My favorite hat is the Outdoor Research Seattle Sombrero: waterproof, breathable, adjustable, comfortable, long-lasting, waddable. Good for almost all conditions except aggressive winds. Its wide brim protects the ears and the back of the neck, and fhe face from direct sun. Among other places, available from REI.
Devaka Cooray wrote:I just did something behind the server, which should fix things for everyone who couldn't get access to their stuff.
This includes, Steve, Upgeya, Rose, and Lisa, (et al) - guys, you should be able to access your stuff now. Please check.
Thanks, Devaka! I received another e-mail from gir bot aka you, and can now access the notes!
I'm having the same difficulty as Steve Stanek, for the Design Course Teacher's notes only. Since receiving the e-mail on 6/1 (to my Kickstarter registered e-mail address), I've merged my e-mail addresses as instructed, but still no access as of today, with the link provided in that e-mail. Subsequently, today I received the ATC candy email to my permies.com primary log-in e-mail (not the Kickstarter one), and that link works to download the candy. Also, I've seen no e-mail about the Hugelkultur Micro Documentary noted in Kickstarter Project Update #11.
Permaculture is an ethically based holistic design science rooted in observing and aligning with the patterns of nature to produce a surplus yield while maintaining the resilience and health of the ecosystem indefinitely, and enhancing it over time, all on current solar income.
In permaculture core ethics lead to scientifically based methods designed to create intentional ecologies that sustain life indefinitely on current solar income while providing a surplus for human beings. Through careful observation and interaction, and other scientifically based methods, we gain Information and understanding about the core patterns at work in nature. Using this information and patterns, we attempt to design and then facilitate/orchestrate ecologies that maximize beneficial interactions that produce abundance for ourselves and enrich the ability of the ecosystem to maintain itself indefinitely, on current solar income. We speed up succession to our advantage both by disadvantaging unwanted species that would compete, and advantaging beneficial species that will enhance the succession for which we have a preference.
The wheat straw can be used as a substrate for mycelium to grow forms, including bricks and sheets. These can be used as structural building materials. Who knows, perhaps an entire building structure could be grown. For more about this do a search on "mycelium building materials" and/or see:
I found her article inspiring and think it is really worth reading in its entirety. In it she says:
"The three ethics work together. We cannot truly care for the earth unless we take into account the people and the long term impact of our interventions. Ecological solutions that ignore issues of justice are doomed to fail. And we cannot care for the people if we don't take into account the life-support systems of the earth that sustain us all. Social and economic justice movements that ignore the environmental constraints and ecological realities cannot truly improve peoples' lives. To care for the future, we must share the surplus we create and limit our consumption. When we bring people care and earth care together with an eye to future generations, we create a synergy that has immense power for healing and regeneration. Climate change can be seen as a symptom of myriad dysfunctional relationships. Our technology, our energy systems, economic systems and food growing systems, our whole way of life are in warped relationship to the greater realities around us. To avoid ultimate climate catastrophe, we must heal some core relationships, with place, with food and soil, with community [Upgeya: and I would add, with ourselves]. When we do, we can wean ourselves off stuff as a filler for the emptiness within, step out of the competitive ballpark and into the singing garden."
My understanding of the three ethics is that they arise from a single ethic, the Life Ethic: living organisms are not only means (to meeting our needs), but also ends, having intrinsic worth, in themselves. In addition to their instrumental value to humans and other living organisms, they have an intrinsic worth.
Nancy, I think it was middle to late spring. I cut them off the tree with a knife. I don't know if the tea can be frozen or not - but I don't see why not. The mushroom sawdust is very dry. I found no need to dry it. I think I took the tea (AND the fiber) for 1-2 months, but don't remember exactly how long. In looking back at my blood test results, it was two months between the test results. I attach another picture of the result.
I can address this, as I've used Coriolus versicolor (aka Trametes versicolor, aka Turkey Tail, aka Yun Zhi) to treat high PSA (prostate specific antigen) levels. Luckily, I had these growing on a dead apple tree in my back yard for several years. After doing some research, (reading Stamets, and links below) I discovered that the powerful protein bound polysaccharides in the mushroom and the mycelia are hot water extracted. So I ground up the fibrous mushroom with (1) first, a blender, and then (2) a hand crank seed grinder and boiled the (basically) mushroom sawdust in water for 45 minutes. I'm convinced that taking a spoon full of this twice a day helped my PSA levels to plummet.
Apparently, in the case of Turkey Tail, the mycelia have even more of the good stuff. I never got around to cultivating it, however, as the mushrooms did the trick.
Some mushrooms (like Reishi) also benefit from an alcoholic extraction, where, as I understand it, the mushrooms and mycelia are soaked in ethyl alcohol for a time.
For preservation, I simply put the sawdust in a bag and placed that in the freezer.
First, Paul, I would not give in to the urgency. Yes, this might be a good time of year to unload the decks. No, it's not the only powerful time. Here's my thought: as a vendor, use the $5000 (or whatever amount) to attend conventions of a horticulture or agriculture nature. Give out and/or sell the decks at the convention. If giving out the decks, create some kind of game for people to play (at your booth) that engages them in connecting with you, where they receive the deck for playing the game. This is much more powerful than just handing them out.
I hope this helps contribute to brainstorming ideas for you.
I'm very excited by the possibility of moderating thermal swings and extending greenhouse growing seasons in cool to cold temperate climates through the use of both Annualized Geothermal Solar (AGS) methods and Underground Heat Exchange System (UHES) methods. AGS stores excess greenhouse heat, especially during the summer, in dry earth underneath the greenhouse so that it conducts upwards into the greenhouse on an approximately 6 month time lag. This requires that some insulation be used, buried in the ground around the greenhouse, and on the contra-sun side of the greenhouse. UHES is used to moderate diurnal temperature swings by recycling both heat and moisture into shallowly buried clay tubes under the dirt floor of a greenhouse.
Geoff Lawton has a video out where he visits a large community glasshouse located in the cold mountains of Canada to find out how they used AGS to heat their system over winter without costly power bills.
What appear to be fists on hips gives me the impression of insistence or righteousness, and seems to imply a subtle demand of some kind. I don't get a soft message of partnering with nature that I'd like. I'd much rather see open hands.
The following are some of my thoughts. It's not only young people, but many in our culture, irrespective of age, who find ourselves/themselves acting out of a sense of entitlement and what I call "victim consciousness".
A surfeit of fossil fuel energy and its mechanized use has made entitlement a common meme in domination culture. As a society, the developed nations have gotten use to feeding at the trough of cheap energy.
The ages-old hangover of authoritarian patriarchy and the myth of redemptive violence has encouraged and conditioned victim consciousness, as people are much more easily bossed around when we play victim. The disrespect of self, the numbing and denial of feelings, the roles of the Karpman Drama Triangle (victim, persecutor, rescuer), the denial of choice - all feeds an inner split/disconnection from core life energy, feeds emotional reactivity and discourages both the wiring of our brains/hearts for emotional regulation and the practice of secure attachment towards children which would facilitate that. It's deeply present in our violent language, our media, and our socialized sense of self. The violence of domination culture creates a lot of unresolved trauma in us, and this also feeds that inner disconnection and lack of integration. This violence originates in our civilization's fundamental disconnection from nature encouraged by the land-violence of agriculture. Hence, a desperate need for Permaculture, and re-connection with nature.
IMHO, one way out for young people is to make certain fundamental choices clear: self-betrayal, self-deception and blame; or self-respect, responsibility, and creativity. The rubber meets the road somewhere in everyone's life - and it is at that point where, as educators, coaches, challengers and creators, we have leverage in putting this choice to others. Another way out is just reconnecting with nature - with the flow of wildlife all around us - to bring us back home to ourselves. Given how far down the rabbit hole we've sunk, as a culture, as a civilization, it's a daunting task.
Because I think it has power to change the dynamic from victim consciousness to creator consciousnesses, and bring us back home to ourselves, I teach Compassionate Communication to help people get in touch with our core life energy, take responsibility for it, increase discernment and awareness, and avoid blame, judgment and abdication of responsibility.
I've been studying governance for a number of years now. I really like Dynamic Governance (aka Sociocracy), as it gives a group a way to move forward without unanimity, but with respecting dissension. Unlike consensus, it is based on consent (no objection), rather than agreement. Unlike consensus, it is dynamic, rather than static. Unlike consensus, it asks dissenters to take responsibility for their objections.
It requires that a group have a clear vision of why the members of the group have chosen to associate and create something together, against which all agreements to act (decisions) can be measured. In dynamic governance, “decisions” are made for the present moment. They may deal with predicted future circumstances, they may be about long-term plans, but are subject to change and evolution, whenever new information arises. Instead of making big “decisions”, there is an ongoing process of generally smaller choices about how to proceed in the present moment - how to take the next few steps. These choices become part of a much larger process of evolution and flow. The process of dynamic governance creates a “flow state.” So dynamic steering involves a constant, ongoing process of adjustments and choices – that is happening all the time - not something that just happens occasionally when (in static steering), “decisions” are made. Even long term plans are subject to constant revision, as new reality reveals itself.
In this way, I find it very harmonic with the basic permaculture principle of making changes and then letting nature demonstrate its evolution, observing results ("measuring" in Sociocratic terms), using feedback, and adjusting strategies.
In Dynamic Governance, we expect to make adjustments as new information arrives. Because of this there is much less agony about whether we are making the “right” decision. We understand that we are simply choosing to move in a certain direction, knowing that it will very likely change as we gain experience and new insight. There is a lot of room for change. This encourages us to drop our fears about an uncertain future, while still addressing our present moment concerns for what we do know or can reasonably predict – confident that when new information or circumstances arrive that we will be able to adapt with ease. This encourages us to deal with what we can know in the present moment, rather than getting lost in abstractions, interpretations, theory and opinions. This encourages trust and surrender to life.
In methods of dynamic governance, such as Sociocracy, everyone is assured of having input into the process. Everyone’s concerns are reflected in the collective choices made. When new concerns arise, they too will be incorporated into the choices being made. Any dissension that occurs is a natural part of the process, and is seen for the information it provides about what needs are now being called for fulfillment. In fact, the expectations are completely different: people are called to voice their concerns ongoingly, as these provide new information that inform better choices.
This process encourages a certain sense of self as well, one that is more comfortable with living in the present, emerging moment; feeling what arises; and seeing every new moment as an opportunity to contribute and steer towards fulfillment. It is a self that can align to what is, and is more trusting in processes of feedback, adaptation, change and evolution. What was seen in static governance as disruptive is seen in dynamic governance as an opportunity to integrate new information.
Of course, effective governance requires both powerful community structures and personal development. It’s helpful to develop the ability to govern ourselves, personally, in our own lives: to learn how to be more response-able; to examine how we give our power away, and how we can reclaim it; to learn how to communicate effectively; to engage in personal education and development in becoming more powerful people. IMHO, no form of governance will work with people who are not committed to both reality-testing and personal responsibility.
I've attached a design white paper that I created a while ago for an ecovillage project I was involved with, integrating both Dynamic Governance and Compassionate Communication.
Question#1: Does effective community governance (like Sociocracy) require more than effective methodology and structures? Specifically, does it require a certain level of personal development, self-awareness and self-reflection?
Question#2: When using Sociocracy, if the aim of an "organization" (a group of people who have agreed to work together) does not include fulfilling the needs of it's members (needs in the NVC or Manfred Max-Neef sense), can the organization possibly create sustainable outcomes (as defined by Permaculture)?
I've been learning and teaching Compassionate Communication (also known as Nonviolent Communication or NVC) for over a decade. NVC has a particular understanding of the subtleties of the English language that might be helpful here. The words we choose to communicate can either be windows or walls. They can give insight into our aliveness, or they can block connection. Moreover, each language has constructions and uses of words that operate mostly unconsciously in our communication. The reason the use of language, word choice, and sentence construction is so important is because language and thinking are so intimately connected. One hugely influences the other. Without the ability to think clearly, it's difficult to distinguish between interpretation and observation, feelings and thoughts, requests and demands, and needs and strategies. Given the importance of accurate observation and interaction between elements (in this case human beings) in Permaculture, you might begin to see why addressing this issue opens up an entire area for personal development in being a more powerful designer.
I think our culture is based in violence and domination. We can see this domination in our attitudes towards the earth - that it belongs to us, to do whatever we want - rather than we belong to it, to care for and steward it. In this culture, I think our language has evolved a command and control orientation. Our language, perception and thinking are filled with
1) Moralistic judgment (right/wrong, good/bad, blame, criticism, praise, compliment);
2) Diagnosis (static thinking about what people are, including enemy images);
3) Demands (have to, must, should, obligation);
4) Deserve thinking (punishment and reward).
NVC sees this kind of thinking and communication as tragic expressions of pain and unmet needs we all share as human beings. These carry life-connected information in an ineffective and costly form. Judgments and subtle demands aren't a “bad” thing - they are a tragic thing, because they express a deep need in a way that makes it very difficult to get that need met. “Every judgment is the tragic expression of an unmet need.”
Such is the case with words like "should", "have to", "ought to", "must" which are often meant, and often interpreted as subtle demands or denial of choice - both of ourselves in our own self-talk, and with others. Note that the use of these subtle demands allows us to avoid the use of the word "I" and appeal to a nebulous 3rd party authority, who is not present in the room to challenge or address. Using the word "I" impels us to take more personal responsibility for whatever it is we want. Almost all sentences that contain "you should" can be rephrased and made more powerful and effective by instead saying "I want you to ...", or "I would like...", or "Would you be willing to....". While subtle demands have the power to manipulate others (and ourselves) through unconscious automatic conditioning, they rob us of our power by having us buy into the unseen authority behind the demand perpetuating patterns of what I (and others) call victim consciousness. I urge you to try re-thinking and rephrasing such speech and thinking. I predict that the difficulty and resistance you experience doing that will teach you a lot about any unconscious language and cultural conditioning you might carry.
As other posters have outlined here, we sometimes use these words with intentions or in contexts that indicate no demand is present in any way. However, given the kind of upbringing most of us receive, where we are told what to do as children, we often interpret and hear such language as limiting our choice, autonomy and freedom. Believe it or not, we actually have a choice when we hear such language, about how we hear it. We can hear it as being about ourselves, or we can hear it as being about the other. We can hear it as being about the power of that unseen authority, or we can hear it as being about what is alive in the other person. In NVC, we often use words that describe feelings and needs to describe this aliveness. In other words, our power lies in our ability to direct our attention in more life-serving ways - to what is alive in the other person, rather than into some limited victim consciousness limiting our options.
This subject is vast and huge, and so my few words here do not really do it justice. If you find yourself using this kind of language and would like to try something else, here are my suggestions:
1) When I hear myself think or say “I have to”, “I should”, “I ought to”, or “I must”, I change it to “I choose to” or “I want to” or “I would like to”, or “I prefer”.
2) When I hear myself think or say the words “good” or “bad”, “right” or “wrong”, I sense what I’m feeling and my needs that are either being met or un-met.
3) When I hear myself labeling or criticizing myself or others, I practice translating this into “I feel … because I need ….”
4) When I hear myself think or say what I don’t want, I re-phrase it to say what I do want as a positive statement.
5) When I hear myself think or say “I feel like…” or “I feel that…”, I realize that I’m expressing a thought, and I find and express the real feelings underneath the thought.
6) When I hear myself think or say “You/It made me feel”, I think or say “I feel … because I need …”.
7) When I hear myself think or say “You have to”, “You should”, “You ought to”, or “You must”, I change it to “I would like you to…”, or “Would you be willing to…”.
I have to second Dave's response here. I've been learning and teaching Compassionate Communication for over a decade, and find that it's critically important to relate to people where they are at. Using skills of empathy, expressing our honesty with vulnerability, and releasing our expectations and attachment to our strategies (while remaining steadfast in our passion), it's possible to connect with people's hearts and guts, rather than just connect around ideas (which mostly happens in our heads). That connection is a "with" phenomenon. I-Thou relationships happen. You begin to show up as a potential partner, rather than just another person with good ideas. In genuine connection, both people have the possibility of being altered by the conversation. In any case, this kind of connection encourages people to be available for what can spontaneously arise in the moment, and give rise to some kind of mutuality that is not forced, and ideas that present themselves as revelations. It evolves out of the energy of the connection. Then, that connection can be trusted to yield ideas that actually flow from the needs of the parties to the conversation.
Social permaculture is probably one of the most challenging aspects to this whole movement, because it asks us to drop the conditioned separate selves we've been educated into by our culture, and connect, connect, and connect. If you lived in Portland, OR, you could come to my NVC groups and get some of this work.