Ecological Restoration Quotes

The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.

What we contemplate here is more than ecological restoration; it is the restoration of relationship between plants and people. Scientists have made a dent in understanding how to put ecosystems back together, but our experiments focus on soil pH and hydrology—matter, to the exclusion of spirit. We might look to the Thanksgiving Address for guidance on weaving the two. We are dreaming of a time when the land might give thanks for the people.

Labels bias our perceptions, thinking, and behavior. A label or story can either separate us from, or connect us to, nature. For our health and happiness, we must critically evaluate our labels and stories by their effects.

Let's put heterogeneity over homogeneity. We need to design materials that can restore or rewild biodiversity on the planet. When ecosystems are more diverse, they are better able to perform essential ecosystem services like carbon sequestration.

The environmental movement up till now has necessarily been reactive. We have been clear about what we don’t like. But we also need to say what we would like. We need to show where hope lies. Ecological restoration is a work of hope.

if you look at the science about what is happening on earth and aren’t pessimistic, you don’t understand data. But if you meet the people who are working to restore this earth and the lives of the poor and you aren’t optimistic, you haven’t got a pulse.

If one has lost one's berries, one is likely to lose one's robins too.

Despair is paralysis. It robs us of agency. It blinds us to our own power and the power of the earth… Restoration is a powerful antidote to despair. Restoration offers concrete means by which humans can once again enter into positive, creative relationship with the more-than-human world, meeting responsibilities that are simultaneously material and spiritual. ... Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them. We restore the land, and the land restores us.

In the end, the term 'circularity' may just be one way to make us aware that we need a more encompassing, integrated and restorative sustainability path that includes people as much as technology and nature.

Western science and technology, while appropriate to the present scale of degradation, is a limited conceptual and methodological tool—it is the “head and hands” of restoration implementation. Native spirituality is the ‘heart’ that guides the head and hands . . . Cultural survival depends on healthy land and a healthy, responsible relationship between humans and the land. The traditional care-giving responsibilities which maintained healthy land need to be expanded to include restoration. Ecological restoration is inseparable from cultural and spiritual restoration, and is inseparable from the spiritual responsibilities of care-giving and world-renewal.

Animism is the way humanity has been deeply connected to the land and its seasonal cycles for millennia, in rapport and conversation with the animals, plants, elements, Ancestors and earth spirits. The opposite of animism is the “cult of the individual” so celebrated in modern society, and the loss of the animist worldview is at the root of our spiritual disconnect and looming ecological crisis. Human beings are just one strand woven into the complex systems of Earth Community, and the animistic perspective is fundamental to the paradigm shift, and the recovery of our own ancestral wisdom.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

n the wake of catastrophes, fungal diversity helps restore devastated habitats. Evolutionary trends generally lead to increased bio-diversity. However, due to human activities we are losing many species before we can even identify them. In effect, as we lose species, we are experiencing devolution--turning back the clock on biodiversity, which is a slippery slope toward massive ecological collapse. The interconnectedness of life is an obvious truth that we ignore at our peril.

Page: Don't keep the world on tenterhooks, Tom! Out with it! What's the best thing we can do to ensure a long, happy, healthy future for mankind? Grey: We can just about restore the balance of the ecology, the biosphere, and so on-in other words we can live within our means instead of on an unrepayable overdraft, as we've been doing for the past half century-if we exterminate the two hundred million most extravagant and wasteful of our species. Page: Follow that if you can, Mr. President.

When God finished putting together Dicky Roper, He took a deep breath and shuddered a bit, then He ran up our Jonathan to restore the ecological balance.

Ownership shatters ecology. For the land to survive, for us to survive, it must cease to be property. It cannot continue to sustain us for much longer under the weight of such merciless use. We know this. We know the insatiable hunger for profit that drives that use and the dismpowerment that accommodates us. We don't yet know how to make it stop. But where ecology meets culture there is another question. How do we hold in common not only the land, but all the fragile, tenacious rootedness of human beings to the ground of our histories, teh cultural residues of our daily work, the invidual and tribal longings for place? How do we abolish ownership of land and respect people's ties to it? How do we shift the weight of our times from the single-minded nationalist drive for a piece of territory and the increasingly barricaded self-interest of even the marginally privileged towards a rich and multilayered sense of collective heritage? I don't have the answer. But I know that only when we can hold each people's particular memories and connections with land as a common treasure can the knowledge of our place on it be restored.

We humans have a questionable track record in our dealings with the environment. Recent studies show that complete restoration of Florida’s Everglades could take approximately 30 years and 7.8 billion dollars. There’s a lot of work to be done–but the damage is not irreversible. Together, through conservation and public awareness, we may be able to correct many of these unfortunate trends. Today, it is not enough to just appreciate nature–we have to actively work to protect it.

Ecology is beginning to slowly shift focus with tentative explorations of what the world would look like if process, rather than matter were the basis for reality What if we defined a species in terms of its life processes? We might seriously doubt whether the California condor or the tall grass prairie can be 'saved' or even 'restored.' Perhaps we can re-create some local conditions that foster a few nests of condors or a few acres of prairie. But the life process of the condor ended with the urbanization of the California foothills and the living ebb and flow of the tall grass prairies died with the plowing of the Great Plains. What if we suggested that a thing is what it does? In this light, the Rocky Mountain locust was a immense aperiodic energy flow that linked life processes on a continental scale. This notion of life-as-process might seem unusual in a society in which material existence is primary. But such a perception informs our deepest understanding of life. Indeed, life-as-process underlies our notion of euthanasia. When loved ones are simply bodies, devoid of the capacity to care, respond, or relate again a away that we can recognize as being "them," we understand that they are gone even before they are dead.

Most of the earth's land is not conducive to arable cropping. Only a tiny percentage is good enough for that. Grasslands are literally the lungs of the earth, and restoring them with animals is not only necessary, but it's the most efficacious way to restore water cycles and the carbon cycle. Right now, nothing else comes close to remediating broken ecological systems as quickly or completely as restoring large herds of grazing animals through holistic, or long-term, management.

There already exists the electronic capability for the tracking of individual behavior by centralized networks of surveillance and record-keeping computers. It is highly probable that the conversion to nuclear energy production will provide precisely those basic material conditions most appropriate for using the power of the computer to establish a new and enduring form of despotism. Only by decentralizing our basic mode of energy production—by breaking the cartels that monopolize the present system of energy production and by creating new decentralized forms of energy technology—can we restore the ecological and cultural configuration that led to the emergence of political democracy in Europe.

As long as the wetland looks pretty and also attracts ducks from time to time, it is regarded as a complete success. An attractive appearance is fine and is of considerable concern in urban developments. It is the pretense that such wetlands also create rich habitats which is objectionable, when urban development is the primary cause of loss of diversity in a wide range of ecosystems around cities including wetlands. The one ecologically positive thing that most created wetlands do a reasonable job of is water treatment, because the limited range of plants likely to survive the semi-toxic soils and waters of newly created wetlands are invariably colonisers that will also use up a wide range of nutrients.

Whole Earth Discipline carries on something that began in 1968, when I founded the Whole Earth Catalog. I stayed with the Catalog as editor and publisher until 1984, adding a magazine called CoEvolution Quarterly along the way. The Whole Earth publications were compendia of environmentalist tools and skills (along with much else) and explicitly purveyed a biological way of understanding. Peter Warshall wrote and reviewed about watersheds, soil, and ecology. Richard Nilsen and Rosemary Menninger covered organic farming and community gardens. J. Baldwin was an impeccable source on “appropriate technology”—solar, wind, insulation, bicycles. Lloyd Kahn wrote about handmade houses. We promoted bioregionalism, restoration, and “reinhabitation” of one’s natural environment. There’s now an insightful book about all that by Andrew Kirk—Counterculture Green: The Whole Earth Catalog and American Environmentalism (2007).

We cannot casually accept the loss of oaks without also accepting the loss of thousands of other plants and animals that depend on them. Oak declines in the United Kingdom, for example, threaten the survival of some 2,300 other species (Mitchell et al. 2019). Fortunately, there is no reason why we should accept the loss of oaks as inevitable; there is no trick to restoring oak populations, and no shortage of places in which to restore them. If you were to add up the amount of land in various types of built landscapes that is not dedicated to agriculture—suburban developments, urban parks, golf courses, mine reclamation sites, and so forth—it would total 603 million acres, a full 33% of our lower 48 states. We have not targeted these places for conservation in the past, but that was back when our conservation model was based on the notion that humans and their tailings were here and nature was someplace else. That model of mutual exclusion has failed us dismally; there simply are not enough untrammeled places left to sustain the natural world that until now has sustained us. Our only option, then, is to find ways to coexist with other species. That’s right, we must construct ecosystems that contain all their functional parts right where humans abound.

What are some of the concerns regarding the penal substitutionary metaphors? Some of this debate is theological and exegetical, often centering upon Paul and the proper understanding of his doctrine of justification. Specifically, some suggest that the penal substitutionary metaphors, read too literally, create a problematic view of God: that God is inherently a God of retributive justice who can only be “satisfied” with blood sacrifice. A more missional worry is that the metaphors behind penal substitutionary atonement reduce salvation to a binary status: Justified versus Condemned and Pure versus Impure. The concern is that when salvation reduces to avoiding the judgment of God (Jesus accepting our “death sentence”) and accepting Christ’s righteousness as our own (being “washed” and made “holy” for the presence of God), we can ignore the biblical teachings that suggest that salvation is communal, cosmic in scope, and is an ongoing developmental process. These understandings of atonement - that salvation is an active communal engagement that participates in God’s cosmic mission to restore all things - are vital to efforts aimed at motivating spiritual formation and missional living. As many have noted, by ignoring the communal, cosmic, and developmental facets of salvation penal substitutionary atonement becomes individualistic and pietistic. The central concern of penal substitutionary atonement is standing “washed” and “justified” before God. No doubt there is an individual aspect to salvation - every metaphor has a bit of the truth —but restricting our view to the legal and purity metaphors blinds us to the fact that atonement has developmental, social, political, and ecological implications.

In 1995, the gray wolf was reintroduced to Yellowstone National Park after a seventy-year hiatus. Scientists expected an ecological ripple effect, but the size and scope of the trophic cascade took them by surprise.7 Wolves are predators that kill certain species of animals, but they indirectly give life to others. When the wolves reentered the ecological equation, it radically changed the behavioral patterns of other wildlife. As the wolves began killing coyotes, the rabbit and mouse populations increased, thereby attracting more hawks, weasels, foxes, and badgers. In the absence of predators, deer had overpopulated the park and overgrazed parts of Yellowstone. Their new traffic patterns, however, allowed the flora and fauna to regenerate. The berries on those regenerated shrubs caused a spike in the bear population. In six years’ time, the trees in overgrazed parts of the park had quintupled in height. Bare valleys were reforested with aspen, willow, and cottonwood trees. And as soon as that happened, songbirds started nesting in the trees. Then beavers started chewing them down. Beavers are ecosystem engineers, building dams that create natural habitats for otters, muskrats, and ducks, as well as fish, reptiles, and amphibians. One last ripple effect. The wolves even changed the behavior of rivers—they meandered less because of less soil erosion. The channels narrowed and pools formed as the regenerated forests stabilized the riverbanks. My point? We need wolves! When you take the wolf out of the equation, there are unintended consequences. In the absence of danger, a sheep remains a sheep. And the same is true of men. The way we play the man is by overcoming overwhelming obstacles, by meeting daunting challenges. We may fear the wolf, but we also crave it. It’s what we want. It’s what we need. Picture a cage fight between a sheep and a wolf. The sheep doesn’t stand a chance, right? Unless there is a Shepherd. And I wonder if that’s why we play it safe instead of playing the man—we don’t trust the Shepherd. Playing the man starts there! Ecologists recently coined a wonderful new word. Invented in 2011, rewilding has a multiplicity of meanings. It’s resisting the urge to control nature. It’s the restoration of wilderness. It’s the reintroduction of animals back into their natural habitat. It’s an ecological term, but rewilding has spiritual implications. As I look at the Gospels, rewilding seems to be a subplot. The Pharisees were so civilized—too civilized. Their religion was nothing more than a stage play. They were wolves in sheep’s clothing.8 But Jesus taught a very different brand of spirituality. “Foxes have dens and birds have nests,” said Jesus, “but the Son of Man has no place to lay his head.”9 So Jesus spent the better part of three years camping, fishing, and hiking with His disciples. It seems to me Jesus was rewilding them. Jesus didn’t just teach them how to be fishers of men. Jesus taught them how to play the man! That was my goal with the Year of Discipleship,

Allan Savory’s belief that drought and floods are man-made and therefore not inevitable opens the way for a different response. With this principle in mind, Grasslands, LLC, seeks to apply Holistic Management to thousands of acres of land, creating islands of ecological resilience with regard to the water cycle. So that perhaps when, say, an inordinately heavy rain comes in the spring, the pasture can absorb the water and there’s little runoff.

using Holistic Management (with cattle, sheep, goats, horses) or other restorative models (agroforestry, pasture cropping, natural sequence farming), and those islands of resilience expand and connect and, in time, are no longer islands but rather large intact areas of revived ecology. Floods happen less frequently and droughts aren’t as severe.

I’d read and heard so much about the model; it was my reporting on Holistic Management that drew my attention to soil as a hub for the ecological cycles whose disruption is leading to environmental crises—and whose restoration can bring aspects of our planet back into balance.

fundamental link between our economic and ecological cycles.” And the importance of recharging the soil, to keep the ground covered and get a broader range of plants growing again. At least on that score, he believes he knows what needs to be done: “Let the animals and nature do more of the work.

promoting ways to: build carbon stores in the soil; keep water on the land; stop and reverse desertification; focus on ecological systems rather than individual species; reduce chemical inputs; and maintain diversity in crops, native plants, and microbial life. And—we can’t forget our cows—bring herbivores back onto the landscape.

Now we can rediscover these natural treasures, restoring the ecology to create a greener environment

The obligation to name is no doubt much older than the story of God’s instruction to Adam in the Garden, and only recently have we failed to heed it. We neglect the obligation at our peril: those who don’t know the names for the plants in the landscape don’t see the landscape I see and carelessly cut it. Those who know no insects by their names crush them indiscriminately” (92). Noah’s Children: Restoring the Ecology of Childhood.

There seems to be the deployment of an underlying nonlistening and curtailed logos which can not see and question the bearing of its own achievements on humans. Under the covering of our halved logos there is constant denial of any ecological totality in favour of obstinate attention to the parts. While an ever-increasing formalization of specialized languages conceals the problem of reciprocity between different fields of research, a restoration of our logos by means of a recovery of our potential propensity for listening aims at a possible conjugation of standpoints.

Former petroleum industry analyst Jan Lundberg puts it this way, “The nation and most of the rest of the world is chasing a technofix instead of adjusting to ecological/economic reality.

Any relationship, no matter how fulfilling and restorative it may be, can always be enlivened and enriched. Regardless of how elated or deflated you feel about your work, what can you do to breathe new life into it—to make it more rewarding than it has ever been? Do you need to leave your current work and answer another calling? What is your spiritual employment, dear reader, carrier of so many gifts?

Close your eyes for a moment. Picture a lush

Specifically, I want to bring these songs and texts to bear on the ecological crisis. It seems to me that the environmental crisis is, at heart, a failure and a perversion of the human imagination. Our imaginations have been taken captive by an ecocidal ideology of economic growth that invariably will render us homeless in a world unfit for habitation. If imagination is the issue, then a redirection of our lives toward creation care will not emerge out of statistics of ecological despoliation, as important as those statistics might be. What we need is liberated imagination, imagination set free to envision an alternative life, an ecological imagination that engenders a life of restorative homemaking in our creational home. Cockburn’s art, especially when interpreted in dialogue with biblical visions, is a rich resource for funding such an imagination.[206]

Inside your body, there are more bacterial cells and DNA than human cells and DNA.

Abundant data support the importance of biodiversity in health, and its loss causes various inflammatory conditions, including asthma, allergic and inflammatory bowel diseases, type 1 diabetes, liver disease, obesity, and much more.

When we use the toil of our hands and not only our minds to bring newness and restoration to the world, we become part of God's healing process in creation.

When we dig in the soil and plant a seed, we enter into a cycle of restoration that produces wholeness in us. Our bodies are restored by the tilling and the harvesting, our minds are restored by the space such repetitive works opens up within us, the earth is restored by the nutrients provided through the plants, and our spirits are revived as we become better stewards of what we have been given.

Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them. We restore the land, and the land restores us.

The landscapes where beavers can do the most good aren’t always ready for them. Environmental need and political opportunity don’t necessarily overlap, especially in the American West - witness the wolf, at once ecological hero and agricultural villain.

Bioregionalist thought encompasses practices like habitat restoration and permaculture farming, but has a cultural element as well, since it asks us to identify as citizens of the bioregion as much as (if not more than) the state. Our “citizenship” in a bioregion means not only familiarity with the local ecology but a commitment to stewarding it together.

[My students} ... presented me with thoughtful and candid papers. They had examined their use of time and energy, reflected carefully on their relationship with those whose lives touched theirs (including the difficult and incompatible ones), scrutinied their performance as custodians of God's creation. All in all, it was exemplary work except for one thing: these were grim, dreary schedules that allowed no place for fun. No room for holy uselessness or the joyous and restorative wasting of time, a spiritual discipline that bears absolutely no resemblance to guilt-producing procrastination or avoidance of whatever the next step might be. If they were able to live out the plan that they laid out for themselves, they would be exemplary citizens, conscientious prayer-ers, and ecologically beyond reproach. but they would never have any fun.

Ecological degradation is not a luxury concern for countries to leave on one side until they are rich enough to give it their attention. Rather than wait for growth to clean it up—because it won’t—it is far smarter to create economies that are regenerative by design, restoring and renewing the local-to-global cycles of life on which human well-being depends. It is time to erase the old diagram whose influence lingers on, and replace it with a twenty-first-century vision of regenerative economic design.

The nation and most of the rest of the world is chasing a technofix instead of adjusting to ecological/economic reality.

From Melissa Nelson: Where was my Native American family in the deep ecology philosophy? Haven’t these ideas been part of traditional cultures for thousands of years? Yes and no. Within the deep ecology movement people often make a distinction between an anthropocentric worldview and a “biocentric” one. This distinction can support a people versus nature type of thinking that has very little meaning for indigenous peoples. Native restoration ecologist Dennis Martinez, has said, ”we need to move beyond the anthropocentric-biocentric dichotomy and see that we are really kin-centric”; meaning we must recognize the reality of our extended family- the rock people, the plant people, the bird people, the water people- and human beings’ humble place in this web of kin.

The average American eats 150 pounds of sugars (total caloric sweeteners) annually. In 2000, 66 pounds of beet and cane sugar and 87 pounds of corn sweeteners were consumed by Americans.14, 15 That’s a lot of sugar. To get a sense of just how that stacks up, consider that before the Industrial Revolution, humans consumed about 20 teaspoons of sugar per person per year; in Paleolithic times, that amount was as little as 2 teaspoons.

It's stunning how, under the weight of ecological collapse, a hundred years of culture can be gutted overnight. The metronome of our music and poetry isn't the ocean, it's fish. With cod gone meaning was swept away, dignity soon replaced with anger.

Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them.

Plants truly can restore our planet. Beyond the food yields plants provide for humans, they also offer many solutions to global problems. Plants mitigate erosion, build soil, clean toxic water, break up hard soil, manage the climate, and so on. There are plants we can grow and harvest sustainably to build our structures, heat our homes, and clean our air.

I urge you to imagine the interlaced abundance if, throughout suburbia, every stockade fence, every chain-linked boundary, were to be buried in varied greenery and each of them and every hedge transformed into a hedgerow. I ask you, at least, to open the door to some first guest that your party might begin.

In a short essay called ‘Liberating Life: Women’s Revolution’, Öcalan (2013) outlines the core tenets of his sociological/historico-philosophical writings. Öcalan’s fundamental claim is that ‘mainstream civilisation’, commences with the enslavement of ‘Woman’, through what he calls ‘Housewifisation’ (2013). As such, it is only through a ‘struggle against the foundations of this ruling system’ (2013), that not only women, but also men can achieve freedom, and slavery can be destroyed. Any liberation of life, for Öcalan, can only be achieved through a Woman’s revolution. In his own words: ‘If I am to be a freedom fighter, I cannot just ignore this: woman’s revolution is a revolution within a revolution’ (2013). For Öcalan, the Neolithic era is crucial, as the heyday of the matricentric social order. The figure of the Woman is quite interesting, and is not just female gender, but rather a condensation of all that is ‘equal’ and ‘natural’ and ‘social’, and its true significance is seen as a mode of social governance, which is non-hierarchical, non-statist, and not premised upon accumulation (2013). This can only be fully seen, through the critique of ‘civilisation’ which is equally gendered and equated with the rise of what he calls the ‘dominant male’ and hegemonic sexuality. These forms of power as coercive are embodied in the institution of masculine civilisation. And power in the matriarchal structures are understood more as authority, they are natural/organic. What further characterised the Neolithic era is the ways through which society was based upon solidarity and sharing – no surplus in production, and a respect for nature. In such a social order, Öcalan finds through his archaeology of ‘sociality’ the traces of an ecological ontology, in which nature is ‘alive and animated’, and thus no different from the people themselves. The ways in which Öcalan figures ‘Woman’, serves as metaphor for the Kurdish nation-as-people (not nation-state). In short, if one manages to liberate woman, from the hegemonic ‘civilisation’ of ‘the dominant male’, one manages to liberate, not only the Kurds, but the world. It is only on this basis that the conditions of possibility for a genuine global democratic confederalism, and a solution to the conflicts of the Middle East can be thinkable. Once it is thinkable, then we can imagine a freedom to organise, to be free from any conception of ownership (of property, persons, or the self), a freedom to show solidarity, to restore balance to life, nature, and other humans through ‘love’, not power. In Rojava, The Autonomous Administration of North and East Syria, Öcalan’s political thoughts are being implemented, negotiated and practised. Such a radical experiment, which connects theory with practice has not been seen on this scale, ever before, and although the Rojava administration, the Democratic Union Party, is different from the PKK, they share the same political leader, Öcalan. Central to this experiment are commitments to feminism, ecology and justice.

The traditional ecological knowledge of indigenous harvesters is rich in prescriptions for sustainability. They are found in Native science and philosophy, in lifeways and practices, but most of all in stories, the ones that are told to help restore balance, to locate ourselves once again in the circle.

What if each American landowner made it a goal to convert half of his or her lawn to productive native plant communities? Even moderate success could collectively restore some semblance of ecosystem function to more than twenty million acres of what is now ecological wasteland. How big is twenty million acres? It’s bigger than the combined areas of the Everglades, Yellowstone, Yosemite, Grand Teton, Canyonlands, Mount Rainier, North Cascades, Badlands, Olympic, Sequoia, Grand Canyon, Denali, and the Great Smoky Mountains National Parks. If we restore the ecosystem function of these twenty million acres, we can create this country’s largest park system. It gives me the shivers just to write about it. Because so much of this park will be created at our homes, I suggest we call it Homegrown National Park.

Now the white shark has returned to one of America’s most iconic summertime destinations, and it’s challenging our perception of what the ocean is to us. For the first time in a long time, we have a hazy sense of what it means not to be the top predator. For the first time in a long time, we’ve had to consider what it means to be prey, even if we’re only mistaken as such. What do we do with those emotions? Do we celebrate our ecological success—the restoration of an apex predator to an ecosystem—or do we defend our hard-won territory?

In a paper evaluating the case for trophic cascades in the Annual Review of Ecology, Evolution, and Systematics, Peterson, Vucetich, and Douglas Smith, who trained on Isle Royale and now is a project leader for the Wolf Restoration Project at Yellowstone, argue that ecosystems are too complex to trace neat relationships, particularly in Yellowstone where grizzly bears, black bears, cougars, and wolves eat bison, deer, and elk. They also point out that, when you follow the threads of prey fluctuations, you often find at the source not wild-animal predators but human beings.

Ecology needs to be a predictive science,” Edward O. Wilson told me. At present, ecology is still limited to being an observational science because the observation isn’t complete yet. Some 1.6 to 1.9 million species—no one knows the exact number—have been identified since Carl Linnaeus founded taxonomy in 1735. Estimates of how many species there are in the world range from 3 million to 100 million (not including the microbes). In other words, we’re so ignorant, we don’t know how ignorant we are.

Thus, given a lack, say, in a generation of a particularly desirable ethnic group, sufficient additional embryos could be released to restore the ecological balance.

Go legit when you’re ready. Every successful business had to start somewhere so get started. One small, thoughtful step after another is all it takes. Here are some first steps you can take to get your business going.

Business Structure Decide on a structure for your business. Sole proprietorship? S-Corp? Benefit Corp? LLC? Once you decide on a structure for your business then follow through on the proper filing to become a real company. Setting up the structure for your business can feel intimidating but this part of developing a business is not as difficult as it sounds.

Marketing Market your services through word of mouth, social media, donating your services to community projects, and providing education to your community.

Erik is the director of the Permaculture Skills Center, a vocational training school that offers advanced education in ecological design, landscaping, farming, and land stewardship. He is also the founder and principal at Permaculture Artisans, a fully licensed contracting firm that specializes in the design and installation of ecological landscapes and farms throughout California.

Building habitat for wildlife is not solely about making use of the pest-management functions but also about bolstering the health and vitality of biodiversity on a global scale. Right now, we are in the middle of what is called the “sixth great mass extinction.” Biological diversity on the planet is decreasing every single day. The more we create havens for life to live, grow, and thrive, the more resilient our environments and landscapes will be.

apply the permaculture principle make the least change for the greatest effect.

....a baby forest smothered in its bed.....

The recovery of biodiversity after major extinctions takes several million years. In the interval, the world is inhabited by a list of species more or less equivalent to ragweed and roaches.

... it is not the land that is broken, but our relationship to it. Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecological systems that sustain them. We restore the land, the land restores us.

There are certain roles in our society deemed necessary to advocate social, economic, political and, or ecological preservation. However, never feel the calling to exponent spiritual salvation through Jesus Christ is unworthy in itself, or less then. The Gospel doesn't necessitate a revolution, or rebellion; precept, or edict generated through culture popularity, or insecurities to validate it's power. God's word is strong enough to standard alone! Though it is honorable to link the power of Christ to a particular cause, Jesus is seeking vessel's who are unashamed to share His "unadulterated" Gospel, allowing the purity of His message to heal, restore and provide!

The time is ripe for confronting consumption. Not only are ecological problems like climate change more pressing than ever, consumerism has lost some of its allure in its North American epicenter. A majority of Americans already feel that their quality of life is suffering because of overemphasis on work and material gain. Encroachment of work and shopping on leisure time has millions of people searching for ways to restore balance in their lives—through lifestyles that trade money for time, commercialism for community, and things for joy. These people—”downshifters” or practitioners of “voluntary simplicity”—may one day attract the majority to their way of life by demonstrating that less stuff can mean more happiness. A North America that prospers without overusing the Earth—a sustainable North America—is entirely possible. All the pieces of the puzzle—from bike- and transit-friendly cities to sustainable farms to low-impact lifestyles—exist, scattered all over the continent. All that remains is for us to do the work of putting the pieces together.

The conditions for the evolution of cooperation tell what is necessary, but do not, by themselves, tell what strategies will be most successful. For this question, the tournament approach has offered striking evidence in favor of the robust success of the simplest of all discriminating strategies: TIT FOR TAT. By cooperating on the first move, and then doing whatever the other player did on the previous move, TIT FOR TAT managed to do well with a wide variety of more or less sophisticated decision rules. It not only won the first round of the Computer Prisoner’s Dilemma Tournament when facing entries submitted by professional game theorists, but it also won the second round which included over sixty entries designed by people who were able to take the results of the first round into account. It was also the winner in five of the six major variants of the second round (and second in the sixth variant). And most impressive, its success was not based only upon its ability to do well with strategies which scored poorly for themselves. This was shown by an ecological analysis of hypothetical future rounds of the tournament. In this simulation of hundreds of rounds of the tournament, TIT FOR TAT again was the most successful rule, indicating that it can do well with good and bad rules alike. TIT FOR TAT’s robust success is due to being nice, provocable, forgiving, and clear. Its niceness means that it is never the first to defect, and this property prevents it from getting into unnecessary trouble. Its retaliation discourages the other side from persisting whenever defection is tried. Its forgiveness helps restore mutual cooperation. And its clarity makes its behavioral pattern easy to recognize; and once recognized, it is easy to perceive that the best way of dealing with TIT FOR TAT is to cooperate with it.

Exploitation: early entrants make use of the wealth of opportunity in their environment to multiply. Most fail, not least because they are poorly-connected individuals facing a dangerous world on their own, but some may eventually build a system with potential and connectedness. This is known as the r phase: r has for many years been used as a label for the rate of growth of the population of an ecology (example of phase: young trees).2 2. Conservation: the system persists in its mature form, with the benefit of a complex structure of connections, strong enough now to resist challenges for a long time, but with the weakness that the connections themselves introduce an element of rigidity, slowing down its reactions and reducing its inventiveness. This is the K phase, where the ecology reaches its carrying capacity (example: mature trees).3 In due course, however, the tight connections themselves become a decisive problem, which can only be resolved by . . . The back loop (moving from bottom-right to top-left in the diagram): 3. . . . release: at this point, the cost and complication of maintaining the large scale—providing the resources the system needs, and disposing of its waste—becomes too great. The space and flexibility for local responsiveness had become scarce, the system itself so tightly connected that it locked: a target for predators without and within, against which it found it harder and harder to defend itself. But now the stresses join up, and the system collapses (example: dying trees). This is the omega (Ω) phase, as suggested by Holling and Gunderson, and it is placed by them in its ecological context: The tightly bound accumulation of biomass and nutrients becomes increasingly fragile (overconnected, in systems terms) until it is suddenly released by agents such as forest fires, droughts, insect pests, or intense pulses of grazing.4 4. Reorganisation: the remains of a system after collapse are unpromising material on which to start afresh, and yet they are an opportunity for a different kind of system to enjoy a brief flowering—decomposing the wood of a former forest, recycling the carbon after a fire, restoring the land with forgiving grass, clearing away the assumptions and grandeur of the previous regime. Reorganisation becomes a busy system in its own right (example: rotting trees). This is the alpha (α) phase.5 In this phase, there is a persistent process of disconnecting, with the former subsidiary parts of the system being broken up. But our diagram is drawn on a graph of potential (increasing from bottom to top) and connectedness (increasing from left to right), which allows us to note a curious aspect of this back loop: the defining relationship of the fore loop—where more potential is correlated with more connectedness—is reversed. In the back loop (even) less connectedness goes with more potential. How can this be?

...one of the great tasks of ecological thinking will be to develop an ecological civicism that restores the organic bonds of community without reverting to the archaic blood-tie at one extreme or the totalitarian "folk philosophy" of fascism at the other.

Evolution itself will of course eventually refill all these emptied ecological niches with new species. The pre-existing plenitude of speciation will be restored in less than twenty million years.

If we allow the practice of restoration to become the exclusive domain of science, we will have lost its greatest promise, which is nothing less than a redefinition of human culture.

societal reorganization, has played out several times in modern history—largely to capital’s benefit. Seeking to restore profitability, its champions have reinvented capitalism time and again—reconfiguring not only the official economy, but also politics, social reproduction, and our relation to nonhuman nature. In so doing, they have reorganized not only class exploitation, but also gender and racial oppression,