The Nature of Language and the Language of Nature

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.

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
  • Producer: Teo Grossman
  • Graphic Designer: Megan Howe

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.

‘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. 

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.

Copyright © 2024 by Chris Benner and Manuel Pastor. This excerpt originally appeared in “Charging Forward: Lithium Valley, Electric Vehicles, and a Just Future,” published by The New Press. Reprinted here with permission.


Full Steam Ahead

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

  1. “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/.
  2. 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..
  3. Ibid., 129–30.
  4. 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.
  5. 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.
  6. 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.
  7. Kaspereit et al., “Updated Conceptual Model and Reserve Estimate for the
    Salton Sea Geothermal Field, Imperial Valley, California.”
  8. 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.
  9. 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.
  10.  Sanjuan et al., “Lithium-Rich Geothermal Brines in Europe.”
  11.  Damon B. Akins and William J. Brauer Jr., We Are the Land: A History of Native
    California (Berkeley: University of California Press, 2021).
  12.  Traci Brynne Voyles, The Settler Sea: California’s Salton Sea and the Consequences of Colonialism (Lincoln: University of Nebraska Press, 2022).
  13. 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.
  14. Voyles, The Settler Sea, 23–33.
  15. Brendan C. Lindsay, Murder State: California’s Native American Genocide,
    1846–1873 (Lincoln: University of Nebraska Press, 2012); Voyles, The Settler Sea, 48.
  16. 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/.
  17. Voyles, The Settler Sea, 68.
  18. 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/.
  19. Robert G. Schonfeld, “The Early Development of California’s Imperial Valley:
    Part I,” Southern California Quarterly 50, no. 3 (September 1968): 289.
  20. Ibid., 301.
  21. 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.
  22. 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.
  23. 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/.
  24. 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.
  25. 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.
  26. U.S. Census Bureau, “Fourteenth Census of the United States: State Compen-
    dium, California,” 11.
  27. 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.
  28. Andrés, Power and Control in the Imperial Valley: Nature, Agribusiness, and
    Workers on the California Borderland, 1900–1940, p. 132.
  29. Charles Wollenberg, “Huelga, 1928 Style: The Imperial Valley Cantaloupe
    Workers’ Strike,” Pacific Historical Review 38, no. 1 (February 1969): 47.
  30. Ibid., 54.
  31. 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.
  32. 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.
  33. 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.
  34. Pastor, State of Resistance.
  35. 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.
  36. 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.
  37. William DeBuys and Joan Myers, Salt Dreams: Land & Water in Low-Down
    California (Cork, Ireland: BookBaby, 2001), loc. 2563.

This excerpt has been reprinted with permission from “Charging Forward: Lithium Valley, Electric Vehicles, and a Just Future” by Chris Benner and Manuel Pastor, published by New Press, 2024.

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.

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.

This story originally appeared in Earth Island Journal.


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.


To hear more from Taylor Brorby, listen to this Bioneers: Revolution from the Heart of Nature podcast episode where he discusses the connection between the existential crises of the assaults on nature and on LGBTQ people.

Kate Lundquist and Brock Dolman: How We’re Winning the Campaign to Rehydrate the West

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

There is a 2300-acre valley up in the North Fork Feather River Watershed just below Lassen Peak, a gorgeous valley that is their ancestral homelands, and many of the Tribes still use those lands. Through a Pacific Gas & Electric Company lawsuit settlement, they were finally given title in 2019 with CDFW and the Feather River Land Trust.

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.


Resources


Beaver Believers: How to Restore Planet Water – Bioneers Podcast

Beaver website portal – OAEC

How We Won: Lessons Learned & Replicable Strategies for Changing Beaver Restoration Policies – Video Presentation

Are You a Beaver Believer? – Secretary Speaker Series, held monthly by Wade Crowfoot, CA Natural Resources Agency Secretary

Beaver Believer: How Massive Rodents Could Restore Landscapes and Ecosystems At Scale – Article by Teo Grossman

Fire and Water: Land and Watershed Management in the Age of Climate Change

Basins of Relations: A Reverential Rehydration Revolution – Brock Dolman

Beaver in California: Creating a Culture of Stewardship

The WATER Institute’s Beaver in California reader

Sign up for OAEC newsletter

Deep Dive: Intelligence in Nature

Earthlings: Intelligence in Nature | Bioneers Newsletter

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.

Charles Henry Turner’s insights into animal behavior were a century ahead of their time

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.

CREDIT: PUBLIC DOMAIN (TOP); C.H. TURNER / BIOLOGICAL BULLETIN 1910 (BOTTOM)

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.”


This article originally appeared in Knowable Magazine, a nonprofit publication dedicated to making scientific knowledge accessible to all. Sign up for Knowable Magazine’s newsletter.

Bringing the Outdoors Back to Childhood

A childhood spent outdoors yields more than just curiosity, resilience and a lasting respect for the environment. Mountains of evidence collected by the deeply influential Children and Nature Network suggest that children’s regular engagement with the natural world is essential for their physical, emotional and cognitive health. Given that we humans are, in fact, animals, this should come as no surprise. However, many children today have little opportunity to develop this bond. Children in the U.S. spend less than 10 minutes per day on average engaged in unstructured outdoor play — compared to more than seven hours in front of electronic screens. How can we reconnect children with nature and restore this essential relationship?

As we experience draconian moves to gut education budgets, national parks, and public lands (and much more), it’s important to remember that public support for basic goals like outdoor access for youth remains nearly universal and that there are thriving policy movements across multiple levels supporting this work. In this newsletter, discover how school environments can foster healing, the ecological benefits of the living schoolyard movement, how nature-inspired design builds resilience, and a program bringing the joy of birding to Chicago public school students.


Want more news like this? Sign up for the Bioneers Pulse to receive the latest news from the Bioneers community straight to your inbox.


‘Schools That Heal’: How School Environments Shape Mental, Social, and Physical Health

What would a school look like if it was designed with mental health in mind? Too many public schools look and feel like prisons, designed out of fear of vandalism and truancy. But we know that nurturing environments are better for learning. Research consistently shows that access to nature, big classroom windows, and open campuses reduce stress, anxiety, disorderly conduct, and crime, and improve academic performance. But too few school designers and decision-makers apply this research to create healthy schools. In “Schools That Heal,” landscape architecture professor and designer Claire Latané details the myriad opportunities—from furniture to classroom improvements to whole campus renovations—to make supportive learning environments for our children and teenagers. In this excerpt, learn how school environments shape mental, social and physical health. 

Read now


Schoolyard Transformations for Ecological & Social Benefit: Daily Acts’ Climate Resilient Schools Program

The modern American schoolyard is dominated by two elements: asphalt (hardscape) and lawn (softscape). The living schoolyard movement, lead by Sharon Danks’ remarkable project, Green Schoolyards America, seeks to transform schoolyards into lush environments that strengthen local ecological systems and provide opportunities for place-based, hands-on learning. While the conversation about living schoolyards has focused on asphalt removal, the transformation of underutilized lawns is an important tool for schools to conserve water, cool campuses, and encourage biodiversity, while expanding holistic and integrated educational opportunities. Photo courtesy of Morgan Margulies / Ten Strands.

Read now


Keynote Speaker Spotlight: Baratunde Thurston I Inspiring Change, One Story at a Time

What does it mean to truly citizen? Baratunde Thurston, a masterful storyteller and Emmy-nominated creator, explores this question and so much more as the host of the PBS series “America Outdoors” and the acclaimed “How To Citizen” podcast. From unpacking the human side of the A.I. revolution in his newest YouTube podcast, “Life With Machines,” to penning the bestselling comedic memoir “How To Be Black,” Baratunde is a voice for transformative ideas and action. His work blends humor, humanity, and a keen eye for innovation, making him one of the most compelling communicators of our time.

Catch Baratunde and other visionary speakers at the 36th annual Bioneers Conference in Berkeley, California, from March 27-29. ⚡Flash Sale: Register with code VISION20 at checkout before midnight P.T. on Feb. 28 and receive 20% off! ⚡

Learn more


Ecological Literacy: Teaching the Next Generation About Sustainable Development

As societies search for ways to become more sustainable, Fritjof Capra suggests incorporating the same principles on which nature’s ecosystems operate. In his essay, “Speaking Nature’s Language: Principles for Sustainability” from the 2005 book “Ecological Literacy,” he weaves a blueprint for building a more resilient world on the foundation of concepts drawn from the natural world, such as interdependence and diversity. This essay advocates a shift in thinking to a more holistic view of living systems: taking into account the collective interactions between the parts of the whole, instead of just the parts themselves.

Read now


Birds in My Neighborhood: Connecting kids to the joy of birding — and nature

Birds in My Neighborhood is helping Chicago public school students discover their “spark bird”— the one that ignites a lifelong fascination with birds and nature. Founded by the Chicago-based regional conservation nonprofit Openlands, the program has introduced more than 12,000 students, primarily from the city’s south and west sides, to bird-watching in their own neighborhoods. By using birds as ambassadors, the initiative opens children’s eyes to the joys of bird-watching and the natural world around them. Read more about the Birds in My Neighborhood program in this blog post by Susan Pagani. Photo by Eduardo Cornejo, courtesy of Openlands.

Read now


“We Will Be Jaguars” Book Club with Nemonte Nenquimo & Mitch Anderson

The Bioneers Learning Book Club is honored to present an extraordinary new experience featuring “We Will Be Jaguars,” the powerful memoir by Nemonte Nenquimo. This groundbreaking book, a Reese’s Book Club Pick and one of Library Journal’s Best Nonfiction Books of the Year, offers an unparalleled glimpse into the life of a fearless climate activist and Indigenous leader.

More than just a memoir, “We Will Be Jaguars” is a call to action—a bold vision for protecting our planet rooted in generations of Indigenous wisdom and resilience. Together, through this book club, we’ll not only explore Nemonte’s inspiring journey but also gather as a community to empower one another and discover actionable ways to champion change in our own lives and beyond.

Join us to reflect, connect, and draw strength from both this extraordinary story and the collective power of shared learning.

Register for this book club by March 3, and you’ll be automatically entered to win a free copy of “We Will Be Jaguars”!

Register now 

Schools that Heal: How School Environments Shape Mental, Social, and Physical Health

What would a school look like if it was designed with mental health in mind? Too many public schools look and feel like prisons, designed out of fear of vandalism and truancy. But we know that nurturing environments are better for learning. Research consistently shows that access to nature, big classroom windows, and open campuses reduce stress, anxiety, disorderly conduct, and crime, and improve academic performance. But too few school designers and decision-makers apply this research to create healthy schools. 

In “Schools That Heal,” landscape architecture professor and designer Claire Latané details the myriad opportunities—from furniture to classroom improvements to whole campus renovations—to create supportive learning environments for our children and teenagers. In the following excerpt, learn how school environments shape mental, social and physical health, and how schools can be designed with wellbeing in mind. 

Claire Latané

Claire Latané is a landscape architecture professor at California State Polytechnic University in Pomona. Her teaching and scholarship apply research connecting the mind, body, and environment to design places and processes that support mental health. Latané has practiced landscape architecture for 14 years. She has designed interactive environments for elementary schools, middle schools, high schools, colleges, and universities as well as for affordable housing communities and public parks. 

This excerpt has been reprinted with permission from Schools The Heal by Claire Latané, published by Island Press, 2021.


The average American spends 15 percent of his or her lifetime in primary and secondary school. Children and adolescents spend the majority of their waking hours there. Where we live, go to school, work, and socialize shapes how our minds and bodies function and how we relate to the world. Children and teenagers need positive and supportive school environments as they struggle to navigate their lives and futures. Overwhelming anxiety now affects nearly two-thirds of young adults. It has surpassed depression as the number one reason college students seek counseling. And suicide is now the leading cause of death for children and youth aged ten to eighteen.

In a recent survey of Los Angeles public school students, 50 percent of students screened suffered from moderate to severe post-traumatic stress disorder. Trauma-informed education is growing as a teaching approach as more school districts acknowledge that the majority of students today have experienced at least one childhood trauma impacting their ability to learn. A groundbreaking study by the Centers for Disease Control and Prevention found that nearly two-thirds of participants had endured at least one adverse childhood experience.

Plenty of evidence shows that nature-filled environments support mental health and well-being. But few designers, and even fewer school decision makers and educators, appear to be aware of the research.

The school environment—the organization and physical materials that make up a school—offers a powerful yet overlooked way to support everyone who learns, works, or otherwise finds themself there. Plenty of evidence shows that nature-filled environments support mental health and well-being. But few designers, and even fewer school decision makers and educators, appear to be aware of the research. Instead, schools too often present harsh environments with imposing fences, locking gates, window grates, and security cameras. These types of places don’t feel safer—they amplify students’ stress, anxiety, and trauma.

Supporting Trauma-Informed Education

Scientists’ understanding of the human brain has changed in recent decades to reveal a vital connection between our minds, our bodies, and the environments we inhabit. This mind-body-environment relationship means our mental health is connected to our physical health and the health of the environment we live in. All three shape who we are and how healthy we can be.

Psychologist Stephen Porges’s polyvagal theory explains why. His work connects post-traumatic stress disorder, autism, depression, and anxiety with the autonomic nervous system through the vagus nerve. This principal nerve transmits feelings of emotional well-being through our bodies to regulate our heart rate, breathing, and digestive rhythms. It also works in the other direction: when our breathing and heart rate are regular and calm and our stomach is relaxed, the vagus nerve conveys feelings of safety to our brains. When we are overwhelmed or stressed, our heart rate goes up, our breathing quickens, and our stomach feels tight. And in reverse, when our stomach aches or our heart rate goes up, we don’t feel safe.

Often, our bodies react to trauma and anxiety without our being aware of what is happening or why. We jump at the slightest noise or movement. We feel on edge while riding in a car, waiting for an accident to happen. We can’t sleep or relax. These signs of hypervigilance—being supersensitive to our surroundings—are symptoms of anxiety, post-traumatic stress disorder, and other anxiety-related disorders. Even if we don’t identify or remember the cause, our bodies do. Children and adolescents live with trauma that builds up in their bodies over time. Sometimes they remember the original physical or emotional trauma or traumas, and sometimes they don’t. Many remain unaware of the cause for their entire lives. We see the effects of trauma as aggression, irritability, skipping school, or “checking out.” This is our bodies’ “fight, flight, or freeze” response. While it is easy to visualize what a fight-or-flight response might look like, a freeze response is harder to recognize. Freeze is a state of numbness or of feeling stuck in one or more parts of the body. People in freeze often seem cooperative, quiet, or contemplative. Or they might have a hard time hearing you. Students who get in trouble for not paying attention could be in freeze. Since the likelihood is that students have endured one or more childhood traumas, trauma-informed educators suggest supporting all students as if they are impacted by trauma.

We can help children and teenagers by creating calming places where they have opportunities to both be alone and connect with other people or living beings to settle their fight, flight, or freeze response. Environments that help calm the nervous system help students feel safe.

Applying Evidence-Based Design

Nature-filled schools with hands-on and active learning and play opportunities calm students, reduce aggressive behavior, and improve learning outcomes. Being in nature helps students play cooperatively and creatively. Neighborhoods and schools with more trees have less crime and stronger social ties than neighborhoods and schools with less. By remaking schools to become welcoming, healthy, safe, and productive, we create models for students and the community to experience, learn from, and emulate in the larger world. While it sounds like common sense, these design solutions are not commonly applied. Too often, concerns about cost and long-term maintenance of supportive school environments take priority over student needs. Tight school budgets set up feelings of scarcity and competition for limited resources. Yet we can create safer, nature-filled, more beautiful school environments for the same or less money than hardened facilities and with greater chances that students and the community will take better care of them. Schools can become social and physical safety nets at the heart of our communities.

We can create safer, nature-filled, more beautiful school environments for the same or less money than hardened facilities and with greater chances that students and the community will take better care of them.

Environmental psychologist Roger Ulrich first coined the phrase “evidence-based design” in his 1984 study showing that hospital patients healed faster and needed less pain medication if they were in a room with a green view. This is one of many studies that connect nature-filled environments or exposure to nature with mental health and well-being as well as physical health. Expanding on his hospital view study, Ulrich went on to discover that the environmental conditions of psychiatric facilities impacted patient aggression. His theory of supportive design suggests that perceived control, social support, and positive distraction are integral to a patient’s well-being. The study proposed a bundle of design elements to reduce patient aggression. Primary factors are nature-filled environments and a sense of belonging.

Attention Restoration Theory

For over fifty years, psychologists Rachel and Stephen Kaplan studied which environments people preferred and how those environments affected them. Their attention restoration theory aligns with Ulrich’s work, finding that access to nature reduces stress and supports mental health and well-being. It sheds light on the types of places that make people feel most comfortable or most at home. Working with landscape architect Robert L. Ryan, the Kaplans translated their research into designable themes and spatial patterns for restorative environments—those places that best restore people’s minds after stress or mental fatigue.

The following are examples of restorative environments:

  • Places that offer quiet fascination
  • Places that separate us from distraction
  • Places that allow us to wander in small spaces
  • Places that contain materials with soft and natural textures, such as cloth, wood, stone, or weathered old materials
  • Indoor places that have windows with views out to nature

To be most effective, these places should give the sense of being far away, in a setting that is large enough or designed in such a way as to hide its boundaries. A restorative place offers fascination, such as a natural setting where we can see or hear leaves or water moving or watch wildlife. And the place needs to be designed or situated so that it allows us to do what we want to do there, for instance, sit, think, eat, read, walk, or be alone.

The design strategies that support students’ mental health and wellbeing can be organized around three general themes (which are explored in more detail in the next chapter): nurture a sense of belonging, provide nature-filled environments, and inspire awe. While these themes overlap and intersect, they help us to begin visualizing specific opportunities to create more supportive school environments.

End Notes:

1. Mary Ellen Flannery, “The Epidemic of Anxiety among Today’s Students,” NEA Today (National Education Association), March 28, 2018, updated March 2019, http://neatoday.org/2018/03/28/the-epidemic-of-student-anxiety/.

2. Craig Clough, “Mental Health Screening Results of LAUSD Kids Alarming yet Typical,” LA School Report, April 10, 2015, http://laschoolreport.com/mental-health-screening-results-of-lausd-kids-alarming-yet-typical/.

3. Vincent J. Felitti et al., “Relationship of Childhood Abuse and Household Dysfunction to Many of the Leading Causes of Death in Adults: The Adverse Childhood Experiences (ACE) Study,” American Journal of Preventive Medicine 14, no. 4 (May 1, 1998): 245–258, https://doi.org/10.1016/S0749-3797(98)00017-8.

4. Alex Shevrin Venet, “The How and Why of Trauma-Informed Teaching,” Edutopia, August 3, 2018, https://www.edutopia.org/article/how-and-why-trauma-informed-teaching.

6. William C. Sullivan, “Landscapes of 20th Century Chicago Public Housing” (paper presented at the Vernacular Architecture Forum, Savanna, GA, May 1, 2007), https://www.researchgate.net/publication/275032357_Landscapes_of_20th_Century_Chicago_Public_Housing; Rodney H. Matsuoka, “High School Landscapes and Student Performance” (PhD diss., University of Michigan, 2008), https://deepblue.lib.umich.edu/handle/2027.42/61641.


This excerpt has been reprinted with permission from Schools The Heal by Claire Latané, published by Island Press, 2021.

Seeing the Forest for the Trees

We trek into the ancient old-growth forest where the trees reveal an ecological parable: A forest is a mightily interwoven community of diverse life that runs on symbiosis. Our guests are Doctors Suzanne Simard and Teresa Ryan, two Canadian ecologists whose work has helped reveal an elaborate tapestry of kinship, cooperation and mutual aid that extends beyond the forest boundaries.

Featuring

Dr. Sm’hayetsk Teresa Ryan is Gitlan, Tsm’syen. Indigenous Knowledge and Natural Science Lecturer at the University of British Columbia Faculty of Forestry, Forest & Conservation Sciences. As a fisheries/aquatic/forest ecologist, she is currently investigating relationships between salmon and healthy forests.

Dr. Suzanne Simard, Professor of Forest Ecology at the University of British Columbia and author of the bestselling, Finding the Mother Tree, is a highly influential, researcher on the frontier of plant communication and intelligence.

Credits

  • Executive Producer: Kenny Ausubel
  • Written by: Cathy Edwards and Kenny Ausubel
  • Produced by: Cathy Edwards
  • Senior Producer and Station Relations: Stephanie Welch
  • Host and Consulting Producer: Neil Harvey
  • Program Engineer and Music Supervisor: Emily Harris
  • Producer: Teo Grossman
  • Graphic Designer: Megan Howe

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): In this episode of our series about nature’s intelligence, we trek into the ancient old-growth forest where the trees reveal an ecological parable: A forest is a mightily interwoven community of diverse life that runs on symbiosis.

We meet Doctors Suzanne Simard and Teresa Ryan, two Canadian ecologists whose work has helped reveal an elaborate tapestry of kinship, cooperation and mutual aid that extends beyond the forest boundaries.

Wander into an ancient woodland and the sheer diversity of pulsing life is breathtaking: birds flitting about high in the towering canopy – bright lichen hugging tree branches – animals scurrying about the undergrowth – moss and mushrooms underfoot – an invisible network of fungi underground.

Audio of Hoh Rain Forest, Olympic National Park: One Square Inch of Silence

Forests first appeared on planet earth some 390 million years ago. They’ve operated on nature’s slow time to evolve a mind-bendingly complex choreography. It’s a kind of forest kin-dom that breathes life into the world.

Western science – despite its virtues – has often not seen the forests for the trees. And extractive industries have reduced forests to board feet, devaluing the vast ecological web of relationships that make up forests, and that make them a key life-support system for planet Earth.

Today there’s a global awakening to a new paradigm of how nature operates. It’s actually a very ancient world view, long held by Indigenous and traditional land-based peoples.

Forests have long enchanted human beings as sacred places of mystery, transformation and wisdom. Cultures throughout the ages and around the world have fostered and maintained kinship with our tree relatives.

Suzanne Simard (SS): I just want to say a few names of these relatives. Grandmother tree, grandfather tree, father tree, mother tree, tree people, the tree of life, tree of knowledge, the banyan tree, the Bodhi tree, the cedar tree, the yew tree, the birch tree. Throughout our cultures, we have honored the tree, through Judaism, Christianity, Buddhism, Islam, Taoism, Shintoism, Coast Salish, Kwakwaka’wakw, Heiltsuk, Haida, Haisla, Tsimshian. The trees are always with us. We see them as symbols of life, of wisdom, fertility, continuity, growth, understanding, hospitality, generosity, peace, friendship, spirit.

Host: Suzanne Simard is a Professor in the Department of Forest and Conservation Sciences at the University of British Columbia. She has revolutionized forest science through her research into the relationship between trees and their underground fungal partners. 

Born in 1960, she grew up among the old-growth forests of the Monashee Mountains. As the years went by, she became devastated by the industrial-scale destruction of the living treasures of her beloved forests.

SS: So I’ve spent my life studying these trees because this is where I come from. I come from this forest  And through my lifetime, I’ve watched what’s happened to our trees. And in fact, in British Columbia, we only have two to three percent of the tall-treed ecosystems still standing. That is wrong.

And so what I did in my grief of watching my forest disappear in front of my eyes is I became a researcher, and I started looking at the underpinnings of what made a forest, because I thought: What are we doing? We’re taking the very things that make a forest and we’re ripping it apart.

Suzanne Simard speaking at Bioneers 2024. Photo credit: Nikki Richter

And I was building on other people’s knowledge, ancient knowledge. But I didn’t know it at the time. I was just trying to fight the corporate model of forest destruction. And so what I did is I started tracing where nutrients went through the forest floor. Where was the energy going; what happened to it when we got rid of the old trees? And in my quest to do this, I found out that, you know, that these trees are in community. Huh, no surprise. Right? The trees are in a forest in community and they’re actually communicating, like a community does.

I’ve worked with many brilliant students, and we’ve all worked on trying to understand how this forest works, how these connections work. And so what we’ve figured out is that when you’re walking through a forest, there’s this huge vibrant thing underneath called a network. And through our work, we changed how we viewed forests, from a bunch of trees that we see aboveground, to a whole network of belowground connections.

Host: This research into underground fungal networks found symbiosis at the heart of the forest’s own management. Cooperation and mutual aid between the trees and mycorrhizal fungal networks, as well as between older and younger trees. Big, elder “mother trees,” as Suzanne calls them, are especially foundational to the health of forests.

Nor does this dance of cooperation stop at the forest’s edge. Enter Teresa Ryan,  Suzanne’s colleague at the University of British Columbia where she studies these connections closely.

Teresa Ryan (TR): So my name is Sm’hayetsk. I’m Teresa Ryan. I’m from the Gitlan tribe with the Tsimshian Nation, Ganhada Clan. And my mother is Loa Ryan. As an Indigenous person, I have my science background and I also have an Indigenous knowledge base that I pull from at all times.

Teresa Ryan speaking at Bioneers 2017. Photo credit: Nikki Richter

Host: As an Indigenous scientist, Teresa Ryan was unsurprised at the findings, such as how salmon from the ocean nourish the forest.

TR: These are beautiful systems that are interconnected. The salmon, when they come in from the ocean, they are bringing with them marine-derived nutrients, and particularly, marine-derived nitrogen, into the river system. They’re feeding many predators, the charismatic species that people see are the bears. They’ll take a salmon that they’ve caught to the riparian area alongside the river, up to their favorite spot, eating their favorite parts. And then they’ll leave the carcass there and go get another one.

And then this amazing thing happens when that carcass is decomposing into the soils, there’s other critters that are coming along and nibbling on it too. Then there’s the organisms in the soil that are also feasting on this annual abundance of food that just shows up on their doorstep.

And then there are nutrients that are carried along mycorrhizal networks in the forest. We actually had a student in our salmon forest project, demonstrated that marine-derived nitrogen is above waterfalls, where salmon can’t actually get to. So that shows us that this marine-derived nitrogen, which it’s coming from the ocean, is transmitted belowground in these vast networks of root systems belowground.

Host: It’s an awe-inspiring parable of the circle of life. Nitrogen from the ocean feeds these vast Canadian forests, courtesy of salmon, bears, microbes and the mycorrhizal fungi that nourish the trees through their roots. There’s nothing like 390 million years of R&D to get it right.

TR: Salmon are everywhere in the forest. And that’s pretty amazing when you think about the size of our trees that we have in these forests, they’re huge. Salmon play an important role in their life cycle.

It’s also beneficial for the salmon, so there’s a reciprocal relationship with the forest. The forest provides the shade, the canopy cover, to keep the streams cool. And that’s important for salmon because they need to have the cool water for the return migration and to lay their egg nests in the streams. And so it’s a feedback mechanism.

Host: Historically, Indigenous practices developed over millennia reflect an astute awareness of the intricate interdependence of forest life. Traditional salmon fishing methods have carefully avoided overfishing, for example, understanding that the rest of the forest needs the salmon too.

Traditional Indigenous teachings already recognized the underground fungal networks that Teresa and Suzanne documented through their scientific study- such as those of the Indigenous Skokomish elder, Subiyay.

TR: He was a very wise elder. And he would tell the stories about the tree people. We have stories about salmon people, and we have stories about tree people, about stone people—there’s all these different beings, and they’re equivalent; they’re people. Subiyay would tell stories about how a forest has so much to teach us, because there’s all of these connections belowground that are interwoven. And because they’re so interconnected it provides something that we can emulate in our communities. It shows us the strength of community.

Host: Community, mutual aid, kinship – these are powerful operating instructions for how to live for the long haul. Not to mention the majesty and genius of this slow-time natural magic.  

In 2021, Suzanne Simard wrote a breakthrough book called “Finding the Mother Tree” where she chronicles these remarkable forest networks. It became an influential bestseller, upending the public’s view of forests.

Suzanne discussed the book with Bioneers producer JP Harpignies.

SS: My purpose of writing that book was just really to convey what this new research is showing, and a better-informed public, to me, is a public that will protect nature better. 

And I felt like they needed to know, because what we were doing in forestry was destroying the very underpinnings of what made a forest, through forestry practices. And I think, they need to know. A plantation is not the same as an old growth forest, for example. 

JP Harpignies (JPH): Right, right.

SS: And what my research is showing is that you need all these complex relationships that are intact and protected and really nurtured to create a healthy ecosystem that provides the life support that we need, that we need and all our relations need.

Host: A forest is known as a “complex adaptive system.” It’s self-organizing. It has dynamic, regenerative relationships that adapt and evolve with changing conditions, while creating conditions conducive to life.  

Because the nature of nature is change, it produces emergent qualities fitted to the time and place. It’s far more than the sum of its parts – and the health of any one part depends on its overall health.

As complex adaptive systems, mature forests are wildly different from the mono-cultural tree plantations installed by industrial forestry. These projects are designed to reduce trees to a uniform commodity that’s easy to monetize in the global marketplace. As Suzanne Simard points out, plantations are not forests at all.

SS: My book is sort of like a different way of looking at the forest. That’s quite opposite to what mainstream forestry will tell you, which is you can replace an old forest and create a more productive forest if you use tree breeding and pesticides and fertilizers, and spacing, and thinning, and I’m coming along saying, actually, we need to work with these natural systems. 

And, you know, as people look at natural systems and they compare them to these managed systems — you see it in the journals as well—these natural systems that are naturally recovering are in better condition than the ones that we’ve applied this industrial model against. And I’m saying that’s a better way to go. It doesn’t mean don’t do anything, but it means do it differently. And so that’s a threat to many decades of research that supported that industrial model. 

JPH: It seems very much that what you’re talking about is a holistic, whole-systems approach as opposed to a reductionist efficiency model, and that that is really like almost an ideological struggle across a whole range of fields.

SS: Yeah. I mean, it’s a lot harder to manage a system as a complex adaptive system than to reduce it down to rows of trees. But the consequences of the rows of trees are much harder to deal with in the longer run than if you’ve managed this whole system. So a whole systems level approach is you’re looking at multiple scales of interaction; you’re looking at all the energy coming in and how it’s flowing through the system, how it’s flowing out of the system; you’re looking at socio-ecological principles and interactions. It’s bottom up, it’s top down at the same time. It’s all of that together, instead of saying, the industrial model is: we know best; we’re going to do it this way; we’re going to create this forest to look like this. That is really easy to do. It’s easy to clearcut and plant a forest. It doesn’t mean that the outcome is good. 

It’s a lot harder to work in these systems level complex systems where there’s many actors and many complex relationships, but that is where the solutions to climate change are. It is in honoring the complexity of those systems. It’s working with the people that know these systems so well for so long. That is the answer to filling our carbon deficits and our biodiversity deficits. It’s working very, very sensitively with cultures and ecosystems. 

Host: After the break, Suzanne Simard and Teresa Ryan suggest that now is the time to unite modern science and traditional ecological knowledge to bring about a genuine paradigm shift capable of restoring the Earth and enlisting human beings to become a blessing on the land.

Host: When the Europeans first came to Turtle Island, they thought they’d found a luxuriantly fertile and abundant wilderness where numerous Indians living there were simply living freely off the fat of the land. The newcomers couldn’t have been more wrong.

It was actually a vast cultivated landscape carefully tended by the Indigenous peoples living there. They understood that human beings are a keystone species on whom many others depend.

For Canadian Indigenous peoples, the colonial intruders arriving in the 17th century overran their homelands and ravaged their ancient cultural ties to the forest. It caused an epic historical discontinuity both for First Peoples and for the forests, as Teresa Ryan describes.

TR: Indigenous communities on the coast of British Columbia were surprised by colonialism when it landed on our doorstep one day. And so we’ve been tortured trying to figure out why can’t we do our stewardship practices; what happened to our management of resources?

And whatever goes on in the watersheds, such as forestry activity or agricultural activity, or mining or anything, it goes right into the streams and it affects salmon. So Indigenous people throughout the entire salmon forest region, which is in California, all the way along the coast north, all the way around Alaska into the Arctic. And the Indigenous people in these areas have observed changes over the last 150 years. And so how do we get back into expressing our traditions, compared to the way this colonial system has managed it?

Host: Early Native Americans had a widespread system of rules and regulations, and they recognized some limited land ownership because owning brought a responsibility to the land and incentivized moderation.

They also had shared lands. The fishing season was regulated up and down entire river drainages across many cultures speaking different languages. If you broke these kinds of laws, there were grave penalties—and spiritual consequences as well. With the arrival of the colonists, all that changed.

TR: When the colonial agent said you’ll be on this reserve and don’t do this, don’t do that, don’t go fishing, you’re not allowed to do that.

Our economy was obliterated, and that has had a significant impact on Indigenous people for sure, but it’s also had a significant impact on the resources that we provided these stewardship activities for for thousands of years. And now that these resources are vanishing rapidly, there’s a sudden interest in these Indigenous knowledge systems. The land was taken, the culture suppressed, being assimilated, and it’s devastating. 

And so critical imperative action is needed to restore the Indigenous stewardship to these systems, because the knowledge still exists. We still have it, and that’s something we don’t want to give up, not when we’ve lost all these other things. The knowledge is treasured. It has to be protected so that there are future generations that can take care of the resources.

Canadian Wet’suwet’en indigenous first nation people fishing salmon. Photo Credit: Shutterstock

Host: Indeed, there’s a global awakening today around the value of traditional Indigenous knowledge. It’s coupled with the Land Back movement and the intercultural need for First Peoples to be involved in land management decision-making.

Prioritizing the rights and engagement of Canadian First Peoples in protecting and restoring the forests is an explicit imperative for Teresa Ryan and Suzanne Simard.

So how can traditional ecological knowledge be integrated with Western scientific research? Can these two sometimes contradictory world views serve as complementary paradigms to guide humanity through this evolutionary keyhole? Suzanne Simard.

SS: I have this project called the Mother Tree Project, which I started 10 years ago, and we’re working with nations, as well as other people who are working on the land—communities, local communities, woodlots. We have this big climate gradient where we’re applying sort of these forestry practices to look for better ways than clearcutting, and then measuring the impacts on the ecological properties and processes.

The most exciting part is working with Indigenous people up and down the Pacific Coast and the interior British Columbia, finding different ways to re-engage with the forest, to get land back from colonial forestry, and then using a combination of our scientific knowledge with their objectives and goals for the land. 

Because they’re the stewards of the land for millennia, since time immemorial, culturally connected to the land. And that governance and tending and responsibility its very complex and old systems. 

It’s not just ecology and it’s not just culture. It’s the two of them together.

There’s a lot of things I don’t know. But it’s really, really rewarding. It’s the most exciting work I’ve ever done. 

Suzanne Simard measures soil carbon in a coastal rainforest. Photo credit: UBC Faculty of Forestry

Host: Respecting traditional knowledge helps inform the design of the research. It might suggest a new avenue to investigate, or in some cases, standard scientific methods may simply be inappropriate. Suzanne sees this integrated approach as enriching the research.

SS: In working with the nations, you can’t just apply an experiment across this big landscape. Each place, what we do has got to be adapted to each particular nation and what their goals for their plants, and their medicines, and their trees are. 

And so, for example, when we work with the Nlaka’pamux Nation there is no clearcutting allowed, which, of course, in an experimental setting you want to create this broad range of conditions so that you can make comparisons of the worst and the best, but we can’t really do that. We have to change it so that we’re saving these sacred trees, even though we’re trying to measure what is the protection of those trees; what does it mean for the ecosystem to measure it against; what if you don’t have them?

I’m working with the Ma’amtagila Nation, and we visited this grove of ancient sister cedars; they’re like thousands of years old, these cedar trees. They all live in this grove, and the generations of trees have come up around them, so there’s a whole multi-generational forest. 

And I was, you know, invited to talk a little bit about connection between these trees that I’ve been studying, and out of that conversation, I thought we need to understand more about the kinship. How does that kinship work among cedar trees? 

We’re doing all these experiments now to actually measure, what happens to their productivity or their biochemistry, or their reproductive ability when they’re around kin versus strangers. And it was really based on this conversation, and being in that forest, and understanding that traditional knowledge that led us to do that experiment. 

Host: Simard’s research suggests a radical shift in perspective that values the social and cultural aspects of our relationship with trees and with nature. It challenges the increasingly discredited Western scientific ideology that intelligence is restricted to human beings. It elevates cooperation over competition as the driving force of evolution.

Unsurprisingly, Simard’s work has been attacked by some scientists who accuse her of anthropomorphizing the natural world. But as she points out, such language is actually nothing new.

SS: In biology, we’ve always used that kind of language. Think about like families, plant families.

 JPH: That’s right, yeah

SS: We’ve been doing that forever. Or in forestry, we call things parent trees. I started calling these mother trees because it invokes the regenerative capacity of a forest. And there was a lot of backlash around that. But the term parent tree in genetics is used all the time, and it’s been around for a long time.

Our language is full of it. And it’s good. I don’t think it’s a bad thing. It helps people understand. Automatically, you go, oh, I get that, because I can relate to that.

And regarding the intelligence of a forest, you know, again, language. Right? We have thought of intelligence as a human thing. We think of ourselves as the center of this anthropocentric center of all living beings, at least in Western culture. And that leads us to think that there can’t be intelligence in nature because it’s not us. We’ve assigned that to humans. It’s a bit of hubris, of course, around human dominance and superiority, but this intelligence of—How do we define that? Well, the ability to make decisions, that’s intelligent. To be adaptive and responsive. That’s a sign of intelligence.

In mycorrhizal networks, you know, the patterns are biological neural network patterns. And we can describe that mathematically. And decisions are made about how to propagate that network or support these trees.

And whole communities, whole ecosystems are working together, that’s an intelligent social phenomenon. So, to me, the forest has all the qualities of intelligence.

Host: Native American restoration ecologist Dennis Martinez offers this Indigenous perspective: “We don’t heal the land. We intervene no more than necessary to allow natural processes to heal the land. It’s about relationship. You have to love the natural world — the plants and the animals — and take care of them as you would your own family. It’s about our responsibility as human beings to participate every day in the re-creation of the Earth. It just goes on and on.”

Again, Teresa Ryan…

TR: Everything that is living has spirit. The way that we think we don’t want to offend those spirits. We don’t want to offend those beings. The way that we think about these beings has an impact on how we adjust our management. Because they’ll know.  They’ll know that we are not honoring their life and they may not return.

So when we think about intelligence in the forest, from a science perspective, we are seeing responses of beings in the forest, particularly through the work on the mycorrhizal networks. We can actually demonstrate that we’re seeing responses. And it’s going to be a work in progress, but it’s come such a long way in helping us to understand these relationships in science. And how there’s reactions in these beings, in their habitats and in their life cycles, and the services that they provide.

So they’re probably smarter than us

Host: Teresa Ryan and Suzanne Simard… “Seeing the Forest for the Trees”.

If you’d like to learn more about the extraordinary intelligence of life inherent in fungi, plants and animals, check out our Earthlings newsletter. In each issue, we delve into captivating stories and research that promise to reshape your perception of our fellow Earthlings – and point toward a profound shift in how we all inhabit this planet together.

What an Owl Knows: Rethinking Bird Brains & Intelligence

Jennifer Ackerman with a Great Gray Owl. Credit: Sofia Runarsdotter

With their forward gaze and quiet flight, owls are often a symbol of wisdom, knowledge, and foresight. But what does an owl really know? And what do we really know about owls? “What an Owl Knows” by Jennifer Ackerman tells the extraordinary story of how we’ve come to understand owls, their biology, brains, and behavior, and explores many of the surprising new scientific discoveries: how owls talk to one another, how they ‘see’ sound, how they court their mates in wild and outlandish ways and fiercely protect their nests, how they migrate huge distances and survive the radically changing conditions of our planet. 

In the following excerpt from “What an Owl Knows,” Ackerman delves into the cognitive abilities of owls and what they can teach us about our own measures of intelligence. You can read more from Ackerman about owls’ impressive abilities, adaptations and “ways of knowing” in this conversation with Bioneers

Jennifer Ackerman is an award-winning science writer and speaker, and the New York Times bestselling author of “What an Owl Knows,” “The Bird Way,” and “The Genius of Birds.”

From WHAT AN OWL KNOWS The New Science of the World’s Most Enigmatic Birds by Jennifer Ackerman, published by Penguin Press, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC. Copyright © 2023 by Jennifer Ackerman.


We used to think all birds were simple-minded, flying automatons, driven solely by instinct, and that their brains were so small and primitive they were capable of only the simplest mental processes.

An owl’s brain, like most bird brains, would easily fit inside a nut—a fact that gave rise to the derogatory term birdbrain. But we’ve known for some time that brain size is not the only—or even the main—indicator of intelligence. And the truth is, most owls have relatively large brains for their body size, just as we humans do. Scientists recently proposed the origin of their big brains: parental provisioning, parents feeding their young during a critical period of their development. When a group of animals called the “core land birds” (songbirds, parrots, and owls) arose some sixty-five million years ago, the theory goes, they brought with them something extraordinary: altricial young, chicks that are hatched in an undeveloped state, requiring parental care. With that trait came extensive parental provisioning of those immature young, which resulted in notably large brains in some bird lineages, including parrots, corvids (ravens, crows, and jays), and owls.

Size aside, bird brains have also gotten a rap because of a perceived difference in their architecture—an apparent lack of a layered cerebral cortex like ours—reinforcing that once-derisive view. The neurons in the cortex-like part of bird brains (called the “pallium”) are arranged in little bulblike clusters, like a head of garlic, whereas our neurons are arranged in layers, like a lasagna. We thought that an animal needed a layered cortex to be intelligent. But new research shows that the bird pallium is in fact organized a lot more like the mammalian cortex than we first imagined.

Moreover, scientists have discovered that what really matters in the intelligent brain—however it may be organized—is the density of nerve cells, or neurons. And while the brains of birds may be small overall, it turns out that in many species, they’re densely packed with neurons, small neurons. This gives the brains of some birds, such as parrots and corvids, more information-processing units than most mammalian brains and the same cognitive capabilities as monkeys, and even great apes. The more neurons there are in a bird’s pallium, regardless of its brain or body size, the more capable it is of complex cognition and behavior.

Also critical to intelligence is the connections between neurons—how they’re networked, wired together. And in this way, bird brains are not so different from our brains, with some very similar neural pathways. For example, to learn their songs, songbirds use neural pathways that are similar to those we use to learn to speak. Crows use the same neural circuits we use to recognize human faces.

More and more, the pillars of difference between our brains and those of birds are toppling. The latest to go is the capacity for consciousness. A 2020 study of Carrion Crows suggests that bird brains possess the neural foundations of consciousness. “The underpinnings are there whenever there is a pallium,” says neuroscientist Suzana Herculano-Houzel.

All of this is humbling and suggests we still have a lot to learn about bird intelligence.

Great Gray Owl coming in for a kill. Credit: Lynn Bystrom

But owls? The knock on owls is that most of the cortex-like part of their brains is dedicated to vision and hearing, some 75 percent, in fact, which supposedly leaves only a quarter for other purposes.

Not long ago, scientists conducted a classic test of intelligence on Great Gray Owls. The so-called string-pulling paradigm is widely used to test problem-solving skills in mammals and birds. The task requires animals to understand that pulling on a string moves a food reward to within reach. Crows and ravens peg the test easily. The experiment showed that Great Grays presented with a single baited string failed to comprehend the physics underlying the relationship between the objects—that is, they didn’t grasp that pulling on the string would move the food toward them.

But really, is this a fair test of an owl’s intelligence? As Gail Buhl remarks, “It’s kind of like telling a rabbit, fish, or antelope that in order to pass an intelligence test, they have to climb a tree.”

Owls may not be smart in the ways crows are smart, in the ways we are smart, devising technical solutions to physical problems or comprehending the physics underlying object relationships. But this may only point to the limitations of our own definitions and measures of intelligence.

Little Owls are a symbol of wisdom, companion to Athena, the ancient Greek goddess of wisdom. Pavel Linhart points out that there may be something to this. The Little Owls that Linhart studies recognize people, distinguishing between the farmers they’re used to seeing several times a day and the researchers who sometimes band them, check their nest boxes, or observe them through binoculars, and behaving differently around the two types of people. With the farmers, they’re relaxed and don’t take off as quickly as they do with the ornithologists. “These owls are also very curious and investigate their environment,” he says, which can make them vulnerable to certain traps around human settlements—vertical pipes, ventilation tubes, hay blowers, chimneys, etc.—they can get in but can’t get out. (So curiosity can also kill an owl.)

Ask ornithologist Rob Bierregaard whether owls are smart, and he’ll tell you a story about wild Barred Owls. He trains the wild owls to come to a whistle so that he can tag them with a GPS tracker or retrieve the device. “I’ll put a mouse out on the lawn, and when they come down to catch it, I’ll whistle,” he explains. “Then I’ll put out another mouse and whistle, another mouse and whistle. After three mice, they’ll come when I whistle.” The owls learn this in a day, and it never takes longer than three sessions to get a bird completely trained. “I’ve had birds that were waiting for me the day after I trained them,” he says. “So my IQ assessment is based on how quickly they learn that a whistle means free mice.”

Bierregaard remembers one owl with an impressive memory for the training. “We called him Houdini because he got out of every trap that we could put up,” he recalls. “Three or four years after I first lured Houdini with mice, I went back to his woods to look for him. I whistled, and he came in. It had been years since I’d been in his woods, and he remembered that whistle!


From WHAT AN OWL KNOWSThe New Science of the World’s Most Enigmatic Birds by Jennifer Ackerman, published by Penguin Press, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC. Copyright © 2023 by Jennifer Ackerman.

Seeing the World Like an Owl: Jennifer Ackerman on Their Unique Way of Knowing 

For humans, the hoot of an owl in the night can stop us in our tracks, with the ability to both incite awe and raise the hair on the back of our necks. Science writer Jennifer Ackerman, author of the bestselling book “What an Owl Knows: The New Science of the World’s Most Enigmatic Birds,” remembers standing on a friend’s deck in Turin, Italy, and hearing two Tawny Owls calling to each other in the darkness.

“It was just so eerie and transporting,” she said. “Like, ‘Oh, wow, that is their world, and it’s so unlike mine.’” 

The hoots we hear — unique as fingerprints, signaling mates, allies and rivals — are only the beginning. Owls communicate through an array of vocalizations, each with its own context and significance. Their acute sense of hearing gives them the ability to construct a 3-D map of their surroundings and pluck a mouse from the grass without even seeing it. In this interview with Bioneers, Ackerman delves into owls’ impressive abilities, adaptations and “ways of knowing” that show us the intelligence of these enigmatic birds. You can read more about owls, including their ability to learn, in this excerpt from “What an Owl Knows.”


Bioneers: As you note in the introduction to your book, owls have specific meanings in many cultures, from symbols of wisdom to harbingers of death or victory. They appear in cave paintings, mythology, and stories, from ancient times to the present day (enter: Hedwig and her Hogwarts colleagues). It always feels special to encounter an owl in the wild (or in a backyard, for that matter). What do you think makes owls so evocative in the human imagination? 

Long-eared Owl. Credit: Čeda Vučković

Jennifer Ackerman: I think it’s really a combination of things. I think we see ourselves in them. They have these round heads and forward-facing eyes, and some species even look kind of baby faced and cute. I think this resemblance to us is one reason that some cultures have viewed them as intelligent, such as the Greeks associating owls with the goddess of wisdom, Athena. But at the same time, they’re so radically different from us and from other birds, too. They’re creatures of the night and so well adapted to the world of darkness, which is a world we can’t navigate very well ourselves. They’re quiet in their flight, so they come and go without a sound. How they appear and disappear out of the dark without any kind of advance notice is kind of spooky. Living things really aren’t supposed to do that. Owls really break the rules in a way. I think that’s why we sometimes consider them almost supernatural, and they have a kind of mystical presence for us. It’s this whole package of the familiar and the strange and the mysterious and uncanny that really makes these birds so exciting and also sometimes so disturbing and troubling for people. 

Bioneers: We mentioned the cultural association with wisdom, but that hasn’t typically been how scientists and those who work with owls have assessed them. How do owls challenge our traditional notions of animal intelligence? Why do you think some have viewed owls as more instinctual than intelligent? 

Ackerman: I’ve spent a lot of time thinking about bird intelligence, and I’m going to give you a roundabout answer to this question because I really think our understanding of the mind of other animals is still in its infancy. We tend to see intelligence through our own lens. Other creatures are intelligent if they can do the kinds of things that we do. But I do think there’s a growing awareness that there are different kinds of intelligence. There are different ways of knowing in the animal world, and we’re becoming more appreciative of that as we learn more about it. 

There are different ways of knowing in the animal world, and we’re becoming more appreciative of that as we learn more about it. 

On the question of owl intelligence, the science has swung back and forth quite dramatically. For a long time, it was just assumed that their behavior was hard-wired. They don’t demonstrate the kinds of intelligence that we can measure easily, such as physical problem solving, which we can measure well in crows and parrots. I think what we’ve come to understand is that owls may not be smart in the same ways that parrots and corvids [such as crows, jays, and magpies] are smart, but they have big brains for their body size, just as other birds do in some families. In “The Genius of Birds,” the way I define genius is this knack for knowing what you’re doing in your environment, and I think owls are really superb at that. They sense and navigate their world through super acute hearing and sound location. Their knowledge and ways of knowing are very different from ours, but I think that’s one of the things that makes them so intriguing.

Bioneers: The excerpt from your book gives the example of how owls can be trained to come to a whistle in less than a day, demonstrating their ability to learn. What other compelling evidence have you found that exemplifies owls’ intelligence? 

Ackerman: While writing the book, I learned from those who train owls and other raptors, usually as ambassador birds for education, that owls were once thought to be unintelligent because they were difficult to train. But what we’ve learned in the past decade or so is that it’s really we who need the training, because owl behavior and knowledge is very subtle and complex. It’s hard to read their body language, and we’re beginning to understand that they grasp a lot more than we thought they did. They’re just much more subtle in the ways that they express their responses. 

Genes involved with flexibility of behavior, which is connected with intelligence, are also evolving.

One of the measures of intelligence is how flexible a creature is in response to new challenges in its environment, and we’ve realized owls are very flexible in this way. I think in particular of Barred Owls and Burrowing Owls that are adapting to life in the city. That requires great flexibility of behavior. They’re being faced with new challenges all the time. One of my favorite examples is the Burrowing Owls in South America, which have been studied over the past couple of decades. As the owls’ normal habitat disappeared because of agricultural development, they’ve moved into cities, and scientists have been studying them to try to understand how they have adapted so well. I spent time in the suburbs of Maringá in Brazil, and I couldn’t believe that these birds were just going about their breeding business in the middle of this suburb with loud music playing and bicycles going by and horns honking. It turns out that the brains of these birds are adapting very quickly. For instance, some of the genes that are involved in their ability to tune out ambient noise and focus on finding a food source have evolved. Genes involved with flexibility of behavior, which is connected with intelligence, are also evolving. So there are changes that are happening behaviorally and in the genetic makeup of these birds to adapt to city life.

We’ve also learned that owls learn throughout their lives, so they are not just hardwired with instinctive knowledge. They can learn from their environment and they can learn from each other, and I think that’s really good evidence of owl intelligence. The other evidence is their sophisticated communication skills. They have much more elaborate vocalizations than we ever imagined. 

Bioneers: Given their nocturnal lives and the relative size of their eyes, owls obviously have amazing vision. But in the book, you also spend quite a bit of time exploring their truly extraordinary hearing and vocalization abilities, which are likely a set of skills that most of us don’t think about when (if) we take the time to consider, as you put it, “what it’s like to be an owl.” What really struck a chord with you?

Spectacled Owls. Credit: Pete Myers, Calidris Photography

Ackerman: I’m really fascinated by the sense of hearing in owls. I think it’s just so exquisitely sensitive, and at least for some species, like barn owls, it’s almost unequaled in the animal world. Unlike humans, owls don’t lose their hearing cells as they age, so their hearing remains acute throughout their lifetime. That’s an indicator of just how vital it is to their survival. In some species, the asymmetrical placement of their ears, one higher than the other, gives them the ability to really precisely locate the source of a sound, even the faintest sound, in three-dimensional space. All of that sound processing is happening very fast. The brain is comparing sounds arriving at each ear — how loud they are, which ear detects them first, and other information — in a matter of microseconds and telling an owl where to direct its strike. I think it’s quite amazing how this process of sound localization has evolved, and how it gives these birds this incredibly precise ability to locate their prey in total darkness. 

I also have special affection for owl vocalizations, partly because I’m a communicator myself. People used to ask me what my favorite bird was, and I would tell them it was the Black-capped Chickadee, because it has one of the most sophisticated communication systems of any land animal. Then I learned about the vocalizations of owls, which may not be at the same level as chickadees but were one of the really delightful surprises of the book. Like most people, I thought, “Oh, owls hoot. That’s hardwired, and that’s all they do. There’s no vocal learning involved. It’s very simple.” But it turns out, those hoots are really filled with meaning. Owls have different kinds of hoots as well as different kinds of vocalizations. They chitter, and squawk and squeal, and all these vocalizations have very specific meanings and are used in specific contexts for specific purposes. I think it’s fascinating what we’re beginning to unearth, some of it with the help of technology such as machine learning. It’s helping us to understand in detail the individuality of an owl’s vocalizations and how you can actually fingerprint an owl with its individual hoots. That’s how the birds recognize each other and recognize mates, allies and rivals, all through these individual hoots, which are indicators of their individual identity. In Great Horned Owls, the owl chicks start to vocalize in the egg. You can hear their little chitters inside the egg. I thought that was pretty amazing. 

Bioneers: Humans are clearly captivated by owls, as seen with Barry the Barred Owl and Flaco the Eurasian Eagle Owl, both of whom lived in Central Park and sadly died unnaturally (Barry by colliding with a truck and Flaco with a building). What do you hope a greater scientific understanding of owls, in combination with this natural captivation, can lead to when it comes to conservation?  

Ackerman holds a Long-eared Owl. Credit: Solai Lefay

Ackerman: It’s a really good question. I have so much gratitude for the scientists and the researchers who are doing the hard work to understand owls and how they use their habitats so that we can protect them — both the birds and the habitats. I’m grateful to them for the light that they shed on these real marvels of owl biology and behavior. I think that those windows on these very mysterious birds awaken wonder and awe in people, and it helps them both understand owls and also love them and want to save them. On this point, I like to quote Rachel Carson, the great naturalist and writer and an inspiration for me. Carson wrote that “the more clearly we can focus our attention on the wonders and realities of the life around us, the less taste we shall have for its destruction.” And I think that really captures what scientists and researchers can do; they can open our eyes to the wonder and reality of these birds.

From Soil to Soul

From Soil to Soul: Young Filmmakers Explore the Local Food Sovereignty Movement

Through the powerful stories of Black, Indigenous, and People of Color (BIPOC) farmers, regenerative practitioners, food activists, and thought leaders, the film series From Soil to Soul charts a path toward food sovereignty — a future where communities reclaim their right to control their local food systems. And by doing so, heal themselves and their communities. The  three creators of this film series, a geospatial data scientist, an expert in sustainability and regenerative strategies, and a multimedia artist and filmmaker, share what they have learned in the process.

 Ankur Shah uses satellite data to assess climate hazards and environmental issues, and is the Director of Operations at Mycelium, where he has designed sustainable food systems.

Jahnavi Mange has worked with grassroots organizations, local governments and global corporations to drive equity and environmental impact. Margaret To’s climate activism led her to start Studio SAKA, dedicated to social impact and climate education.

 Arty Mangan of Bioneers interviewed Ankur, Jahnavi, and Margaret.

ARTY MANGAN: In the process of making this project, did you learn things that you didn’t know about how people are taking control of their food system? And if you did, how did that reshape your vision of what you were trying to accomplish?

JAHNAVI MANGE: Around the time we started doing From Soil to Soul, I studied permaculture from David Shaw at Santa Cruz Permaculture. There I met a lot of people who were into ecological farming, or into building nurseries, or people who just wanted to learn about what goes into building a relationship with land, and growing your own food, and how the systems work. It was very eye-opening to get my feet on the ground, in the sand or mud, and to understand firsthand what’s happening. It helped me get a deeper appreciation for the challenges the folks we interviewed in L.A. and the Bay Area who are  growing food are facing.

ANKUR SHAH:  We’ve heard tech solutions that claim there is a single silver bullet to solve many problems, or they try to look for global food system solutions. But by interviewing people in community gardens and urban farms, we’ve found the answers to food system problems can vary by region and culture, and they need to be different. Different people in different parts of the world will have different solutions for what a food-just community and food-sovereignty community would look like. So we try to carve that out and pay attention to not aggregating solutions and to not look for a single answer to solve complex food systems issues. It’s not the way we’re approaching it. We want to be very careful about cultural, regional, and social nuances.

MARGARET TO: Echoing what Ankur said, there’s no one silver bullet. By interviewing these people, we got to know them as a person with an individual personality. Through this type of storytelling, we want our audience to also feel that they are connected with them; it’s not someone else’s issue, it’s actually all of our issue.

ARTY: Why is it important to tell the stories of BIPOC (Black, Indigenous, and People of Color) people?

JAHNAVI: In the present times we are in, Indigenous wisdom is so important. How do we use Indigenous wisdom as a mindset in order to improve our current systems? And BIPOC communities are not given the kind of platform they deserve. Those communities and individuals face even greater challenges than other people.

With our platform, we can create some equity by giving those youth and changemakers the voice and an audience to see what really goes on, and how those folks are championing different food sovereignty initiatives in their communities. And hopefully inspire our viewers also to participate and to take initiatives.

ANKUR: In the past couple hundred years, food systems have changed dramatically, partially or in some cases fully due to colonialism. Islands which were food sovereign before, like Puerto Rico, Hawaii, and even Alaska, are no longer food sovereign. They rely mostly on U.S. food imports because of the breakdown of culture, which has led to the breakdown of food systems that were culturally appropriate and regionally sovereign. What’s been lost is the traditional knowledge of food systems, food sovereignty, food justice, and what foods to eat by region. We want to focus more on those kinds of solutions because in past decades the rise of monoculture, large-scale farming, pesticide and herbicide use, are weakening soil health. And that has led to the problems of the modern food system and health issues. So, we want to highlight regional, traditional and cultural solutions, and hence the focus on BIPOC, because the normalized, patriarchal voices have led us down the path we are on now.

ARTY: I’ve worked with Indigenous farmers and also with Black farmers, and sometimes I feel like the term BIPOC is too general. There are differences in perspectives, differences in experience. What’s the commonality that you have found among various BIPOC folks when you did this project?

JAHNAVI: As Ankur said, one commonality is being connected to the culture and the native wisdom. In Indigenous cultures, one common piece is that they have been following nature’s guidance. They are connected to how their ancestors ate and how they treated the soil and the land.

When you talk about different BIPOC cultures, whether they’re Pacific Islanders, or Asian cultures, or African cultures, there’s a system which has developed in a way that would attend to that particular bioregion. Through generations, people have been conscious about following that particular system and not generalizing it, because one solution doesn’t fit all.

ANKUR: One thing I can say from our experience is we found that Black and Indigenous farmers and stewards that we interviewed had more of a communal mindset when it comes to taking care of the community, rather than individualistic mindsets. We didn’t hear very much: “This is my farm,” or “my food system,” or “taking care of me.” Rather, we saw community gardens being built to take care of the health of the children living there, for the people living there. For example, a really great person we interviewed, who was also at Bioneers, is an Indigenous woman from Alaska. Deenaalee Hodgdon, is working on salmon food sovereignty. They are working with the community and native stewards, and it’s more communal driven. They’re creating a collective called the Smokehouse Collective, and it’s really inspiring to see. It’s not at all individualistic. We see a lot of people, especially in the prepper community, taking the “my farm, my land, my food,” “my prep” kind of mindset, and that is not what we saw in BIPOC communities. We’re seeing a very communal mindset to take care of people around them, and I think that’s what we need. We’re trying to highlight community-driven solutions.

JAHNAVI: We also saw that many are open to collaborations, even between the different cultures and communities. They are very much open to collaborations and continued learning rather than being siloed. That is something which we really want to address in our docuseries as well, the interconnected systems and collaborations, and how that would help us create a better future together.

ARTY: One urban farmer that you feature is Imani Diggs from Southern California. He healed his obesity by changing his lifestyle, and by doing so, he found his mission in life and is now helping empower others to heal themselves. This is a classic example of from the wound emanates the gift. His personal healing has inspired him to help others. Can you elaborate on how you see that, and did you see that in some of the other folks that you met?

ANKUR:  There is an example which is not in the movie yet, but will be in our series at some point. We interviewed Miguel Villarreal, the interim director of the national Farm-to-School Network. He is bringing locally grown, healthy meals to schools to reduce child health issues such as child obesity  by increasing child nutrition. His health was affected by a poor diet in school as a kid. I live in Alabama; I’ve seen kids at schools eating junk food for lunch.

What Miguel is doing with his team is incredible. He’s connecting local food supply chains and local farmers to procure meals for schools. In the process he is building community around food, including parents, children, farmers, and teachers. He is getting everyone on the same page regarding child nutrition and child health. It’s obviously in the best interests of the parents for their kids to be healthy.

Teachers have seen grades improve due to children eating healthy foods. The farmers benefit by having a local buyer of locally grown food. He’s creating a win-win-win solution in communities across the country, and it’s, for the most part, a bipartisan agreement that child health matters.

JAHNAVI: Talia Dotson, whom we have featured in the Palate of the Soul, her story starts from her personal journey in healing. She experienced a lot of health issues, and initially she didn’t realize that it had to do with the food she was eating – lots of processed foods. She started eating more fresh food, especially organically grown food, and became more connected to nature that way. That was her inspiration to help people understand what conscious consumption is and how to build a relationship with food.

ANKUR: One more example that comes to mind, and this is not in the film yet either, but we have a full two-hour interview with Deenaalee Hodgdon whose health had suffered from eating processed foods like processed greens in Alaska that were imported and not locally grown. That led them to pursue ancestral roots and knowledge of the traditional foods in Alaska that their people used to eat. That’s the journey which ultimately led Deenaalee to pursue salmon food sovereignty and create the Smokehouse Collective. They also work on other issues regarding commercial fishing in their region. That’s an example of how a journey of healing can lead to exploration of finding traditional foods, traditional roots, ancestral knowledge, and then bringing that back to the community in a beautiful way.

JAHNAVI:  We traveled to Hawaii, and we learned about how systematically Indigenous traditions and culture were prohibited. They were not allowed to learn their native Hawaiian language in the schools. And were discouraged from growing food in their traditional agricultural manner. The island now imports 80 percent of their food. But there’s a revolution happening in Hawaii led by the people who still hold the knowledge of the ancestral Hawaiian food systems, agriculture, and languages. They are teaching and empowering the youth in these initiatives, and teaching them about Native Hawaiian culture.

ARTY: You mentioned Talia Dotson. In the film, she said convenience and fast are a problem and are the opposite of natural processes. She said being alive is hard, and gave the example of a seed struggling to break through its outer coat to get its roots established in the soil. What do we lose with convenience and fast?

JAHNAVI: When you are constantly hustling around, when you are constantly in the fast pace of life, you lose the conscious connections with yourself and with the entire ecosystem around you. To do anything meaningful in life, you need to pause, you need to reconnect–taking time out to connect to your food, being mindful and grateful about it, and sharing a meal with others in your family and community versus being in a hurry while you eat. What you eat, the way you eat, all of that contributes to who you are and the person you are becoming, and it influences society. That’s how I relate to Talia’s words.

MARGARET: The act of making food together is being lost, as we’re always just grabbing fast food.

There’s a part of the interview that didn’t make it to this cut of the Food Justice in L.A. mini episode. Talia talked about going somewhere to eat, and when she tasted the food she felt a kind of sadness. She realized that the cook must be upset. So, the energy of the person making the food goes into the food, and also goes into our body when we eat it. Who are the people making the food, and how your food is being made is important.

ANKUR: I agree, and to some degree I’m also guilty of that. I also think that this fast-paced life has given rise to many health issues, especially microwaving things in plastic containers. We are finding out that our brains and many organs have microplastics, and partially that is to blame on convenience because convenience has led us to this excessive usage of plastics, for beverages, for foods, for every little thing. So convenience, I would say, has given rise to a lot of health issues, which is ultimately sabotaging us. It’s not convenient in the long run, even though it might seem it is in the short run.

JAHNAVI: In India, there are certain seasons where specific kinds of foods are prepared. Growing up there, I have seen how a couple of families come together, especially the women in different families and neighborhoods come together, share food, and create some kind of fermented foods that are going to be eaten a few months later. When you eat that, you’re so grateful and thankful to everyone who prepared it.

At some churches or some temples, food is given to many people. There is a sense of satisfaction because it’s been prepared out of love and the sense of giving, and the sense of belonging. All of that makes a big difference.

ARTY: I read a study some time ago that families that eat at least one meal together most days of the week, the youth of those families, have not only better physical health outcomes but better emotional health outcomes as well.

ANKUR: Growing up, my grandparents always made it a point to make sure at least dinner is a full family meal, meaning everyone sitting in a circle or at least around the table and having a meal together.

ARTY: My next question is for you, Margaret. You work on developing cross-pollination among local communities, Indigenous Peoples, etc., to radically change the current food system. So the question I have is: What is needed to happen for all these efforts that you portray in the film to make an even greater impact?

MARGARET: I think it all starts with conversation. This project started by talking about these issues. We now know who some of the leaders and activists are and have met some of them in person. By making the film, we have been facilitating those kinds of conversations. It takes people from all different backgrounds to solve the problems of the food system. No one group is going to solve them. We all have to come together.

ARTY: Ankur, this is a question for you. You’ve designed sustainable food systems. There’s always a translation from the design stage to the implementation stage. How does grassroots food sovereignty fit into a sustainable food system design?

ANKUR: I think what’s needed is the preservation of local farming and local businesses. And over the past few decades, we’ve seen small communities that used to depend on local farmers, local farm stands and farmers’ markets that now have Walmarts, Costcos and other multinational corporations which they now rely on. That weakens the local economy and money is sucked out of the community.  What is needed is local grassroots action to oppose such forces and to preserve and implement actions that enable the local economy and not weaken it.

What’s happening right now is this giant wealth transfer, and it’s been happening for a while, but it’s accelerating out from middle-class citizens and the poor to the rich. And one of the ways this is happening, of course, is the replacement of local businesses and the killing of them by large companies and large food conglomerates and tech companies. So grassroots action could help in collectivizing voices and collectively letting people at the state or city level know we don’t want a giant Walmart or some similar entity.

Preserving food sovereignty means preserving regional food production. And it doesn’t always have to be local. It may not even be local in some parts of the country and the world. But prioritize local at least to the extent that is possible, and culturally and socially appropriate. That’s where I’d say collective action comes into play.

ARTY: That leads me into the question for you, Jahnavi. You’ve worked with grassroots organizations as well as large corporations. Is it possible to build a bridge between grassroots organizations and corporations without big money usurping local food sovereignty?

JAHNAVI: Food sovereignty is about the collective grassroots actions that we see from the local region. But if we want to zoom out and expand it on a broader scale, if there is a corporate company whose mission includes sustainable sourcing and is working with local farmers, then it can work in collaboration. But if we see a corporation who’s just in the mindset of extraction and not collaboration, then that’s a kind of capitalism that works against food sovereignty.

When there is toxic capitalism, we need to empower more grassroots initiatives. But when there is truly a shared vision for a local economy, then it is possible to work in collaboration with larger corporations to empower local systems in order to make a global impact.

There are companies who are starting to understand that and starting to shift their perspectives, but not everyone is there yet. There is a lot of whitewashing and greenwashing happening. So that’s something we really need to be careful about.

The Universe Beneath Our Feet: Mapping the Mycelial Web of Life

Imagine an underground web of mind-boggling complexity, a bustling cosmopolis beneath your feet. Quadrillions of miles of tiny threads in the soil pulsate with real-time messages, trade vital nutrients, and form life-giving symbiotic partnerships. This is the mysterious realm of fungi. In this program, acclaimed visionary biologists Toby Kiers and Merlin Sheldrake will guide us through the intricate wonders of the mycorrhizal fungal networks that make life on Earth possible.

Featuring

Toby Kiers, Ph.D., is the Executive Director and Chief Scientist of SPUN (the Society for the Protection of Underground Networks) and a Professor of Evolutionary Biology at VU, Amsterdam.

Merlin Sheldrake, Ph.D., is a biologist and writer with a background in plant sciences, microbiology, ecology, and the history and philosophy of science. He is currently a research associate of the Vrije University Amsterdam, works with the SPUN, and sits on the advisory board of the Fungi Foundation.

Credits

  • Executive Producer: Kenny Ausubel
  • Written by: Cathy Edwards and Kenny Ausubel
  • Produced by: Cathy Edwards
  • Senior Producer and Station Relations: Stephanie Welch
  • Host and Consulting Producer: Neil Harvey
  • Program Engineer and Music Supervisor: Emily Harris
  • Producer: Teo Grossman

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): Imagine an underground web of mind-boggling complexity, a bustling cosmopolis beneath your feet. Quadrillions of miles of tiny threads in the soil – pulsing with real-time messages, trading vital nutrients, forming life-giving symbiotic partnerships. This is the mysterious realm of fungi.

We visit the intricate wonder of the mycorrhizal fungal networks that make Life on Earth possible, with biologists Toby Kiers and Merlin Sheldrake.

Fungi are one of the biological Kingdoms of Life. It’s a taxonomic category as broad as plants or animals. They evolved hundreds of millions of years ago – maybe as much as a billion – and they’re essential to the sustenance and evolution of life in all its diversity. Without them, we would certainly not exist.

Humans have long used and revered fungi for food, medicine, tools – not to mention for their consciousness-altering psychedelic effects. Yet despite fungi’s central role in evolution, in ecosystems and in human culture, they were recognized as a unique kingdom of life only in the 1960s. We’ve barely begun to scratch the surface.

Illustration from The natural history of plants : v.2 (1895)

But the word “kingdom” is a misnomer. After all, there are no kings in nature. Instead, let’s call it a “kin-dom” – because in nature, it’s all relatives – an intricate tapestry of evolutionary kinship.

Fungi are distinct from plants and animals, though intimately connected to both. We’re most familiar with mushrooms, the above-ground, fleshy, fruiting bodies of fungi. Yet far more extensive are the vast subterranean fungal networks spreading out across the earth, linking them to other forms of life.

At the forefront of seeking to understand these networks and their seemingly highly intelligent behavior are two visionary biologists: Merlin Sheldrake and Toby Kiers.

Their focus is on mycorrhizal fungi, a particular type that has an intimate, symbiotic relationship with plants…

Merlin Sheldrake (MS): Almost all plants depend on mycorrhizal fungi, and these fungi are chemical wizards. They’re brilliant navigators in the wild, wet world of the soil. They’re able to grow and remodel their bodies, and forage using their chemical ingenuity for nutrients. And plant partners, in exchange for these nutrients, they provide the fungi with things that the fungi need to grow.

Host: That’s Merlin Sheldrake speaking at a Bioneers conference. He’s a biologist, researcher and the author of the best-selling book “Entangled Life: How fungi make our worlds, change our minds and shape our futures.” This leading-edge scientific quest is humbling, showing how much we have to learn. 

Mycorrhizal fungi mingle with plant roots, supplying them with nutrients such as nitrogen and phosphorus. In exchange, plants trade sugars and fats they generate through photosynthesis.

These vast mycelial networks of fine tubes branch and tangle their way through the teeming life of the soil.

MS: This is really an intermingling of bodies, it’s one of the living world’s great intimacies. I suppose I would say that, but I really do believe it. And it is an astonishing way that organisms can come together to extend their reach, and to make things possible that wouldn’t otherwise be possible. This is really actually the roots of life on land. Plants would only make it out of water onto the land with the help of their fungal associates, who behaved as their root systems for tens of millions of years until plants could evolve their own roots.

At any one moment, a mycorrhizal fungus will be remodeling itself to explore the soil. It will be doing crazy things with its metabolism to forage and acquire nutrients. It will be forming relationships with crowds of microbes across its network. It will be diverting nutrients around its networks, circulating them in just the right way to enable it to trade with its plant partners. It must be integrating information across an immense number of nodes, which at any one moment can be strung between multiple plants and sprawled over meters

Globally, the total length of mycorrhizal fungal mycelium in the top ten centimeters of soil is more than 450 quadrillion kilometers, which is over half of the width of the galaxy. [AUDIENCE RESPONDS] These organisms are stationed at a vital point in global carbon and nutrient cycles, and they make up one of the circulatory systems of the planet, an ancient life support system that easily qualifies as one of the wonders of the living world.

Host: Yet the ground truth is how very little we know about the wondrous invisible world that’s living right under our feet.

MS: Mycorrhizal fungi are bathed in rich fields of sensory information. They must determine when, where and how to move resources across their networks. They must integrate myriad data streams across billions of nodes in their networks. These are complex information processing systems, solving non-trivial problems on a moment-to-moment basis, and we have no idea how they can do what they do…to achieve the astonishing feats that they achieve. Right? These ecosystem engineers.

Merlin Sheldrake speaking at Bioneers 2024

So in Amsterdam, we, and amazing, amazing teams in these labs, working to decode the language of fungal information processing, to at last ask how fungi are able to coordinate these flows, to make decisions, to process information, and how to do what they do.

So to do this, we have a custom-built imaging robot. And this robot allows us to quantify both the architecture of the fungal network, so the branching patterns. You can think of that as the map of the roads in a city. But also the flows within the network. So you can think of this as the traffic movement on the roads within the city.

And we need to know both, because it’s in the flows that they’re encoding information but they’re only able to do that by creating a network and remodeling the network within which that information is flowing.

Host: Time-lapse footage from the lab’s imaging robot shows mycelial tubes delicately spreading and branching out – these are the fungal network’s relentlessly growing pathways.

Zooming in even further, a different video shows myriad blobs of light, rapidly flowing through tubes in real time – these are carbon and nutrients being transported around the network.

The researchers’ current technology can track over half a million fungal nodes across space and time – and they’ve discovered evidence of the networks’ extraordinary capabilities.

MS: If you could fit inside the network and ride on these flows, it would feel like you were traveling at about 40 kilometers an hour. These are rapid flows of carbon and nutrients; they’re changing direction; they’re going in opposite directions at once within the same section of pipe. Crazy things are happening at these branch points. And it’s really quite wild.

You know, we get together in the lab and sit in darkened rooms and look at these videos like children, [LAUGHTER] and just pulling our hair out. It’s like: How are they doing this? Look at this. [LAUGHTER] Do you see the blob? A blob of that junction in this video is going up the right hand branch now. Watch it. It’s going up the right hand branch, and oh, oh, no, no…

Host: The video shows a glowing blob stop in its tracks as if changing its mind, then reverse… 

MS: [LAUGHTER] It’s going to come right back down, and what’s going to—oh. [APPLAUSE]

Host: The reversing blob reaches a junction in the network and now splits into two blobs. Each heads off down separate branches – apparently with purpose. 

MS: What’s going on? [LAUGHTER] That’s one node in one small network, growing in one small dish in one laboratory in Amsterdam. [LAUGHTER]

Host: What is going on? The blobs look like they’re making deliberate decisions in real time. But is that an anthropomorphic spin on things? How can we interpret such behavior?

Well, the Amsterdam researchers are doing their best to analyze it – and their research is in review at the premier scientific journal Nature.

This sense of awe is all happening under the watchful eyes of evolutionary biologist Toby Kiers, who works closely with Merlin. In a conversation they had, she described the bewildering experience of watching these networks in action.

Toby Kiers (TK): There’s this sense of unknown. And when people come to, especially when they come to work in the lab in Amsterdam, they leave different people, because they’ve seen things that they haven’t seen before.

And one of the things is that when you’re watching these mycorrhizal networks, you’re seeing things in real time. Like I just want—I really want to drive that home. Like those flows, that’s not sped up. We’re not like, oh, let’s put it on—This is in real time. And you’re studying behaviors of organisms that don’t have brains, and you’re still watching how they solve complex problems, like in front of your eyes.

We do these—It sounds really cruel, but we do these experiments because we have to understand how the networks work, where we cut them, and we see how long it takes for them to heal. And if you make a really clean cut, like a surgeon’s cut across the network, we came back after lunch and it had reconfigured. [AUDIENCE RESPONDS] And those flows had just reinstated. Even just biochemically how that is possible is just mind-blowing.

When you watch another creature, you know, remodeling its body in that way right in front of your eyes, how could you not want to know more? How could we not all be studying this? And I think that, for me, is sort of the philosophy is just like, you get hooked. These organisms, they change your worldview.

Host: Witnessing such marvels, it’s hard to avoid the impression of a complex intelligence at work.

The Latin root of the word “intelligence” means to choose between – and it certainly appears as though deliberate, purposeful decisions are being made. After all, fungi do have hundreds of millions of years of evolutionary R&D under their belt.

Traditionally, Western science is reluctant to attribute intelligence to other-than-human creatures and organisms. This professional canon holds that we’d be anthropomorphizing, or losing “objectivity”, though objectivity itself is a questionable proposition.

However, might mainstream science accept these fungal networks as evidence of intelligence in nature? It wouldn’t be surprising. It’s well documented now that single-cell, brainless blobs of mucus called slime molds unerringly solve mazes, a traditional test for intelligence among many other traditional scientific tests that are now validating other-than-human intelligence throughout nature. In fact, we may well be living through a major paradigm shift.

Again, Merlin Sheldrake.

MS: A lot has changed in the last few years. So the cognitive sciences evolved, placing the human mind at the center of its studies, and that makes sense, because we’re humans and we’re proud of our brains and what we can do. But then, over time, that becomes very, very limiting, because you start to use the human mind and human intelligence as a yardstick by which to judge everybody else. And, of course, if you do that, then you’re going to find that, no, no, they can’t solve this problem that we can solve, and it can become very, very bigoted and very, very limiting. 

So what started to change is that, and partly because people have become much more comfortable attributing intelligence to machines, the whole language and conversation has shifted. And so now the way it’s discussed in a growing number of circles in the biological sciences is that there are intelligent behaviors. These are things like the ability to solve problems, or make decisions, or adapt to changes in one’s environment. And that all organisms to some degree are intelligent problem solvers, it’s just they’ve evolved to solve different kinds of problems. So a fungus has evolved to solve very different kinds of problems to us. 

And so I think this is not very controversial anymore, which is great. And I think that’s really helpful, because it invites us into a question that Toby and I love, this question of like: What’s it like to be you? You know? When you’re studying an organism, it’s—this really feels like the central question as a biologist: What’s it like to be you?

Merlin Sheldrake and Toby Kiers speaking at a Bioneers 2024 panel

TK: One of the things that we do in the lab is that we set up these experiments to try to figure out that question, what it’s like to be you. And, you know, one of the things that these fungi do is they’re really good traders. Right? Their whole way that they live is dependent on getting carbon from plant roots. So they’re what we call obligate biotrophs, which means they can’t get carbon from anywhere except a root system. And so they have evolved very sophisticated trade strategies to be able to get that carbon. And because we are able to do these really, really high precision experiments, we can set up and actually track the way that they move resources to understand how they make decisions.

And the strategies they evolve are just mind-blowing. I mean, we can show that they discriminate among different plant roots and send more of the phosphorus to the root system that’s giving more carbon in return; that they can discriminate between where they’re getting the carbon.

They do these things where if you give them a lot of phosphorous, they’ll take it up into the network and actually hold back before giving it to the plant until the plant needs even more, and they get more carbon, right, if they hoard it for just a bit longer, they’ll get more carbon in return.

We were doing this experiment where we tracked the phosphorus. We attached a quantum dots, these nanoparticles, to phosphorus, and they fluoresce in really bright colors when you hit it with a UV source, and we could see that the fungi would take up the phosphorous from a very concentrated area and move it all the way across to another part of the network where the plant demand was higher, to be able to get more carbon. And so these are all laboratory experiments. Right? So be very careful about taking them to the level of the ecosystem or the forest. But when you bring these systems into the lab and actually study those very precise trading strategies, you see the kinds of problem-solving abilities that they’ve evolved. 

And we’re just—It feels like very blunt, the questions we ask: Are you going to trade here? Or are you going to trade there? Just imagine what they can actually do if we could understand just that level of complexity. 

Host: By asking detailed questions, Toby’s lab is starting to unravel just a tiny glimmer of what fungi can do.

These vast networks permeating intricate ecosystems around the globe are revealing nature’s operating instructions. To understand them in their ineffable complexity may well be beyond our comprehension.

After the break, we’ll hear more from Toby Kiers and Merlin Sheldrake about just how crucial these fungal systems are to life on Earth, the threats they’re facing – and what we can do to protect them even as we learn more from them.

Host: Fungi have been experiencing a major cultural moment these days, from the globally popular film “Fantastic Fungi” to the cover story in National Geographic for the first time in the iconic magazine’s 130-year history.

Just watching the mind-bending behavior of mycorrhizal fungi has left scientists in awe. Just their activities trading carbon and nutrients with plants make them a vital life support system for planet Earth. As such, it implies a deep responsibility not only to observe and learn, but also to protect and conserve. Then again, seeing them is the crucial first step in what has been a blind spot, says Merlin Sheldrake…

MS: Mycorrhizal fungi funnel around 13 billion tons of CO2 into the soil every year. That’s as much as a third of the total CO2 emissions produced by the burning of fossil fuels every year. It’s a significant amount of carbon. They stabilize this carbon in the soil, and power soil food webs, which contain over half above all species on the planet. 

But despite their roles in supporting planetary biodiversity and regulating the Earth’s nutrient cycles and climates, mycorrhizal fungi are a global blindspot, largely absent from climate change agendas, conservation strategies, restoration strategies, agriculture, and forestry. This is a problem. [LAUGHTER] 

It’s a problem first because mycorrhizal fungi lie at the base of the food web that sustain much of life on Earth and make a key lever in planetary ecology, and yet hardly anyone is touching this lever. It would be like trying to perform life-saving surgery without taking into account the circulatory systems of our bodies. 

It’s a problem for another reason. What we are blind to, we tend to destroy. The destruction of underground ecosystems accelerates climate change, biodiversity loss. And what’s more, when we disrupt these communities, we destroy an ancient library of solutions that fungi have evolved to rise to the challenge of living. We have no idea how many of these solutions might prove vital to life on Earth moving forward. When mycorrhizal fungi suffer, so do the organisms and the ecosystems that depend on them. 

Host: To counter the mindless destruction of such a foundational realm of life, the organization SPUN, the Society for the Protection of Underground Networks, was co-founded in 2021 by Toby Kiers and Colin Averill.

SPUN aims to catalyze the protection of mycorrhizal fungi by mapping their biodiversity. They collect fungal data from multiple places around the world and feed the data into predictive maps.

TK: Underground ecosystems are incredibly important across the Earth, and they have been ignored in biodiversity, in climate agendas. And so we wanted to activate a network of caregivers and scientists and researchers, and local communities, to start paying attention to underground ecosystems.

And so, for example, just last month, I was in Ghana. The southern coast is, from our predictive maps, it looks like one of the most biodiverse mycorrhizal spots on Earth. And sea levels are rising really fast in Ghana, and so what worries us is that a lot of these fungal communities might actually be washed away into the ocean. And so it feels really urgent.

And when we go, we always work with local scientists, and go to places that are predicted biodiversity hotspots, and then actually sample the soil and extract the fungal DNA, and then feed that back into the pipeline.

And so we work with these local scientists to create high resolution maps in those countries, and then they use that for their own research. And then, based on that, they then share the data with us, and then that gets fed into an algorithm which then we share with everybody. So really, I think, the primary focus in these areas is to answer the local questions, but as we answer those local questions, we’re building a larger map.

Host: Both the local data and the larger maps are imperative first steps to help protect key ecosystems and related human communities.

Word about the work is spreading. One community it reached was the Indigenous Sarayaku tribe of Amazonian Ecuador. They’re urgently organizing to save their lands from the threats of mining – which decimates underground ecosystems.

MS: The Sarayaku have a vision of the living forest, Kawsak Sacha, an interconnected whole, an animistic interconnected whole of the living forest. And they’ve reached out to us and said, look, we see these fungal networks that you’re describing, living in intimate reciprocal dependence with the plants; we see these as really illustrating this point, and would you help us, and by coming to map these areas with us and provide the datasets for us to be able to go to the government and say, look, these mining companies that left tons and tons of dynamite buried in our territories, this dynamite needs to go; you have a legal obligation, because we won this case, to—they won this case—you need to get this dynamite out. And we can now show you quite exactly what is at stake because we can say who is living on the ground whereas before we couldn’t

TK: Yeah and local context, again, matters so much. So one of the projects that we were doing, one of the first ones in Chile, was sampling fungi under arguably the oldest tree on Earth, the Alerce in Chile. And, you know, we got to go there and sample under this magnificent tree that may be 5,000 years old—4 to 5,000 years old. Right? But people hadn’t looked at the fungal communities that are associated with these trees. Right? And they grow so slowly. They called them a slow growth rainforest. And they accumulate carbon on a scale of millennia.

People understand how important this tree is, but as soon as we went there and said there’s a whole other dimension underground, it started getting even more attention.  And so by going there and sampling the fungi, you add this different layer that helps protect that whole forest.

Host: By helping illuminate a lifeform that’s largely invisible to humans, SPUN hopes to make it harder to ignore.

Although science recognized the true value of fungi only relatively recently, humans have long known of their precious importance. Much fungal knowledge is ancient traditional and Indigenous knowledge.

Take Otzi the Iceman – a European mummy dating back over 5,000 years, he was found with a pouch carrying multiple species of mushrooms, thought to be used for medicinal purposes and for sustaining and carrying fire for survival.

MS: So much of the body of what we call modern scientific knowledge rests on Indigenous knowledge that has been imported into the sciences and rebranded it as scientific knowledge at some earlier stage. So when male botanists were writing books about medicinal plants in the 17th century, a lot of the time they learned about those medicinal plants by going to markets and talking to wise women, herbwives, about what they used for what. And then that was kind of laundered of that ancestral property and became part of the body of modern scientific knowledge.

So, an interesting case, incidentally, is Albert Hoffman, when he isolated LSD, stumbling on this molecule, but the reason why he was working on it, he was working on these ergot fungi, which are fungi that live inside grains and they have a history of medicinal use by midwives and herbwives to stop obstetric bleeding, to induce contractions, uterine contractions, a very, very important set of functions. And he was working for Sandoz Labs, and Sandoz Labs had employed him to work on these fungi because of this history of obstetric drugs within folk and Indigenous knowledge systems, because they wanted to find new obstetric drugs to bring into the modern pharmaceutical industry, which was why he was doing it. So just that LSD story, when you follow it back, you know, you come back to a body of ancestral knowledge right there. 

Giuliana Furci, Toby Kiers, and Merlin Sheldrake. Photo courtesy of the Fungi Foundation.

When it comes to fungi, today and in our work, our dear colleague, Giuliana Furci, who runs the Fungi Foundation, one of the projects of the Fungi Foundation is ancestral knowledge of fungi. And they are working with various traditional knowledge-holders around the world to learn about traditional uses of fungi, and to have these conversations, before a lot of this knowledge is lost. And that’s really, I think, very powerful and important work.

Host: Given today’s dire state of environmental destruction and the related precarity of the human experiment, it’s imperative to mobilize both traditional Indigenous knowledge and cutting-edge science in service of protecting the fungal kin-dom and learning from its ancient life-giving ways.

And we need to want to protect them. Part of that is inspiring people to share the “sense of wonder” that Merlin and Toby experience as they ask, “What’s it like to be you??”

As human beings, we’re hard-wired for story and metaphor, and they know that when stories change, the world changes. 

MS: It is very mythological. And I think we see the story of how life of the oceans has been more and more discussed. And I think there are analogies there. And a lot of ocean conservation, and very effective ocean conservation has worked by helping to reveal the life that lives in these places, to invite us to feel a sense of vertigo as we float on the surface of these oceans.

And I think we can apply that to soils too. I feel a sense of vertigo when I walk on the ground. Like I feel this sense of the depths below me opening up, and it makes me dizzy sometimes. But I really think that that’s a deeply important thing for us to be working with these mythological dimensions, because a lot of what we’re doing is telling stories.

TK: But the life in the soil, I think, is also something that we don’t think about. We really think of it as sort of a chemical and physical structure. There’s just so much life, that’s what’s unimaginable for me, is like there’s all these creatures that have evolved such innovative strategies that power everything that we see aboveground, but we’re not paying attention to that. I mean, it’s like science fiction down there! [LAUGHTER] It is crazy down there.

And, you know, you see it and you want everybody to see it. You can’t make this stuff up when you really start looking at the creatures there. And I just don’t want them to disappear.

Host: Sometimes science feels more like science fiction, and it just blows your mind – and opens your heart. Toby Kiers and Merlin Sheldrake…The Universe Beneath Our Feet: Mapping the Mycelial Web of Life. 

If you’d like to learn more about the extraordinary intelligence of life inherent in fungi, plants and animals, check out our Earthlings newsletter. In each issue, we delve into captivating stories and research that promise to reshape your perception of our fellow Earthlings – and point toward a profound shift in how we all inhabit this planet together.