to colonize the area, stuck. It was eventually adopted as the official namesake for Imperial County, the last county to be incorporated into California in 1907.
In short, just as Lithium Valley today derives its new name from a get-rich scheme—albeit one with a nod toward environmental sustainability—its old name was also a marketing gimmick, but one without much in the way of redeeming environmental value.
In short, just as Lithium Valley today derives its new name from a get-rich scheme—albeit one with a nod toward environmental sustainability—its old name was also a marketing gimmick, but one without much in the way of redeeming environmental value. While private capital led the initial development efforts, federal authorities also wanted in. Sensing that the government might actually be able to provide cheaper water than profit-hungry speculators, local users supported this plan. The problem was that to assert federal control over the water being diverted, the portion of the Colorado River below Yuma, Arizona, needed to be declared a navigable waterway (in which case, private extraction of water was a crime and the feds had every right to push private investors aside). Various studies and expeditions could not successfully establish that finding, but the pressure of local users and financial stress led the CDC to sell irrigation developments to the federal government in an agreement that was inked in 1904.
Turns out that the deal was a bit of bait and switch: even as they were talking with the U.S. government, the owners of the CDC quietly negotiated an alternative deal with Mexico’s then-dictator Porfirio Díaz to replace the contemporary canal they’d built, which started in the United States before looping into the territory of our southern neighbor, with a cutoff that would actually start on the Mexican side. The advantage of the Mexican cutoff was that it would avoid the drama with the federal government altogether—that is, there would be no tapping into a potentially navigable river on American soil, and any claims the U.S. government might subsequently make about water coming back in from Mexico would get entangled in international treaties. It seemed like an elegant (albeit sneaky) solution, and Mexico was promised half of the flow as payment for its troubles.20 Troubles soon followed: summer floods in 1905 broke through the cutoff and, by that December, the entire contents of the Colorado River were flowing into the Salton Sink.21
The area’s Indigenous population had learned to live with floods from long water cycles, but this time no one, including the local Torres Martinez Desert Cahuilla Indians now constrained on their reservation, was prepared for such a sudden deluge.22 Overwhelmed by the disaster and their own failure to build a lasting fix, the canal builders turned for assistance to Southern Pacific, a railroad company eager to protect its transcontinental tracks from washing away. Nearly two years of failed attempts at redirecting the new tide ensued until early 1907, when a complicated system of levees finally did the job.23 The Sink was now a Sea, and in 1911, the legal troubles of the California Development Company—under pressure because of its role in the breach—led to the creation of the Imperial Irrigation District (IID), an agency that remains one of the region’s most powerful players to this day.24
A Boom for Who?
With IID securing water rights to the Colorado River, agricultural development began in earnest. In 1910, 176,000 acres of the Valley were under cultivation; in 1920, that figure was 311,000, a pace of growth that made it one of the most rapidly expanding counties in the state in terms of cultivated acreage.25 Population growth was similarly rapid: the resident count grew from around 13,600 inhabitants in 1910 to 43,500 in 1920.26 Large agribusiness received a further boost by the 1913 Alien Land Law, later significantly strengthened by the 1920 Alien Land Law—efforts which were aimed at sharply curtailing ownership opportunities for Japanese immigrants and thereby provided an opening for bigger firms to monopolize land.27
The boom in crops required labor, and Mexican workers filled the demand. Since landowners had every intention of generating wealth but no intention of sharing it, the growing number of frustrated Mexican workers responded with a strike in 1922. Militant in its tone but less effective in its implementation, the strike was easily derailed by a combination of modest wage hikes and the use of non-Mexican workers, including Japanese laborers who were facing limited options given the restrictions on buying or leasing land that were then biting as a result of California’s xenophobic Alien Land Laws.28 A subsequent labor conflict in 1928 was also Mexican-initiated; by this time, Mexico-origin workers made up 90 percent of those laboring in the fields. Labor action was encouraged by the Mexican consul, and reflected the discontent of not just migrant but U.S.-resident workers.29
Growers and local authorities teamed up to stop this new work stoppage, with the local sheriff expanding his troops by temporarily hiring field bosses to better follow the admonition of the board of supervisors to “arrest agitators.”30 Union leaders backed off from explicit calls to abandon the fields in order to avoid entanglements with the law, but workers did not get that message and stayed away for a few days. The lack of leadership and the active repression by authorities, however, led to disarray; the fields were soon back in action (and worker wage demands were quietly addressed, although other aspects of their nascent demands were not).
The importance of the strike was that it set the template for racialized and corporate domination in Imperial County.
The importance of the strike was that it set the template for racialized and corporate domination in Imperial County. By 1930, the first and only year that the Census enumerated Mexicans (that remained the case until 1980, when “Hispanic” became a new official category and “Mexicans” a subcategory), 21,618 Mexicans made up Imperial County’s total population of 60,903; another 3,214 residents were Indian, Chinese, or Japanese. Mexicans accounted for 6.5 percent of the state of California’s population but over a third of Imperial County, making this demographically the most Mexican of any county in California by far.31 This was very likely an undercount of the Mexican presence since the census enumeration was of residents and did not include the migrant workers who would swoop in during harvest; still, it helps to explain how the local powers’ suppression of the voice of Latinos and labor became woven into the region’s political DNA.
Left Behind in the Golden State
The structural template for the Valley was set in other ways as well. A more stable source of water—not subject to canal breaks and not wandering its way up from Mexico—was put in place during the 1930s as construction began on the All-American Canal, so named because it avoided any detours into Mexico even as it powered an agricultural economy that had many Mexicans detouring their own way to the
Imperial Valley. The first water was delivered from the canal in 1940, just in time for a boom in agricultural production that would be triggered by wartime demands. Between 1940 and 1950, the value of agricultural production in Imperial County more than doubled in real inflation-adjusted dollars even though the population level barely budged, suggesting both a welcome increase in productivity and the presence of nonresident workers.32
This lack of population growth made the Imperial Valley an outlier. California’s population increased by 22 percent in the 1930s—leaning against the Great Depression winds by attracting Dust Bowl refugees and others from different states—then exploded another 53 percent in the boom years of World War II as wartime employment surged, and then another 48 percent in the 1950s as suburban development beckoned domestic migrants from across the United States. Imperial County, by contrast, saw its population fall by 2 percent in the 1930s, tick up by 5 percent in the 1940s, and then increase at a relatively languid 14 percent in the 1950s. If we look at the whole period from 1930 to 1960, Imperial County ranked 52nd of California’s 58 counties in terms of population expansion; nearly all the counties with even slower growth were located in lightly populated areas in the Sierra Nevada.33
The lagging nature of the county persisted even as the Golden State became, well, more Golden. The 1960s were a period of bounty for California—the population continued to rise, the state made a commitment to a master plan for higher education, and the fundamentals were put in place for a technology boom that would eventually launch Silicon Valley into global awareness.34 Little of that seemed to spill over to Imperial County: it saw tepid population growth of 3 percent and agriculture remained key to its economy, with an estimated quarter of the male labor force involved in agricultural production in 1970. Of note, that amounted to about four thousand total resident agricultural workers, but there were another estimated six thousand to twelve thousand workers regularly crossing the border to work in the fields.35
In short, the region was better lubricated by water from the Colorado River, better fueled by agricultural demand, and better staffed by a growing share of disempowered Latino and immigrant workers. This may have brought fortunes to some but it was hardly the basis for widespread prosperity: a system that relied on exploiting labor and extracting water was not a recipe for creating the middle-class lifestyle that beckoned so many to California.36 All this was reinforced by a political constellation that gave agribusiness more or less free rein, offered local communities minimal voice, and provided scant attention to public investment needs. With the world swirling and the future beckoning, Imperial County found itself stuck in place and, given its racialized labor system, stuck in time.
The Shores of Change
Another thing stuck in place was the Salton Sea itself. The flooding of 1905–7 had created a new lake—which in the era of the Cahuilla would have evaporated over time and which, according to contemporary predictions, was supposed to recede to nothing by the 1920s.37 But even though the growth of agriculture absorbed some of the new water flowing from the Colorado, the sea found its level propped up by runoff from the growing agricultural sector. The sea was here to stay but not necessarily to thrive, particularly as the water flowing into the landlocked body of water was managing to pick up pesticides and other contaminants on its way.
It was a disaster in the making—but capitalism, as can be seen in the drilling-happy and climate-ignoring strategies of fossil fuel companies that continue to this day, can often find a way to make money even as environmental collapse lurks in the background.38 Seeing the buoyancy of an increasingly saline sea—and thinking just enough ahead to make profits but not far enough ahead to save the planet—investors poured in to convert the not-yet-toxic sea into a recreational playground that would attract visitors for boating, waterskiing, and fishing.
NOTES
“Not Quite Such a Shore Thing,” Never Quite Lost (blog), August 26, 2017, https://neverquitelost.com/2017/08/26/not-quite-such-a-shore-thing/.
It was reported that in 1920, half of the state’s agricultural labor force was Mexi- can, and the share likely ticked up as the subsequent decade brought significant labor migration. Surely, the presence was even higher in the border-proximate fields of the Imperial Valley; see Carey McWilliams, Factories in the Field: The Story of Migratory Farm Labor in California (Berkeley: University of California Press, 2000), 124–26..
Ibid., 129–30.
This is the most popular representation of the quote from Marx’s monograph, “The Eighteenth Brumaire of Louis Bonaparte”; see https://www.marxists.org/archive/marx/works/1852/18th-brumaire/ch01.htm. Wordings of the quote differ depending on the translation.
The surface of the Salton Sea itself is about 230 feet, so this refers to the deepest part of the sea and the Salton Sink that it filled.
Pacific Coastal and Marine Science Center, “Assembling a Seismic History of the Southern San Andreas Fault Zone Beneath Salton Sea,” U.S. Geological Survey, August 29, 2022, https://www.usgs.gov/centers/pcmsc/news/assembling-seismic-history-southern-san-andreas-fault-zone-beneath-salton-sea.
Kaspereit et al., “Updated Conceptual Model and Reserve Estimate for the Salton Sea Geothermal Field, Imperial Valley, California.”
David Alles, “Geology of the Salton Trough” (Bellingham: Western Washington University, October 28, 2011), https://citeseerx.ist.psu.edu/document?repid=rep1&ty pe=pdf&doi=564f85471b8bdc52105c05d8fb31cdf338609bb2.
Leland W. Younker, Paul W. Kasameyer, and John D. Tewhey, “Geological, Geophysical, and Thermal Characteristics of the Salton Sea Geothermal Field, California,” Journal of Volcanology and Geothermal Research 12 (1982): 221–58.
Sanjuan et al., “Lithium-Rich Geothermal Brines in Europe.”
Damon B. Akins and William J. Brauer Jr., We Are the Land: A History of Native California (Berkeley: University of California Press, 2021).
Traci Brynne Voyles, The Settler Sea: California’s Salton Sea and the Consequences of Colonialism (Lincoln: University of Nebraska Press, 2022).
Thomas K. Rockwell et al., “The Late Holocene History of Lake Cahuilla: Two Thousand Years of Repeated Fillings Within the Salton Trough, Imperial Valley, California,” Quaternary Science Reviews 282 (April 2022): 107456.
Voyles, The Settler Sea, 23–33.
Brendan C. Lindsay, Murder State: California’s Native American Genocide, 1846–1873 (Lincoln: University of Nebraska Press, 2012); Voyles, The Settler Sea, 48.
The executive order of May 15, 1876, signed by President Ulysses S. Grant, established eight small reservations for different bands of Cahuilla Indians. The Torres and Martinez reservations were combined in 1891. See Valerie Sherer Mathes and Phil Brigandi, Reservations, Removal, and Reform: The Mission Indian Agents of Southern California, 1878–1903, 1st ed. (Norman: University of Oklahoma Press, 2018), loc. See also “Torres Martinez Desert Cahuilla Indians,” Southern California Tribal Chairmen’s Association, https://sctca.net/torres-martinez-desert-cahuilla-indians/.
Voyles, The Settler Sea, 68.
Chaffey gained success in bringing irrigation and land development to Etiwanda and Ontario in the Inland Empire in the early 1880s, where he earned a reputation as a fierce if not entirely ethical marketer. He then moved to Australia, which he saw as having similar opportunities in dry land development as California, and where he is credited with creating the first large-scale irrigation townships in the country, in the dry northern plains of Victoria. The development of what became the town of Mildura included questionable business practices that resulted in an official Royal Commission inquiry and eventual insolvency, followed by his return to California in the 1890s. The scent of scandal is, it seems, a consistent feature for many players in the historic and contemporary development of Imperial Valley. See Jennifer Hamilton-Mckenzie “Utopos? A Consideration of the Life of Irrigationist, George Chaffey”, Australasian Journal of American Studies 32, No. 2 (2013): 63-80. The continuing connections between Australia and California are reflected not only in the fact that Australia is the largest global source of lithium, but also in the company now pioneering direct lithium extraction, Controlled Thermal Resources, which is Australian in origin and now redomiciled in the United States. Its CEO, Rod Colwell, was a property developer in Brisbane, Australia, and has also made the move. See John McCarthy, “Colwell’s $1 Billion ‘Green’ Lithium Plan Starts Coming Together,” InQueensland, October 11, 2022, https://inqld.com.au/business/2022/10/12/colwells-1-billion-green-lithium -plan-starts-coming-together/.
Robert G. Schonfeld, “The Early Development of California’s Imperial Valley: Part I,” Southern California Quarterly 50, no. 3 (September 1968): 289.
Ibid., 301.
Voyles, The Settler Sea, 73. At one point, the new Salton Sea was rising seven inches a day; see Kelley, Where Water Is King, 66.
It was the Native American population, however, that comprised “most of the labor force that was recruited to serve as the frontline in the (eventual) flood-abatement offensive”; see Kelley, Where Water Is King, 69.
The flooding headed to the sink along the Alamo and what would become the New River channel. The New River subsequently became known as a notorious source of noxious pollution as it became a channel for sewage, toxics, and other contaminants, much of which was contributed as the river makes its way north from Mexico through busy Mexicali, marking yet another environmental disaster affecting the people of Imperial County. See Ian James and Zoe Meyers, “This River Is Too Toxic to Touch, and People Live Right Next to It,” Desert Sun, December 5, 2018, https://www.desertsun.com/in-depth/news/environment/border-pollution/poisoned-cities/2018/12/05/toxic-new-river-long-neglect-mexico-border-calexico-mexicali/1381599002/.
This was not the first time that water had suddenly appeared: in 1891, there was a flood that caused a new lake to appear, but this was part of the more regular historical cycle. See Voyles, The Settler Sea, 60.
Benny J. Andrés, Power and Control in the Imperial Valley: Nature, Agribusi- ness, and Workers on the California Borderland, 1900–1940, 1st ed. (College Station: Texas A&M University Press, 2015), 70; U.S. Census Bureau, “Fourteenth Census of the United States: State Compendium, California” (Washington, DC: U.S. Census Bureau, 1924), 75, https://www.census.gov/library/publications/1924/dec/state-compendium.html.
U.S. Census Bureau, “Fourteenth Census of the United States: State Compen- dium, California,” 11.
There is some debate about how effective the laws were, particularly given the strategies of immigrant owners to evade the restrictions. There was, however, a sharp drop in Japanese-owned agricultural landholdings in California between 1920 and 1925, although this was partly (but not wholly) driven by a larger slump in agriculture in that period. See Yuji Ichioka, “Japanese Immigrant Response to the 1920 California Alien Land Law,” Agricultural History 58, no. 2 (1984): 170; Masao Suzuki, “Important or Impotent? Taking Another Look at the 1920 California Alien Land Law,” The Journal of Economic History 64, no. 1 (2004): 125–43; and Leah Fernandez, “Breaking Ground: Imperial Valley’s Japanese and Punjabi Farmers, 1900–1933.” Hindsight Graduate History Journal 5 (2011). On the dynamics that led to this anti-Asian legislation, see Brian J. Gaines and Wendy K. Tam Cho, “On California’s 1920 Alien Land Law: The Psychology and Economics of Racial Discrimination,” State Politics & Policy Quarterly 4, no. 3 (2004): 271–93.
Andrés, Power and Control in the Imperial Valley: Nature, Agribusiness, and Workers on the California Borderland, 1900–1940, p. 132.
Charles Wollenberg, “Huelga, 1928 Style: The Imperial Valley Cantaloupe Workers’ Strike,” Pacific Historical Review 38, no. 1 (February 1969): 47.
Ibid., 54.
The runner-up, at a quarter of the population, was Ventura County, an agricul- tural area in the Central Coast region. Data is from the 1930 U.S. Census, utilizing state tables available at “1930 Census: Volume 3. Population, Reports by States,” https://www.census.gov/library/publications/1932/dec/1930a-vol-03-population.html.
This is calculated by taking the total agricultural value for Imperial County reported in the Imperial County Farm Bureau Crop reports for 1940 and 1950, and deflating by the U.S. Consumer Price Index for those years. The second of these crop reports includes soil improvements in the value total, so the two series are not exactly identical; that margin, however, is a negligible 0.2 percent of the total in 1950. See “Imperial County: Crop Reports & Crop Report Plus,” Imperial County Farm Bureau, https://www.icfb.net/crop-reports.
Another slow grower was land-constrained San Francisco. Population growth calculated from data available from the Historical Census Populations of California, Counties, and Incorporated Cities, 1850–2010, prepared by the California State Data Center, and obtained at http://www.bayareacensus.ca.gov/historical/historical.htm.
Pastor, State of Resistance.
The raw numbers on resident agricultural workers are taken from an IPUMS National Historical Geographic Information System (NHGIS) extract from the 1970 Census; see Ruggles et al., “IPUMS USA.” For the estimates of migrant workers, see Martin J. Pasqualetti, James B. Pick, and Edgar W. Butler, “Geothermal Energy in Imperial County, California: Environmental, Socio-economic, Demographic, and Public Opinion Research Conclusions and Policy Recommendations,” Energy 4, no. 1 (February 1979): 72.
In 1970, of the 58 counties in the state of California, Imperial ranked 45 in terms of homeownership. Most of the counties toward the bottom of that list were located in the higher-cost coastal urban areas, including Los Angeles, San Diego, San Francisco, Alameda, Santa Barbara, and Monterey, though there were other poor rural areas like Imperial in the last-runner mix as well. Data from the 1970 Census, as taken from Steven Manson, Jonathan Schroeder, David Van Riper, Tracy Kugler, and Steven Ruggles. IPUMS National Historical Geographic Information System: Version 17.0 Minneapolis, MN: IPUMS. 2022.
William DeBuys and Joan Myers, Salt Dreams: Land & Water in Low-Down California (Cork, Ireland: BookBaby, 2001), loc. 2563.
The North Dakota coal town I grew up in is now the world test site for a potentially dangerous fossil fuel technology.
By Taylor Brorby Taylor Brorby is the author of Boys and Oil: Growing Up Gay in a Fractured Land; Crude: Poems; and Coming Alive: Action and Civil Disobedience. He teaches nonfiction writing at the University of Alabama.
I GREW UP IN a landscape of lies. As a child, I was told that every lake in North Dakota freezes. This isn’t true. One lake — Nelson Lake, my home lake — doesn’t freeze.
In the 1960s, when generational coal plants were first built in south-central North Dakota, the Square Butte Creek in Oliver County, a small, squiggly stream that eventually empties into the wide, muddy Missouri River, was dammed, and Nelson Lake was created to help with fossil fuel extraction.
In childhood, I roamed the rocky shores of Nelson Lake with worms and bobbers to catch fish with my Grandpa Hatzenbihler. I spent hour after hour in the shadow of the Milton R. Young Power Plant, its blocky structure pierced with two enormous cigarette-colored smokestacks. The power plant was a type of postmodern-volcano-skyscraper that framed my life in the city of Center, North Dakota.
The power plant was an eerie Polaris that allowed me to navigate my way toward home.
The plant was always within view. On nighttime trips back into coal country from Bismarck, where my family would buy groceries, shop for clothing, or go out to eat at Fiesta Villa, The Ground Round, or The Walrus, I could clock how far we were from home by where we were in relationship to the glowing and blinking lights of Minnkota Power. The lights colored low-laying clouds amber. The power plant was an eerie Polaris that allowed me to navigate my way toward home.
From the Square Butte Creek golf course, I’d tee-up on hole number one and aim squarely at Minnkota Power. On clear days, from the bay window in our home, I could glimpse a trail of smoke swirling into the air. All that lignite and fire was never far from my mind.
Though we never said it at the time, it’s clear to me now that I grew up in a company town. Coal colored my childhood, sponsored baseball tournaments, fueled pancake breakfast fundraisers, gave me food, clothing, and shelter. It was the resource that gave eastern North Dakota and western Minnesota electricity, and it gave those of us that pulled it from the ground in south-central North Dakota money, a type of financial security in a region where, previously, most men ranched or farmed.
North Dakota is home to the world’s largest known deposit of lignite coal, estimated to last nearly eight hundred years with current consumption rates. But with increasing calls to leave fossil fuel development in the past, my home power plant is now the world test site for a new fossil fuel technology: carbon capture and storage.
DEVELOPED WITHIN THE past few decades, carbon capture and storage technology draws carbon dioxide from power plants and other factories onsite, converts the gas to a liquid under high pressure, and, in the case of Minnkota Power, which has labeled their carbon capture and storage development plan Project Tundra, shoots it six thousand feet directly underground to a geologic layer of Earth called caprock. Here, apparently, the liquid carbon dioxide will stay forever. (In other cases, the carbon is transported elsewhere before being piped underground for storage). In theory, the technology will allow factories to stop using the atmosphere as the dumping ground for their gassy waste and instead create an underground sewage system of liquid carbon dioxide. In reality, it has not yet proven effective. Since most natural gas and liquids can move through the tiniest fractures and holes, eventually, what is stored in the caprock under North Dakota farms, schools, and towns will find its way back up and through to the water table and surface.
This technology will not be limited only to Minnkota Power or North Dakota.
In 2023, the Biden administration announced that it would spend up to $1.2 billion to advance the development of two commercial-scale direct air capture facilities in Texas and Louisiana as part of its emissions-reduction efforts. These projects — the first of this scale in the United States — aim to “kickstart a nationwide network of large-scale carbon removal sites,” the US Department of Energy said in a statement announcing the project in August 2023. There are about 15 carbon capture facilities operating in the US right now. An additional 121 CCS facilities are under construction or in development, including Project Tundra.
These facilities don’t run in isolation. Existing carbon storage operations are already supported by more than 5,300 miles of pipelines, and since existing fossil fuel pipelines cannot be used to transport liquid carbon dioxide (it needs chrome-lined pipelines), the advent of carbon capture and storage will unleash a pipeline-building frenzy across the country from North Dakota to Texas, California to Maine. These pipes will be upwards of 48 inches in diameter and built along existing fossil fuel infrastructural pipelines which carry oil and natural gas.
But here’s the thing about liquid carbon dioxide: If it meets with any moisture, it converts to carbonic acid, a heavy, colorless, odorless gas that destroys all animal life and can be fatal to humans as well. If breathed, it acts as a narcotic poison, inducing sleep, torpor, and death.
In 2020, a 24-inch liquid carbon dioxide pipeline near Satartia, Mississippi, ruptured, sending a carbonic acid cloud into the air. Two hundred people were evacuated from the area and 45 people were hospitalized. People were found in their cars, along ditches, shaking and foaming at the mouth. Luckily no one died in that incident, but some residents are still dealing with long term health issues from carbonic acid poisoning, including severe asthma attacks, headaches, and trouble concentrating.
Project Tundra, though, has hit a snag. Originally estimated at $1.4 billion, the project’s cost has risen to $2 billion. New federal emissions regulations have compounded uncertainty around the project’s viability. The new regulations require coal-fired power plants to shut down by 2039 if they cannot cut or capture 90 percent of their CO2 emissions by 2032. The rules include similar emissions restrictions on new natural gas-fired power plants. It’s uncertain yet whether Project Tundra would allow Minnkota Power to fully comply with the new federal regulations.
Project Tundra could just be the beginning when it comes to carbon capture in North Dakota.
Uncertain as its future may be, Project Tundra could just be the beginning when it comes to carbon capture in North Dakota. At least that’s the hope of Iowa-based Summit Carbon Solutions. Spearheaded by former Iowa Board of Regents president, Bruce Rastetter. A Republican megadonor, Rastetter is infamous for resigning from the board after trying to leverage political power at Iowa State University to develop a transgenic banana in Tanzania that would displace over 800,000 acres of local farms in that country.
Summit Carbon Solutions has partnered with 57 Midwestern ethanol plants with the aim of capturing and storing their emissions. The plan is to ship their liquid carbon dioxide waste to North Dakota, meaning North Dakota will serve as the region’s underground waste pit. In order to facilitate this, the company has negotiated access to Project Tundra’s carbon storage facility, and begun partnering with Minnkota Power to develop additional storage sites in the region. The company has also contracted with large corporate enterprises, such as Halliburton, to help with drilling, and has on its team former-Iowa-governor-turned-ambassador Terry Branstad, who supported the development of the Dakota Access Pipeline in Iowa.
With Summit Carbon Solutions’ interest in Project Tundra and carbon capture storage technology as a whole, the technology effectively links Big Ag to the fossil fuel industry, allowing not only Minnkota Power to continue burning coal, but also dozens of ethanol plants to continue converting crops like corn into fuel under the premise of capturing their emissions.
This isn’t the only way that carbon capture technology perpetuates fossil fuel extraction and other high-carbon-emission fuels. Liquid carbon dioxide can also be substituted for water in the process of hydraulic fracturing, which means that power plants, which would normally be taxed at a higher rate for emitting carbon dioxide into the atmosphere as a waste product, would now receive a carbon “credit” for capturing their emissions, selling them to oil and natural gas industries, and facilitating further fracking across North Dakota, the country, and the world. While this development could eliminate water from the process of fracking, it still allows for global dependency on the fossil fuel industry for heating, cooling, and electrifying homes.
As the Science and Environmental Health Network (SEHN) reports: “‘Carbon use’ refers to many hypothetical ways to transform captured CO2 into a limited-market product that can be sold. Today the only commercial use for captured CO2 is to pump it into depleted oil fields to flush out more oil; for every ton of CO2 pumped into a depleted oil field, 2 to 5 tons of CO2 are emitted into the atmosphere, which defeats the purpose of capturing the CO2 in the first place. The plain fact is, there is no market (and never can be) for billions of tons of dangerous hazardous waste CO2.”
WHEN I CLOSE my eyes and imagine the landscape of my childhood, I see the shimmering cottonwood leaves of the Missouri River, a bald eagle in sharp profile, the tawny grass swaying in the wind. Then the images of coal plants bricked on the bank of the river, scattered across Oliver, Mercer, and McLean counties fill my mind. I think of the number of people I know who have fought, or are currently battling, cancer. And I wonder why so many resources are being pushed to develop a new technology that will keep us bound to a nineteenth-century way of fueling our twenty-first-century lives. How we could be a model for living better on the planet and stop telling ourselves the lie that this is the way it is, this is the way it has always been.
I want my home to stop telling lies and to let every lake in North Dakota, finally, freeze.
When we spoke with Kate Lundquist and Brock Dolman from the Occidental Arts and Ecology Center back in 2022, they had begun to achieve some major victories in their decade-plus campaign to bring one of our favorite keystone species, Beaver, back to California(which would restore human and other habitats as well). If you haven’t heard our podcast with Brock and Kate, “Beaver Believers: How to Restore Planet Water” from our Nature’s Genius podcast series, you’re in for a treat. There have been many encouraging developments thanks to the Bring Back the Beaver campaign, here’s an update.
In 2024, OAEC was chosen by CA’s 2nd Senate District as nonprofit of the year.They created a cool Beaver website portal, a robust project with information about what’s happening with Beaver in California and the Bring Back the Beaver campaign over the last 15 years, and specific strategies for people who want to learn more. Also in 2024, OAEC sponsored AB 2196, a bill that passed unanimously and codified the CDFW Beaver Restoration Program.
Brock Dolman co-founded (in 1994) the Occidental Arts and Ecology Center where he co-directs the WATER Institute. A wildlife biologist and watershed ecologist, he has been actively promoting “Bringing Back Beaver in California” since the early 2000s. He was given the Salmonid Restoration Federation’s coveted Golden Pipe Award in 2012: “for his leading role as a proponent of “working with beavers” to restore native habitat.
Kate Lundquist, co-director of the Occidental Arts & Ecology Center’s WATER Institute and the Bring Back the Beaver Campaign in Sonoma County, is a conservationist, educator and ecological artist who works with landowners, communities and resource agencies to uncover obstacles, identify strategic solutions, and generate restoration recommendations to assure healthy watersheds, water security, listed species recovery and climate change resiliency.
KATE: Amazing things have happened around beaver conservation and the recognition of their value in the state of California since we last spoke in October 2022. We’ve been working with many different organizations and NGOs, and developed a beaver policy working group that has really become a focal point, bringing people to the table to support the evolution of beaver stewardship in California. That’s always our North Star as a strategy of change – educating folks, demonstrating the benefits, and ultimately changing the rules so that they support the kind of restoration and conservation that we need to do.
We kicked off 2023 by organizing a big tour with our elected officials and the heads of the California Department of Fish and Wildlife (CDFW), including the director and his second in command. We took folks out into the field to demonstrate the value of supporting this kind of conservation and beaver restoration.
By June that year, the CDFW handed down a new policy in response to a petition we had submitted, asking them to change language around permits when property owners suffered damage from Beaver – called “depredation” – and are asking for a permit to kill Beaver. The new policy encourages exhausting all options for coexistence first before issuing permits to kill beaver in response to conflict. It was a landmark policy. CDFW also now checks those properties to see if there are other endangered species relying on that habitat. That was really huge, getting more support from our state agencies.
BROCK: We were awarded a $2 million grant through the Nature-Based Solutions Restoration Fund to create a beaver coexistence program in collaboration with CDFW and other partners, including the nationally-focused Beaver Institute, to support Californians with technical assistance they need for this kind of conservation or coexistence. The program addresses the fact that there are landowners out there who are experiencing damage by beavers on their property in various ways. Because of that depredation policy change that Kate mentioned, the Department is telling them, we’re doing things differently, we have a plethora of different ways you can try to co-exist with Beaver.
Yet we recognize that we don’t actually have a sufficiently trained workforce in California of coexistence contractors, if you will, who are trained in these various techniques – the ability to assess a site, evaluate the appropriate solution, work with the landowner, install it, monitor it, etc. That’s a key piece of this coexistence program.
With the Beaver Institute, we’re doing detailed in-person and online training of “Beaver Corps” contractors who can work with landowners. If it’s needed, the program will help offset costs in order to reduce the burden on landowners. It’s an exciting and innovative program that skills-up the nature-based solutions workforce in both the process-based restoration and beaver coexistence, while offsetting some of the economic burden.
Work through the California Process-based Restoration Network. Photo by Brock Dolman
KATE: An area we’re also focused on in addition to coexistence efforts is how to enhance, expand, and actually mimic Beaver. Through our California Process-based Restoration Network, we have agency folks, NGOs, and restoration practitioners who are interested in these nature-based solutions. We’ve been making incredible progress, getting a lot of miles built where Beaver are helping expand the wetlands.
THREE SUCCESS STORIES
MAIDU CONSORTIUM
KATE: The Maidu Summit Consortium is a nonprofit with different Tribal entities: Greenville Rancheria, Auburn Rancheria – some federally recognized, others not. They’ve been organizing around landback efforts over decades, really. In October 2023, in partnership with the State of California, the Consortium carried out the first conservation translocation of Beaver in nearly 75 years.
They initiated contact with us in 2015, and had already been doing work there and really wanted to bring Beaver back. This is a big mountain meadow with an incredible diversity of species and really good water sources. In terms of habitat, it’s already very beaver-supportive. Beavers were there up until the 1980s before people began poaching them or destroying their dams. We carbon-dated buried beaver wood we found there, and it actually predates contact. There’s a long history of this being a significant place for Beaver.
The Maidu Summit Consortium had been advocating for their return, but it didn’t happen because the Department wasn’t returning Beaver at that time. We put in recommendations and wrote letters and did a whole beaver recruitment strategy to help set the stage, saying it’s kind of plug-and-play, you can just put Beaver out there as is or you could do some of these other things and welcome them back and they would do great. And now they’re flourishing. There are already three family groups, and they’re reproducing. So that’s one case study.
TULE RIVER TRIBE
BROCK: Heading to the Southern Sierra, we have the work of the Tule River Tribe east of Porterville. The Tule River Tribe is a federally recognized Tribe with an amazing reservation, one of the larger ones in the state, upwards of 60,000 acres. Their land goes from very low elevation, about 1,000 feet up to about 8,000 feet and has incredible diversity with groves of giant sequoias up as big and grand as anything you would see in Sequoia National Park.
Back in 2015, one of their Tribal citizens and a council member at the time approached Kate and me about this fascinating rock art site there – a 500 or 1000 year-old pictograph. One of the organisms represented in the rock art is a beaver. We only know of two beaver pictographs in the state. The other one is more in Chumash territory, Cuyama Valley area. And so this council person, Kenneth McDermott, was thinking a lot about their water woes and supply issues and the river, and he’s like, geez, Beaver seems to have been around here a long time ago with our ancestors. Why not again?
That began a long journey of consideration. In both cases, what we at OAEC were asked to help with was really bringing our understanding of beaver biology and a methodology to do a feasibility assessment and evaluate the habitat. Is there enough water depth, volume, and flow? Is there food and cover to avoid predation? There’s a whole methodology and feasibility assessment we did in order to support both of these Tribal communities.
In June 2024, the Tule River Tribe had another conservation translocation, and there have been several translocation events that have happened with Tule River since then as well. Super exciting. Then a whole population of wolves moved down there afterward and now they’ve split into two packs. That’s a really interesting dynamic too, the interaction between some animals being rewilded by humans who assist their migration, and then some animals choosing to just hook it on their four legs and make their own way down there. Condors continue to loop around there. The Tribe is also working with DFW on a project that will hopefully move forward to reintroduce Tule Elk to the reservation.
FIRE
KATE: The Forest Service has been involved in a riparian meadow study, where they are looking at the impacts of beaver mimicry, these process-based restoration structures like beaver dam analogs as a post-fire treatment. So far the results have been positive. In places where nothing was done, there was a lot of sediment that went through; ash and the water and everything just rushed out of these meadows. In places where the structures were put in, a lot more of the post-fire sediment and ash and water was trapped, and those meadows are becoming sponges again, and are much more resilient. This is something that we’ve been observing out in the field and anecdotally, but now that the Forest Service is actually using lots of instruments to measure, the data is supporting what we’ve been observing.
There’s such a need for it, it’s a no-brainer and it’s exciting, innovative work. Our partners are doing research showing the efficacy of it. What the folks at the Tule River Tribe are doing at their landscape level working with fire is also super inspiring. There are solutions that could easily be deployed before a fire and post-fire. These lighter touch, easy to mobilize, low-cost, effective techniques offer a great response to the large-scale catastrophes that we’re having. We’re helping build legitimacy for beaver and process-based restoration across the state.
Photo: Dr. Emily Fairfax
Dr. Emily Fairfax, co-authored a great paper about Smokey the Beaver and showing incidents where landscape-scale fire was helped by the beaver wetlands within those landscapes, they were much more resilient to fire. For example, the Dixie Fire burned over areas where there were beaver and those areas didn’t burn. She has great footage of that up in Last Chance Creek, for example, very close to where I am right now near Lassen Peak. And then similarly, she’d been looking at fires as they go over and seeing places where either beaver have been or where beaver mimicry has happened. And in one case, Wilbur Hot Springs where they’ve been doing some beaver mimicry had a fire, and the only green spot in the fire footprint was in fact where the restoration had happened, and that showed up on the satellite imagery immediately.
BROCK: Case studies where beavers and the habitat they create that’s wetted adds a bit of resiliency and integrity within these larger landscape matrices. Whether that’s fire scars or during droughts, there’s just more water availability for supporting other species functioning as a refugia, whether it’s a fire refugia for animals to seek refuge literally in, or that’s the only place where there’s water and streams are flowing for the fish during droughts or in the flood space. How does it ameliorate that? So they’re very locationally specific benefits in certain ways.
Beaver dam in the Sierra Nevada, Inyo National Forest
The overarching pattern that we can see based on all those different expressions of success that Kate talked about is this increasing nexus, especially at the state level, of nature-based solutions and climate-smart solutions. California is experiencing real challenges with global/climate “weirding” driven wildfires, droughts, floods and biodiversity losses, while needing to sequester carbon and reduce greenhouse gas emissions. Beaver as a species continues to be found as a helpful partner for addressing, ameliorating, and mitigating appropriately at different scales, impacting fire and water and carbon and life and resiliency. It’s just so emblematic. Beaver is a keystone species, of course. It’s an intersectional species by its own very nature and has been making its way into so many people’s worldviews. It’s been really gratifying – but we have our work cut out for us to continue to really excel and amplify those areas where beaver really do have an impact.
Beaver can support a piece of a puzzle of resiliency. I think it’s worth saying that in the best case scenario, in a fully beavered watershed, beaver habitat might only represent 10% of the surface area. We shouldn’t try to put the burden on the backs of the beavers like they’re going to save the whole dang watershed from ridge to river, because the majority of any watershed has never been beaver habitat. It won’t be that.
We try to be sober about that and not too hyperbolic, because there’s a lot of, “Yay, beaver saved the planet!” We remind folks that, well, they’re only in the northern hemisphere and they’re in a subset of the northern hemisphere, and 70% of the planet is actually ocean water to begin with. But where they’re happy and where they’re being the best beavers they can be, those places indisputably are rocking, like wetlands and riparian corridors. We know disproportionately they support higher biodiversity and resiliency. So the beaver bang-for-the-buck is disproportionately beneficial, and we should learn to live with them and support them wherever they want to be happy.
OAEC trains dozens of practitioners who want to learn and then practice beaver and process-based restoration skills through collaborations with their Tribal partners: the CalPBR Network, North Bay Jobs With Justice, Sonoma County Regional Parks and many others.
This story was originally published by Knowable Magazine. By Alla Katsnelson 08.02.2023
Our understanding of animal minds is undergoing a remarkable transformation. Just three decades ago, the idea that a broad array of creatures have individual personalities was highly suspect in the eyes of serious animal scientists — as were such seemingly fanciful notions as fish feeling pain, bees appreciating playtime and cockatoos having culture.
Today, though, scientists are rethinking the very definition of what it means to be sentient and seeing capacity for complex cognition and subjective experience in a great variety of creatures — even if their inner worlds differ greatly from our own.
Such discoveries are thrilling, but they probably wouldn’t have surprised Charles Henry Turner, who died a century ago, in 1923. An American zoologist and comparative psychologist, he was one of the first scientists to systematically probe complex cognition in animals considered least likely to possess it. Turner primarily studied arthropods such as spiders and bees, closely observing them and setting up trailblazing experiments that hinted at cognitive abilities more complex than most scientists at the time suspected. Turner also explored differences in how individuals within a species behaved — a precursor of research today on what some scientists refer to as personality.
Most of Turner’s contemporaries believed that “lowly” critters such as insects and spiders were tiny automatons, preprogrammed to perform well-defined functions. “Turner was one of the first, and you might say should be given the lion’s share of credit, for changing that perception,” says Charles Abramson, a comparative psychologist at Oklahoma State University in Stillwater who has done extensive biographical research on Turner and has been petitioning the US Postal Service for years to issue a stamp commemorating him. Turner also challenged the views that animals lacked the capacity for intelligent problem-solving and that they behaved based on instinct or, at best, learned associations, and that individual differences were just noisy data.
A mock-up of a 44-cent US postage stamp commemorating Charles Henry Turner. This design was created for educational purposes by psychologist Charles Abramson and his student Charles Miskovsky. Abramson, who published a biography of Turner, has petitioned the US Postal Service to issue a stamp honoring Turner.
CREDIT: C. MISKOVSKY & C.I. ABRAMSON / COMPREHENSIVE PSYCHOLOGY 2012
But just as the scientific establishment of the time lacked the imagination to believe that animals other than human beings can have complex intelligence and subjectivity of experience, it also lacked the collective imagination to envision Turner, a Black scientist, as an equal among them. The hundredth anniversary of Turner’s death offers an opportunity to consider what we may have missed out on by their oversight.
Had his work not been largely forgotten after his death, the field might now be in a very different place, says Lars Chittka, a zoologist and ecologist studying bees and other insects at Queen Mary University of London. Today, researchers are returning to many of the ideas that Turner’s work raised. “The remarkable developments that I’ve had the pleasure to witness over the last few decades might have happened much, much earlier if people had paid more attention to Turner’s writings,” Chittka says.
Testing tiny minds
Nineteenth-century Western scientists inherited the notion that a strict line separated humans from other animals. Humans had souls, which came with complex thoughts and feelings, and other creatures didn’t. Charles Darwin’s theory of evolution disaffirmed this accepted wisdom, proposing a mechanism — natural selection of inherited traits — by which physical, mental and even emotional characteristics could be shared across species. Darwin’s young friend and collaborator George Romanes in 1882 published Animal Intelligence, a book that cataloged examples of cognitive abilities in a broad spectrum of animals. These ideas resonated so strongly with Turner that he named his third child Darwin Romanes.
Turner built an elevated maze, shown here as a photograph (top) and a diagram (bottom) to test how quickly individual cockroaches learned to navigate a new environment. The maze was made of copper strips that are supported by glass rods inserted into the cork stoppers of glass bottles. The whole contraption sat in a pan of water.
CREDIT: C.H. TURNER / BIOLOGICAL BULLETIN 1913
Darwin’s and Romanes’s notions, though, were largely based on theory, observation and a healthy dollop of anthropomorphism. Animal Intelligence was not especially scientific. Turner spent his career testing those notions with the scientific method.
In one of his early studies, Turner set out to investigate if spiders built webs through rigid instinct or if they could respond creatively to novel situations. Meadows make for fairly uniform conditions in which to build webs, he wrote in the Journal of Comparative Neurology in 1892. “But when the external environment becomes more heterogenous, it is interesting to note how the spiders become masters of the situation.” He meticulously described structures of 27 webs he found on windowsills, down railroad embankments, in log piles. “Was this web the result of blind instinct? I think not,” he wrote about an especially contorted web above a hole in a stone wall that effectively cornered insect prey.
Turner coupled his observations with experiments that forced spiders to deal with awkward spatial challenges in their web-building. He collected spiders and placed them first into cylindrical bottles, where they constructed circular webs, and then moved them into boxes, where a few made rectangular ones. Finally, he destroyed parts of existing webs and found that the spiders came up with clever solutions to efficiently patch them up. All these experiments pointed to a capacity for learning, contradicting the dominant scientific narrative. Although web-weaving is instinctive, Turner concluded, “the details of construction are the products of intelligent action.”
During the rest of his three-decade career, Turner continued pursuing research that ran counter to prevailing ideas of his time. Turner also studied birds, aquatic crustaceans, lizards and snakes, but he was particularly interested in the minds of insects. He cataloged surprising capacities for learning, memory, problem-solving — and possibly even emotions, says Chittka — in ants, bees, moths, cockroaches and other insects, anticipating perspectives that only reemerged in the 2000s.
Turner discovered that ants make big circuitous loops as they return to their nest after foraging. French naturalist Victor Cornetz named this meandering a “tournoiement de Turner.”
CREDIT: E.L. BOUVIER, TRANSLATED BY L.O. HOWARD / THE PSYCHIC LIFE OF INSECTS 1922
In a series of creative experiments that involved running ants of a dozen different species through an elaborate maze, Turner concluded that the creatures weren’t guided by a homing instinct, but instead relied on a variety of cues as well as memory, all coming together as a simple form of learning. In a separate study, he placed an ant on a small island and observed that the ant attempted to build a bridge to the mainland using materials at its disposal. The ant went beyond trial-and-error learning, seeming to size up the situation and come up with a goal-directed solution — something ants were not considered capable of at the time, Chittka says. He demonstrated that bees rely on their memory of spatial landmarks — say, a Coca-Cola bottle cap at the entrance of a ground nest — to get where they needed to go. That study was remarkably similar to one published a quarter-century later by the celebrated Dutch ethologist Nikolaas Tinbergen, Chittka says.
Turner may also have been a step ahead of Russian physiologist Ivan Pavlov. About 13 years before Pavlov published a renowned paper on salivating dogs and the fundamental form of learning called classical conditioning, Turner published a report describing how he trained moths to flap their wings in response to whistling, revealing that they can hear pitch. “That very well may have been the first example of classical conditioning — certainly for invertebrates,” says Abramson, who published a biography of Turner in 2003, and an article about Turner’s life in the Annual Review of Entomology in 2007.
A legacy rediscovered
There’s no evidence that scientists intentionally claimed Turner’s discoveries as their own, says Chittka. In Turner’s honor, French naturalist Victor Cornetz named the sinuous meanderings made by some ants “Tournoiements de Turner.” John B. Watson, the father of behaviorism, which became the dominant psychological paradigm for decades starting in the 1920s, called some of Turner’s experiments “ingenious.”
Yet over time, Turner’s legacy faded.
Chittka himself, as a graduate student and young researcher in the 1990s, strongly pushed the field to recognize the complexity of insect minds, not learning until much later in his career that Turner had laid the foundation for key ideas in his research. “I have to admit that I was so much unaware of Turner’s work that I thought that I had pioneered that [direction] for insects,” he says. “Quite clearly, Turner was a century ahead there, and that was quite an eye-opener.”
Turner explored how bees use visual cues in addition to olfactory ones, and whether they can see color as they hop from flower to flower in search of food. He constructed small cardboard discs, cones and boxes and painted them red, green and blue. He put honey in the red cones, and then the red discs, and in both cases the bees learned to look for food there. He argued that his findings showed that bees can see color, but later research revealed that though bees can perceive most colors, they cannot see red. Turner’s study in fact showed that the insects could discern grayscale.
Without a doubt, the barriers Turner faced in establishing and maintaining his scientific career were extremely steep and were forged by flagrant racism and by the mundane circumstances that it engendered. He found a mentor at the University of Cincinnati, where he completed undergraduate and master’s degrees in 1887 and 1892, respectively. He earned a reputation as diligent and brilliant, which likely helped him gain a position as an assistant lab instructor, something few other Black students would have been considered for. But his luck on that front ran out when he sought a faculty position at the University of Chicago after he finished his PhD in zoology there in 1907, likely the first Black scientist to do so, Abramson says. He was considered for a post, but the professor who invited him to apply died and, according to sociologist and civil rights activist W. E. B. Du Bois, his replacement refused to hire a Black scientist.
Unable to secure the University of Chicago position, Turner became a science teacher at Sumner High School in St. Louis, the first Black high school west of the Mississippi. But he continued to run experiments in the parks of St. Louis and in the small research shed he built behind his home. Another asset he lacked was graduate students or scientific offspring to propagate his ideas and build on them in their own careers. Still, Turner toiled on, publishing more than 70 papers. “It’s just absolutely mind-boggling how he did all that as a one-man operation,” Chittka says.
Some think his ingenuity is what allowed him to build a career despite many constraints. “He was incredibly imaginative,” says Janice Harrington, a poet and author who teaches at the University of Illinois Urbana-Champaign and who researched Turner’s life for a 2019 children’s book about him. “It wasn’t like he could just go buy the equipment he needed or call on an army of lab assistants. When you have those limitations, then you have to think outside the box.”
Turner’s research was also driven by another motivation: He viewed biology as a lens for understanding the common bonds among living things, and also among all members of humanity, Harrington says.
“The marvelous structures and functions of animals, the demonstration that all animals are evolved branches of one common tree, and a knowledge of the laws that control the actions and relations of animals and man,” Turner wrote in an editorial for a newspaper called the Southwestern Christian Advocate, “lead one to recognize and respect the rights of others.”
Excavating the history of figures like Turner can be challenging, Harrington adds. “I think the frustration, if you’re researching someone who is African American, is that a lot of times there’s just going to be holes and big gaps because of the times they lived in,” she says. Key artifacts relating to their life were not deemed worth saving. Turner died of a heart condition at the relatively young age of 56, and neither his house nor his research shed in St. Louis remains standing. An especially sore point for Harrington is mention of a children’s book he wrote, the manuscript of which she has been unable to find.
Abramson has felt these holes too. He first encountered Turner’s work 45 years ago, as an undergraduate excitedly digging through old publications in his chosen field of ant behavior, and has tried to bring attention both to Turner’s science and to his perseverance. But he says a dearth of artifacts relating to Turner’s life has impeded his efforts to persuade a national museum to showcase him.
Yet in the past few years, as the accumulation of evidence begins to outweigh the history of prejudice, Turner’s work is regaining recognition. “We have witnessed over the last decade or so quite a Copernicus-style revolution in the sense of the appreciation of other animals having minds,” Chittka says. Seeing these ideas in Turner’s work from a century ago “is very reassuring,” he adds. “I think it shows that we are heading in the right direction, albeit with a big delay.”