¿Es Cuba?* ¿¿O …, Es el Mundo??

(Pavel Martinka’s draft of an essay written after his 2006 visit to Cuba:
Stories for his children and theirs—and for others who might significantly help
to change the world in which they live)

Major Impressions

A Model for Realizing Sustainable Community?? Cubans are living a very low input life-style that is peaceful and relatively crime free, and that has a great foundation of holistic education and adequate health care for all–and that is developing urban and organic agriculture. It is of course highly significant that their premier politician has gained the honor and respect through the Revolution of most of the Cuban population, and he does govern as a dictator and the system is totalitarian http://historicaltextarchive.com/sections.php?op=viewarticle&artid=424 . Therefore, there are well-enforced limits to consumption, movement and development by humans. As I listened to my primary host (Dr. Rafael Ojeda) in Cuba in June of 2006, walked the streets of La Habana, watched the Cuban television channels, and participated in the meeting on Desarrollo Local, I could not help but think that this is perhaps a type of system much of the world may have to utilize to curb consumption, population growth, and destructive chaos in order to achieve maximum protection of our essential natural resource base and relative equity and justice for all, i.e. what might be called Positively Ethical Applied Community Ecology (PEACE)**.

Respect for Fidel and the Revolution. Cubans– … like Brazilians, Mexicans, Nicaraguans, Poles, Ukrainians, and US citizens, … –are beautiful and imperfect people using a functional but imperfect socio-political/economic (ecological) system in an attempt to achieve quality life. A huge majority of those over fifty who were the have-nots during the Fulgencio Batista years and previous years of U.S. colonization (the have-nots were by far the majority) have a tremendous respect and loyalty to Fidel for all his wonderful efforts. Younger Cubans may have respect for and loyalty to Fidel, but are more likely to overtly complain, to want considerably more, and even to attempt to flee Cuba. (For instance, I recently had a young Cuban student, Lisette, in my biology class who is probably in her early 20s. She credibly painted a very dark and deprived picture of her starving childhood in Cuba.)

What Right Does the U.S. Have to Decide for and Punish Others?!! It really is a
“ mortal sin” (or part of our/U.S. children’s “original sin”) to exert power over nations with economic/trade sanctions, embargos ,http://www.house.gov/paul/congrec/congrec2001/cr072601.htm , attempted assassinations and invasions, and trumped up-charges against alleged terrorists http://www.freethefive.org/ –all of which stifle charitable assistance and serve to “ostracize” the government and people of Cuba—truly creating a tremendous hurt to the flesh and stomachs–and hearts and souls–of millions of innocent people. We should work hard at lifting economic sanctions against Cuba and at serving up justice to all the Cuban people, including the Cuban Five.***

What We Might Do That Would Be Positive for Both Cuba and the U.S.? We could learn from Cuba a considerable amount about education, health care, organic and urban agriculture, living a low-input, energy-conserving lifestyle, and dealing with crime and terrorism. And since they are a nation with a biocapacity – ecological footprint deficit, they could certain benefit from some of the 33% of the world’s resources we (the U.S.) exploit and utilize (greedily–as 5% of the world’s population).

Cuba and Cuba-US Interactions Before June 2006

Knowing Cuba and Cubans Through Other Latin Americans: A Fortunate History of Knowing Some Really Great People. I was born in 1946 after my father returned as a Marine from the Pacific Front and vaguely remember President Truman as my first president. My first memories of Cuba were from reading**** during my early junior high school years about Fidel Castro in my Weekly Reader and in the daily San Antonio Express-News and Sunday’s San Antonio Light which were always stashed somewhere around our home. In the eighth grade and considerably later (1965-71), I heard about the fleeing of U.S. citizens and wealthy Cubans from Cuba.

Although I have seen many documentaries of and read articles on the CIA-supported attempt to overthrow the Castro government through the Bay of Pigs invasion of Cuba, I have no real memory of the “real-time-happening” of this fiasco. But of course, I do remember the Cuban Missile Crisis, the early publicity surrounding Miami Cubans, and alleged totalitarian atrocities by the Castro regime. And certainly more recent events including the Mariel boatlift and other less dramatic boat travels from Cuba, various U.S skirmishes including in the air, Pope John Paul II’s visit, the Elian Gonzalez capture and release to his Cuban father, and drug-trafficking-, monetary accumulation- and Swiss Bank account-allegations against the Castro Regime are clear in my mind.

Nevertheless, my knowledge of Cuba—a country somewhat comparable to Florida in size and population numbers (Cuba is 44, 200 square miles in size with 11 million people, whereas Florida is 58, 700 square miles with 16 million), and only 90 miles from that state–was very limited before my recent trip there. And of course in reality it still is!

Though my knowledge of Cuba is sparse, my work on farm-worker crews of Tony Cruz and Salame Gallegos involving mostly poor and socially-suppressed Mexican-Americans (beginning in about 1957), my other farm labor with mostly Mexican- and African-Americans, Vatican II, the Vietnam Conflict and my Navy experience, and the socially/politically active period of the 1960s in general, led me to want to deal effectively with status quo socio-political/economic injustice—and somehow overcome the powerful forces that maintain such inequitable systems. How I began to feel so strongly about a need for socio-political/economic (and ecological) change as a male gringo in a conservative rural community baffles many of my friends, especially since upon leaving home in 1964, I attended and worked for three conservative land-grant universities—one of which had had an all-male military tradition.

However, these land-grant universities I attended in the 1960s and 70s did have many foreign students from Dominican Republic and other Caribbean Islands, from Central America, from Mexico, and from Brazil and other South American countries. I gravitated to these Latinos/African-Americans and through these interactions in the 1960s and 70s—and through later studies and travels stimulated by these 60s and 70s interactions, I learned considerably more about Fulgencio Batista, Rafael Trujillo, the Anastasio Somozas, 64-85 military rule in Brazil, Augusto Pinochet, Alfredo Stroessner, and Leopoldo Galtieri (all involved in right-wing dictatorial regimes in various Latin American countries and which, with the exception of perhaps only the latter, the U.S. had largely supported). With regard to Chile and Pinochet, in the mid to late 1970s, I got a considerably different perspective from my Chilean friends than I had heard from U.S. channels, i.e., these Chileanos informed me about how we in the U.S. had disrupted one of the most democratic of countries through the CIA-instigated overthrow of Salvador Allende.

I also recall in 1981, the intense fear and paranoia my paraplegic tutor of Portuguese had of getting caught smoking marijuana by the police arm of the right-wing military President General João Figueiredo. Later (and much more recently) in our home, Father Roque, from Rio Grande do Sul, Brazil, expressed his hated of the U.S. and U.S. citizens for their support of the 1964 right-wing coup by the military in Brazil. (Father Roque had been tortured with electrical shocks to his genitalia because of his efforts to help leftists flee from southern Brazil into Argentina to escape imprisonment or death!)

The U.S. Propaganda “Machine”. Therefore, I entered Cuba with a conviction (based on history and experiences related to me by Latin American friends) that the U.S. did not have such a beautiful record of supporting socio-political/economic justice and equity– and that Fidel Castro and Che Guevara had been successful in making life considerably better for devastatingly-poor Cubans. Moreover, it seems that Fidel continued to work hard and think hard about how to make Cuban life better and to introduce programs and projects to that end, despite an onerous economic, commercial and financial embargo on Cuba since 1962 (through nine presidents–democrats and republicans) by the most powerful nation in the world. In addition, interactions with friends and acquaintances from Latin America, Poland, Uzbekistan, the Ukraine, etc. and travels to South America and Europe have indicated that we in the U.S. have historically gotten a paucity of information and knowledge via our government, public education process and news media—and that what we do get is much distorted.

Use of effective propaganda and mis- and dis-information in the U.S. was particularly brought home to me when I took a former Soviet physicist turned organic agriculture enthusiast (who had been on the USSR Academy of Science and was a friend of Andrei Sakharov), on a tour of south central Texas agricultural systems in the last days of former Texas Agriculture Commissioner Hightower’s administration. This incredibly interesting man was about my age and showed me black and white photos from the late fifties with beautiful vegetation-covered landscapes in Siberia, lovely Russian women, and of him working on an oil rig for wages in the Ural Mountains. His depiction of the Soviet Union was in many ways 180 degrees from that provided by our government and our news media in the 1950s-80s—i.e., the drab and dreary photos of Moscow and other large cities, the heavy unattractive women, the always snow-covered and blizzard-bitten Siberia, … and on and on. (To the contrary, in the 1990s one of my students from Cuba–also of about my age– who had “traveled the world,” told me that Moscow was the most beautiful cities in which she had toured. … Of course we all now know Russian women and women from other former Soviet republics can be very beautiful, e.g. we regularly see tennis players like Anna Kournikova, Maria Sharapova, etc. in ads–even if other more broad-based and more important knowledge of the former Soviet Union is still largely lacking by most U.S. citizens.)

Inequities and Serious Challenges. I also went into Cuba knowing that we in the U.S. are well over our carrying capacity, that biodiversity of all types is declining http://www.treehugger.com/files/2006/09/eo_wilsons_the.php in ecosystems and biomes all over the world, that all arable lands are being (over)utilized and desertified, that water quantity and/or quality is becoming a serious problem in much of the U.S. and the world, and that we in the U.S. use 33% of the world’s resources. Therefore one of the constant challenging questions in my mind is: how do we begin to change this disturbing situation and begin to protect our natural resources, redistribute the wealth, and provide quality life for all species? And as I began to prepare for a possible Cuban trip, I was certain that I/we can learn something about sustaining our natural resource/energy base via socio-political/economic (ecological) change from Fidel Castro’s Cuba!!

Visits to La Habana and San Jose de las Lajas

Cuba Can Certainly Feel Like Home. Some Brazilian friends recently complemented my wife and me by saying (paraphrased), “You came to Brazil in 1981, not because you thought it was exotic, but because you truly wanted to know its people, its language, its food, its diversions, its culture, the Land. You continue to come and participate significantly in community and feel a sense of place because you really love its people, language, food, diversions, culture, the Land.” … There is, I think, some truth to that. We attempted to immerse ourselves in Brazilian culture and culture from the time we arrived in late 1981, and we continue to do so. Brazil is not a vacation place for us, it is home. …

Something similar began to take place during my visit to Cuba. Rafael Ojeda and other Cuban hosts really made me feel at home in Cuba, and I am certain that continued research and interactions with Cuba and Cubans will enhance this. (And before continuing with this account of events surrounding and within my recent visit to Cuba—I want to make it clear that, similar to what we desire for our various Brazilian and Polish friends, etc., we wholeheartedly desire for my Cuban friends to visit us in our home in south central Texas and hopefully sense pleasant and long-lasting emotions (saudades) toward this part of the world. Despite these desires of my family and me, I do realize that it will be extremely difficult for this to take place.)

What Brought About This Trip, My Presentations at the Cuban Sustainability Conference, and What Were the Challenges in Getting from the U.S. to Cuba? As indicated previously, I had dabbled into Cuban international politics and their culture in the past. However, it was at an international meeting on Desenvolvimento Local at a Catholic University in Campo Grande, Mato Grosso do Sul–where I met Dr. Lazaro Camilo Recompenso Josepj, a Cuban working in western Brazil, and Dr. Rafael Ojeda Suarez, Director, Centro de Estudio de Desarrollo Agrario y Rural (CEDAR) de la Universidad Agraria de la Habana–that this recent trip really began. Rafael Ojeda and I served on a panel presentation/discussion at that meeting—and I was immensely impressed by his informative and thoughtful presentation, the thoroughness of his research and extension activities, and his wonderful personality which is enhanced by his complete humility. (During this meeting in Brazil, Camilo told a really funny story about how super-big the eyes of Siberian children got, when they saw his black fur-lined face during his studies and work in that area of the world—a region he said he really came to love for the beauty of its landscape and its people.)

After that meeting in 2003, Rafael and I interacted intermittently via email; but then in 2005 I received an invitation from him to attend el Segundo Encuentro International de Desarrollo Agrario y Rural: Por Desarrollo Local Sostenible, Un Mundo Mejor Es Posible (the Second International Meeting of Agriculture and Rural Development: Through Local Development a Better World is Possible). Even though I was unsure of whether I would be able to find the time and energy to travel to Cuba—and though I was particularly queasy about giving presentations at such an international meeting for a number of reasons, I did begin to research how I might proceed to enter Cuba.

(I might add that I put off the final decision to go until about one to two weeks prior to the meeting. Also, early on in considering the idea of traveling to this conference, I had decided that if I went–I planned to simply attend and learn. However, my dear friend Rafael pointed out–as renown Brazilian educator Paulo Freire would also have–that learning necessitates active participation, and Rafael stressed that he needed me to make presentations on developing sustainable community/PEACE** at a pre-conference workshop and during the proceedings of the conference. … Of course I eventually did so.)

After reading that U.S. citizens could be fined up to a quarter of a million dollars and receive 10 years imprisonment for entering Cuba “illegally” (in the eyes of the U.S. government), I made a whole-hearted effort to receive permission from the designated “appropriate”-governmental entity, the U.S. Department of the Treasury. I did so despite the fact that I also read that only hundreds (or less) U.S. citizens are given permission to enter Cuba each year by the U.S. and that thousands go “illegally” under U.S. law, but that most “illegal” U.S. travelers to Cuba receive no fines or imprisonment—and for those that are fined it is generally in terms of $7,500.

Anyway, I received a letter from the Treasury Department just prior to my planned trip to Cuba denying my requested license to enter. However, through a close friend at the college where I teach, a U.S. migration lawyer told me most U.S. citizens simply go to Mexico (she suggested Cancun) or some other country and then purchase airline tickets for entry into Cuba–and that the Cubans do not stamp U.S. passports. Therefore, I decided to head on to La Habana in this manner.

Despite this decision, I was still not really ready for such a Cuba trip. I had relatively recently had a major operation to correct a spinal cord problem and was still dealing with some problems with the functioning of my lower body, the semester was ending at my college and I had piles of portfolios to grade, and I was retiring and in the process of cleaning out my office. On top of all this, my wife and I were planning a month-long trip to Brazil.

Adding to the difficulties in truly being prepared for a truly educational and fulfilling trip to Cuba is the fact that I have always tended to be an undisciplined, not-do-all-your-homework, seat-of-the-pants operator (probably part of the reason why I did not turn out to be an effective U.S. Navy pilot in 1969/70– … Gracias a Deus!), and as indicated in other places herein, I had not adequately researched details of my proposed trip, stops along the way, or my destination in Cuban. Still, I trusted my Cuban friend Rafael who had encouraged me to come, and I eventually proceeded on to Cuba– unshaven and in old worn clothes, and with a tan (mostly artificial), and hoping that if the hotel and traverses to the meeting rooms were in perilous areas of La Habana—such as risky areas in which I had been in various other areas of Latin America (or the U.S. for that matter)–I might blend in as an average Cuban and not be targeted for any harm. … When I was younger my Brazilian friends oftentimes told me I could “almost” pass for being Brazilian—and I dreamed I might also pass as a Cuban and avoid some of the uncomfortable situations gringos might sometimes get into in south Texas—or other parts of Latin America.

However, 25 years later my same Brazilian friends now tell me I now appear to be puro gringo . … My wife reinforced this opinion upon my departure for Cancun. She stressed several times that I would never pass as a Cuban!!

Anyway, I did purchase a ticket to and from Cancun and anticipated catching a flight in the afternoon for arrival in Cuba as well as having two other chances to fly that day. However upon arrival in Cancun, I found that the flight times from Cancun to La Habana had changed, and that I would have to fly standby for arrival late that night in La Habana. Therefore, I called my wife back in Texas, and asked her to advise Rafael by email that I might–or might not–be arriving that night in La Habana.

Arrival in Cuba. I did make it onto the flight that night and arrived in La Habana at about 10 pm. I had traveled light and did not have to worry about the baggage claim area, and I proceeded to the cubicles with immigration officials, hopefully anticipating Rafael might be on the other side. I chose a cubicle with a pleasant-appearing young black woman whom I guessed might be easy on me. However, prior to reaching it I was stopped and questioned by a gentle but firm middle-aged state policeman.

“What’s your purpose in Cuba?”, “Where will you be staying?”, “Where do you plan to travel while here in Cuba?”, “What is the duration of your visit?”, “Who will you be meeting with?”, he asked in understandable Cuban. Upon receiving satisfactory answers, he told me to step up to the cubicle housing the young female immigration officer in uniform. And she proceeded to ask similar questions—also in understandable Cuban–but we did also exchange a joke and she proceeded to stamp some prepared entrance papers (but not my passport!!).

The small passageway through immigration opened up into a large room with an exit toward which I headed. As I headed for a small group of greeters, another state policeman proceeded to ask the questions doled out to me twice before. He told me to go on through, but then for some reason, quickly changed his mind and told me to stay put. He took my passport, meeting agenda, and telephone information I had for Rafael, and met with three other policemen to discuss my situation. After a few minutes of discussion and taking notes, he returned and told me I was free to go.

I headed through the greeters and found Dr. and Mrs. Rafael Ojeda sitting and waiting patiently for my arrival. After some embracing and cheek-kissing, we chatted a moment, and then headed out to the parking lot for Rafael’s car. As we arrived at his car, once again we were stopped by police, who began to drill Rafael. Rafael seemed to be a bit put off by this encounter and I asked Rafael’s wife what was going on, was I causing problems for them and was there something I could do? She pleaded ignorance and asked me to be patient.

Sure enough, after a few minutes of discussion we were on our way to the hotel in which Rafael had arranged lodging for me. Rafael explained that the police were only trying to protect tourists from exploitation by Cuban hustlers. (Evidently I did not pass for a common everyday Cuban—and most certainly was picked out as a true-blue gringo, and one from the United States.)

My Hotel, and Experiences in It and Its Surroundings. Upon arrival to the hotel and settling down in my room, I immediately began to be unsettled and concerned about having enough money. Although I had a MasterCard from a U.S. bank, only the dollars I had carried down in my concealed money belt would be accepted by the luxurious Melia Habana Hotel in which Rafael had arranged for me to stay. (Conveniently, it was the hotel in which our meeting would take place.) Nevertheless, I turned in and had a good night’s sleep.

(For several days after my arrival in Cuba, and after I saw the undiscounted prices of my Hotel Melia Habana, I worried that I might not have enough fula or U.S. dollars, which would have to be converted to Convertible Pesos via a 10% conversion cost. I expressed
this concern to Rafael and his wife, and indicated that perhaps I should move to a less expensive hotel. We left this in limbo for several days (not that I feared purgatory or hell–or expected heaven)—Rafael figuring that it would all work out and that I would be able to cover the expenses (besides, he had lots of more important things to worry about concerning the conference he was coordinating—and concerning taking care of other visitors), and I deciding that I could stand to do a lot of fasting (tengo un panzonito), and that perhaps I could borrow from a Mexican delegate I might befriend, promising I would repay him upon our return to Mexico and the U.S. In the end, with my fasting, no purchases of souvenirs, and a considerable discounted rate through Cuba’s tourist agency, UniversiTur, I did have enough to cover the Hotel Melia Habana charges!)

The next day (Saturday) Rafael had to work at his center at the agricultural university of La Habana just outside of La Habana (El Centro de Estudio de Desarrollo y Rural de la Universidad Agraria de la Habana).***** Therefore, I was free to relax in and get to know my luxurious and expansive Spanish-owned hotel and the rough concrete and rock- laden beach behind it, to read and work on my two presentations, and to walk the streets and view the beautiful tropical landscape sprinkled with beautiful tropical ladies (and men), the unpainted old buildings including wonderful old Catholic churches, the Russian Embassy and a small “supermarket” for tourists and Cubans who might afford it. The streets had relatively few people along them–many of them attempting to hitch a ride, a few bicycles, only an occasional bus, and some cars which included U.S. GM products, Fords, Chryslers and Willyses from the 1930-50s, some Russian Lada and Volgas similar to what I’d seen in the past in Poland and the Ukraine, and a considerable percentage of newer Japanese and European cars.

That Saturday evening, and during some other evenings (and during our trip later to Brazil with respect to the Venezuelan TV channel) I spent some time watching the Cuban channel and in particular the Venezuelan channel and President Hugo Chavez. I have some good feelings of hope about potential opportunities for the poor, repressed, disenfranchised in Latin America under the leftist governments of Hugo Chavez, and Lula da Silva in Brazil, Evo Morales in Bolivia, Michelle Bachelet in Chile, Nestor Kirchner in Argentina, and Tabare Vazquez in Uraguay. I have had considerable familiarity with the politics and political battles of Lula since our days of living in Brazil in the 1980s—and I have always felt solidarity with him and his politics. And of course, there has been considerable coverage of Chavez and Morales in recent press. However, I wonder if the average U.S. citizen really knows anything much of what is really great socio-political/economic change taking place in Latin America, and the potential for significant help to the really poor in these countries–if powerful countries like the U.S. would facilitate the process in a socially just and humble manner, … i.e., as a nation that is a true friend rather than an over-bearing know-it-all patron.

I do hope that Hugo Chavez–as a leader with the considerable power of oil reserves and revenues, will truly help desperate have-nots in his country and in others. But I am very skeptical!! I am amused by some of his antics– … one night while I was watching him while in Cuba he blurted out “You want cheap oil Mr. George W. Bush!! But no, no, no … you can’t have it!!!”—and it was really quite a funny show. On the other hand, I feel very uneasy when I see him toy with one of the 100, 000 Kalashnikovs he has coming from Russia, and I read of the million rounds of ammunition that will accompany them, and moreover, when I read that Venezuela plans to build and sell Kalashnikovs to other countries in the future, and when I hear that Chavez is empowering his military with subs and other military technology and arms. Therefore, as amusing as Hugo Chavez sometimes is and as hopeful some of his rhetoric and actions are—other antics and actions of this fellow really scare me!******

Touring La Habana and Its Environs with Dr. Rafael Ojeda! On Sunday Rafael picked me up and provided me a rapid, drive-by, walk-by tour of La Habana, his son’s apartment, his wife’s place of work, the area around his university, and the municipality of San Jose de las Lajas. Early on during this magnificent tour, Rafael pointed out what had been a hotel near my Hotel Melia Habana, that was now serving as a large hospital involved in cataract surgery and surgery for other eye problems–with clientele mostly from Venezuela and other Latin American countries. In La Habana he toured me through La Plaza Vieja, by the Gran Teatro de La Habana and the Catedral de San Cristobal de la Habana, by various museums including the Museo de la Revolucion and the Capitolio Nacional with its Museo Nacional de Historia Natural, by the Universidad de la Habana, through La Plaza de la Revolucion and many other plazas and along the lengthy seawall, the Malecon, with lovers dotted along it, taking in the view of the beautiful sea—or just taking in each other. He took me by the La Habana port docks and pointed to a huge cruise liner docked there. He showed me the Estadio America Latina, major government buildings and Fidel’s home—and the building which had housed the U.S. Embassy with it’s black-flag- and anti-U.S./anti-Bush billboard-sprinkled entrance.

We did take time to walk through La Plaza Vieja and a few other plazas, Rafael took considerable time to view the old Fortaleza de San Carlos de la Cabana across the bay from La Habana and explain the firing of the cannons at nine in the evening (announcing the closing of the old walled port city in the past). In the center of old Havana, Rafael demonstrated the restoration projects of old colonial building largely funded by the Spanish government and NGOs (international non-governmental organizations). He pointed out that the people who had been living in these buildings, continued to live in the buildings during restoration and that they were paid to assist with the restoration project. Upon completion of these projects, these habitants would be relocated to new housing.

Rafael demonstrated the Memorial Jose Marti (the La Habana airport is also named after this national hero) and proceeded to tell the story of Marti. This son of Spanish immigrants and newspaper publisher, became involved in anticolonial activism early in his life and was arrested for treason in 1869. After months of hard labor in a stone quarry and then exile to the Isla de Pinos (la Juventud), he was deported to Spain. After completing law school there, he lived in Mexico City, Guatemala, and several other countries—including another brief period in Cuba; but after additional conspiratorial and anticolonial activities, he eventually settled in New York. There he became well-known across Latin America for his relentless advocacy and organizing for Cuba’s independence from Spain. In May 11, 1895 he was killed in eastern Cuba during the Second War of Independence. During Marti’s career as a journalist, he had written many essays warning of U.S. imperialism. Following his death, imminent victory by his revolutionists was stolen from them by U.S. intervention three years later. (It seems ironic that the U.S. has named its major propaganda tools aimed at Cuba—Radio Marti and Television Marti—after Cuba’s hero who tried so hard to ward off U.S imperialism. … The U.S. has spent a half billion dollars on this effort that has less than one-third of one percent of Cubans as listeners.)

Rafael did make certain that I felt comfortable to ask any questions about politics, justice/injustices in Cuban, the government or Fidel. And he always responded openly and honestly, emphasizing that Fidel had done wonders for Cubans, that Cubans were prepared to protect Cuba and Fidel from invasions and assassinations, and that there are bright and energetic visionary politicians ready to take Fidel’s place and continue the Revolution.

I did query Rafael about recent changes since the Special Period after the Soviet Union collapsed, especially increased tourism and capitalism. He seemed to accept a need for both these processes, but emphasized that money and the influx of European and other tourists had resulted in a significant increase in drugs and prostitution. (Also, at some time early in the trip, it really dawned on me that my Cuban friends—even those participating in the meetings at Hotel Melia Habana, including Rafael, the primary organizer of the conference, could not/would not enter my hotel room upon my invitation. Movement in the hotel, and especially to the guest rooms, was closely monitored by guards in nice civilian suits—and Cubans were not allowed in the rooms of tourists.)

Travels with Rafael were like travels in Poland and the Ukraine with my wonderful amigo de Polonia, Kazimierz Wiech http://www.accd.edu/main/html/news/2005/033105_2.htm — … we didn’t eat much!! Sunday morning I munched on the mixture of mani, raisins and M&Ms my wife Betsy had prepared for me; however, the only other thing I had for sustenance on this long day that lasted until well after sundown, was a beer Rafael stopped and bought in a small square brick building by the streetside in La Habana and some tea and rum at Osvaldo Franchi-Alfaro Roque’s, i.e. Franchi’s, house.

We met Franchi at his small organic farm—which also served as a research and education operation—during our visit to San Jose de las Lajas. San Jose de la Lajas is in a productive dairy and sugarcane area of the province of La Habana near Rafael’s Universidad Agraria de la Habana. It has a progressive municipal government (I met a major local government leader for that municipality on that Sunday) whose various initiatives toward organic and urban agriculture, energy efficiency, more effective local health care, holistic education including in the culinary arts, seem to be relatively well-funded–at least in part through ALBA, Hugo Chavez’s Bolivarian Alternative for the Americas.

On that Sunday, we entered San Jose de las Lajas through a line of permanent “poster-monuments” memorializing Cuban revolutionary heroes. After chatting with the local government official, who Rafael noticed on the outskirts of the city, we made our way through scattered pedestrians, bikers (including the bicitaxis), and a few cars, to the urban farm/research-school of Osvaldo Franchi-Alfaro Roque, a former construction foreman who has converted what was a construction dump, to a productive educational farm.

As I indicated herein earlier, Franchi served us up some tea–and later some great Cuban rum—under a shaded area near his house while we informally discussed Cuban agricultural conditions and history in general, other organic and urban agriculture in the vicinity of San Jose de las Lajas, and his own vegetable, fruit, and seed production. He demonstrated his raised beds, shades and hothouses, fertilizer tea and organic “pesticides,” drip system, and a simple homemade mechanical irrigation timer which he had patented and which could be easily constructed in a farmer’s “spare” time from available resources. (See csanr.wsu.edu/Cuba/CubaTripReport2003-09-09.pdf and http://www.socialistviewpoint.org/sepoct_05/sepoct_05_29.html for other reports on Franchi’s operation.)

During this visit with Franchi, he discussed the various students whom he had mentored and advised and who stayed with him on his farm (one of the current doctoral students working with Franchi from Colombia, helped me later with my pre-conference presentation) as well as the many visitors from Europe and a few from the U.S. Before leaving his farm, Franchi made certain that I made an entry in his most recent guest book, as he demonstrated the lists of many guests from many areas of the world who had toured his farm. As we parted ways with some friendly hugs, he gave me several newsletters from CEDAR which mentioned his collaborative work with student and the university.

(While visiting Franchi, I could not help but think of the similarities between him and Malcolm Beck, founder of the compost and organic supply company, GardenVille, which originated here just north and east of San Antonio, Texas. Both Franchi and Malcolm are extremely intelligent, can-do and self-made men, who are voracious readers and excellent communicators and who know how to bridge the gaps between university know-it-alls, city-folk and campesinos. I related this to Rafael and dreamed out loud about how it would be wonderful to bring these two fantastically wonderful men together in each of their respective Lands!)

On our way back from San Jose de las Lajas to the center of La Habana, Rafael took me meet his Vice-Director of CEDAR, Luis Pena Ojeda. We found Luis near his brother’s home (a very basic and humble open shelter of concrete and raw wood)—shirtless, and skinning a rabbit. Since I wanted to demonstrate my Texan rural skills practiced on many a cottontail, jackrabbit, and Brazos county marsh rabbit (Two roommates and I lived on these spot-lighted, bread-bag contained, frozen leporids for the final year of my undergraduate studies at Texas A&M.), I pitched in on the rabbit-cleaning while we discussed rabbit-culture in Cuba and an established disease that made such an enterprise difficult, as well as the conference which would begin early that week. (By that time, Rafael had coerced me into being a co-moderator with Luis for a Thursday session on “Sostenibilidad Ambiental y Manejo de los Recursos Naturales.”)

One of the last things Rafael did on that Sunday was to take me to a beach in La Habana and allow me to quietly, spiritually experience a sun–larger than I had ever witnessed before–kiss the ocean’s horizon and then smoothly slide into the ocean in what seemed like a few seconds. I really appreciated Rafael for allowing me to experience what I might call wonder and a deep feeling of PEACE! It was a great ending to what was an amazing and wonderfully tiring, enjoyable day!!!

II Encuentro Internacional de Desarrollo Agrario y Rural

Pre-Conference and Conference Activities. After another day of street-walking, reading, and presentation-preparation, on Tuesday the conference in which I was invited was about to begin. When I went to the operational rooms of the meeting on Tuesday morning, I was greeted by and got to know better various members of Rafael’s family—his wife, his daughter-in-law, and later his son–and his staff and other colleagues, all of whom were eagerly volunteering and helping to make the conference a success. Moreover, Rafael’s Vice-Director, Luis Pena Ojeda also had his wife assisting with the management of the conference. (I decided that this was a good occasion to deliver gifts of books on sustainable community, Mexican pecan candy, and San Antonio and Texas arts and crafts/souvenirs to my hosts—and did so.)

The objective of the pre-conference as well as the principle proceedings of the planned conference, was in concert with my concept of a process of development of sustainable community or PEACE**. It proposed to bring together from various countries–principally Latin American–researchers, administrators, extension specialists, and other community members in order that they might holistically discuss successful approaches at achieving quality of life for all in local community, i.e., approaches to sustainable local livelihoods that are ecologically-sound, socially just and humane. Central themes included:

• nutritional security and sovereignty, and the importance of urban agriculture,

• environmental sustainability and natural resource management involving energy conservation,

• local human development and development of sustainable local governmental entities–including problems of globalization and urbanization,

• and sustainable management of knowledge and social capital.

I think it was particularly note-worthy that the efforts and successes presented were truly holistic and participatory, and were always monitored, evaluated, analyzed and discussed through various socio-political/economic (ecological) lenses. Moreover, presenters and audience-participants from Cuba, Peru, Mexico, Ecuador, Honduras (including a representative of CARE), Guatemala, Colombia, Argentina, El Salvador, Spain, the U.S., and Rome (an administrator from FAO of the United Nations) focused on empowering the poor (campesinos) and facilitating and hearing their active voice as leaders in research, extension, and sustainable development efforts.

I particularly enjoyed a presentation by CEDAR’s Physical Education and Community Recreation Chief, Alejandro E. Ramos which emphasized preventative vs. the curative side of individual and community mental and physical health, and showed the importance of involvement of all age groups, and all sectors of a community!! Also, my discussions with Justo Luis Orihuela Martinez–a former sugarcane farmer and currently a Sustainable Agriculture Specialist with CEDAR–of Cuban agriculture and transition of management mindsets during the Soviet and Special Period following the crumbling of the Soviet Union and Soviet support (centralization vs. decentralization, high inputs/throughputs/outputs vs. low, use of nasty persistent biocides vs. organic agriculture) were delightful! And I very much enjoyed listening to Carill Garay Valenza and other agriculturalists from Peru and discussing the challenges of working with organizations of campesinos in a socio-political/economic environment that marginalizes and ostracizes such groups and such work.

Some Sustainable Community Efforts with Which I’ve Become Acquainted Which Seem to Be Particularly Successful and Noteworthy. My presentations (the PowerPoint piece I utilized for the meetings in Cuba will be sent under separate cover) dealt with my knowledge of some of the most successful efforts at positively ethical applied community ecology** efforts of which I am aware. My talks were well-received; however, Carill and his colleagues did work me over after the pre-conference presentation–about the applicability of the cases I presented in their particular situations in indigenous and really tough and challenging Andean farmlands, … and about their skepticism that the model I presented could be successful for their campesinos under the current Peruvian socio-political/economic climate. Moreover, in the session which I helped moderate and in which I gave a presentation—a session with some emphasis on eco- and agro- tourism—a number of participants were not pleased with my skepticism of and disfavor with excessive tourism as a possible community component for true long-term community sustainability.

In addition, in one session I thought that Luis Pena made what was a too broad-sweeping, generalized statement about banning the use of fire in agriculture systems. When I proposed that fire can be a useful and appropriate tool in many (agro)ecosytems including in the tropics–if used wisely and judiciously–I was reminded that fuego es fuego, and that similarly to what I found in the scientific community in the Cerrado of Brazil, use of fire is it is a quite polemic subject. This is because of historical usage in the deforestation and destruction of natural habitat in Cuba, the taboos associated with fire inherited from European land management strategies and the “Smoky the Bear” mindset, its misuse in sugarcane systems, and some hard data demonstrating that use of fire in tropical systems can cause significant short-term and long-term harm.

I do want to emphasize that the meetings were productive and enjoyable! And outside of the meeting rooms, we did have some wonderful meals provided by the large restaurant at Hotel Melia Habana which consisted of fantastic seafood, pork and chicken, quesos, yuca, plantain, rice, calabaza, pepinos and various salads, a variety of beans and delicious tropical fruits including lots of guayaba y melon (sandia in Texas), ice cream and flan-type desserts, varios jugos de frutas, café y cafecito fuerte y muy sabroso, etc. (As is the case at such meetings, I had some wonderful discussions at meals with conference participants from Cuba, Spain, and Central America. At one meal I had an enlightening discussion with a long-time agricultural researcher/extension specialist who made me aware of a new book out on Fidel http://www.periodico26.cu/english/culture/book051806.htm .) And we had a couple of cocktail parties, one of which was out by Hotel Melia Habana’s immense pool. The latter cocktail featured amazing and beautiful swimmer acrobats performing an unbelievable synchronized swimming show. … I will send some photos under separate cover.)

Group Tour of San Jose de las Lajas. On Thursday we toured San Jose de las Lajas as a group.

• We entered an elementary school of about 500 or so students and were entertained by children’s songs (and I gave them a couple of baseballs from the U.S.),

• our group visited a medical facility which also serves to develop new doctors for the local community,

• all of us entered tidy homes with families living in them being retrofitted with new, more efficient electrical systems, lighting and appliances (something taking place across San Jose de las Lajas—and eventually across all of Cuba) (I gave a young man in one of the homes a Brazilian soccer shirt I had purchased prior to the trip.) ,

• we stopped at and were shown the office of a local government representative, the computer system and the local demographic data it contained,

• we ate snacks and had fruit juice at a small culinary school,

• we stopped to see a display of arts and crafts from the city (which included Franchi and his irrigation timer)

• and we were entertained in a local theatre by local young dancers and singers after which we all were brought up on stage for a participatory dance, and all given the microphone to say a few kind words about Cuba and Cubans.

During the stop at the school, I was impressed by the fact that although the rooms were not air-conditioned and were quite simple—and the books were mostly worn and tattered–all classes seemed to have a TV and oftentimes a computer. Moreover, as everywhere perhaps, these young students were full of energy and excitement–but they also really appeared eager to learn and seemed to be concentrating on the lesson and/or the teacher or TV, and to be on-task and focused.

At this school we were taken into the dental care section with 3-4 dental chairs, and told that all of the students had their teeth checked at least one time per year, and that curative work was done on an as-needed basis. We were also informed that regular physical exercise and general preventative health care is a high priority in schools in all of San Jose de las Lajas—and all across Cuba.

I did notice a list in a corridor of how a good communist should behave, which would have probably raised the eyebrows of some of our neo-cons/neo-McCarthyites here in the U.S. However, the list was not really different than that for a good citizen in our public schools here in the U.S., or for good Catholics or other good Christians in our parochial/Christian schools.

Back to Mexico and the U.S.

Despedidas. Since my wife had scheduled a trip to Brazil for that next Sunday, I had to miss the last day of the conference in La Habana. Thursday night I went to the front hotel desk to make sure that all was okay with my room payment situation (I had paid the discounted rate to the UniversiTur representative, and he was to pay the hotel)—and sure enough there was a glitch (i.e., my UniversiTur voucher could not be found). However, after explaining to the hotel representative that I had to leave at 5:30 am in the morning in order to catch a flight to Cancun, she made a call to her manager and he told her to go ahead and process me out.

Late that night, Rafael and his wife stopped by the hotel and brought me a few presents for myself and my family. And Rafael stressed in bidding me goodbye that the only thing he expected out of me in the future is true friendship and human and humane solidarity with the people of Cuba.

The next morning I hooked up with a fellow named Rolando, for a taxi ride to the airport. We had a wonderful conversation about his life and life in general in Cuba. This very open young man of about 30 years critiqued the current Cuba socio-political/economic system in many ways. He had problems with:

• lack of job opportunities (he had been a physical education teacher in a province to the east of La Habana),

• restrictions on moving from your home place (he was allowed to move to La Habana after demonstrating that there was a place available in his aunt’s home),

• economic inequities between those in government and those active in the Communist Party in Cuba–and others,

• and his experience/perception that the ration book (libreta) did not supply adequate food and supplies for Cubans.

!Es Cuba! !Es el mundo!

Espanol/Portenghol. I have some shame that–even after working in the field with migrant workers as a young boy and being around Spanish in south central Texas for much of my life; despite having Spanish as my language for my Ph.D., giving various lectures and other presentations through the years in Spanish, having a Texas teaching certificate in Spanish, and having traveled in a number of Spanish-speaking countries through the years–my Portenghol (as one Brazilian friend called it in the recent past) is still pretty miserable. Moreover, I really had to work extra hard at concentrating on and comprehending Cuban Spanish, which for me was contracted, run-on, incomplete and filled with colloquialisms. (I’m sure they would say the same about my Texan.) I feel quite confident that while I was in Cuba, Cubans understood my simplistic Portenghol, but my understanding of their Cuban Spanish sometimes had major gaps.

Arrival in Mexico and the U.S. Upon arrival in Cancun, the aduana official asked if I had any Cuban puros. When I said no, I got a green light and they quickly processed me on through. After an 8-hour layover in Mexico City, I made it back to San Antonio, where once again I got the green light and headed on home to Seguin.

Conclusions

Funds for CEDAR and Rafael. If I could easily get one thousand dollars or so of my own personal money into Rafael Ojeda’s sustainable development efforts across Cuba, I would do so on a moment’s notice. I would encourage others to contribute to his vast research efforts and his efforts at extension and diffusion of these research results across Cuba–from the provinces of Pinar del Fuego and La Habana to Cienfuegos to Las Tunas and Granma to Guantanamo. (Of course $1,000 might be a pittance in comparison to money being injected into his program at this time via ALBA, or the Bolivarian Alternative for the Americas and Hugo Chavez.)

Lifting the Embargo and Fighting Injustice. I believe we need to fight for a lifting of the embargo and for a thorough, fair and just investigation of the Cuban Five’s incarceration. http://www.chinadaily.com.cn/english/doc/2004-10/29/content_386819.htm It is a globalized world and economic/trade sanctions hurt little people, especially on an island that is well over its carrying capacity after having its natural resources devastated by Spanish colonialism, U.S. imperialism, and Soviet extraction.

Through Humility and Respect We Can Learn Much from Cuba. I do believe we should interact in a robust way with Cuba to communicate to learn about:

• Effective local health care for all
• Higher literacy rates and education of the general population
• Population and consumptive growth regulation
• True organic agriculture and urban agriculture
• Holistically and intelligently dealing with terrorism

Solidarity. I hope that I and others honor Rafael Ojeda’s request for solidarity with him, his people and his efforts across Cuba with local development toward sustainable community. He is a very good man! And his Cuban participants in PEACE** are good people!!

Additional Web Sites, Etc. You May Want to Visit

http://www.awiu.org/Cuba/index.html (Report with points similar to mine by American Women for International Understanding.)

http://www.foodfirst.org/node/361 (Excellent book on Cuba’s agricultural transformation.)

http://www.yesmagazine.org/article.asp?ID=1462 (Interesting perspective on how North Korea and Cuba responded to oil shortages in different ways—and how the rest of us might deal with impending shortages of this fossil fuel.)

http://www.brianwillson.com/awolcuba.html#misery (Contains summary comments you may wish to scan over.)

http://www.organicconsumers.org/2006/article_460.cfm (Organic/urban agriculture in Cuba.)

http://cubajournal.blogspot.com/2006_02_01_cubajournal_archive.html (Within this blog site is an interesting piece on the history of Cuba and Fidel.)

csanr.wsu.edu/Cuba/CubaTripReport2003-09-09.pdf (Google this and you’ll find a wonderful report on a tour of organic agriculture in Cuba)

……………………….
* Footnote re. Es Cuba: Es Cuba is a book by Lea Aschkenas (2006) that points out what I already knew to a limited extent from a few Cuban friends, i.e., that Cubans in Cuba readily critique their system and life in Cuba, but they do also attempt to work hard to make it better. (!Es Cuba! !No es facil!) On the other hand they do accept that there are limitations to what they can do given their limited resources, the U.S. embargo, and the craziness of micro- and macro-politics. Obviously, I believe there is some of this critically-thinking mind-set and sociological process going on in all peoples and countries of the world—or there should be.

** Footnote re. concepts of sustainability: The process of a dynamic conservation and development of sustainable community has been most eloquently described by farmer, poet, essayist, and philosopher Wendell Berry in 1979. “To live, we must daily break the body and shed the blood of Creation. When we do this knowingly, skillfully, reverently, it is a sacrament. When we do it ignorantly, greedily, clumsily, destructively, it is a desecration.”

It is a particularly local process. Nevertheless all human players must also work hard at being global. It involves initial rapid and long-term continuing appraisal of all ecological resources in a management unit (watershed?), e.g. natural capital, social capital, cultural capital, political capital, human capital, financial capital, built capital. Moreover, strategic planning, policy development and action planning and implementation utilizing appropriate developmental processes and appropriate technologies long-term conservation and sustainability; and continuous monitoring, analysis and evaluation, and replanning are key subsets of this sustainable process. Efforts termed sustainable livelihoods http://www.livelihoods.org/ , holistic management http://www.context.org/ICLIB/IC25/Wood.htm , Ogallala Commons http://www.ogallalacommons.org/ , natural systems agriculture http://www.landinstitute.org/vnews/display.v/ART/2000/08/05/377bbbe53 , local development http://translate.google.com/translate?hl=en&sl=pt&u=http://www.agdr.goias.gov.br/desen_local_int.htm&sa=X&oi=translate&resnum=10&ct=result&prev=/search%3Fq%3Ddesenvolvimento%2Blocal%26hl%3Den%26lr%3D%26rls%3DGGLD,GGLD:2004-52,GGLD:en , research into historical and conventional ecological footprints and energetics in Europe by Helmut Haberl http://www.iff.ac.at/socec/staff/haberl.php , research and activism by Stuart Hill in Australia http://www.zulenet.com/zulenet/see/chair.html into socio-political/economic (ecological) processes conducive to conservation and development of sustainable community, research and activism world wide by Miguel Altieri http://translate.google.com/translate?hl=en&sl=es&u=http://www.agendaorganica.cl/altieri.htm&sa=X&oi=translate&resnum=7&ct=result&prev=/search%3Fq%3Dmiguel%2Baltieri%26hl%3Den%26lr%3D%26rls%3DGGLD,GGLD:2004-52,GGLD:en into sustainable human cultures, processes and technologies, and some of the efforts in the Northwestern U.S. http://www.yesmagazine.org/article.asp?ID=905 and by conservation biologists http://www.stanford.edu/group/CCB/ seem to me to be particularly contributing significantly to this PEACE process. However, there are many, many admirable activities contributing to this process in universities, NGOs and numerous other entities across the humanosphere.

*** Footnote re. the U.S. embargo on Cuba and other warring actions of our beloved empire: The embargo on Cuban is one of the many strong-arm tactics we have made as a nation which has a long-history of exerting its power and desire for more on others less powerful. Of course many in this country continue to support these tactics—and even more outrageous tactics such as pre-emptive strikes, secret prisons, torture and restriction of civil liberties on a broad-spectrum of peoples.

I have a close relative who is exemplary of this. In the 1960s and 70s, his outward appearance of curly long hair, his old worn clothes and old Volkswagen Beetle, his musical preferences, and various actions and statements, made him to appear superficially to be a stereotypical leftist liberal. Searching for meaning in life, he ran away from his Catholic roots and was captured by a Christian cult in California. He eventually left this restrictive “communal” life with Shiloh and since then he has become Bible-/Weekly Standard- thumping Reaganite/W. Bushite neocon who is also supposedly a Pro-Lifer. But despite this “Pro-Life” stance, he also seems to possess the warmongering mindset of the Fort Worth red neck in Chip Taylor’s Another Fort Worth Friday Night, who is lamenting over the Viet Nam Conflict and who gruffly emotes, “Next time we’ll win it!”

This relative who is on the extreme opposite side (from me) of this chasm we have in liberal and right-wing mindsets in this country, constantly uses the phrase often used by other neo-cons (i.e., of the masses)–“because of people like you, we lost the Vietnam War,” as if it’d be great to continue to bomb, napalm, and Agent-Orange that wonderful part of the world, and continue to kill Vietnamese, other Asians, U.S. citizens and citizens of other Western countries and do what is really important in life (or death)—win wars!! He has not learned that only corporations and war-time speculators and opportunists “win” wars for the short-term, and that most other life-forms continue to suffer long after the fighting has ended. His Uncle Bain (after whom I am named) wrote from the German front shortly after the Battle of the Bulge, and just a few days before he was killed in combat, (paraphrased) “They’re taking pretty good care of us over here. Sometimes we sleep in a foxhole, sometimes in a pillbox, but sometimes we spend the night in an abandoned German home. Moreover, we get at least one warm meal a day! It’s not like the Pacific where Alton (my father) is. They’ve got this war well-organized over here. … And man if they’ll get around to organizing peace as well as they’ve organized war, we’ll definitely have a long-lasting peace.”

Uncle Bain and my Dad–and most others involved did not win in World War II. They lost lives and those dear to them!! Moreover, many of these old soldiers know you can not win at war (in Vietnam—or Iraq …)—that is why they will not talk about war. They knew the terrible realities of war and a militaristic mindset. Deep down–though they may have trouble in articulating it in a world of war and the language of war–they know PEACE is the only way.

**** Footnote re. the conservation, anti- technological/gadget/television mindset in the Alton Martin family: We purchased a television in ca. 1963, and for a number of years thereafter, my father only allowed viewing on weekends. Therefore, I really did not see video images (propaganda) of Cuba, Fidel Castro and Che Guevara and the Cuban Revolution and related activities until after ca. 1964.

***** Footnote re. Dr. Rafael Ojeda Suarez’s (Director) center at the Agrarian University of Havana: From a translation of their webpage: “The Training Center of Agrarian and Rural Development (CEDAR) of the Agrarian University of Havana, founded the 26 of June of the 2003 is based on the design and application of a model of management of sustainable development at local level, sustained in a system of interinstitutional, interdisciplinary, prospective and participatory knowledge and information. This system will facilitate the decision- making of the social actors of the community for the strategic planning of the agrarian and rural development at municipal level–on a scientific basis. It will have applied investigation models developed under the demands, problems and challenges of the surroundings—through a systems approach. Its operational range is national having concrete actions in the provinces of Pine of the River, Havana, the Tunas, Granma and Guantánamo through their agrarian university institutions.”

******Footnote re. Hugo Chavez: Hugo Chavez is certainly not all wrong when he tears into the U.S., its citizens and el Diablo con azufre for their hubris, ignorance, greedy use of natural resources and energy, killing of innocent civilians through the many wars it has begun or entered, and other socio-political/economic (ecological) disruptive activities. Moreover, it seems that one has to ask, “How can we criticize Venezuela and Iran for arms buildup and arms sales when we, as 5% of the world’s population have by far the most armaments, and have almost one-half of the world’s armament market and more than 2.5 times that of the second and third highest armament marketers? http://www.fas.org/asmp/fast_facts.htm http://en.wikipedia.org/wiki/List_of_countries_with_nuclear_weapons
We–like Hugo Chavez–are pecadores y diablos. But perhaps his sin is venial—and ours mortal??

7S’s / VV->^^
pbm

Night and Day of Philosophy & [Ecological] Ideas, Houston, Texas (The Weekend of Jan 26th, 2019)

(Thoughts generated during & from a weekend of philosophy & ecology in Houston, attendance of a service at an evangelical/charismatic church, breakfast & lunch with dear family, and books and articles around me
http://news.rice.edu/2019/01/28/a-full-night-of-philosophy-and-ideas-fills-the-moody-center/ https://www.houstonchronicle.com/entertainment/arts-theater/article/Laurie-Anderson-and-Timothy-Morton-headline-A-13551393.php
http://frenchculture.org/events/9266-nocturnal-intellectual-marathons-across-us
https://bayoucityfellowship.com/ )

Philosophy—The study of the fundamental nature of knowledge, reality, and existence, especially when considered as an academic discipline. https://en.oxforddictionaries.com/definition/philosophy
********************

o I am in essence a (perhaps wannabe) campesino/hunter-gatherer1. (But maybe we all are.) I have discomfort with too much order, luxury, artificial; too much built-environment, industrialization and electrification … and the resultant chaos in larger wholes which results from these ordered states in their sub-wholes (i.e., the business of the Second Law of Thermodynamics/energy quality, energy flux, entropy).

o The Meaning of Human Existence, E.O.Wilson. “… The unfolding of history is obedient only to the general laws of the Universe. Each event is random yet alters the probability of later events. …”

“… We are not predestined to reach any goal, nor are we answerable to any power but our own. Only wisdom based on self-understanding, not piety, will save us. There will be no redemption or second chance vouchsafed to us from above. We have only this one planet to inhabit and this one meaning to unfold. …”

“…[We] have saturated a large part of the Earth [Eaarth], and altered to varying degree the remainder. We have become the mind of the planet and perhaps our entire corner of the galaxy as well. We can do with Earth what we please. We chatter constantly about destroying it—by nuclear war, climate change, and apocalyptic Second Coming foretold by Holy Scripture.

Human beings are not wicked by nature. We have enough intelligence, goodwill, generosity, and enterprise to turn Earth into a paradise both for ourselves and for the biosphere that gave us birth. We can plausibly accomplish that goal, at least be well on the way, by the end of the present century. The problem holding everything up thus far is that Homo sapiens is an innately dysfunctional species. We are hampered by the Paleolithic Curse: genetic adaptations that worked very well for millions of years of hunter-gatherer existence but are increasingly a hindrance in a globally urban and technoscientific society.”

“ … We are addicted to tribal conflict, which is harmless and entertaining if sublimated into team sports, but deadly when expressed as real-world ethnic, religious, and ideological struggles. There are other hereditary biases. Too paralyzed with self-absorption to protect the rest of life, we continue to tear down the natural environment, our species irreplaceable and most precious heritage. And it is still taboo to bring up population policies aiming for an optimum people density, geographic distribution, and age distribution. The idea sounds “fascist,” and in any case can be deferred for another generation or two—we hope.”

“Our leaders, religious, political, and business, mostly accept supernatural explanations of the human existence. Even if privately skeptical, they have little interest in opposing religious leaders and unnecessarily stirring up the populace, from whom they draw power and privilege. Scientists who might contribute to a more realistic worldview are especially disappointing. Largely yeomen, they are intellectual dwarves content to stay within the narrow specialties for which they were trained and are paid.”

o Humankind: Solidarity with Nonhuman People, Timothy Morton. “Ecological awareness is knowing that here are a bewildering variety of scales, temporal and spatial, and that the human ones are only a narrow region of a much larger and necessarily inconsistent and varied scalar possibility space, and that the human scale is not the top scale. …”

“Thinking about action this way is superior to actor-networks or the higher volume version, mechanical pushing around, which is the scientistic version of Neoplatonic Christianity, the thing that even Descartes (who says he isn’t) is retweeting, and the thing that Kant (who says he isn’t making the same mistake as Descartes) is also retweeting. This bug has affected many thought domains. Industrial capitalism is theorized by Marx as an emergent property of industrial machines—when you have enough of them, pop! But this means capitalism is like God, always greater than the sum of its parts.”

“Philosophy requires a new theory of action, a queer one that is neither active nor passive nor a compromised amalgam of both, to help us slip out from underneath physically massive beings such as global warming or neoliberalism, to find some wiggle room down there so we can wriggle or rock our way out of the hyperobjects. …”

“Love is not straight, because reality is not straight. Everywhere, there are curves and bends, Things veer. Per-ver-sion. En-vir-onment. These come from the verb ‘to veer.’ To veer, to swerve toward: am I choosing to do so or am I being pulled? Free will is overrated. I do not make decisions outside the Universe and then plunge in, like an Olympic diver. I am already in. …”

“It’s not just that you can have solidarity with nonhumans. It’s that solidarity implies nonhumans. Solidarity requires nonhumans.

Solidarity just is solidarity with nonhumans.”

o “Self-Help, Ancient Greek Style: Aristole offers a way forward to a well-balanced and happy life.” By John Kaag. NYT Book Review, Jan 27, 2019 “Living a virtuous life, for Aristotle, comes down to: ‘Nothing in excess.’” https://www.nytimes.com/2019/01/23/books/review/edith-hall-aristotles-way.html

o Institut français’ & Moody Center for the Arts’ … Night of Philosophy and [Ecological] Ideas, Jan 26.2 Laurie Anderson & Timothy Morton. It’s Not the End of the World. That Was a While Ago–Ecology or key questions for humanity. … If you think technology is going to solve problems then you don’t understand technology. Even more important is that you don’t understand the problems! …
Don’t panic:

“I’m in a Hurry (and I Don’t Know Why)” by Roger Murrah and Randy VanWarmer

I’m in a hurry to get things done
Oh I rush and rush until life’s no fun
All I really gotta do is live and die
But I’m in a hurry and don’t know why.

Don’t ignore the sad. You can’t live without hope. Something else will rise. … All is love/a desire to be free. Even suicide. … What happens to karma if all becomes gone? Well, there are/will be other universes:

“The Second Coming” by William Butler Yeats

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

Surely some revelation is at hand;
Surely the Second Coming is at hand.
The Second Coming! Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: somewhere in sands of the desert
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Reel shadows of the indignant desert birds.
The darkness drops again; but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

Talk to … sad, panic, hopelessness:

“The Sounds of Silence” by Paul Simon

Hello darkness, my old friend
I’ve come to talk with you again
Because a vision softly creeping
Left its seeds while I was sleeping
And the vision that was planted in my brain
Still remains
Within the sound of silence
In restless dreams I walked alone
Narrow streets of cobblestone
‘Neath the halo of a streetlamp
I turned my collar to the cold and damp
When my eyes were stabbed by the flash of a neon light
That split the night
And touched the sound of silence
And in the naked light I saw
Ten thousand people, maybe more
People talking without speaking
People hearing without listening
People writing songs that voices never share
No one dare
Disturb the sound of silence
“Fools” said I, “You do not know
Silence like a cancer grow
Hear my words that I might teach you
Take my arms that I might reach you”
But my words like silent raindrops fell
And echoed in the wells of silence
And the people bowed and prayed
To the neon god they made
And the sign flashed out its warning
In the words that it was forming
And the sign said “The words of the prophets
Are written on subway walls
And tenement halls
And whispered in the sounds of silence”

I no longer believe in history:

“Strange Angels” by Laurie Anderson

They say that heaven is like TV
A perfect little world that doesn’t really need you
And everything there is made of light
And the days keep going by
Here they come
Here they come
Here they come.
Well it was one of those days larger than life
When your friends came to dinner and they stayed the night
And then they cleaned out the refrigerator
They ate everything in sight
And then they stayed up in the living room
And they cried all night
Strange angels singing just for me
Old stories they’re haunting me
This is nothing like I thought it would be.
Well I was out in my four door with the top down.
And I looked up and there they were,
Millions of tiny teardrops just sort of hanging there
And I didn’t know whether to laugh or cry
And I said to myself, What next big sky?
Strange angels singing just for me
Their spare change falls on top of me
Rain falling
Falling all over me
All over me
Strange angels singing just for me
Old Stories they’re haunting me
Big changes are coming
Here they come
Here they come.

“Living in the Future’s Past”–Well-made 2018-film about the Why? of PEACE/Positively Ethical Applied Community Ecology. https://www.livinginthefuturespastfilm.com/ Deals with Reality 101: https://www.amazon.com/Reality-101-Everything-about-Stupidity/dp/1483707121 A fantastic study guide is at:  https://www.videoproject.com/assets/images/PDF/Living_in_the_Futures_Past.pdf

“Not OK”: A little movie about a small glacier at the end of the world—Also about the Why? of PEACE. Perhaps not as profound & comprehensive as other films presented, but a thought-provoking 2018-film! http://worldfilmpresentation.com/film/not-ok-little-movie-about-small-glacier-end-world https://www.notokmovie.com/

“Tomorrow”—A 2015-film about the What? And How? of PEACE. https://www.tomorrow-documentary.com/ https://www.nytimes.com/2017/04/19/movies/tomorrow-review.html

Breakout sessions–Experiencing Nature: Arousal, Interest, and Aesthetics; To Cohabit with Wild Nature, Is It Impossible; The Wild and Wicked: Why You Don’t Have to Love Nature to Be Green; Awakening Concern: the Art and Science of Repairing, Mending and Making Things Right; Is There a Moral Obligation to Go to Mars?; Environmental Threats and What Justice Demands; The Philosophy Behind the Trump Administration’s Energy Agenda.

Exhibits—Natsha Bowden: Sideways to the Sun; Jae Rhim Lee: Infinity Burial Suit Project; Michel Blazy: We Were the Robots; Momoko Seto: Planet ? ; Justin Brice Guarigilla: We Are the Asteroid III.

o The Epoch Times. In my hotel in Katy, Texas I found a pile of The Epoch Times, a right of center newspaper which in January 10-16, 2019 edition was spreading fear of immigrants, Sharia law, leftists, Barack Obama, Sr., Democrats, & regulations; touting the great feats of white Afrikaans; and congratulating Trump. https://en.wikipedia.org/wiki/The_Epoch_Time

o Bayou City Fellowship (Evangelical/Chrismatic) Sunday Service with a lovely & loving niece.2 I’ve experienced these types of services throughout my life in Pentecostal & southern black Baptist churches, at the botanical gardens in Rio, in rural Nicaragua and even to some extent in the Roman Catholic High Masses in Latin when I was a kid:

Tantum Ergo by Thomas Aquinas

Tantum ergo Sacramentum
Veneremur cernui:
Et antiquum documentum
Novo cedat ritui:
Praestet fides supplementum
Sensuum defectui.
Genitori, Genitoque
Laus et jubilatio,
Salus, honor, virtus quoque
Sit et benedictio:
Procedenti ab utroque
Compar sit laudatio. Amen.

Down in adoration falling,
Lo! the sacred Host we hail,
Lo! o’er ancient forms departing
Newer rites of grace prevail;
Faith for all defects supplying,
Where the feeble senses fail.
To the everlasting Father,
And the Son Who reigns on high
With the Holy Spirit proceeding
Forth from each eternally,
Be salvation, honor blessing,
Might and endless majesty. Amen.

With so many desperately searching for the meaning of human existence, these evangelical/charismatic services seem to be very popular around the world. (By the way, my journey and searching has brought me to perhaps being an agnostic-ignostic continuing-learner, and my god may be “dynamic-homeostatic-symbioses”, if there is such a thing.)

All is connected, and there is a connection in what was taking place at the Moody Center from 7:00 pm January 26, 2019 until 1:00 am January 27, 2019 (or the Night of Philosophy & [Ecological] Ideas) … and what was occurring at Bayou City Fellowship from 9:00 until 10:30 am January 27, 2019.

Asks the preacher, …”What is Christian/christian faith?” (The young fellow didn’t answer his question. … I hope it is seeking good quality life for all, including other species, for as long as possible. I trust that it is doing right for all in the ecosphere. … If this is what it is, then we need to understand the science: of limits to the natural resource base, of exceeding the carrying capacity of the Earth, of disparity, and of a really need for empathy & an ethic of reciprocity (a profound, comprehensive, and holistic golden rule), and of abiding by the precautionary principle. And I hope he recognizes that life/”nature”/symbioses is a zero sum game. Finally, I trust that he recognizes a desperate need for ecological literacy!)

The pastor mentioned that the congregation would learn over time about how to interpret Scripture, and mentioned difficulties with Leviticus, but didn’t go into this. Perhaps his explanation might be something like this: “Some people say, ‘You Christians pick and choose which verses of the Bible you want to obey. The book of Leviticus also [in addition to homosexuality] prohibits what you can eat and prescribes animal sacrifices. Why do you disregard those rules but adhere to these rules?’ There is a simple answer. The only rules of the Old Testament that apply to us today are the rules that are repeated in the New Testament. We don’t live under the old law. We live under the new law of God. The New Testament says nothing about dietary restrictions or animal sacrifices, but it does repeat the commands about adultery, premarital sex, and homosexuality.” http://www.firstdallas.org/icampus-blog/what-god-says-about-homosexuality/ Or he might have made up desired-excuses and -dogma in some other way?

As the pastor read or referred to scripture and mentioned the Book of Genesis, I thought about anthropologist Hugh Brody’s book, The Other Side of Eden:

“Normally, hunter-gatherers are seen as nomads and farmers as settlers. Brody thinks the reverse is true. Farming culture is accompanied by ‘a longing to be settled, a defensive holding of ground and a continuing endemic nomadism’ caused by the continuous growth of population among such communities. Genesis, says Brody is the ultimate agriculturalist myth, embodying their continuing quest to reshape nature as a lost Eden. Hunter-gatherers, by contrast, do not seek to reshape and dominate their landscape. Their conviction is that their land is ‘already Eden and exile must be avoided’. “

“As well as being an argument for the political rights of hunter-gatherer societies, The Other Side of Eden is also a passionate argument in support of recognising and nurturing the hunter-gatherer world-view. At a time when nature is so under threat from humanity, there are invaluable environmental lessons to be learnt from cultures which seek to survive from the land but also leave it as they find it.” https://www.theguardian.com/books/2001/jan/28/society
……………………………
1 Sometime in the Paleolithic Period may have been the best of times for Homo sapiens, and agriculture/agrilogistics may have been the worst mistake of humankind. http://discovermagazine.com/1987/may/02-the-worst-mistake-in-the-history-of-the-human-race

2 Hypocrisy (“A feigning to be what one is not or to believe what one does not : behavior that contradicts what one claims to believe or feel.” Merriam-Webster) was discussed at both the Moody Center- and Bayou City-Fellowship gatherings. I believe that there is plenty of hypocrisy to go around amongst humanity—so-called ecologists and so-called christians, etc.

7Ss / VV->^^
pbm

Connecting Assets of Commonwealth (as Presented by Ogallala Commons https://ogallalacommons.org/about/commonwealth/)

The overall goal in life is healthy individuals / demes / populations / community / ecosystems /ecosphere, involving sense of place and community … and appropriate spirituality. The process should be developed cautiously on a foundation of (ecological) education* including being informed by (ecological) history*.

Actions in leisure & recreation and arts & culture, including the largest & most important component of “culture”, the foodshed, should be toward appropriate regeneration and conservation of the 4 major blocks of community/ecosystem/ecosphere: soil & mineral cycle and the water cycle (biogeochemical cycles), appropriate/resilient/sustainable transformation of renewable energy (as close “as possible” to daily and true use of solar energy “falling” in an appropriate whole … without significant conflict with “Nature”, or dynamic homeostatic symbioses), and wildlife & the natural world (ecological community involving succession).

7Ss / VV->^^
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*Very connected!

https://ogallalacommons.org/about/commonwealth/

 

THE PROCESS OF PEACE

I appreciate young Benjamin Austin’s contribution to the Wall Street Journal from Friday, March 3, 2017 … about a need for an education in economics, in the more conventional sense, in high schools ( https://www.wsj.com/articles/economics-shouldnt-be-an-elective-1488498856 ). However, the gigantic hole in human societies which is threatening much of life on Eaarth in the anthropocene, including Homo sapiens, is ecological illiteracy. We desperately need (positively ethical applied) ecological economics across curricula & campuses of all human organizational entities.

Some questions related to ecological economics and sustainable community, which need to be worked on and begun to be answered for students from pre-school until death, are:

The Why? for regeneration & conservation of resilient/SUSTAINABLE community?

o Are there LIMITS concerning the natural resource base of the Earth, material flow, energetics, & homeostasis, and population growth & quality life?
o Is there disparity on Eaarth? Should we practice an ethic of reciprocity /the golden rule???? PEACE???? Love????
o Is “Nature” (somewhat as it “was”) important? (Are we biophiliacs??)

The What? for regeneration & conservation of resilient/SUSTAINABLE community? Do we not need to:

o Realize (positively ethical applied community) ecology* across campuses & curricula of all human organizational entities?
o Be humble, frugal, and simple, small, & slow, and abide by the Precautionary Principle, realize sufficiency more than efficiency, practice sustainable livelihoods with a light ecological footprint, and leave much of “Nature” alone?
o Utilize and develop appropriate agroecology?
o Open borders; share knowledge, means toward sustainable livelihoods, Land and resources; work hard to get rid of nuclear arms, other armaments and guns? Share toward equity/equality and respect for all life forms, races, ethnicities, genders, sexual orientations, age groups, mental & physical-challenged, … .

The How? for regeneration & conservation of resilient/SUSTAINABLE community?

o “Lay it all out on the table” and dialogue through science & art/ brainstorm /tell our stories through prose, poetry, song, music, & other arts /communicate /cogitate /ruminate /communicate. Root out even more of personal, social, cultural, political, ecological history; deal with psychological, physiological, philosophical challenges … and continue communicating.
o Set goals, policy, action plans; take action; monitor, analyze, evaluate, assess; replan; … .
o Keep on a-muddling through toward regeneration & conservation of resilient/SUSTAINABLE community
…………………………………………………………
*In order to wisely, prudently, critically think & act … from birth until actually becoming an Elder, all need to be continually developing a knowledge of principles & processes in natural systems, i.e.,learning about :
holism /connectivity, watersheds, biome characteristics & dynamics, weather & climate, evapo-transpiration, degree-day/phenology modeling (& other modeling), levels of organization, the energy pyramid, “as energy is transformed/used it tends toward uselessness”, trophic levels, food webs, producers & consumers, grazers, browsers, carnivores, decomposers, hydrological cycles, biogeochemical cycles, homeostasis, population /ecological community /& ecosystem dynamics, pecking orders, keystone species, limiting factors, carrying capacity, micro-/macro-evolution, small vs. big, r- & K-strategists, species interactions, allelopathy, importance of biodiversity, ecological succession, climax communities, fire ecology, soil /water /biotic community /human ecology, energetics, net primary productivity, metabolism, poikilotherms & homeotherms, least-cost/end use analysis, pollution, desertification, eutrophication, biomagnification, appropriate scale, appropriate technology, marine /aquatic/ terrestrial ecology, agroecology, “planned, controlled multispecies rotational grazing”, steady-state ecological economics, How do we live well in a place?, … .

As Aldo Leopold & David Orr said (somewhat paraphrased): all education is ecological education, and “If education does not teach us these things [of ecological mechanisms], then what is education for?”

7S’s / VV->^^
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Defining Sustainable Livelihoods: Does Eaarth Need More Happen-Stance, Opportunistic, & Invisible-Hand Jobs and Entrepreneurships? Or More Living-Poorly, Ecologically-Healthy, Goal-Driven Sustainable Livelihoods? 1 paul bain martin, Ogallala Commons Board Member

THE ESSENCE. Per Merriam-Webster (MW), a job is “a regular remunerative [financially rewarding]
position”. It is an integral component of a machine-like transformation and exploitation of the natural which involves arrogance and narcissism at various levels, and is fruition of the artificial and often unjust, inhumane, and ecological insane art of deal-making. It is involved with making money (which in a laissez-faire neo-liberal capitalistic world is de facto often “funny money”) rather than a dynamic, but sustainable rocking along empathetically and in solidarity within symbioses.

Somehow, we must change the emphasis of the “job-ethos” from finances and money, and capital—and great and big and exploitive and oblivious to nature’s economy–to one which is simple and humble and restorative, regenerative, and conserving and in concert with a healthy homeostatic “nature”. This requires a new vocabulary, lexicon, and language toward a completely new mindset. I propose substituting “sustainable livelihood” for “job” in a humankind which works toward a neo-earth.2

My definition of a sustainable livelihood (SL) is “a means of cautiously securing quality life for self and local and global ecological community in a socially just, humane, and ecologically-sane manner”. It is living as: a learner of ecological systems at all levels, a minimalist, a community service volunteer, and a being who lives poorly and is empathetical of Have-nots and poor (including other species) but also an active facilitator for making their lives more resilient and sustainable. … To paraphrase Pope Francis, a particular sustainable-livelihood is one of a collective of livelihoods in ecological community [the church] that is poor and is for the poor. https://www.americamagazine.org/issue/213/they-know-suffering-christ
…………………………………………
GRAVY. Since I’ve mentioned lexicon, let’s run through some of the terms I’ve already used and other terms which are important in more fully and profoundly understanding concepts of concepts of “jobs”, “work”, and “sustainable livelihoods”, and give these terms some quick working definitions:
Earth-The third large rock (planet) from the sun.
Eaarth-Earth in the Anthropocene [Bill McKibben. https://www.nytimes.com/2010/05/09/books/review/Greenberg-t.html ]
Sustainable systems-Complexes in which humans are involved that are socially just, humane, and ecologically sane. (This is modified from what I heard as a short definition from Terry Gipps back in the late 1980s.3 … I first heard the word sustainable used in this context in about 1982 by agroecologist Miguel Altieri. (During this current year of 2018, I am trying to get into the wonderful ecology, art, philosophy, architecture, language of Timothy Morton of Rice University-TX. He basically says our current general concept and practice of sustainability nauseates him. His sustainability (or dark ecology) involves actually coexisting nonviolently and being in solidarity with as many beings as possible, or to paraphrase Gifford Pinchot, to have quality life for as many beings as possible, for as long as possible.)
Livelihood-means of support or subsistence. (I am a lumper more than a splitter and view this term more holistically as a whole life lived to such an end. In my definition of sustainable livelihood, life can be substituted for livelihood! Ecologically one cannot, and should not try to disconnect aspects of learning, spirituality, recreation, traveling, exercise, and the love of family and friends and all biota of the world from the work of obtaining adequate amounts of natural resources for quality life from ecosystem blocks of: 1. edaphic-minerals and related atmospheric materials, 2. water, 3. diverse biota, and 4. daily solar energy.)
Work-to fulfill duties regularly for wages or salary. In physics it is a measure of energy4 transfer that occurs when an object is moved over a distance by an external force at least part of which is applied in the direction of the displacement. For Karl Marx, the making of something useful out of raw product is work. Pope John Paul II expressed the hubristic thoughts of many anthropocentrists when he said “Man’s dominion over the earth is achieved in and by means of work.”4 http://www.catholic-pages.com/documents/laborem_exercens-summary.asp
Capitalism-A socio-economic system based especially on private ownership of the means of production and the exploitation of the labor force and the natural resource base. Modified from: https://www.marxists.org/glossary/terms/c/a.htm
Capital-the accumulation of money used to buy something in order to sell it again, and the accumulation of things and power as a social relation. https://www.marxists.org/glossary/terms/c/a.htm
Symbioses-the living together in more or less intimate association, or close union, of organisms in local and global ecological communities. [It is what is often called “nature” when humans are seamlessly included.]
Fossil energy-energy captured & transformed by ancient photosynthesis, and further transformed by anaerobic decomposition of buried dead organisms. The age of the organisms and their resulting fossil fuels is typically millions of years, and sometimes exceeds 650 million years. https://en.wikipedia.org/wiki/Fossil_fuel [Capitalistic systems and the jobs therein are directly or indirectly dependent on fossil energy, especially after overshoot.]
Fusion energy-The combining of two light atomic nuclei (e.g., hydrogen isotopes to form a heavier nucleus which releases energy. … Artificial management of this process is the ultimate dream for technological fixers for getting endless clean energy and sustaining what are, in reality, unsustainable systems. This dream is a false hope because of the upfront (fossil?) energy investment necessary in order to get a pay-off. Also, we have no real idea of unintended consequences from opening this Pandora’s box. Finally, we are already benefiting from a source of fusion energy under which symbioses evolved and is evolving.
Renewable energy-Ethical, just transformation of energy in a low-input/-throughput steady-state human economic system. Renewable energy sources “capture their energy from existing flows of energy, from on-going natural processes, such as sunshine, wind, flowing water, biological processes [e.g., photosynthesis, etc. into biomass], and geothermal heat flows. The most common definition is that renewable energy is from an energy resource that is replaced rapidly by a natural process such as power generated from the sun or from the wind. Most renewable forms of energy, other than geothermal [from magma] and tidal power, ultimately come from the Sun.” http://www.paulpeaceparables.com/2018/05/01/renewable-energy-as-the-key-asset-of-commonwealth-in-community-by-paul-bain-martin1/
NGOs-Non-profit and sometimes international organizations independent of governments and international governmental organizations (though often funded by governments) that are active in humanitarian, educational, health care, public policy, social, human rights, environmental, and other areas to affect change. https://en.wikipedia.org/wiki/Non-governmental_organization (My hope is that the mission of most NGOs is ultimately to guide us toward sustainable livelihoods!)
STEM-Science, technology, engineering, and mathematics. (In a system which promotes the learning of positively ethical applied community ecology (PEACE) through educational systems across curricula and campuses of all human organizational entities, I am all for a focus on science and mathematics. However, as far as technology and engineering are concerned, we must be cautious and tentative and view these through applied ecology lenses toward their being appropriate and contributing to sustainable livelihoods and resilient sustainable ecological communities.
………………………………………………………..
Now back to expounding on our definition of sustainable livelihood (SL). One of my best buddies in this world says that my ideas for a healthy world are too authoritarian-like and dictated rather than being compellingly attractive and digestible, and acceptingly descriptive and illustrative. Therefore, what is my illustrative description of a sustainable livelihood?

I have stayed with for brief periods–and experienced–some salt of the earth-poor in Latin America who are more in tune with the Land and ecological community than I, and who are realizing livelihoods which are much more sustainable than mine. They are generalists involved in making their local ecological community more resilient who live locally and lightly on the land. In addition, the campesinos–with which my dear friend Miguel Altieri and other agroecologists work–are living sustainable livelihoods. http://beahrselp.berkeley.edu/wp-content/uploads/2010/06/Agroecology-small-farms-and-food-sovereignty1.pdf (Moreover, even though they did employ more fossil energy than my Latin American friends, my parents, Alton and Louise Martin, managed their lives and family in a very low-input and sustainable way, mostly on a five-acre diversified hog operation which included a large vegetable and fruit garden, chickens, and a milk-cow, and involved the seasonal gathering of local “wild”, or unmanaged, fruits of dewberries, grapes, hard pears, and plums. Also, I could provide many other examples of 1940s-70s small low-input, diversified truck farmers such as John and Libby Jasik of Devine, Texas who practiced sustainable livelihoods. These operators of sustainable agriculture always included livestock, which is a key to sustainable agriculture and sustainable livelihoods.)

Since I am narcissistic, I’ll focus for a few paragraphs on the one I think I know best and can manipulate the most … myself. My sustainable livelihood is one of being a generalist in a low-input/throughput, or minimalist, manner; I am not much of a gambler, and I attempt to reduce risks and abide by the precautionary principle. I try to walk or bicycle everywhere I go. For longer trips, I am at least a wannabe mass transportation user (i.e., buses and trains). Most of my life I have lived with no air-conditioning and tried to avoid the energy-intensive new computer chip technologies and other novel gadgets which involve a multitude of energy transformations and entropies. I do try to avoid the use of plastics. In my life of 72 years after being born in 1946, my wife and I (and children while they were still under our immediate care), have made use of about a dozen relatively fuel-efficient automobiles, including farm pickups which were small by today’s 2018 standards, and most of them were used. We’ve lived in three homes which we’ve purchased, and they were all previously used by other families. Our current home was built in the 1920s. Most of the clothes I wear regularly for work or for more formal situations are in one small closet in a bathroom. My wife and I have thirteen pecan trees on or adjacent to the small lot on which we live, we grow some vegetables throughout the year, and we do attempt to purchase local food stuffs as well as other local products.  In terms of sharing the $50,000 mean income my wife and I receive in terms of per capita income/year, I try to give more than a tithe to NGOs which have relatively little overhead and who are perhaps inching us toward a world of sustainable livelihoods.  Also, for recreational/educational travels, my wife and I have never used anything larger than a pickup with a camper shell, or a modest pop-up camper, … and we generally just tent-camp.

I have always volunteered in community, and more recently became even more involved in spending unpaid time in: communicating and advocating for sustainability and ecology across curricula and campuses of all human organizational entities, doing ecological activities with youth in Texas and on Pine Ridge reservation, and in developing community gardens, small libraries, and clean water systems (primarily in Latin America). Unselfish community service is a key component of a sustainable livelihood.

Even though we are all working indirectly or directly for large corporations which are effectively converting fossil energy and materials to an excess of food, fiber, shelter, little- & big-kid’s toys and arms/armaments, and trash, waste and pollution, I personally have tried to avoid at least directly working for big corporations, industrial agriculture entities, prisons, and banks. Local livelihoods relatively independent of transnational corporations and production are those which are more sustainable.

If I attempt to put a name to my livelihood(s), or livelihood goals, over the years my basic livelihood goal changed over time from thinking I might wish to be a priest to an airplane pilot to a petroleum engineer to a historian to an animal husbandry practitioner to an agricultural entomologist to a generalist/biologist/ecologist. If these livelihoods were to have been, in reality, relatively sustainable, in each I would have tried to conserve water and other components of the natural resource base which are required for Maslow’s needs in every way feasible while continuing to maintain some sense of community with my fellow villagers, including other species. I would make every effort to reduce energy transformations which means using less energy-intensive electricity, battery-power, and direct and indirect use of fossil energy. (My sustainable livelihood might, for example, involve a continued quest for knowledge of fusion; but it would definitely not include obsessive false hopes of transforming Eaarth to Earth using fusion-driven technology and engineering.)
………………..
A peaceful human in a small hunter-gathering/agrarian village who spends much of her/his time rocking, on her/his modest porch, and waving to family and friends is practicing a sustainable livelihood! This SL saint has no concerns about work as worth and capital. She/he spends some unscheduled time harvesting some fruits of symbioses, including medicinal plants and fibers for clothing & earth for shelter, eating some of these fruits, … and sharing her/his harvest with friends and those of biota who aren’t so friendly. This person of peace also collectively learns about the local ecosystem blocks and developing–along with others of the local ecological community–goals, policies, strategies, tactics, and assessment plans.
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In practicing low input/throughput livelihoods, humankind does have to think collectively like an ecological community. If there is an opportunity for progressive change to help a particular human sector or species complex toward a healthier symbioses, then increased input/throughput/output may be warranted.

A SL will vary depending on the bioregion, the socio-political structure, and psyche within which one lives. The process outlined in Martin and Prather (1991)5 can provide guidelines toward realizing such a vocation. Using ecological and carbon-footprinting calculators can be of assistance, and there are many good lists on the internet of little things we can do day in and day out which can help provide routes toward sustainable livelihoods and living sustainably. http://www.paulpeaceparables.com/2018/05/31/reminders-for-living-sustainably-for-inside-the-cover-of-the-little-book-on-applied-ecology-peace-games-we-play/ Actions of hunter-gathering and traditional agriculture for obtaining food, fiber and shelter would be more definitive and ultimate in realizing a SL. Finally, setting a limit ($50,000/capita/per year and/or 60,000 kilocalories/capita/day depending on various temporal/spatial/socio-political (ecological) parameters???) to what an average human can make monetarily or transform energetically would help keep humanity within the realm of sustainable livelihoods.6

Finally, my current idea for a little easily word-processed symbol of the sustainable livelihood-process here on Eaarth is: sssssss / vv->^^, i.e., live “sabiamente, simply, smally, slowly, steadfastly, sharingly, sustainably” toward an Earth which regulates human and domesticated biota population-growth as well as consumption by the Haves, and which shares power with the have-nots including populations of other species.

7Ss / VV->^^
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1.  This blog post was triggered by a request–from a good friend and colleague–for me to provide a succinct definition and description of “sustainable livelihood” (“The Essence” herein) for a special group of youth. This is a work in progress. Modification of this whole longer blog post will probably be used in our little heavily-illustrated book on applied ecology.

2. “In a classic 1992 paper, Sustainable Rural Livelihoods: Practical concepts for the 21st Century, Robert Chambers and Gordon Conway proposed the following composite definition of a sustainable rural livelihood:
‘A livelihood comprises the capabilities, assets (stores, resources, claims and access) and activities required for a means of living: a livelihood is sustainable which can cope with and recover from stress and shocks, maintain or enhance its capabilities and assets, and provide sustainable livelihood opportunities for the next generation; and which contributes net benefits to other livelihoods at the local and global levels and in the short and long term.'” https://www.sida.se/contentassets/bd474c210163447c9a7963d77c64148a/the-sustainable-livelihood-approach-to-poverty-reduction_2656.pdf

3.  https://www.youtube.com/watch?v=Bw1C-YDn8Bo

4.  Small changes in energy transformation by the dominate human-species can cause significant changes in material flow (and in biogeochemical cycles) and can precariously disrupt homeostasis in symbioses (“nature”). This energy transformation can be initiated from so-called “renewable” or “non-renewable” energy sources, and in “organic” and conventional systems.

5.  https://www.cambridge.org/core/journals/american-journal-of-alternative-agriculture/article/sustainable-agriculture-a-process-at-the-community-level/3A86B6F58D3A169567BD55236DC2FC04

6.  Another important measure or sustainable indicator is embodied human appropriation of net primary productivity. https://www.sciencedirect.com/science/article/abs/pii/S0264837703000899  https://www.researchgate.net/publication/222837533_Analyzing_the_global_human_appropriation_of_net_primary_productionProcesses_trajectories_implications_An_introduction

Sustainable Livelihoods

Laws Which Guide Us Individually and Collectively Toward Quality Life for All*

Rule of Law. “It’s the Law!” Natural Law. The Law. The Constitution. Neighborhood Association Laws and Regulations. Housing Codes. Motor Vehicle Law. City ordinances. Food and Drug Laws. Pesticide Law. Seed Law. Conservation District Regulations. Animal Welfare Law. Affirmative Action. Reparations. U.N. Declaration of Human Rights. The U.N. Agenda 21 Plan.

(Sometimes my head spins with this legalese and concern over associated mores.)

I strongly believe in good and more than adequate governance and laws and regulations. And, I am a conservative in terms of respecting many tried-and-true traditions and taboos, honoring the positions of elders, and of conserving

  • what may exist as a fair, just, and humane social fabric, as well as
  • the natural resource base and homeostatic symbioses.

(G. Tyler Miller, Jr., who wrote many books related to applied ecology, emphasized in his “Principles of Understanding and Sustaining the Earth” that the principle of true conservatism is

“Don’t ever call yourself a conservative unless what you want to conserve is the earth.”)

On the other hand, I also fervently believe in attempting to right the wrongs (through reparations, affirmative action, redistribution of wealth and power, “Medicare for all,” “free” public education) of constitutional, legislative, and legal precedents from previous administrations and generations which have resulted in serious inequities.  Some of these wrongs include colonization and intrinsic genocide of indigenous peoples, slavery, disenfranchisement, segregation and unequal education, Jim Crow sins, red-lining, unequal enforcement of laws, pervasive incarcerations, wars and subsequent land, resource, and power grabs, and other discriminatory, social unjust, inhumane, and ecologically unsound actions/practices of the past and present. This would definitely also include righting the wrongs in our “sacred” constitution(s) and in “holy” religious books no matter how long they may have been around.

However, I must admit I am not certain how I might precisely and accurately label my socio-political/economic or ecological positions. Probably democratic ecosocialist? Or maybe communitarian? Or ecological Marxist?? But certainly not morally and ethically corrupt Trumpist, conservative Republican, or right wing-libertarian, and probably not anarchist. Perhaps a leftist-libertarian socialist.  (I suppose I could just play dirty pool and say that I am basically an advocate for la mejor mezcla [¡No! Not mezcal!] of these and other political ideologies and practices which might be the best fit for desired outcomes of quality life for all for as long as possible, given the psychological, socio-economic/ecological characteristics of a local, regional, or national geographic area in terms of what can really be done and will truly fit.)

I am not a fan of free market, neoliberal capitalism. This system has disrupted the resilient and sustainable social fabric of traditional cultures and of demes, populations, and ecological communities of many other species. It has a deplorable history of being exploitive of the Commons and the Land on which sustainable cultures hunted and gathered and practiced traditional sustainable agriculture, and on which the people of these cultures lived healthy lives, which were to a large extent in concert with symbioses. In order to approach sustainability, capitalism must be severely regulated. (My biggest concern with the Trumpian wave is his pro-neoliberal capitalistic rhetoric, positions, and proposed policies which are anti-governmental regulation. However, I also do not hesitate to add that even though she was/is not so manipulatively vocal and overt about it, many of Hillary Clinton’s proposed policies were also de facto neoliberal and certainly capitalistic and were not what is needed to help move us significantly from Eaarth to a neo-Earth.)

I do believe that a participatory democratic process is generally essential to an achievement of a healthier Eaarth. However, there must be checks and balances such that money, power, elitism, and might do not make right and that the tyranny of the majority does not squash the rights of minorities.

Below I present a sort of hierarchy of laws and regulations affecting and employed by human societies. Nevertheless, I am reluctant to state that one level is more important than the others.  Moreover, there is considerable overlapping.  I will say that the physical laws and scientific laws will ultimately rule, and that Natural Law is, in reality, the most important law concerning homeostatic symbioses (if we wish to include humans).

1.Physical Laws (“Ruling” the Cosmos)

  1. Scientific Principles (The little we humans know that is quite solid and certain. This includes the big bang theory, the laws of thermodynamics, Newton’s laws, the theory of relativity, the theory of evolution.)
  2. Biological & Ecological Principles (Important to us because they deal with quality life on Earth)
  3. Natural Law (Ethics and morals which should be involved in all the law which follows this below, and should always have precedence)
  4. International Law
  5. Federal Law/Constitutional Law (which should recognize and abide by international law in moral and ethical ways)
  6. State & Local Law (which includes federal/constitutional law)
  7. Tribal Rules
  8. Local Customs
  9. Family Traditions
  10. Individual Ethos

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[ 7Ss / VV->^^ ]

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*I wrote this after several weeks of frustrations in dealing with the legal walls a desperate but kind and humble young man from Central America was facing.  He and his extremely poor family and friends spent about one year, thousands of dollars, and considerable anguish and time in a process of seeking asylum in the U.S. after his life was threatened by governmental entities in Nicaragua.  He has since been deported back to Nicaragua and is struggling to keep a low profile and survive.

Natural law and an ethic of reciprocity should take precedence over legislative laws, executive orders, and judicial decisions or at a minimum be greatly considered in the processes of their development and implementation.

 

Beauty, Energetics, and Limits on Quality and Quantity of Beauty

“’Beauty is truth, truth beauty,’—that is all
Ye know on earth, and all ye need to know.” Keats

But what kind of beauty? And how much of it? Moreover, what is the energy/emergy involved, and what effect does it have on symbioses/“nature”/creation?

The clear-cutting of forest can result in beautiful open meadows. The contours of agricultural beds prepared for planting of domesticated seeds are beautiful. Ordered white-fenced, red-barned, neatly-painted clap-boarded and shuttered rural communities of flower and vegetable garden landscapes can be very, very beautiful. Ecological communities set back in productivity by disturbances of bulldozing, plowing, mowing, burning or other perturbations, are often transformed into beautiful displays of native wildflowers. All 7 billion humans, their zygotes and embryos, and their ova and spermatozoa are beautiful. Domesticated breeds of, for example, horses, cattle, cats, dogs (and even the show animals) possess beauty. Frank Lloyd Wright-type architectural feats in the built environment are structures of beauty. There is beauty in the skylines of major metropolises. Beauty can be schematic illustrations of all the crazy lines of communication across the globe, the flyways of migratory birds, or the migratory patterns of Homo erectusHomo neanderthalensis, and Homo sapiens. Fires can be very beautiful. The immense explosions of nuclear bombs are awesomely beautiful. The blasted sands out from Los Alamos exhibit beauty.

Beauty is a function of mindset. A yard of “weeds” struggling through secondary succession can be beautiful and should perhaps be considered more beautiful than mowed and trimmed lawns of non-native bermudagrass, zoysia, or centipede grasses. However, advertising, traditions, actions which are for realization of safety and security, and human evolution have generally led to most humans preferring the manicured landscapes over “natural” secondary successional ecological communities or even “climax” ecological communities.

Beauty can be clearly destructive and even evil, as is definitely the case for some of the examples in the second paragraph herein. Moreover, beauty can result from or be utilized by propaganda machines with evil intentions and/or with very negative results. Finally, too much of anything on an Earth which has limits in its natural resource base and amounts of net primary productivity, … is destructive to symbioses (“nature”)

With an Eaarth population of seven billion humans which will reach perhaps ten billion, consuming in some instances more than 300,000 kilocalories/capita/day (among the Haves), and appropriating much more than a lion’s share of net primary productivity, beautification via rampant artificialization has gotten out of hand! We need to slow down as humans and begin to truly appreciate the beauty of symbioses.

You can’t beat “natural” fractals for true beauty. The beauty of homeostatic symbioses is Truth. And Truth is natural beauty. That’s the Truth! Therefore, that is all you need to know to begin the process of transforming Eaarth to Earth.

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The deep and real “natural” beauty of dynamic homeostatic symbioses has everything to do with energetics. If the beauty is not capable of being sustained, restored or regenerated through daily “natural” solar-generated photosynthate or with relatively little embodied human appropriated net primary productivity, or if the ecological footprint involved in producing the beauty is too large, or if the technology employed is inappropriate, … then “the beauty” isn’t innately and profoundly beautiful.

A discussion of energetics is complex and confounding. In terms of sustainable payoffs from energy inputs, throughputs, and outputs, one must consider: diffuse and concentrated energy and negative externalities in the processes of transformation, embodied energy, what increased inputs in a subsystem might do to homeostatic symbioses which coevolved for millions of years, and if particular human uses of the energy result in overall good.

My appetite for at least a minimal understanding of energetics was first whetted in 1971 by the gracious, knowledgeable, persistent, and wise ecologist, David Pimentel of Cornell, who had kindly sent me numerous reprints of publications on population dynamics and biological control of the lepidopteran herbivores on which my doctoral research was focused. Later, triggered by the energy crises of the 1970s, Dr. Pimentel became involved as a pioneer in studies of energetics of agricultural systems and was always ready to patiently explain some aspect of this important agroecological topic when I called or wrote him with a related conundrum. Then in that same time period in the community ecology classes of turtle-migration expert Archie Carr, I learned of and began to truly appreciate the Silver Springs research and systems modeling investigations of Dr. Howard T. Odum involving energy/emergy transformation and flux.

In one of the Odum short-films which I presented to my principles of biology and environmental biology classes at St. Philip’s College, toward the end the interviewer puts H.T. on the spot about using a car to travel to the location where the interview and filming was done versus more appropriately walking or bicycling. https://www.youtube.com/watch?v=6I7zcYyomyA In addition to H.T., I have read that object-oriented philosopher/”ecologist”, Timothy Morton, and environmentalist, Bill McKibben, have been criticized for using heavily fossil energy-dependent and “unsustainable” modes of transportation such as flying to research sustainability, and disseminate information and knowledge related to this topic and advocate for sustainable livelihoods. And I have been criticized by students for using a motor vehicle to a drive 33 miles to St. Philip’s College in order to make the case in classes about how inappropriate automobiles are in transport systems.

We are all sinners; no one is perfect. But above and beyond this is the fact that Truth and processes toward Truth are messy. And at times we must create chaos in time-space subsets of symbioses in order to get to a more symbiotic order holistically and to realize sustainable livelihoods for all.

Dr. H.T. Odum’s films and other works were things of deep beauty in terms of contributing to our knowledge. Nevertheless, in his process of developing that ordered knowledge and in disseminating it toward knowledge, wisdom, and prudence for all, energy was transformed, and some entropy and chaos resulted per the Second Law of Thermodynamics. And despite the entropy created as a result of their beautiful creation of ordered knowledge, the works like those of Helmut Haberl and colleagues at the Institute of Social Ecology, Vienna, Austria toward consilience and a better undertaking of applications in healthy social ecology will help us toward realizing more Truth even while it is a very messy process and will result in some messy outcomes.

7Ss / VV->^^
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Sort of Overwhelmed

The tone of this piece may seem to be that of “drama” because of my sad and confused mental situation in this moment. However, I will be celebrating Thanksgiving and my birthday with family and an overabundance of food and beverage this coming Friday and Saturday in a relatively carefree manner. On Friday night I will be thoroughly enjoying the soulful honky-tonk music of Charley Crockett at Gruene Hall, New Braunfels, TX. And Sunday I will be seeing my lovely wife Betsy off for a week in New York City with friends. Moreover, I always find time to piss in the wind about lousy leadership, deplorable citizenry, and inappropriate governance versus having to simply grub out a living.

……….
“Come on Paul Bain Martin! You’re not Jesus for heaven’s sake! You are one of many Haves in this powerfully greedy, destructive and self-centered nation, with time and energy for playing Don Quixote. You do have it good! “
……….

My sins—espousal, familial, against friends, tribal, in ecological community—have been many, but I generally have been able to accept that I am a sinner and will have to simply try to do better in all these complex relationships. But today my emotional state is deeper and different. In this particular instance, I am feeling totally defeated, despondent, empty, perplexed, and guilty … even to the point of a very heavy and hurting heart unlike ever before.

My challenges and concerns at hand aren’t so different from many of the past. However, I think that in my final years (I’ll be only 72 yrs young on Sat, but I am “getting there”.) in a world void of peace* which is being devastated with humans and their domesticated species, consumption by this sector of life, and War among themselves and against symbioses, I like many others of Homo sapiens, and other species, am becoming overwhelmed physically, mentally, spiritually.

• My immediate tangible concern is a young Nicaraguan who legitimately is seeking asylum in the U.S. following his participation in peaceful protests of governmental actions and subsequent beatings and threats on his life. After turning in himself to ICE, he has been detained in virtual limbo in prisons in Texas, Mississippi, and currently in Folkston, Georgia for two months now.

• I do try to distribute monetary donations to some NGOS which are led and administered by folk in whom I have some considerable confidence. Nevertheless, I do have concerns that most of these not-for-profits do not have holistic and profound goals of sustainability* or indicators or measures of progress in that most primal of processes. I wonder if even the most well-meaning of these organizations, and individuals of these human-made entities (which includes me), are doing real good when they lack measurable objectives dealing with sustainability as well as monitoring to that end.

• I do despair about: >the amount of intra- and inter-human population disparity and the top-heavy power-structure of the Haves here on Eaarth; >greed; >the prevalence of hypocrisy within religious-, secular humanist-, social- and environmental activist-, “conservative”- and “progressive”-groups, especially with regard to the so-called golden rule; >ecological ignorance and lack of recognition of limits and of our overshooting the natural resources base; >artificiality and artificialization; >large air-conditioned homes and other built structures; >cars, asphalt; >plastic and stuff; and >bullshit-/information-overload versus a realization of knowledge/wisdom/prudence.

• It is frustrating that some close family members and some very good friends and many very good people in the world have no desire to learn about and try to understand basic principles and processes of ecology*. Despite their ignorance, or because of it, they have a blind Faith in can-do attitudes, artificialization of the ecosphere, and technological fixes. This mindset tears hope from my heart and soul and dampens aspirations for a quality life for all, including other species, for as long as possible. It shatters my dreams of working toward: living in concert with symbiosis/”nature”, a healthy ecosphere—locally and globally, and having quality life for all.

Without a foundation of the science of ecology, i.e., the search for knowledge of symbioses, homeostasis and sustainable livelihoods, it is impossible: to critically think in a comprehensive, profound, and holistic manner, to set goals and policy, and to take action … toward peace*. And without that ethos of humility, empathy, solidarity, sharing, science, peace, and sustainability, it is impossible to have the impetus to pass this knowledge on to our youth or the future citizens of this mess of an Eaarth.
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We are arrogant and ignorant little demigods, individually and collectively throwing caution to the wind and rampantly destroying topsoil, quality air and water, and biodiversity. We carelessly meddle with key life-giving components of symbioses, and we take the vast majority of net primary productivity as well as imprudently transform the chemically-stored energy of millions of years of photosynthesis in direct and indirect (excessive “renewable” energy systems) ways, both overwhelming homeostatic relationships of symbioses (“nature”), and/or and leaving relatively little daily photosynthate for maintaining these processes of quality life. We sleepily … and/or actively … have erroneous Faiths that we can fix the destruction of symbioses and the messes we’ve made as Eaarth through neoliberal capitalism, hastily developed entrepreneurships (i.e., without considering ecological consequences), technology, engineering, armaments, and arms.

7Ss / VV->^^
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*PEACE: Positively Ethical Applied Community Ecology. Social justice, humaneness, ecological sanity. An ethic of reciprocity and abiding by the Precautionary Principle. Open arms and open borders, … and without War—on other humans/on symbioses. Respect! We rather than me. Empathy for and solidarity with all humans/species/symbioses. http://www.paulpeaceparables.com/2015/07/01/respect-including-for-the-lbgtq-community/
Living sabiamente/wisely, simple, smally, slowly, strongly, sharingly, sustainably. [Read Wendell Berry. Listen to Get Together https://www.youtube.com/watch?v=TZd0eVqVQT4 .]

 

 

 

 

Cottonseed Hulls, Solidarity, and Government Regulation

I can’t move! I cannot move at all! I can’t move!! “Gene!” “Gene!!!”

“Oh my God, I am heartedly sorry …”

And then shortly after I had barely begun my act of contrition, it was total mental darkness and total silence! I went blank.

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I’d completed all my responsibilities at the little feed lot owned by the Tri-County Farmers Co-op in Devine, Texas which finished several hundreds of cattle at a time in the southwest corner of where Interstate 35 and Texas State Highway 173 join today. [That summer of 1964 after my senior year at Devine High and before starting at Texas A&M, my job was to take total care of these young bovine, many of which were shipped in on semi-trailer trucks from Florida and arrived in very poor health. I put out various rations from 100-pound burlap bags of feed, I raked the feed regularly in the troughs to keep it fresh and to keep the steers and heifers eating, I shot the sick animals with the appropriate dosage of combiotic, I implanted the ears of steers with diethylstilbestrol, and I maintained a “tidiness” of the grounds. … (By the way, diethylstilbestrol was banned in the 1970s because of numerous health risk red flags.)]

Therefore, since I’d done my work at the feed lot for the day, I rode west on 173 for a half-mile to across the tracks and to the mill and elevator of the co-op operation to help the mostly black and brown laborers in the making and bagging of feeds for sale. [This business was initially constructed and developed in the 1940s/50s by my L.C. (Peggy) Martin, my father’s older brother (by 11 years) … and his partners/investors. In the late 1950s or early 60s it was transitioned into a Farmland Enterprises cooperative which during various periods bought grains and other feedstuffs as components for livestock feeds, cleaned seeds and some edible dry beans and southern field peas, made and sold feeds, and sold fertilizers, pesticides, veterinary medication, tractors, and other farm and ranching supplies.]

Upon entering the main grinding, mixing and bagging area, I began to help Charles Eugene Haywood mix a ration for beef cattle. The conveyor belt for providing the cottonseed hulls component for the particular ration was running empty, and Gene told me to go to the area on that floor where one could punch with a rod the fibrous seed coats down to an opening below which funneled them to the belt system. Because I had done this task some days earlier, from that previous day’s experience I felt there weren’t enough hulls in the enormous bin for them to be reached with the rod from the upper floor. Therefore, I grabbed a scoop and went down into the basement which was mostly dark, with illumination from only a single incandescent bulb hanging down on a long electrical wire from the ceiling. Then I entered the hole in the wall which was the entrance to the cottonseed hull storage space from the basement, and I started shoveling. Unbeknownst to me, the mill had received a train car load of cottonseed hulls while I worked for several days at the feedlot and the old corn bin now serving to contain the empty cottonseeds was packed full. In fact, it was so packed that a small cave had formed just inside and in the lower area where I entered and where the hulls fed from the bin to the conveyer belt. It only took a single shoveling action to bring seven-foot* (according to the next day’s story in the S.A. Express-News) of packed cottonseed hulls on top of my young body.

“Mr. Doyal, I told Paul Bain to get some cottonseed hulls a-flowing to us for making this ration, but nothing ever came up the conveyer belt!? I went down in the basement to find him, but all I saw was a cottonseed bin clogged with hulls.” “He must be in there!” shouted Mr. Odis Doyal, the plant foreman. They screamed for the machinery to be shut down, and the whole of the mill hands hurried to dig for my body. Gene dug from the ground floor, and his older brother Ed Lacy from the opening down in the basement. “Here’s his cap.” hollered Lacy.” “I’ve got his foot. Help me pull him out.” “Damn, he’s as blue as a pair of new jeans.” “Here, let’s get him up on Pepe’s shoulders and get him out of this dark basement and work on him.”  (Recently my sister Linda told me that a coworker of Don Lawrence–Devine’s “defacto ‘EMT'” in those days–related to her that the color he used for me when he first saw me after this accident, was purple.)

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I awoke under an oxygen tent in Santa Rosa Hospital, San Antonio to the assertive voice of the feisty little bantam rooster of a woman–one of my Dad’s four sisters, Aunt Lora McLennan. “I don’t care what this hospital’s policy is. He’s my brother Alton’s oldest son, and I’m going in.”

“Hmm. You don’t look so good!” she exclaimed as she surveyed the lacerations on my head and the big gap in my teeth.” “You are very lucky to be alive!”

Later after the numerous visits of co-workers, family and friends, I began to get other pieces of the story of this not-so-good-a-day at the Mill in Devine. … As Pepe Garcia was carrying me up the concrete steps from the basement*, someone exclaimed, “He’s dead!! He’s dead!!” Not wanting to have anything to do with a dead man, Pepe tossed me off his shoulder, and I landed on the concrete floor below.

Lacy picked me up and carried me outside to along the railroad tracks. Mr. Doyal began to scoop the hulls out of my mouth, and when they were removed, I clamped down on his fingers. In pain he jerked them from my boca, and my teeth preceded to remove skin from his rugged dactyls. (He showed me two of his skinned fingers when he visited me in the hospital.)

Then Mr. Claude Fuquay, the Co-op manager, grabbed a stick with which to pry open my mouth, and very cleanly out came my lower right lateral incisor, complete root and all. All of the folk from the mill and mill store worked to get out as many hulls as they could while they waited for Devine’s medical transport service person, Don Lawrence, and his transport vehicle*. (Luckily, Dad Alton, who worked primarily as a clerk and salesperson in the mill store, had taken an afternoon coffee break and was spared some of the drama.  He joined the group working on me there on the ground near the railroad tracks about the time Don Lawrence and his ambulance arrived.)

I was taken to Dr. Peters’ clinic on the other side of Devine where I was given oxygen. I very vaguely remember fighting Dr. Peters and Dad when they were trying to exchange oxygen masks in the ambulance, but then totally passed out again until Aunt Lora woke me in the Santa Rosa in downtown S.A.

My Mom has told me that the respiratory specialist-doctor and surgeon who removed most of the rest of the hulls from my pharynx, trachea, and bronchi with forceps-like tools, tubes, and suction, and the aid of an X-ray machine, … was leaving the hospital for home when he was paged. He confessed to Mom that he started to ignore the call, but thankfully he suddenly decided he’d better turn around and respond.

This accident occurred in August of 1964. In early November I worked the A&M bonfire with temporary caps over the two teeth which had been drilled down to serve as supporting piers for the bridge my dentist in Pearsall was making. I remember sharp pains from the cold air which swirled under the caps as I helped transport logs during bonfire preparations for that football season in which the Ags won but one game (and not against tu, but against SMU).

I coughed up the last hull in my respiratory tract in February of 1965.

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There are perhaps at least three major take-aways this story:

• It is likely that if we had already had the Occupational Safety and Health Act of 1970, I would have been able to see down in that dark and cluttered basement and even into the cottonseed hull storage area. Moreover, I might have received some training which discouraged my going without a partner to perform what was a relatively dangerous task. Of course, we would have needed actual OSHA enforcement also. In today’s world the governmental regulatory inspectors and system is outnumbered and overwhelmed by neoliberal capitalistic corporations and their marketing and propaganda.

• Gene and Mr. Doyal did quickly recognize a serious life-threatening situation in the noisy chaotic industrial agricultural enterprise, and along with others as a team they took some very appropriate and well-thought out and solid actions to save a young member of community.

• God and prayer didn’t save me. Human critical thinking and the quick actions of Gene Haywood et al. saved me. I was lucky that Pepe dropped me from up on the steps which knocked hulls loose and jarred my respiratory and cardio-vascular system and helped to save me. Alton and Louise Martin genetics and rearing saved me because I did have a strong desire to keep on living. Kinesiology and sports of the Devine ISD and a holistically healthy lifestyle on our little farm just outside of Devine resulted in a healthy body, and this helped save me. Don Lawrence, a very valuable and conscientious citizen of community, Dr. Peters, a wonderful health practitioner, and a medical doctor and staff at the wonderful Santa Rosa saved me.

[*As I write this, I am hoping I might find the S.A. Express-News clipping covering this crazy incident—which Mom had given me years ago. And I think next time I travel to Devine to visit, I’ll ask Bill Hope, current owner of the dilapidated old mill if I can go back and investigate “the scene of the crime”. Finally, I’d like to know more about Don Lawrence and others involved in saving my life.]

Epilogue

• My senior year I was lucky (And it was luck!  Of six finalists at the regional meet at TX A&I, one got sick & dropped out, one tripped over the concrete curb inside the first lane, June Butler, State Champ in 1963 pulled a thigh muscle, & I did beat one healthy finalist.) to get second place in the regional track meet in the 440-yard dash, and travel to Austin with Bob Bendele to compete in the state meet. Moreover, I did receive several academic and non-academic awards and honors.

• I received three degrees in agricultural entomology from Texas A&M and University of Florida, did research on insects for about 15 years, taught in the Natural Sciences Department, St. Philip’s College for ca. 22 years, and served with the Texas Department of Agriculture for ca. 7 years. I have numerous scientific-, outreach-, and advocacy-type publications, and have received (not really deserved) awards concerning the successful securing of grants, teaching achievements, and humanitarian volunteer work.

• Nevertheless, a common response back home when I reintroduce myself to someone is, “Oh yeah! you’re the fellow who almost died after being covered with cottonseed hulls at the Mill.” In fact, once when I went into Medina County Commissioners Court to ask for collaboration in an agriculture activity while I worked with the Texas Department of Agriculture, Judge Butchy Campsey, presented me as “Oh y’all remember Paul Martin?! He was the one who was in the cottonseed hull accident at the Mill in Devine.”  The cottonseed hull incident is the only thing many folk in my home town remember or know about me, a very famous (maybe infamous) scientist and activist who rivals the fame of Donald Trump.

7Ss / VV->^^
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